ChandikA pArAyanam

[Guest guest]

Dear Ambatanayarji,

 

Glad to see your new name! It sounds even better and closer to Amba, than 'Shreeram Balijepalli'.

 

Can you please enlighten us,regarding Saptashathi? Can I start chanting it as one astrologer asked me to chant it during this period,quoting "KalauChandi Vinayakau"? However after reading your email on pronunciation,I began to tremble with fear at my own pronunciation as I do not have guidance.Please help me out.

 

Also, one question on muhurthas(auspicious times).How do you check muhurthas and how to ascertain a good one?

 

Love,

 

Vajra Stephens

Dallas,TX

 

 

 

Dear Vajra Ma,

 

Thankyou for your kind words.As, I said in one of my earlier postings,I would come by the year-end with a new name set as per the dictums of Vedic numerology and there you have it.It will be made official soon.My new e-mail address henceforth would be ambatanayar

 

Every assay of mine as usual carrying the bliss of blessings of my gurunAthar and ambA.

I hope to serve ambA better with a new name and its accompanying shabdA-brAhman-vibration,which brings all goodness.

 

|| Ano-BhadrAh-krathavO-yanthu-vishwathahA: ||

(May all the good and auspicious beset me from all sides of the Universe)

 

 

 

 

ChanDikA devi is called as patta-mahishI of ambA rAjarAjeshwarI devi.Infact BhaskararAyA compares Her to the divine anger immanent in God in a female form wich doles out justice and punishment(mahadbHAyAm-vajramudhyAtham--Great cosmic effulgence in the form of sakthI-immanent of the Supreme personality of God).

 

 

 

"kalAu-ChanDI vinAyakAu" is one famous saying.It is commonly understood that in kaliyugA it is ChandikA devi an gane'sA who rule and give effects.(One over-enthusiastic Iyyappa devotee even converted this as 'kalAu-shAsthru-vnAyakau' there is no word as in shAshtru to indicate Iyyappaa and He goes ahead and says that kalAu-shAshtru-VinAyakA means worship Iyyappa and gane'sA!).

 

But the esoteric meaning of this is that the mUlAdhAra chakrA(sacral chakrA) is what is being referred to here.The people in kaliyugA are ruled by emotions related to this adhara-chakrA.

 

chandI comes from the word dhAthu-chanDI which means root-anger.Sacral chakrA is the root-chakra.An vnAyakA is the Lord of that sacral chakrA.He is fond of food and indolence.

 

People in kaliyugA are shishnOdhara parAyanAs it is said.ShishnA means sexual organ and udharA means stomach.Their lives are primarily ruled by these two underlying factors.This gives expression in varigiated ways even in their artforms.ChanDIkA represents the kAmikA shakthI too.

 

Thus we have here for kalAu chanDi vinAyakAu, the meaning of basal emotions which rule a human being as in anger,sexual feelings,hunger,indolence,jealousy,etc.These were mere symbolic words and is never to be taken literally.The origin of this epithet is not known clearly.Some attirbute it to SrIlasrI BhaskarAyAr and some to SrilasrI GuhAnandar.

 

Obviously, your nodes(rAhu-kethU) have been afflicted in your horoscope and thus gane'sA(kethu) and ChandikA(rAhu) has been given as a perfunctory recipe for cure for you by your astrologer.This is like hitting a mosquito with an Atom Bomb! A rAhu dAna or a kethu preethI would have solved the problem easily.

 

There is nothing wrong in doing the chanDikA-pArAyanA as long as certain aspects are taken care of.

 

 

 

 

Harsha Ramamurthy one upAsakA says thus:

 

"The Stotra is called Saptashati because of 700 Shlokas, is what is understood commonly. This number is not very consistent when various Bhaga Kramas in works like Damara Tantra, Katyayani Tantra,Haragauri Tantra, Lakshmi Tantra, Maricha Kalpa etc. are referred. Some call the Stotra Saptashati considering the set: Kavacha, Argala, Kilaka, MoolaStotra, Rahasya Traya, which amount to 7. Because 'sha' and 'sa' are interchangeable, Saptashati also refers to Saptasati - the glory of the seven Satisor Shaktis.

 

The seven deities referred to here are:Mahakali, Mahalakshmi, Mahasaraswati, Rudra, Vishnu,Brahma and Turiya (Adya Bhuvaneshwari, who created the rest). According to some others, the seven deities referred to are: Nandaja, Raktadantika, Shatakshi, Shakambhari, Durga, Bhima and Bhramari."

 

The mantras of these deities are secretly revealed in Saptashati and only the initiated when taught to recognize them can recognize the puissance and power. Some consider Kavacha, Argala and Kilaka as a part of Saptashati and come up with 700 Shlokas. But this is incorrect because it is said, "japet saptashatIM chaNDIM kR^itvA tu kavachaM purA' - indicating that the number is to be arrived at without considering Kavacha as a part of> the actual Mala.

