Title of the Chaṇḍī Pāṭhaḥ

Question:

Sometimes the Chandi Path is referred to as the The Devi Mahatmyam, and The Durga Saptasati. Why are there three names for the same scripture? Are there differences in the contents in a book with one of the other names?

Swamiji says:

The scripture became known by different names in different regions. It is the same scripture, just the versions differ. I am just sending a book to print about the reason for the different versions.

Sapta Ślokī Durgā 

Question:

What is the spiritual discipline She is talking about in the seven verses that describe the essence?

Swamiji says:

The sadhana of the Chandi.

Śrī Durgāṣṭottara Śatanāma Stotram

Question:

In Sri Durgastottara Satanama Stotram, it is written that it is best recited in the evening before the New Moon Day (Bhaumavati) when the celestial configuration is in asterism known as Satabhisa. What and when is Bhaumavati? What is Satabhisa and when does this happen?

Swamiji says:

Bhaumavati is Tuesday. Satabhisa is the name of a Nakshatra (asterism or star). When that specific Nakshatra falls on a Tuesday, it is most auspicious.

Question:

Are all days before New Moon called Bhaumavati, or is it the Amavasya that falls on a Tuesday?

Swamiji says:

Only the Tuesday on which Amavasya falls.

Question:

After the 108 names of Durga, there is a section – “om aim atmatattvam …svaha.” Are we to sip water after each svaha? Should we say, “Om Vishnu” after that and wash our hands?

Swamiji says:

Yes. No need for the Om Vishnu. Just wash your hands.

Question:

How do we find out when the celestial configuration is in the asterism Satabhisa?

Swamiji says:

Check the Panchanga to know the asterism on that day.

Removal of Curses

Question:

Why are there 3 mantras (the Sapoddhara, Sapa Vimocana, and the Brahmadi Sapa Vimocanam) to remove curses?

Swamiji says:

They were different curses.

Question:

Can you please let me know the sanctity of the number 11 used to chant the sapoddhara mantras in the Chandi?

Swamiji says:

There are eleven forms of Rudra, eleven jyotir lingams, and eleven is a holy number.

Question:

When chanting the Sapoddhara mantras in the Chandi, it states to do 11 repetitions. Is 11 the minimum recommended, or is it OK to chant 12 or more depending on the pranayam?

Swamiji says:

Never harmful to do more. All the minimums are just that – the least you want to perform. There are no maximums listed.

Question:

Are the Sapoddhara mantras part of the Seeda Path?

Swamiji says:

The Seeda Path means straight through, without the six limbs. The six limbs are devyah kavacham, argala stotram, kilakam, and the three secrets at the end. Vedic Ratri Shuktam, Vedic Devi Shuktam and the Navarna Viddhi are always included at the beginning and end.

Therefore, the sapoddhara mantras may or may not be included in the seeda path at the discretion of the individual.

Question:

Why is the Mrtasamjivani Mantrah the mantra that bestows life from death?

Swamiji says:

Mrityu means death; samjivani means to restore to life. Because of worldly attachments we become dead to our spiritual lives. Reciting this mantra, we remember our spirituals selves, and become restored to life.

Devyāḥ Kavacam, Ārgalā Stotram, Kīlakam

Question:

Why are the mantras of the Kavacham, Argala Stotram, and Kilakam not offered with Svaha at the fire?

Swamiji says:

It comes from the oral tradition. They are all parts of an internal purification, during which process we do not want to direct our attention outside.

Question:

Do we need to always recite the kavaca, argala, kilakam, and siddha kunjika stotram together, or can the be chanted separately? 

Swamiji says:

They can be chanted separately, but a complete path with all the limbs contains them all. A Siddha path does not.

Devyāḥ Kavacam

Question:

Why do we chant the Kavach?

Swamiji says:

The Kavach is one of the limbs of the Chandi.  It allows us to establish the energies of the Goddess in the different parts of our bodies. It gives more than protection. It allows us to unite with Her.

Question:

Is it an insurance policy?

Swamiji says:

The best one available.

Question: 

If I recite the Kavacham once, how long will it last on me?

Swamiji says:

That depends on the amount of sincerity and faith with which you recite it. It could be a practice that you want to add to your daily worship.

Question: 

Does complete faith mean Total Protection?

Swamiji says:

Great definition.

Question:

What is total protection? What is it that we want protection from?

Swamiji says:

No matter what happens, we remain in the presence of the Divine Mother. We want protection from the changes and modifications of our minds.

