Chamunda Tantrokta Bali Pujan for Sandhi Puja — the Kaushiki Origin Story and the Full Vidhan
The Kaushiki/Chamunda origin story behind Sandhi Puja, and the speaker's home vidhan for a tantrokta bali pujan of Chamunda during the Ashtami-Navami Sandhi Kaal.
11 notes, in the order they are taught. Jump to any one.
1 also answer a common question
Questions this answers
1 of the notes below are questions in their own right. Scroll for more.
What is Sandhi Puja in Navratri, and when does it fall?
Chamunda pervades the world in her ugra form
The speaker says there is one time in Navratri when puja, path and prayer to Bhagwati through a special vidhi-vidhan — for destroying enemies, Abhichara, Preta, Pishach and other negative forces — bears fruit without fail: the transition when the Ashtami tithi ends and the Navami tithi begins, the Sandhi Kaal, announced in Durga Puja pandals as the time of Sandhi Puja. He says this window is so divine and supremely effective that in it Bhagwati Chamunda is held to pervade the entire world in her direct ugra form, and by that fierceness every negative force in the whole world is eclipsed, bound and pressed completely beneath her feet.
Origin of Kaushiki and Kalika from Parvati's body
Kaushiki as Mahasaraswati and the Ashtabhuja of Vindhya
The speaker recounts what he says the Durga Saptashati describes in its seventh chapter. After Shumbha and Nishumbha expelled the devatas from swarga, the devatas went to the Himalaya and praised Bhagwati, invoking her by her old boon that she would appear whenever they called in calamity. Parvati was there for tapasya; at the devatas' stuti a devi emerged from her body. When she came out, Parvati's own form turned dark — that dark form settled on the Himalaya and became famous as the Kalka of the Himalaya, the great shakti Kalika. The one who emerged was fair, named Kaushiki; she is also regarded as the form of Mahasaraswati, and the Ashtabhuja form of Bhagwati on the Vindhya mountain is said to be, in part, this same Mahasaraswati. Kaushiki took shelter on the Himalaya itself, present there by plan for the slaying of Shumbha and Nishumbha.
The speaker says that when we recite the Durga Saptashati, this is described in the seventh chapter. First, when Shumbha and Nishumbha drive the devatas out of swarga-loka, the devatas go to the Himalaya mountain and praise Bhagwati, invoking her through their stuti: "O Jagadamba"Mother of the World" — an epithet of the Devi., in former times you gave us the boon that whenever calamity comes upon us and we call, you will surely appear and help us." At that time Bhagwati ParvatiThe daughter of the mountain and consort of Shiva; the questioner to whom much of tantra is expounded. had gone to the Himalaya for the purpose of tapasya. When the devatas made their stuti, a devi emerged from the body of Jagadamba Parvati. When that devi came out of Parvati's body, Ma Parvati's form turned black, of krishna varna. That black form which took its place on the Himalaya later became famous as the Kalka of the Himalaya — that is the great shakti Kalika. The form that came out of Bhagwati's body was of fair complexion, and her name was KaushikiThe Goddess who issues from Parvati's own sheath, whose roar undoes the messengers of Shumbha and Nishumbha.. She is also considered the form of MahasaraswatiThe Goddess presiding over the third charitra of the Saptashati., and it is said that, in part, the Ashtabhuja form of Bhagwati on the Vindhya mountain is this very form of Mahasaraswati. This Mahasaraswati, Bhagwati Kaushiki, took shelter on the Himalaya mountain itself, present there in a planned way for the slaying of Shumbha and Nishumbha.
The demons' demand for Kaushiki and her vow to marry only her conqueror
The Lord takes the intellect first
The speaker continues the Saptashati story: Shumbha and Nishumbha's messengers Chanda and Munda saw Kaushiki first and went to describe her beauty — such is the rakshasas' way, he says; first they expel the devatas, then, as the saying goes that when someone is to be made to suffer the Lord takes away his intellect first, Jagadamba takes their intellect, they are deluded and walk off to invite their own death. Chanda and Munda argued that since Varuna's gold-raining umbrella, Indra's Airavata and Yama's kaal-danda were already with the brothers, the world's finest woman should be theirs too. The messenger Sugriva was sent to flatter and threaten her into choosing one of the two conquerors as husband; Bhagwati proudly replied she had vowed that only whoever defeats her in battle would be her husband, and, threatened that Shumbha and Nishumbha would drag her by the hair with her pride in the dust, said she had made her commitment and could not change it.