 

Going by Sri Gaudapadacharya's words

(kavachaM bIjamAdiShTamargalA shaktitichyate |kIlakaM kIlanaM prAhuH saptashatyA mahAmanoH),

Kavacha, Argala and Kilaka are the Bija, Shakti and Kilaka of the Mala mantra, which in turn is an indication of their absolute importance.

 

 

 

This being so,As per the Sutra - 'kalu chaNDI vinaayakau', by chanting Saptashati with devotion, after having obtained initiation from the Guru and having learnt the proper Parayana Krama, a Sadhaka obtains the four Purusharthas(dharmA-arthA-kAma-MokshA).

So here we have to understand that one needs navAkshari initiation to even consider touching the scripture.We see lot of people reading error-ridden texts for variosu reasons and I have absolutely no arguments with them.They are free to do what they want and encounter the consequences thereof.The logical talks that "Mother will not hurt a child" and such other naiive talk would be left to logicians and not to devotess with respect,devotion,love and admiration for what is hinted as the procedure for the paTanA.

 

 

 

Varahi Tantra says that in the age of Kali, most Stotras are cursed by Parashurama and hence are ineffective.These need not be termed as "curses"(as it sounds negative) but as "protective seals" which need to be opened.

 

While listing the ones which are free from this curse and hence suitable during Kali, it is said, 'Gita of the Bhishma Parva,Vishnu Sahasranama of Mahabharata(but here too some claim a "protective seal" by Lord rudrA) and Chandika Saptashati' are free from all Doshas and grant fruits immediately in Kali Yuga.' That is why when I see people in dire straits,I ask them to chant Vishnu SahasranAmA and later when they graduate to a certain extent introduce them to the concepts of purusha-sUktha-nyAsa vidhi and rudrashAppodhAra mantrAs(which requires strict initiations).Many books which have been brought to me have various printing errors and I correct them and advice the reader to read it with correct pronunciation.

 

If this be the case for vishnu-sahasranAmA, then consider for durgA-sapth-shathI !! I never advice anyone to do Durga-sapthashathI pArayanA as if there are errors of commission/ommision in the book they read or their way of chant; parabrahmA mahishI would not it kindly.The shabdA-vibrations go awry and the yOgini-shApAs accrue anpervert the itellect of th doer.

 

Shapoddhara and Utkilana procedures are followed for Chandi owing to Bhargava and Shiva Shapas.

 

 

vArAhi tantrA has the following to say regarding the way chanDikA pArayanam is to be recited:

"yaavanna pUryate.adhyAyastaavanna virametpathan |

yadi pramaadaadadhyaaye viraamo bhavati priye | punaradhyaayamaarabhya paThetsarvaM muhurmuhuH | anukramAtpaThedeva shiraHkampaadikaM tyajet |

na maanasaM paThetstotraM vAchikaM tu prashasyate |

na swayaM likhitaM stotraM nAbrAhmaNalipiM paThet |AdhAre sthApayitvA tu pustakaM vAchayettataH |hastasaMsthaapanAdeva bhavedardhaphalaM dhruvam " - Varahi Tantra

 

 

1. Before completing a chapter fully, one should not get up from the Asana or relax.

2. If for some reason one needs to break before the completion of an Adhyaya, the chapter has to be recited again from the beginning.

3. One should not indulge in activities like shaking the head etc. while reciting.

(Some people move like a pendulum while reciting and this is being referred to here!)

4. The Stotra should be chanted aloud and not mentally.(Somewhat gently is the import)

5. One should not recite the Stotra from his own handwritten copy or from a copy written by a non-spiritual person.

 

6. One should not hold the book in the hand and recite but instead should place the book on an AdhAra(Book-stand). The various kinds of AdhAras prescribed for Parayana may be learnt from Kalpavalli and other sources.

 

 

 

 

Most sources ban the recitation without the usage of a book. But Sri Bhaskaracharya (Bhasuranandanatha) objects to this injunction. According to him (and also other authorities like Kameshwara Suri), for recitation less than a 1000, one may recite even without a book. Varahi Tantra is the Pramana for this statement. It is permissible to learn the Stotra by heart and recite the same with folded hands, without using a book. The same is suggested by the verse in VaikR^itika Rahasya - tataH kR^itaa~njalipuTaH stuvIta charitairimaiH.