Question:

I can understand that a pure soul can have total protection, but if a devotee of limited awakening puts on Her armor, does that devotee only gain partial protection? What can one do to increase the power of Her protection? 

Swamiji says:

We can establish the amount of protection of which we are capable. As much as we do, so much is our benefit.

Question:

Are there specific mudras, symbolic gestures, or physical actions intended to accompany the chanting of Kavach? Is it sufficient to chant the mantras and visualize without doing physical gestures if one has not received instruction? 

Swamiji says:

There are. Absolutely.

Question:

Referencing verse 3, “Second is the Goddess of Sacred Study, and third is the Goddess of the Delight of Practice.” The seeker is inspired and meets the Guru. He or She receives the knowledge, but invariably the knowledge is not practiced. What prevents knowledge from being practiced? 

Swamiji says:

Old habits are hard to break. It is easy to become inspired, but to really make the change is very difficult.

Question:

In the Viniyoga, “That which binds the Gods of all the directions,” is defined as the principle underlying the Kavach. What is it that binds the Gods? 

Swamiji says:

Devotion.

Question:

Why are the Nine Durgas listed in the Kavach and what are we to take from their mention here? Are they intended as signposts for our sadhana? Do they relate to what occurs in the main text? Are they a kind of table of contents for what happens later?

Swamiji says:

They do comprise a chronology of events, both in the Chandi and in our lives. Again and again we get an inspiration, cultivate the knowledge, put it into practice, and then things get better and better.

Question:

Referencing verses 9 and 10, what is the significance of the buffalo, bull, elephant and peacock? I am especially puzzled by the buffalo since the ego later changes into a buffalo. 

Swamiji says:

This buffalo is different from the Great Ego’s form. This one stands for perseverance and is the conveyance of the Goddess Varahi. The Great Ego’s form as a buffalo stands for stubbornness.

Question:

What is the method of wearing any armor – Devyah kavacham, Kali kavacham, Vishnu kavacham, etc.?

Swamiji says:

I presume that we are speaking of the physical kavach, or amulet. After it has been prepared, perform the puja and establish the yantra. During the offerings section, offer the amulet on the yantra, just as you would offer a rudraksha. You can use the Gayatri mantra for the offering. Afterwards, recite the kavach for that particular deity. Then perform the prana pratishtha to the kavach, kara – anga nyasa, and japa of the mula mantra.
 After the visarjana is complete, remove the amulet and you can wear it. Please do not let others touch the amulet after the offering has been completed. Also, you can remove it from your body during personal functions: toilet, bathing, etc.

Ārgalā Stotram

Question:

Why do we chant the Argala Stotram before the Kilakam?

Swamiji says:

Actually in different books the order is reversed. And in some books the Kavacham comes after the 700 verses. Here we followed the North Indian tradition.

Question:

In the Argala Stotram you have translated “dvisho jahi” as “remove all hostility.” Does that mean remove all the hostility inside us, or remove the hostility from people around us so that they become friendly toward us?

Swamiji says:

Both inside us and outside, meaning all hostility. Its intent is to make this world to be at peace, and make me to be at peace with the world.

Question:

In other texts we pray for Moksha, but why is it in Argala stotram we pray for form and welfare? What does it mean when we say, “Give us Your form?”

Swamiji says:

Your form means may we have the Infinite form of the Divine Mother, the form of Satchidananda, the form of Mulaprakriti.

Question:

In verse 18 of the Argala Stotram, it is said: “The four-faced Creative Capacity, Brahma, sings the praise of the four-armed Energy of the Supreme Sovereign.” What do the four arms represent?

Swamiji says:

The Goddess is often seen as four armed. Each arm is a power. Each arm holds a weapon. For example, in Chapter 6 Her four hands hold a rosary – continuous japa, a gourd – renunciation, a skull – abandonment of the ego, and a lotus – peace. In Chapter 8 Her four hands hold the net – unity, the curved sword – sword of wisdom, bow – determination, and arrow – one-pointed focus.

Question:

In the Argala Stotram, what is the bolt in our lives? And how do we unfasten it? 

Swamiji says:

The bolt locks the door to the secret of the Goddess. It is like a dead-bolt lock. We unfasten it by remembering that our prayer is for the perception of your form, welfare or fame as heroic warriors becoming victorious over the ego, and the elimination of all hostility or conflict.

Question:

Verse 24 on p78 says, “pātnīṃ manoramāṃ dehi.” The transliteration says, “Give me a wife in harmony with my mind, who will follow the changes of mind.” What does “follow changes of mind,” mean here? Does it imply change from materialistic to spiritual state? 