The speaker says Shumbha and Nishumbha's two messengers, Chanda and Munda, were the first to see Bhagwati KaushikiThe Goddess who issues from Parvati's own sheath, whose roar undoes the messengers of Shumbha and Nishumbha., and they went and described her beauty. That is the rakshasas' way, he says: first they throw the devatas out of swarga, then their own intellect works for their end — as it is said that when someone is to be given suffering, the Lord first takes away his mind. Jagadamba"Mother of the World" — an epithet of the Devi. takes away their intellect, they become deluded, and deluded they go off to give the invitation to their own death. Chanda and Munda praised her: "what a beautiful woman! You and your brother have every finest thing in this world — Varuna's umbrella that rains gold is with you, Indra's elephant Airavata is with you, even Yamaraja's kaal-danda is with you — so why should the most beautiful and finest woman in the world not be with you too?" Hearing this, Shumbha and Nishumbha sent their messenger Sugriva: "go, talk to her and bring that woman here." Sugriva, with much flattery and with threats, told Bhagwati to choose one of the two conquerors of the worlds, Shumbha or Nishumbha, and become his wife. Bhagwati said with great pride: "I have taken a vow that whoever defeats me in battle will be my husband." Sugriva said such pride was not right: "if you do not come now, Shumbha and Nishumbha will drag you there by the hair, grinding this pride and glory of yours into the dust — then you will like it." Bhagwati replied: "what can I do now? I have taken my vow; how can I change it? I have made my commitment." Sugriva went back and reported what she had said.
Dhumralochana burnt by a hunkar: why exact mantra pronunciation matters
Hum, anusvara or makara in the right place
The speaker says that when Shumbha's ego was hurt by a woman's pride, he sent Dhumralochana to drag Kaushiki by the hair. Dhumralochana, whose smoke-like body could appear anywhere, threatened her and then lunged to seize her. Two accounts exist in the tantra texts, he says: her lion — held to be a direct form of Dharmaraja, of Shiva and Vishnu — roared, and its roar destroyed Dhumralochana's army; and Bhagwati herself gave a Hunkar, and by the sound of that hunkar alone Dhumralochana was burnt to ash. This, he says, is why mantra uccharan is so essential: people rattle off "hum hum phat phat" without knowing or hearing the mantra, and that is where trouble comes — one must know where the hum of the hunkar goes, where a makara or an anusvara goes, whether a syllable is read with anusvara or with makara.
The speaker says Shumbha's ego was hurt: "a girl, a woman, with so much pride that she speaks to me this way!" So before Chanda and Munda he sent Dhumralochana: "go and bring her to me, dragging her by the hair." Dhumralochana went at once — a body like smoke, appearing here and there — and appeared: "come, the master has called you." Bhagwati said no, she would not go. He began threatening again, and when he saw she was not going, he lunged towards KaushikiThe Goddess who issues from Parvati's own sheath, whose roar undoes the messengers of Shumbha and Nishumbha. to seize her and carry her off. Two kinds of account come in the tantra texts, he says, and here it is taken according to the prayoga. Bhagwati's lion — the kesari, who is held to be the direct form of Dharmaraja, the form of Shiva and Vishnu — gave a roar, and by that roar Dhumralochana's army was destroyed. And Bhagwati gave a HunkarThe roar uttered as a weapon, which in the Saptashati kills without a blow being struck.: by the sound of the hunkar alone, Dhumralochana was burnt and became ash. Bhagwati slew Dhumralochana by a mere hunkar; she burnt him and finished him. That, the speaker says, is why it is said that the uccharan of a mantra is extremely necessary. The "hum hum phat phat" that we read off quickly — people who read a mantra anywhere without knowing it or hearing it — that is exactly where trouble arises. In which place the hum of the hunkar will come, where a makara will come, where an anusvara will come; whether you read it in anusvara or in makara — knowing this, he says, is very necessary.
How Chamunda emerged from Kaushiki's forehead and earned her name
The heads of Chanda and Munda offered to Kaushiki
The speaker says that when Chanda and Munda were sent next and came before Kaushiki, a devi emerged from her forehead — a body of nothing but bones, covered only by skin, thin and gaunt, huge, terribly fearsome, gnashing her teeth, tongue hanging from her mouth. She fell on Chanda and Munda's army at once and slew the danavas so fiercely that terror spread; she lifted whole chariots into her mouth and ate them, chewed elephants and horses outright, and the army was routed. When Chanda and Munda themselves came to fight, she bound them, cut off both heads and carried them, full of wrath, to Kaushiki: "accept the heads of these great beasts Chanda and Munda, and slay Shumbha and Nishumbha yourself." Pleased, Kaushiki told her that because she had slain Chanda and Munda, her name Chamunda would henceforth pervade and be famous everywhere — and that, he says, is the form worshipped in Sandhi Puja.
