Svāgatam
Aum Mahā Gaṇapataye Namaha
Greetings on Chitra Nakshatra.
Everything that comes to manifestation faces a transformation; and so does this offering called Charanamrth – the monthly journal for devotees of Lord Datta.
After 72 editions of this sacred literary offering which travelled to you all as an ebook/PDF, from now on, it is set to take a new turn – a new look and feel.
It is also remarkable that it is just on the eve of Guru Dwadashi (the 12th day of Krishna Aswayuja, the day when Sripada Vallabha chose to conceal His physical presence on the gross plane), apparently the day when this offering called ‘Charanamrth’ was born, 6 years ago.
Every word is HIS own; as is every inspiration on this grand journey.
On this day of Chitra star – coinciding with the start of the nine sacred nights – let’s take the first step towards contemplation, if we haven’t yet… To imbibe the sacred essence from the Charithamrtham and to live by… let this be an inspiration going forth…
We invite all readers and devotees to share your views, if they would be kind and helpful to other fellow devotees on the path. We are all on this sail together, while HE remains the Master Helmsman, ferrying the boat across the waters of ignorance to the safe shores of ‘bliss’ (ananda), Golden Pithapuram…
Let’s make the journey worthwhile as we chant His name, remember Him and move on…
We are here to love… not hate; to help, not judge…
Digambara Digambara Sripada Vallabha Digambara
The Victory of the Śakti Within
The victory of the ‘Shakthi’ within us, in destroying the evil forces, is symbolic of observing the nine auspicious nights ‘Nava Rathri’ of Shakthi – the Supreme Power in its feminine aspect, which is present in all beings, irrespective of biological gender.
As one’s energy body ascends upwards, one is able to unlock the higher faculties, or supernatural abilities. Thus it empowers one with a level of perfection. It unleashes Divine potentials inherent within human consciousness.
And it is always ignorance that serves as an obstacle.
It may be ego, or prejudice, pride, jealousy, hatred, anger and so on.
These demons need to be slaughtered for the Divine nature in oneself to rise.
Here, the Adi Guru Avathar, in the form of Sripada Vallabha, empowers the devotee/aspirant to rise beyond the obstacles.
The obstacles are the ‘asura’ or demoniac forces; HE Himself is the Shakthi empowering the individual from within.
This is the essence of the statement from Chapter 41 of Sripada Charithamrutham.
The Goddess nature in Śrī Śrīpāda can only be comprehended by sādhakas (aspirants) who are committed and relentless in their spiritual pursuits.
The negative tendencies of the mind are depicted as the asuras Madhu-Kaitabha, Mahishasura, and Shumbha-Nishumbha.
The Devi Mahatmyam depicts the victory of the Goddess Chandi, the embodied form of the Supreme Power in the feminine aspect, representing the three forces of creation, sustenance and transformation. She is verily Anagha, without the least distinction.
Mahishasura and his associated armies wield great power over the psyche. They are the result of impressions of innumerable lifetimes and choices made across several lifetimes, becoming embedded as stubborn psychological traits. If Mahishasura is Rajas, Durdhara and Durmukha are ‘desire’ and ‘anger’. Chanda denotes the active ego-self and Munda the intellect-less state or the force of total ignorance. Chanda and Munda are asuric as long as they serve Asmita, the false self. Shumbha represents subjective ego-awareness; Nishumbha represents attachment to all its objective attributes. Kali accomplishes Her mission by severing the heads of Chanda and Munda.
Seeing his armies destroyed by the Shakthi, an enraged asura sends forth forces to fight the Sattvic Divine.
Eventually the Goddess kills him by piercing the asura with Her spear of knowledge (jnana). The death of Asmita, the false self or limited ego-awareness, is nothing but the relinquishing of a limited identity. But in losing this limited identity one gains an unimaginable supreme state. This final victory represents the realization of the true Self, the end of all multiplicity. Their battle is symbolic of a spiritual struggle that is beyond the realm of day-to-day existence.
But it is not a battle between equals, though it looks like one on the face of it. The climax of the battle is between the limited self and the Supreme Self. The deluded force of the multiple projections of individual ego-awareness struggles to remain, while the Light destroys it totally.
As the Bhagavad Gita (7.19) reveals, most of us carry on with our deluded lives without realising that life is not just about relationships, money and material pursuits. However, for those who conduct themselves from a state of higher awareness, spiritual bliss is in sight.