Swamiji says:

The wife is the Shakti, and the husband of Shakti is Shiva. Therefore, this verse applies to all without deference to gender. Make me Shiva in harmony with Shakti. No matter where my mind wants to travel, no matter how mind changes or fluctuates, may I always remember that I am Shiva, Pure Consciousness, in complete harmony with Shakti, Pure Energy or Nature.

Kīlakam

Question:

Does verse 1 of the Kilakam mean that when the pin is removed, we are like Shiva? 

Swamiji says:

Yes. It also means that we become one with pure knowledge, the wisdom of the Vedas.

Question:

In Verse 3 of the Kilakam, Markandeya Muni says to the Goddess, “By chanting this hymn, they attain the perfection of indifference to each and every object of existence.” Can you describe this indifference better? Does it mean that all we will want to do is to chant the Chandi, and thus start working to organize our lives so that we can?

Swamiji says:

Yes, that is how it works. As we chant, the world has less and less influence upon us. Therefore, we increase the chanting, and it continues to grow, and worldliness retreats even more.

Question:

In the concluding remarks after the Kilakam, you mention that “Mother will reveal at a certain stage in the development of an aspirant” its significance. Is this related to the inner meaning of the text, “He gives and in return he receives, and by no other means is She pleased?” What is the meaning of “he gives,” and does “he receives” mean the joy of offering which comes out of the mental offering?

Swamiji says:

Yes, you understand. It is the law of karma: you will get the prasad of your offering. Understanding this, you will want to give the most. It is the opposite of every other business transaction, where everyone desires to give the least and tries to get the most. In our relationship with God we want to give the most and receive what She wills as prasad.

Question:

After the Kilakam you have mentioned that its meaning will be clear after initiation into the Utkīlana and Śapoddhāra mantras. Are there two separate initiations for the Chandi or just one “master” initiation.

Swamiji says:

There are many levels of initiation in the Chandi.

Question:

Could you explain more about the relationship between the seed, shakti, and pin?

Swamiji says:

Consciousness is in the seed, Nature is the energy, and the Cause of the subtle body (the mind) moving into perfect union in that idea is the pin.

Vedoktaṃ Rātri Sūktam

Question:

Who is the seer Kushika? In general, is the seer the one who is credited as the original composer of the verses? 

Swamiji says:

Yes, the seer is the one who made the original composition, or discovered the original mantras. Kushika was such a seer, whose name means, “Who manifests Happiness.”

Question:

Verse 4 says, “She is ours now. May we see Her effortless, unimpaired movements upon the earth as a bird sees from its dwelling in a tree, (remaining only the witness).” Were Her movements impaired before in the Night of Duality, but now they are not? Was it our saying to Her: “Do not change,” that was impairing Her movement? When we become the witness then She is no longer impaired, because we are no longer attached to her changes? 

Swamiji says:

Excellent! As long as we are saying, I like things the way they are, please do not change, we are trying to restrict Nature to what is pleasing to us. In making Her our own, we allow Her to change as She will, change as She must, because that is Her Nature to change. We become the witness of all the changes of Nature.

Question:

Verse 5 says, “For the entire host of humanity, for animals who traverse by foot, or birds who fly in the air, She is the object of desperate search.” I can understand the host of humanity desperately searching for Her once the Dawning Light has begun to shine, but were we searching for Her during the Night of Duality also? Perhaps during the Night of Duality our desperate search was for the Goddess of Night (who else was there?). We tried to come closer to Her by pursuing our many selfish desires. 

Swamiji says:

Exactly! All movement in creation is seeking a greater degree of perfection. Now, consciously we are seeking to recognize Her in every movement.

Question:

What does it mean for an animal or bird to desperately search for Her? 

Swamiji says:

To seek a greater degree off perfection through their efforts.

Tantroktaṃ Rātri Suktam

Question:

In verse 3, what does the “eternal half vowel” mean?

Swamiji says:

Anuswara – literally the sound of an atom.

Question:

How do we understand the qualities of the “Night of Time,” the “Great Night,” and the “Night of Ignorance” mentioned in Verse 7? Are these associated with specific gunas?

Swamiji says:

“The Night of Time” creates the illusion of time, and allows perception because we perceive in time. “The Great Night” is the darkness which exposes the light. “The Night of Ignorance” is the darkness which obscures the light.