The speaker says that as soon as Shumbha and Nishumbha learnt of Dhumralochana's end, they sent Chanda and Munda at once. When Chanda and Munda arrived and KaushikiThe Goddess who issues from Parvati's own sheath, whose roar undoes the messengers of Shumbha and Nishumbha. saw them, a devi appeared from her forehead. Her body was nothing but bones, covered only by flesh, only by skin — utterly thin and gaunt. She looked extremely terrible, gnashing her teeth; she was very large, her tongue hung out of her mouth; a supremely fearsome form. The moment she appeared, she fell upon Chanda and Munda's army. She began slaying the danavas so tremendously and so intensely that the danavas' condition collapsed and fear spread. On a battlefield, he says, when the enemy strikes so fiercely, the other soldiers watching the blows fall on their fellows also go into terror at how mercilessly he is killing — and this devi was lifting whole chariots of their army, putting them in her mouth and eating them, chewing up elephants and horses outright. She made such fearsome slaughter that Chanda and Munda's army was flattened and began to flee. When Chanda and Munda came forward to fight, Bhagwati bound them and cut off both their heads. Filled with wrath, she took those heads to Bhagwati Kaushiki and offered them: "O Bhagwati, O Kaushiki, accept the heads of these great beasts Chanda and Munda, and slay Shumbha and Nishumbha yourself." Bhagwati Kaushiki, pleased, said to that devi: "because you have slain Chanda and Munda, in future your name ChamundaThe form the Goddess takes on slaying Chanda and Munda, from whom the name is given. will pervade and be famous in every place." And that very form of Bhagwati Chamunda, the speaker says, is the form all of us worship today in this Sandhi Puja.
Why the sandhi kaal of 25 to 45 minutes is so intense for a Chamunda prayoga
Crores of akshauhini armies finished inside the window
The speaker says Chamunda is so ugra and so intense because the tantra texts hold that the kaal of her appearance is exactly the Sandhi Kaal in which she manifested. The sandhi-kaal is very short, and she finished the war with Chanda and Munda within it — by today's reckoning of the sandhi-kaal puja, a window of roughly 25 minutes to a maximum of 45. The senior, experienced tantriks of the guru tradition, when they describe it, say that in those few moments Bhagwati cleared away who knows how many crores of akshauhini armies — so swift, so intense was she. That, he says, is why this prayoga is extremely intense, excellent and beneficial.
The speaker says this is why ChamundaThe form the Goddess takes on slaying Chanda and Munda, from whom the name is given. is so ugra, so intense: the time of her appearance, as accepted in the tantra texts, is this very Sandhi KaalThe juncture where one tithi gives way to the next, in particular the ashtami-navami joint held most potent in Navratri. in which she manifested. And the time of the sandhi-kaal is very small. She finished that war within the sandhi-kaal itself. Take it, he says, that the war with Chanda and Munda was finished in so little time — by the present reckoning, as we perform the sandhi-kaal puja, one gets roughly 25 minutes up to a maximum of 45 minutes. So it has been held, he says, that when the senior elders of the guru tradition, tantriks who are aged and experienced, describe all this, they tell that Bhagwati in just those moments cleared away who knows how many akshauhini armies — an akshauhini being who knows how many koti; the count runs to several crores of akshauhini armies, which she cleared away that quickly. So swift was she, so intense. Therefore, he says, the prayoga he is about to describe is an extremely intense and excellent prayoga, a prayoga that gives benefit.
No full Navratri vrat is needed for the Chamunda sandhi puja bali vidhan
An ashtami fast alone qualifies
The speaker says that to perform this vidhi it is not necessary that only those who have kept the Navratri Vrat and such do it. Those who have not kept the Navratri vrat can still perform this vidhan if they are merely fasting on the Ashtami.
Samagri for the Chamunda tantrokta bali pujan of sandhi kaal
Mustard oil, paired mauli-bound wicks, thirteen of each offering
The speaker lists the materials: one long, large banana leaf; eleven Chaumukh Deepak diyas and three single-wick diyas, all with cotton wicks made into pairs by binding two wicks together with red Mauli thread; only mustard oil in all of them — pure mustard oil, since til oil is often adulterated, and pure ghee may be used if one wishes, but mustard oil is best because the prayoga is for destroying enemies and their tantric schemes. Then coconuts — more than eleven, keep at least 13 — 13 lemons, 13 pieces of camphor and 26 cloves of the flowered kind.