“I alone exist in this universe. Who else is there besides me?” — Devi Mahatmyam (as cited in the original offering)
This Oneness, Advaita or Supreme Truth, is preached by Lord Datta in His many manifestations.
A Reminder from the Charithāmṛtham
Let us reflect a while on the ‘Goddess Nature’ or Devi Tatva that is mentioned here.
From Chapter 43, Charithamrutham:
“Maha Kaali represents strength and power. In that Great Mother, the intensity of thought necessary for spiritual achievement and overwhelming ferocity to destroy every limitation or every obstacle on the path of progress, glows gloriously. That which resides in Kaali shakhti proceeds with terrible speed and will not keep quiet until we progress unto God Himself. When forces hindering our progress become virulent, the devotee should invariably invoke the grace of Maha Kaali.”
To understand Kali Shakthi, one must be ready to be plundered of anything that does not serve the purpose; and be ready to be unravelled on the path to Light. This is the work of transformation. It is not destruction, but omission of every obstacle on the path to Light.
Datta’s Sattvic power can overcome the mightiest asuric forces. At the end of the battle, which might take several lifetimes, the steady experience of Oneness comes as the reward, with its accompaniments: absence of fear, desire, anger and darkness. The result is Light, joy and Supreme contentment.
From Dwārakāmāi
Of all the names for the Masjid in which HE appeared, rested and received His seekers, Baba called it the ‘Dwārakā-māi’.
It was not just Dwārakā. The added affiliation of ‘Māi’ invokes the Motherly aspect of Himself. Sainath Maharaj is verily ‘Ardhanārīśvara’, presenting Himself as an ‘avadhūth’ or fakir. This is very similar to how He appeared in names and forms preceding this fakir Avathar, as Swami Samartha Maharaj, Narasimha Saraswathi and Sripada Vallabha.
From Chapter 22, Samartha Sai Sat Charitha:
Baba asked Mirikar, “This is our Dwarkamayi. Do you know?”
Baba said, “This is our Dwarkamayi. She safeguards the children who resort to Her lap. The Masjidmai is very kind. She is the Mother of all innocent and faithful devotees. Anyone may face any difficulty; She will readily protect. Once a person settles on Her lap, his difficulties are soon resolved. He who surrenders to Her will be on the throne of joy. This is that Dwarka, Dwaravati!”
Honouring Shakthi and Her multiple facets of conquering the evil forces (of ignorance and duality), and facilitating mankind’s progression unto Truth, is celebrated as Navarathri.
When the Guru Avathar is empowering us from within, honouring HIM equates to honouring Durga Devi or the Divine Feminine during Navarathri.
He is Datta Sametha Anagha! Guru Avathar embodying within Him the Divine Motherly Aspect!
From Kaali Tatwam to Kamala Tatwam, HE is realised in His wholesome state.
When HE is Kamalalaya – the Consort of the Lord of Tirumala – HE is realised as the Source of Supreme Love, far from the traits of worldly emotions.
His is Supreme Love, which with one ray chases away the forces of darkness.
He is the Universal Mother in human form, expressing Himself as an Avadhuth!
A Name from His Sahasranāma
Aum Mahā Māyā Nāśakāya Namaha
Meaning: Who destroys illusion.
Aum Moha Krodha Lobha Vināśakāya Namaha
Meaning: Who destroys desire, anger and greed.
Śumbha Niśumbha Saṁhārāya Namaha
Meaning: Destroyer of ego and attachment.
Mahā Karuṇāmayi Prema Śānta Svarūpāya Namaha
Meaning: Embodiment of great compassion, love and peace.
From Chapter 33, Charithamrutham:
“Real Kaalika Maata possesses auspicious qualities like love, peace.”
Thought for the Month
Can we practise this month to be cautious of the words we use?
Our words have the power to shift the vibrations of the place in which we live. Can we, for HIS sake, slow down before we utter words as we please, and use only those which are noble in nature?
For His sake, let us keep away from profane language. One step at a time, let us learn to live by the Charithamrutham.
“The entire ethereal region is filled today with the rubbish of verbiage wrongly used. When a person utters a word, he provokes one or two or all three, of the three attributes (sattwa, rajo, tamo gunas). Hence one should be responsible to NOT utter words of profane or bad nature.”
— Śrīpāda Śrīvallabha