These are not necessarily associated with specific gunas. Of course, it is possible to relate everything to all three gunas at any point in time, but this Tantric Ratri Shukta is more a description of Her various attributes for the purpose of praising Her. And then, who can praise Her? If the Lord of Existence is subject to Her will, then what can I say about Her?

Question:

In verse 14 of Tantroktam Ratri Suktam, could you comment on the cause of ignorance of the ego to fall upon those two thoughts: Too Much and Too Little?

Swamiji says:

When we succumb to egotism, we act from ignorance, and invariably we make mistakes.

Śrī Devyatharvaśirṣam

Question:

What is an Atharvashirsham, such as the Devi Atharvashirsham, for?

Swamiji says:

To describe the highest meaning.

Navarna Mantra

Question:

Is it true that the mantra “Om Aim Hrim Klim Camundayai Vicce” should not be chanted unless it is taught by a Guru?

Swamiji says:

The Navarana mantra should be received in initiation, but that is not always possible. There are no ill effects of reciting the mantra without initiation, if you have the intention of self purification, but the energy contained in the mantra is ever so much more potent after having received it from a qualified guru. In the absence of such a relationship, if you are devoted to the Divine Mother, then recite Her mantras with full faith, and when the circumstances permit, She will bring the appropriate guru to give you initiation. This is true for all mantras performed with the intention of self-purification. If you have other intentions, please consult a qualified teacher. But do not ever hesitate to read, study, or practice.

Question:

Is it true that without a formal initiation into the Navarna Mantra I will not get the benefits of the chanting? Can I consider hearing Shree Maa chanting the Navarna mantra as an initiation?

Swamiji says:

There are many kinds and levels of initiation. If you consider Shree Maa as the example you want to follow, then she is your Guru. You have been initiated. More will come as is necessary.

Question:

Is there a time when we add a “namaha” at the end of the Navarna mantra?

Swamiji says:

Some sadhus do. We do not. It depends on the tradition of your Guru lineage.

Question:

Why is the Navarna Mantra Chamundayai and not Chandikayai?

Swamiji says:

Look in the Devyatharvashirsham chapter of the Chandi Path, where She describes the meaning of the mantra and how it is derived.

Question:

Is using my Guru mantra, not Navarna, OK for pranayam with Chandi? What is the preferred mantra for pranayam with Chandi – one’s Guru mantra or the Navarna?

Swamiji says:

The Guru mantra is the preferred pranayam with any scripture.

Chapter 1

Question:

In Chapter 1, verses 49 and 50, it says “Objects of senses are perceived differently by different creatures. It is true that humans have a capacity of understanding, but not only humans. This knowledge is common to all animals, whether beasts of the forest or birds of the air; all living beings possess this understanding just as human beings.” What is this understanding? What is the “general principle” that is being referred to here and in verse 51?

Swamiji says:

The understanding is the capacity of discrimination, consciousness, awareness, and the general principle is that all awareness is alike: we either recognize or we do not.

Question:

In the Dhyanam on MahaKali in the Chandi, She is described as holding nine weapons in Her nine hands. Is Her tenth hand in Abhaya Mudra?

Swamiji says:

No, you counted correctly. The Dhyanam specifically says that She has ten hands, but only lists nine weapons. However, in the Verse 5 of Vaikritikam Rahasya, the missing weapon is an Arrow. In the Dhyanam it is understood to be the bow and arrow.

Chapter 2

Question:

Verse 66 of Chapter 2 refers to dancing torsos and great rivers, what is this great river?

Swamiji says:

In the Chandi it is known as a great river of desires that come pouring forth from the defeated forces of duality. These desires spill across the earth as they no longer possess the capacity to bind us further. That is, in the battle with the thoughts, the Divine Mother sets us free from all negativity.

Question:

On page 4 of “Chandi Path: Study of Chapter Two,” You state that, “Remember in Chapter One, when we describe the manifestations of the Goddess, She gave us the boon that whenever devotees praise Her with pure devotion, She will make Herself manifest.” Which verses of Chapter 1 is this referring to?

Swamiji says:

Verses 89-91 of Chapter 1. She gave the boon through Her actions, performing just as the worshiper had asked: She emerged and became visible, and in verses 91-92, by freeing Vishnu from the mystic slumber that She caused, He woke up, rose, and saw the impending attack.

Question:

Swamiji translates the asura Mahahanuha’s name as “The Great Deceiver.” Is Mahahanuh some part of myself that I can identify? Is he deceiving me? Is he deceiving those around me? Just what is the deception and why does it exist?