 

One may perform Prayogas only after the Purascharana is complete and permission to do so is granted by Sri Guru. One should recite Saptashati thrice to get rid of calamities, five times to overcome Grahadosha and seven times in times of great danger. One obtains all Siddhis and obtains Tadatmya with Sridevi by reciting it one hundred times. The recitation of Chandi in Srishti, Sthiti or Samhara karmas depends on Kamanabheda and the procedures for the same have to be learnt from the Guru. The Keralites follow the Nitya Chandi procedure as per the Sutra - 'paTho.ayaM viprakAraH', chanting 1, 2, 1, 4, 2, 1 and 2 chapters per day. Thus, one complete recitation is completed in a week. It is best to start such a recitation on a Sunday and complete it on a Saturday. However, it should benoted that once Samkalpa is done on the first day, for no reason the recitation should be stopped for the next

six days.

 

 

 

 

 

1. By reciting Navarna mantra at the beginning and end of every Shloka, mantra Siddhi is obtained fast. This is also the Sanjivini Krama prescribed for Saptashati Mala mantra.

2. To obtain Siddhi of the mantra, one may chant with the Anuloma - Viloma Samputa of each Shloka with Pranava and the three Vyahritis.

 

3. To obtain all desires, one should chant 'Jatavedasa' Rik at the beginning and end of eachShloka.

 

4. To escape from incurable diseases and get rid of Apamrityu, one should recite Tryambaka mantra at the beginning and end of each Shloka.

5. For the fast accomplishment of desired activity, one should chant the Shloka 'sharaNAgata dInArti paritrANa parAyaNE' (11/11) at the beginning and endof each Shloka.

 

6. For obtaining auspicious results, one should chant the Shloka ' evaM devyA varaM labdhvA' (17 /13) at the beginning and end of each Shloka.

7. For warding off evils, enemies and danger, one should chant the Shloka 'durge smR^itA harasi' (4 /16) at the beginning and end of each Shloka.

 

8. One may recite these Shlokas individually 100,1000, 10,000 or 1,00,000 times to obtain the above said results.

 

9. By chanting the Shloka 'sarvAbAdhAprashamanaM' (11 / 36), one is freed from all troubles.

 

10. By chanting the Shloka 'itthaM yadA yadA bAdhA' (11 / 50), one is freed from epidemics like Mahamari.

11. By following the procedures of Durga Dipadana and chanting the Shloka ' Hinasti daitya tejaamsi'(11/26) accompanied with the ringing of the bell(ghaNTA vAdana), all evil spirits are destroyed.

 

12. By chanting the Shloka 'rogAnasheShan' (11 / 28), one gets rid of even incurable diseases.

 

13. The Dwadashottarashatakshari Vidya (4 / 29 -bhagavtyA kR^itaM sarvaM) is an infinitely powerful mantra by reciting which one is blessed with auspiciousness, cured of diseases and is able to escape from all dangers.

 

14. By reciting the Shloka 'Devi prapannaartihare prasIda' (11 / 2), one escapes from all calamities.

 

15. One should recite Narayani Stuti, peforming Namaskaras in front of Durga Dipa to obtain the desired results quickly.

 

16. The best procedure is to perform Nishkama Japa(without any desires in mind) of Saptashati, which pleases Sridevi more than any other procedure.

 

 

 

muhurthA is set according to many parameters.kAlaprakAshikA by srI narasimhA is a standard text on this apart from muhurtha-chintAmani.

 

 

 

Actions tend to produce results according to the planetary configurations under which they are initiated and this is the significance of a proper muhurthA.

 

Much of the tradition remains oral and only oflate some texts have come out.

Setting a proper-muhurthA is very difficult.

 

Normally, tArA balam(udu-balam),chandra balam,panchAnga shuddhI(tithi,vAra,nakshatrA,yOga,karanam are seen),panchaka rahitam,etc are seen.

If anyone wants me to set a muhurthA for anything,I normally tell them to seke someone else or pay me handsomely!(as it involves lot of work,access to resources and lot of time)Seeing a horoscope is also easy when compared to setting a proper muhurthA as muhurthAs which are really auspicious are really rare.

 

Also, most astrologers dont know this branch in all its seriousness.

You can set a muhurthA for a sAdhanA to frucitify( usually after seeing akHathahA and KhatapayAdhi chakrAs and the strength of the 5th House).Nowadays astrologers act as if they are Gods and big-shot DaivagnAs! and give "left-right and middle"(to quote an Indianism) mantrAs to their clients which migt even be highly detrimental for the whole soceity when chanted improperly.(For example: If a mantrA given is not in synch with 5th House and the lagnA lord,then the possibility that one's child is affected exists)

 

I recently learnt one most miraculous and effective system of setting muhurthAs called the "pancha-pakshI system" based on nAdigranthAs.I see one website also making money out of it.I even tested it multiple times with a few people to invest his money in the stock-market in the amounts suggested by me in the times when his pakshI was ruling and the results most miraculous! Hmm, this is really interesting, dont you think so?

 

 

Yours Yogically,

Ambatanayar

 

 

 

Ambatanayar Sreeraam Ballyjayppolle

 

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