Asked what materials this vidhan needs, the speaker lists them. A banana leaf — one long, big one. After that, Chaumukh DeepakA four-faced oil lamp with four wicks, used in pairs or in multiples across a house during application rituals for Bhairava and similarly potent deities. diyas, eleven, and three diyas with a single mouth; cotton wicks in all of them, together with red kalava — that is, there will be one cotton wick and you will join it with MauliThe red-and-yellow thread tied on the wrist or around a kalash. thread to make a paired wick, two and two wicks together, in this way. In all of them, only mustard oil — pure mustard oil. Til oil, he says, is found much adulterated; if one wishes one may use pure ghee, but mustard oil will be best, because we are using it for the destruction of enemies, of their tantric schemes and the like. After that you will need eleven coconuts — more than eleven, in fact; keep at least 13 coconuts. Keep 13 coconuts and 13 lemons. There will be 13 pieces of camphor and 26 cloves, the flowered kind. That much, he says, is the material you need.
Who may perform the Chamunda bali: red vastra, and the restriction on women
A woman only if her son is over twelve; the bali itself by a male
The speaker says that after bathing, one puts on red clothing before the Sandhi Kaal. Asked in advance whether women can do this, he answers that only those women should perform this prayoga whose son is already at least over twelve years of age; if possible, have the prayoga done by one's son or husband. Everything else a woman may do herself, but the Bali vidhan — the offering of the bali — is better done by a male.
The speaker says: having bathed, before the Sandhi KaalThe juncture where one tithi gives way to the next, in particular the ashtami-navami joint held most potent in Navratri. you will put on red-coloured clothing. He answers one question in advance: can women do this or not? Keep in mind, he says, that only those women should do this prayoga whose son has already become at least more than twelve years old. If possible, this prayoga can be had done through one's son or through one's husband — that is, the Bali prayoga. Everything else you may do yourself, he says, but the bali vidhan, the offering of the bali, is more excellent if boys do it.
Chamunda sandhi puja bali vidhan: the lamps, sankalp, offerings and aarti in order
Eleven lamps, thirteen coconuts and lemons, Devi Suktam before the bali
The speaker gives the procedure. First light one of the three single-wick diyas and invoke Bhagwati Durga as Jatved Agni into its flame; that is the Karmasakshi Deepak from which every other lamp is lit. Holding Akshat, flowers, water and Dakshina, take Sankalpa with name, Gotra and place: to worship Bhagwati Chamunda in the Sandhi Kaal as far as one's ability, understanding and available upacharas allow, for the destruction of all one's enemies and of every tantric scheme and conspiracy worked against one. From the Jatved lamp light the first single-wick lamp in the Guru's name and the second in Ganesha's; then the eleven Chaumukh Deepak diyas in a row before the banana leaf — the nine in the middle are the nine forms of Chamunda, the one on one's left is Hanuman ji, the last on the right Batuk Bhairava — lit in that order: Hanuman, the nine, Batuk Bhairav last. Before every lamp place one coconut and one lemon, sprinkle all with Gangajal and give each a fine red Sindoor tilak. Holding akshat and flowers recite the Tantrokta Devisuktam — the recitation by which Kaushiki was invoked — and offer the flowers. Then the Bali: offer every coconut first, in the same order (guru, Ganpati, Hanuman, the nine Durgas, Batuk Bhairav), then cut each lemon standing upright, applying Roli and dropping a little water three times beside each from an Achamana spoon. Any stuti may follow; before Aarti set one camphor with two flowered cloves before every lamp and light it, then do aarti and Kshama Prarthana. The lemons are immersed under a sacred tree or in a river; the coconuts are eaten only by the household, never by outsiders. By Jagadamba's grace, he says, Chamunda destroys many troubles, sorrows and crises in a moment.