Swamiji says:

Every form of deception comes under the domain of the Great Deceiver: to myself and to others; from me and from others. He is constantly creating deception. He is able to do so because it is so hard to live with truth. In order to live with truth, we must surrender to Mother. Therefore he is so powerful.

Question:

Is “The Bell of Continuous Tone,” a continuous tone more beneficial, pleasant, than a non-continuous tone? Can you please offer any insight on this weapon?

Swamiji says:

Yes, the continuous tone brings us into the nada, the subtle vibration which doesn’t change. That takes us deeper and deeper inside.

Chapter 3

Question:

What is the significance of the moon in the context of Chapter 3 “The moon is situated in a jeweled crown,” and in Chapters 4 to 10 there is mention of half moon, and the fact that the Moon became Mother’s crown?

Swamiji says:

The Moon indicates Devotion, which is the highest manifestation of divinity.

Chapter 5

Question:

In Chapter 5 of the Chandi Path, the Goddess is praised for various divine attributes, such as Patient Forgiveness, Peace, Humility, etc. Why are attributes of Hunger, Sleep, and Confusion also included?

Swamiji says:

Hunger means intense desire for God. Sleep means unconsciousness or forgetfulness of God – as soon as we praise Her as forgetfulness, we are remembering. The same with Confusion–as soon as we praise Her as Confusion, we are no longer confused.

Chapter 7

Question:

In Verse 24 of Chapter 7, the Remover of Darkness gives the heads of Passion and Anger to She Who Tears Apart Thought and says, “Now in the war of sacrifice, you yourself will kill Self-Conceit and Self-Deprecation.” What is the proper interpretation of “war of sacrifice?” Does that term refer to the battle to kill thoughts?

Swamiji says:

The word sacrifice, yajna, comes from the root yuj – to unite. It is the same root as yoga. The sacrifice is giving up of all duality that precludes union.

Chapter 8

Question:

What does verse 23 of chapter 8 mean in terms of the body of which the Goddess “She who tears apart thought” come from?

Swamiji says:

The excessively fearful and extremely terrific ENERGY of She Who Tears Apart Thoughts becomes manifest.

Question:

Could you please elaborate on the intense energy of “She Who Tears Apart Thought” that you refer to in verse 23 of Chapter 8?

Swamiji says:

There is no language by which to describe this energy.

Chapter 9

Question:

Referencing Chapter 9, Verse 35: “Emerging from the heart pierced by the pike came a spirit of great strength and valor crying, “Stop!” Is the spirit leaving the heart of Self Deprecation, the death of the small ego?

Swamiji says:

Actually it is not the death. Rather he is crying to stop this process of killing the ego!

Question:

Referencing Chapter 9, Verse 38: It is said that “Others were repulsed being sprinkled by the water sanctified by the incantation of the Creative Energy”. What is the inner significance of this verse, especially of the water?

Swamiji says:

The water being sprinkled in abhishek represents the conch shell water that we sprinkle on the heads of all devotees at the culmination of the worship. The mantra with which it is sprinkled says: amritam kuru swaha – make this immortal nectar.

Chapter 10

Question:

Verse 29 of Chapter 10 refers to “Symptomatic confusion.” What is symptomatic confusion?

Swamiji says:

Confusions as they manifest in our lives.

Chapter 11

Question:

The hymn of praise in Chapter 11 is dedicated to Narayani, the energy which exposes consciousness. What does it mean to expose consciousness?

Swamiji says:

To make consciousness perceivable. That is, She gives consciousness a form so we can see it.

Vaikrtikam Rahasyam

Question:

In the Chandi Path – Modified Secret – Verse 21-22, how do you worship Time and Death?

Swamiji says:

Time = Kaal = Shiva; Death = Mrityu = Yama. You will find both viddhis in the Cosmic Puja.

Pradhanikam Rahasyam

Question:

In the Pradhanikam Rahasyam, Mahalakshmi creates Brahma and Lakshmi from the Hiranyagarbha, the Golden Womb. Later, the Creative Capacity and his wife, give birth to the Cosmic Egg. Are the Golden Womb and Cosmic Egg one in the same? Must all who attain to asamprajnata samadhi first pass through hiranyagarbha?

Swamiji says:

We call Hiranyagarbha the Golden Womb, and Brahmanda the Cosmic Egg. The Egg takes birth in the Womb. The Womb is the possibility, and the Egg is the actuality. The Womb is beyond all form, and the Egg is the first or foremost form. Yes, we pass through the womb when we move beyond all form.

