THE DEVĪ MĀHĀTMYAM: NEURAL PROGRAMMING. MA CĀMUṆḌĀ ALGORITHM

The Devī Māhātmyam is found in the chapters 81-93 of the Mārkaṇḍeya Purāṇa. The text is called Saptaśati, as it contains 700 ślokas (verses). At first glance, the Devī Māhātmyam of the Mārkaṇḍeya Purāṇa seems to extoll the glories of Devī, and her powerful exploits to maintain order, vanquish evil, and establish good. Its spiritual quotient has been understood as an elaboration on the delusions and insecurities one holds in life, on how awareness of Devī cuts through these.

On closer analysis, the expanse of Tantra pathways, and the expanse of Śākta Tantra especially, bring forth cryptic algorithms that can program our neural patterns towards accessing or stimulating expansive hormonal secretions. These complexes radically change the way our sense organs process sensory data and create reactionary worlds around us. Tantra pathways mostly consist of sound patterns in the form of mantra, japa, nāma recitation and kathā retelling.

Incipiently and practically, these patterns were instilled through oral transmission. The instillation stimulated different areas of the neural brain and spinal pathways that exchange information and create responses at a lightning rate.

At present, this neural stimulus is devoid to us, as we access these pathways through linear methods, such as books, commentaries, translations, and academic interpretations.

Let us now proceed to look at the Devī Māhātmyam, which is divided into three sections.

 

Chapter 1

In this chapter, the sura, or the harmony of creation originating from Brahmā becomes entangled in the disharmony or a-sura of Madhu and of Kaiṭabha. Viṣṇuji annihilates the asura Madhu-Kaiṭabha by the withdrawal of Devī, who had placed him in a deep slumber of illusion. Here, the Mahākālī or the Bhadrakālī form of Devī is depicted.

Asura denotes the linear programming of our minds installed from birth by our geographical, ethical, and social moral expositions. These create insecurities and stagnations towards the non-linear sensory expansion of our creativity.

Such stagnation is possible due to the linearisation of accessible prāṇa, which fuels this program in the form of Mahākālī. The moment the linearity is withdrawn, the expansiveness of Mahākālī or Bhadrakālī as the manifestation of micro macro heat signatures is reinstated. In brief, this episode offers insight into how our emotional access is programmed from birth to process information in set patterns, and to react to it on the foundations of the linear feedback we imbibe from the place we are born and grow up in, from the parenting we receive, the friends we make. These mark our emotional, physical and financial choices in life (such as the jobs we choose, the socio-moral life we build) which define the entire strata of choices in our lives. The moment the linearised access that is limiting the expanse of energy is dissolved or deprogrammed, the expanse of our creative power can be accessed through the previously defunct centres of our neural pathways.

From the Sanskrit etymology of the names of the asuras Madhu and Kaiṭabha, we can infer that, figuratively, Madhu is honey, while Kaiṭabha is the bee. Both are an individual part of nature’s algorithm, and yet are dependent on each other. This dependency fuels their very linear existence, and their access to creative energy in the form of stress. The bee is always in search of its fruit, the honey…

The vector of Karma plays its course in a very similar way to the way such linearity functions in our life, as we program our brain towards our own emotional and financial securities.

Annihilating this linearised pathway by withdrawing or cutting off the fuel of limited prāṇa gives us access to the very form of creative energy, a state where the fruit and the eater are inseparable, projecting themselves in multitudes of exponential manifestations of creative expanse.

 

Chapters 2-4

The second segment of the Devī Māhātmyam depicts Devī as the expression of power. With this form, she annihilates Mahiṣāsura, the shape-shifting asura.

Harmony, or sura, is depicted here as the security one seeks in life as peace or stability. On the other hand, the asura is that which keeps shifting the narrative of security, constantly creating chaos. The Māhātmyam depicts the neural pathways of hormonal intelligence that we access by constantly stimulating certain prāṇic expanses in our brain, which program our definition of peace and security. It informs that such programming is stressful, as peace and security simply are projections of our programming. Their existence is only a variation; the absence of perceived chaos - which keeps shifting as Mahiṣāsura.

Creative energy as Mā Durgā, an integral of all hormonal enzymatic complexes that humans have, breaks this shape-shifting linearity of security, establishing an expansive neural program where there are no definitive lines between peace and chaos... Both become inseparable as Devī itself.

This part of the Māhātmyam is considered supreme. Devotees who cannot imbibe the entire 700 verses are therefore advised to just imbibe this part in total submission to the reprogramming of their brain.

