An introduction to the Devi Suktam by Brahmarshi Satyadev

vAk,a daughter of the great sage ambhRN , realized brahma, the ultimate being, so she too was a sage. She experienced union with, that is became non-different from, the sadchidAnanda (existence-awareness-bliss) paramAtmA (supreme soul) and expressed that unity in what is known as the ‘devI sukta’. There are eight mantras in the sukta. The devI sukta is the fundamental component of the chanDI . The chanDI or ‘devI mAhAtmya’ is an analysis of this sukta. The devI sukta is from the veda; it is the insight of self-realized flawless seers; therefore it is eternal, without extrinsic creation. The flow of words in the chandI, although uttered by some sage, expresses a knowledge and affect that too is eternal. This knowledge and affect appears at all times, in the hearts of all classes of advanced seekers. Only because of differences in place, time, person and language, this eternal knowledge and affect show differences in expression.
The subject of the devi sukta is sadchidAnanda paramatma. In the Devi Mahatmya, this paramatma is described in the episodes as Mahamaya . Paramatma and Mahamaya are non-different. In the logics of textual argument or in verbal discussions, maya and atma may be said to be different; but the seeker, the brahma-conscious or self-realized, know that atma and maya are completely non-different. As long as there is a search, as long as there is a body, atma expresses as maya. In paramatma, there is no attempting, no seeking, no seeker, no scriptures, no thoughts, and no language. When we come into language, thought or seeking, atma is manifested as maya. So, even though paramatma is the subject of the devi sukta, in the Chandi it is described as Mahamaya. These will be discussed in detail later.
The aim of all the scriptures is knowledge of the paramatma. The self, within all the diversity of race, color, denomination, is present identically in all beings. Who am ‘I’ ? The definite knowledge of this is ‘self-knowledge’. All beings are keen to know their true selves. As long as they do not understand this, they are just common entities. When they are aware of this search, they are termed seekers or devotees.
When one is aware of this movement towards the self, then, the external signs that are manifested are named as ‘a path of withdrawal’ (nivritti mArg) or sAdhanA . These characteristics have been described in the spiritual texts as rules of conduct. In reality, all work is a spiritual quest, all beings seekers, and self-realization is the goal. Any quest without realization of the self is incomplete. As long as we seek any god other than the self, even though ‘I’ am the only one sought (who else is there but ‘I’), it is an incomplete quest, unable to deliver liberation (mokSa). In other words, all spiritual quests without self-awareness are open to error. On the other hand, everyday worldly acts with self–enquiry are spiritual enterprises. This atma is ‘I’- mA (Mother). Knowing myself, finding Mother, and self-realization, are all the same. The principle appearing as ‘aham’ in the devI sukta, is described as Mahamaya in the Chandi. That which is At-mA in the devI sukta, is in the Chandi mA (Mother). Therefore the idea that the Chandi is meant only for the worshipper of shakti (shAktas) is not correct.

It is useful to have a gross idea of the nature of the goal one is striving towards, consciously or unconsciously, whatever be ones desired goal. Otherwise, the road becomes unnecessarily long. That is why the shAstras advise not to enter into the Chandi without knowing the devI sukta. The reason we see many seekers in this world fail, is because of a lack of direction. Having no idea of the nature of the divine and not seeking the divine nectar, advancing on the path will be wrought with danger.