Question:

Verse 5 of the Pradhanikam Rahasyam describes the form She takes: “On her head She bears a snake coiled around a lingam.” Is the significance of snake in all Deities the union of the male principle with the female principle?

Swamiji says:

Yes, the snake stands for Kundalini Shakti.

Durga Dvatrimsannama Mala

Question:

What is the significance of the Durga Dvatrimshannama mala?

Swamiji says:

The 32 names of Durga really have more significance to me because of their poetry, their tones, their complete adherence to the principles of anushtup chanda, how each name is perfectly aligned with the meter, rather than because of specific meanings.

Bhagavati Stutih

Question:

In the Bhagavatistutih of the Chandi, why is the Divine Mother compared to the autumn moon?

Swamiji says:

The autumn moon is low on the horizon – so close we can touch it. It is often of reddish hue, so beautiful, so full of love.

Pranamah

Question:

In the Chandi, why is pranamah (bowing down with devotion) the last chapter and not the Kshama prarthana (prayer for forgiveness)?

Swamiji says:

The last thing we want to say is Pranam – I bow to you.

Indradi Stotram

Question:

What is the significance of the Indradi Stotram?

Swamiji says:

I assume this is Chapter Four of Chandi. We call it Indradi Stotram, the Song of Praise by Indra and others. There is so much that is significant in each of these, that the question is unfair. But if I were to choose one particular item of relevance, I would suggest Verse 9, where the Gods say: “Inconceivable are the great austerities to be performed in order to become pure.” Also I love verse 36 where the Gods say: “Whenever we remember You, then and there You will give us intuitive vision.

Devi Mahatmya Stotra Ashtakam

Question:

What is the significance of the Devi Mahatmya Stotra Ashtakam?

Swamiji says:

As with every Ashtakam, the Greatness of the Chandi is extolled in eight verses.

Chanting and Meaning of Mantras/Bijas

Question:

It is said that all 700 verses are mantras. Usually we know mantra as commencing with “Aum” then ending “Namah.” However, in Devi Mahatmyam, each verse is stotram style. If we want a specific result, we can choose a specific stanza such as: “Sarvamangala mangalye….” in the 11th chapter. Should we recite adding AUM and NAMAHA in the stanza, or does simply repeating the selected verse produce the desired result?

Swamiji says:

Read the mantra the way that it is written. Each mantra is written in a specific chandha, or rhythm. It contains a specific number of syllables for a reason. Recite the mantras as they are written and you will get the intended result. It is customary at the fire to add Swaha with the offering, but every mantra has Om included already, and Namah requires a change in grammar.

Question:

Why is the bija for Episode 1, which is devoted to Maha Kali, “Aim,” which is the bija of Saraswati? Similarly, why is the bija for Episode 3, which is devoted to Maha Saraswati, “Klim,” which is bija of Kali?

Swamiji says:

Aim is the bija of creation and new beginnings. Similiarly, Klim is the bija of transformation and culmination. Our spiritual growth begins with the balance of Too Much and Too Little, and culminates with the demise of Self-Conceit and Self-Deprecation.

Chandi Homa

Question:

Does one need to add additional mantras, such as the Agni and Purnahuti mantras, in order to do homa when reciting the Chandi Path, or are the mantras of the Chandi Path sufficient to carry out a homa from instructions given within the text?

Swamiji says:

The complete Chandi Homa viddhi contains more mantras then are included in the Chandi Path book. For example, the Agni ahavan, visarjana, and purnahuti mantras are not included in the Chandi Path.

Question:

How do I change Advanced Shiva Puja Yajna mantras to do Chandi Yajna?

Swamiji says:

Convert the masculine gender to feminine, and substitute the mula mantras of Chandi for Shiva.

Chandi Yantra

Question:

Can one use the Chandi Yantra to do smaller sadhanas of Maha Kali? Can any Devi be worshiped on the Chandi yantra?

Swamiji says:

Every sampraday and every guru kul will have their own definitions as to how to worship with a yantra. In our guru kul we can worship any Devi on the Chandi Yantra.

Experience After Chanting The Chandi Path

Question:

I recited the Chandi Path and, when finished, a golden red circle with a slash appeared on the Chandi book. Is it the appropriate time to chant the Chandi?

Swamiji says:

Try it a few times more, and see how the experience evolves.

Verses to Chant

Question:

Is it sufficient to only chant the Kavacha before the Chandi Chapters? What is the minimum daily chants to perform before and after the thirteen chapters?