 

Chapters 5-13

The last part of the Māhātmyam depicts several narrative threads. A narrative is centred on how the Goddess Kauśikī annihilates the asura Raktabīja with the help of Mā Kālī. The name ‘Kauśikī’ is derived from the term ‘kośa’, or ‘sheath’. Mā Kauśikī emanates from the kośa of Mā Pārvatī. In brief, she is the layered dissipation of exponential energy in the form of Pārvatī Mā. The aura and lustre of Mā Pārvatī imbibed in Kauśikī Mā turn her dark as Kālīka Mā.

Kauśikī Mā is born supremely beautiful. The asuras Chaṇḍa and Muṇḍā, who are the disciples of the asura brothers Śumbha and Niśumbha, glimpse her beauty. They proceed to inform their masters of the Goddess’s lustre, and the two asuras send a marriage proposal to the Goddess. The Goddess retorts that she has vowed to only marry the one who can defeat her in battle and who can take her forcibly. This leads to a chain of events: first, the asuras send a large army to defeat her. They lose. Second, they send their disciples, Chaṇḍa and Muṇḍā. In this episode, the most cryptic algorithm of Mā Cāmuṇḍā is revealed in the Goddess defeating the asuras in her form. Seven Śaktis emerge from their Devatās to assist the Goddess.

Followingly, Śumbha and Niśumbha send Raktabīja to fight the Goddess. When wounded, the asura Raktabīja has the capacity to regenerate from each drop of his blood that falls. To terminate his regeneration, the Goddess therefore instructs Mā Kālī to devour each drop of blood that spills of him, and Kauśikī Mā slays the asura. Subsequently, the Goddess slays Niśumbha and his army. Only Śumbha is left. Alone, Śumbha provokes the Goddess by calling her weak. Taunting her, he laughs that she requires help to defeat him. The Goddess coalesces all her Śaktis in herself as one and kills Śumbha.

The story of Raktabīja encodes the neural programming patterns that lead to different chains of events which are processed through our emotional access. Each thought acts as a drop of Raktabīja that leads to a chain of events, as the senses project a world and enter in it. This continuous process prevents us from accepting all possibilities that exist without prejudice. We instead we hold onto that which offers security.

As one thought gives rise to a linear projection of another, a cascade of emotional stress is caused, leading to disharmony. The only way to reprogram the brain is to first slay the source, and, in this, to prevent the spill that regenerates the same pattern.

When we can program ourselves to slay a thought bubble into annihilation without any trace of its regeneration, we open to complete neural expanse.

Let us now analyse the Sanskrit etymologies of the names of the four asuras.

Chaṇḍa means ‘fierce passion’. Muṇḍā translates as ‘bald’, which signifies ‘vairāgya’, or withdrawal.

Śumbha means ‘self-doubt’, and Niśumbha means ‘doubt of others’. Although to us these signifiers may appear distinct and opposite, they are inseparable and indistinct in the form of sensory projections of emotional patterning. Vairāgya emerges from one’s awareness of over-indulgence and vice versa… as the one who doubts others, doubts the self.

In a nutshell, this paradigm decodes the linear pattern through which the brain is programmed into insecurities and projections. In this programming, we act on extreme tangents in response to emotional stress. Cāmuṇḍā Mā destroys the patterns of indulgence and vairāgya which arise through the doubt of others and self. Hence Mā Cāmuṇḍā sādhanā is nothing but a high-end neural programming of our brain pathways...

The Devī Māhātmyam as a conglomeration of 700 verses stands as a work of cryptic algorithms in each of its distinct narrative threads. The algorithms encode how to access Śakti as distinct through her various iterations, or as a complete merger of all, merger that culminates in the killing of Śumbha, or self-doubt. The Māhātmyam’s recitation, chants, nāma japa, individual sādhanā of Bhadrakālī, Mahākālī, Durgā Mā, and, most importantly, Mā Cāmuṇḍā, offer us an expansive pathway to reprogram our neural networks in a non-linear method that accesses the expanse of our neurohormonal enzymatic intelligence… through sound and breath...

Such works need more exposition towards accessing our sensory processing pathways by exposing their recitation methods of sound and iconography with the help of modern imaging technology and subsequent diagnostic modalities towards human behaviour and human creative expanse.

May the imbibing of the Devī Māhātmyam, not through reading but through mind patterning, help in accessing its energetic quotient of expansion in your life.

Below is a thermal capture of Dr. Sumit immersed in Ma Cāmuṇḍā Sādhanā on the banks of the elusive Ma Cāmuṇḍā lake at 14,000FT in Himachal Pradesh India.

Full video on thesoundbreath YouTube channel.