The speaker says first one diya is lit — of the three single-wick diyas, one — and in it Bhagwati Durga is invoked, Jatved Durga, into that flame: "O Bhagwati, in the form of Jatved Agni, come and be kindled, be present in this lamp." That is the Karmasakshi Deepak, and from it you will light all the other lamps. Every Chaumukh DeepakA four-faced oil lamp with four wicks, used in pairs or in multiples across a house during application rituals for Bhairava and similarly potent deities. diya carries four wicks, in pairs — two wicks made one, one cotton and the other wrapped with red MauliThe red-and-yellow thread tied on the wrist or around a kalash. thread, so it is a paired wick, has the red thread, and burns well — all filled with mustard oil. Then, holding AkshatUnbroken raw rice grains, held in hand along with water and flowers while taking a Sankalpa., flowers, water and DakshinaThe offering made to a guru or officiant that completes a rite; a ritual is held incomplete without it. in the hand, take SankalpaA formal ritual resolution spoken aloud before an offering or observance, declaring its intent and dedicating its merit., pronouncing your name, GotraA family's patrilineal lineage name, stated together with one's own name during a Sankalpa. and place: "for the utter destruction of all my enemies, for the destruction of whatever tantric scheme is being worked by enemies, for the destruction of all who conspire against me, today in the Sandhi KaalThe juncture where one tithi gives way to the next, in particular the ashtami-navami joint held most potent in Navratri. I resolve to worship Bhagwati ChamundaThe form the Goddess takes on slaying Chanda and Munda, from whom the name is given. according to my ability, my understanding and the upacharas available to me." Saying this, offer the akshat and flowers at Bhagwati's feet. From the lamp lit in the name of Jatved Durga, light the first lamp in the name of your Guru ji, and the second single-wick lamp in the name of Ganesha ji. The nine chaumukh lamps are set out before the banana leaf; with the other two, eleven lamps stand in a line — nine in the middle, two at the edges. The nine in the middle are the nine forms of Bhagwati Chamunda; of the two chaumukh lamps at the ends, the one on your left as you sit is in the name of Hanuman ji, and the very last one on your right is in the name of Batuk Bhairava. Having lit the guru and Ganpati lamps, kindle Hanuman ji's lamp, then the nine lamps of Bhagwati in the middle, and last of all go and kindle Batuk Bhairav's lamp. Then place one coconut before every lamp — before the guru and Ganpati lamps too, before Hanuman ji and Bhairav ji, and before the nine lamps of the nine Durga forms. Sprinkle GangajalWater from the Ganges, used to purify and re-consecrate ritual items exposed to impurity. on all, give all a fine tilak of red SindoorVermilion powder, used here to draw the inverted triangle Mandala for a Bhairava offering, in place of the Roli-and-Ashtagandha triangle drawn for a Goddess., and set one lemon before each as well. Then, holding akshat and flowers, recite the Tantrokta Devisuktam: it was by the recitation of the Devi Suktam that Bhagwati Kaushiki was invoked and appeared, and in Sandhi Puja it is the Devi Suktam alone that is recited before the Bali is offered. After the recitation, offer the flowers to Jagadamba. After that the bali begins. First, all the coconuts are to be offered, in the same order — first the guru's coconut, then Ganpati's, then Hanuman ji's, then the nine Durgas', and last Batuk Bhairav's. Then cut the lemons; a lemon is cut standing upright. As you cut each, apply RoliA red vermilion powder applied to ritual offerings such as the lemons in a sacrificial Bali, before they are circled with water and offered. to it and pour water from an AchamanaThe ritual sipping of water for self-purification before worship, one of the opening Shatkarma/Pavitrikaran rites. spoon, dropping a little water three times beside every lemon. With this, he says, the bali pujan is complete. After this, if you wish to do some stuti or path of Bhagwati you may, and then do AartiA ritual of waving a lit lamp or flame before a deity's image, performed here at the close of Deepdan once the lamps begin to burn down.; but before the aarti, place one camphor before each lamp with two flowered cloves on it and light that too, and only then do aarti. After the aarti, do Kshama PrarthanaThe plea for pardon made at the close of a rite for whatever was done wrongly or left out. and so on. All the lemons offered in the bali are to be immersed beneath a sacred tree or in a river, and the coconuts are eaten only by the people of the house — outsiders will not eat them. Complete the Sandhi Puja bali vidhan in this way, he says: by the grace of Bhagwati Jagadamba, Bhagwati Chamunda will destroy your many troubles, sorrows and crises in a moment.
Rin dosha of a vidhi learnt from someone else, and the lamp that clears it
A debt to whoever taught the vidhan
The speaker makes a small request: whatever vidhan one performs after hearing it from someone — from him or from anyone else — attaches a Rina Dosha, a debt-fault. For release from it one must light a lamp before Bhagwati, and, if one gladly wishes, give some daan or Dakshina.
The speaker closes with a small request to everyone: whatever vidhan you perform after hearing it from anyone — whether you heard it from him or from someone else and are doing that vidhan or puja — a Rina DoshaA debt-like fault incurred by a specific ritual error — such as lighting a lamp directly from another already-lit lamp. attaches from it. For release from that, he says, one must certainly light a lamp before Bhagwati; and if one gladly wishes to give some daan, DakshinaThe offering made to a guru or officiant that completes a rite; a ritual is held incomplete without it. or the like, one may.
These are notes of our learnings from a public external source (youtube video by author Grihastha Tantra). OccultGuide does not verify or originate the knowledge or the practices itself.