Swamiji says:

Please read our book on Pronunciation and the Samputs. There are many ways to recite, but the minimum is the Vedic Ratri Shuktam, Navarna Viddhi, 700 verses, Navarna Viddhi, Vedic Devi Shuktam, and the Siddha Kunjika Stotram. You can expand from there!

Question:

What verses are suggested to perform a Maha Abhishek to Chandi? Are the verses in Chapter 4 appropriate to do an abhishek? Are there any other stotras/stutis that Shree Maa or Swamiji suggest?

Swamiji says:

The verses in Chapter 4 are just fine. You can also use the stotrams from Chapters 1, 5, and 11.

Question:

Why do we chant with samput? Is it appropriate to use samput with all scriptures or just the Chandi?

Swamiji says:

There are different samput viddhis to be used with all scriptures. But every scripture has the potential to be used with a samput mantra. The samput intensifies the mantras, lengthens the absorption, and adds to a deeper experience.

Tying the Thread

Question:

Why do we tie the string around our wrist in the opening mantras of the Chandi? Why, and for how long, do we keep the string on, and what is its significance?

Swamiji says:

The string means that our hand is bound by dharma. Every action that the hand performs is consecrated to the Goddess. We wear it until it falls off of its own accord. Please note, the string is tied on the left hand if the wearer is female and the right hand if the wearer is male.

Desires

Question:

Yesterday I had this thought as I was preparing to study the Chandi, “I wish I could see better,” as I was having some trouble with my eyes. Immediately a voice said, “Why do you have so many desires?” Is there any particular understanding of this kind of thing in the Chandi Path?

Swamiji says:

First, in Chapter One the Rishi says, “Objects of the senses are perceived differently by all beings.” Then it becomes less relevant to see outside, as to hear Her inside. Also check out verses 4-16 – By your grace, Oh Goddess, the meritorious souls perform the acts of spiritual discipline with faith and thereby attain to heavenly perception.

Listening to Chandi

Question:

Does the continuous playing of the Chandi purify the vibrations in the room?

Swamiji says:

Yes. It is extremely beneficial.

Question:

I am unable to chant the Chandi Path, but I listen to it on CDs, is this ok?

Swamiji Says:

Great! It will lead to your ability to chant it yourself.

Question:

Can a practice be built around listening to the Chandi?

Swamiji says:

Absolutely! If one can meditate on the hearing of the Chandi, it will have great benefits.

Puja Before Chandi Path

Question:

Is there any particular puja that you specifically recommend before we start our Chandi Path?

Swamiji says:

It depends on your sankalpa. For me, most often, it is the Cosmic Puja. If you want, it could be as basic as the offering of lights and incense before the sankalpa.

Diet during Chandi Sadhana

Question:

Are there any suggested diet restrictions on days the students learn their recitation, or on days they do their Chandi Path?

Swamiji says:

It is not so important what we put into our bodies as it is what we put into our minds. It is not so important what we put into our mouths, but what comes out. Sing Her name with full faith. She will let you know what to eat.

Pranayam

Question:

You have suggested that the Guru mantra be used during pranayam of any scripture. My Guru mantra is a Ganesh mantra – can I use this for my Chandi chanting?

Swamiji says:

Yes, you can. You can also use any other mantra from the Chandi.

Benefits of Chanting Chandi

Question:

What makes chanting the Chandi a more powerful practice than, say for example, chanting the Bhagavad Gita?

Swamiji says:

All the scriptures are powerful, but there are special qualities in the Chandi. For example, watching all of our negativities being destroyed; watching Her come to life in Chapter Two; the description of the rishis experiencing extreme joy; in Chapter Four She asks for what we are praying; again in Chapter Eleven and Chapter Thirteen She grants boons; in Chapter Five we say that we are doing the same sadhana as the Gods performed and You made them divine, why will You not do the same for us? There are too many special qualities of the Chandi to write about.

Anger and Passion

Question:

Since Kali destroys anger and passion, is the worship of Kali designed for those that have a problem with anger and passion?

Swamiji says:

First, everyone has darkness of some kind. Kali takes away the Darkness; therefore, it is appropriate for everyone to worship Her. Second, Her bija mantra, and the entire worship of the Chandi, is effective in combatting anger and passion.

Anger of the Goddess

Question:

In Chapter 3 of the Chandi, the Goddess is visualized as calm, aloof, and wielding her many weapons with ease. In other verses, she is described as angry and furious. What is the meaning of this anger? Is the Goddess beyond anger? Is there righteous anger? Does not anger have the associated negative karmic consequences?

Swamiji says:

When we reach to Her status then we will understand what is Her anger. I believe it is more akin to forceful, determined, undeterred, and not willing to compromise with negativity.

Kali in Chandi Path

Question:

Is Kali’s primary role in the Chandi that of supporting Durga, or does She have any additional role? Does Kali have any direct relationship to Durga?

Swamiji says:

Kali and Durga are like two sides of the same coin analogy: Kali is the dark side, while Durga is the bright side.

Question:

Can you refer me to any specific part of the Chandi where Kali is mentioned, or where Kali’s role is defined in the Chandi, and her relationship to Durga?

Swamiji says:

Kali is specifically the deity of Chapter One. She appears in chapter 5, 6, 7, and prominently the star in 8.

Symbolic Meanings

Question:

Several times in the Chandi, the ego give orders to His generals to bring Divine Mother by “Grabbing Her by the hair!” What exactly does this mean?

Swamiji says:

Every time we submerge consciousness into worldliness, we are “Grabbing Her by the hair,” and forcing Her to witness actions performed with attachment. We are literally dragging Mother into the world. It is only when we act without selfishness, that we allow Her to be true to Her own Nature.

Question:

In chapter 5, verse 120, Divine Mother says, “Whoever will defeat me in the battle, whoever will lose his self-conceit in me, whoever will see all the forces in the universe in me, he will be my husband.” What does it mean to defeat Her in battle?

Swamiji says:

To make Her stop dancing and sit still. She dances according to Her Nature. If through the force of our sankalpa, we can make Her stop dancing, then we emerge victorious in the battle.

Question:

What is the symbolic meaning of the battle scenes and how does a non-violent individual reconcile the battle scene descriptions?

Swamiji says:

When the body is infected with disease, don’t we attack the germs with antibiotics? That does not make us violent individuals. When our minds are infected with spiritual obstacles, we must use whatever means to become free, even if it means destroying the obstructions. That in no way defines us as violent individuals. In fact, it is quite the opposite: because we are fighting the battle within ourselves, we are peaceful with regard to the rest of creation.

Weapons of the Goddess

Question:

Is there any link between the Asura and the weapon that is used to slay the Asura? For example, Devoid of Clear Understanding is killed by the Pike of the Goddess, and you have translated the Pike as the pike of attention or concentration, in Chapter 1.

Swamiji says:

I have never explored from that point of view. It is certainly possible to find correlation, but is that not more of an intellectual exercise? I think it is sufficient to know that all of the divine weapons are used to combat all the negative qualities, and pay attention to watching their destruction, rather than analyzing the method.

Ego

Question:

Why is the ego often represented as a buffalo, and why is the Goddess shown traveling on a lion?

Swamiji says:

The buffalo is the most stubborn animal. He will only go his own way. So the Ego rides on stubbornness. The lion is the king of animals, and represents Dharma, which is the conveyance of Divinity.

Matrikas

Question:

Who are the Matrikas?

Swamiji says:

They are:

Brahmani: Creative Energy

Narayani: Exposer of Consciousness

Maheshvari: Energy of the Seer of All

Chamunda: Slayer of Passion and Meanness

Kaumari: The Ever Pure One

Aparajita: The Unconquerable

Vaarahi: The Boar of Sacrifice

Narasimhi: The Man-Lion of Courage

Scriptural Sources for Swamiji’s Translation

Question:

What is the source for the explanations of the diverse attributes of the Gods and Goddesses? For example, Surya as “the authority of the Light of Wisdom,” and Indra as “the rule of the pure”?

Swamiji says:

The meanings of the names and attributes are illuminated by many years of sadhana, and, they have been translated from the tradition of the succession of disciples from our lineage of the Saraswati Sampradaya. In addition, there are Sanskrit scriptural references for each interpretation, as close as I could come in English.

Markandeya Purana

Question:

The Chandi Path is a section of a larger body of work called the Markendeya Purana containing 18,000 verses. Are there other parts of the this Purana that are used for sadhana?

Swamiji says:

Rarely are the other parts of Markendeya Purana used for sadhana. They are used for background information, understanding the context, the players, and adding color to the main message: LOVE DIVINE MOTHER!

Students of Chandi Path

Question:

Are the devotees that study/chant the Chandi known as Srividya Upasakas?

Swamiji says:

It depends. Certainly if they want that title, they are entitled to use it because they are performing their disciplines using the knowledge of the highest respect. But, Sri Vidya generally applies to a specific branch of knowledge which includes worship with the 15 or 16 syllable mantras. Therefore, it is a very subjective issue.