Texts (for chanting)
Caṇḍi Pāṭḥa (devanāgari)
Caṇḍi Pāṭha (roman transliteration)
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Translations
My translations began as poetic interpretations and, as my proficiency in saṃskṛta improved, the translations became less poetic and more geared to facilitate an understanding of the saṃskṛta itself. Parenthesized words in the translations indicate words that are not explicitly provided in the saṃskṛta. They are there to help the reader distinguish the implied meaning and aid in word-for-word comprehension. In some instances, certain prepositions (of, from, for, to etc.) can be slippery because saṃskṛta uses the genetive case a lot...often in situations where english reserves the dative case or even the ablative case exclusively. There are many other examples of features in saṃskṛta that are hard to replicate in english verbatim, but suffice it to say that where the translation reads weird, it's because I'm striving for the highest faithfulness to the actual saṃskṛta, while maintaining the truest sense of its meaning. Some word-for-word breakdowns are already available (see Agni Stotram).
One last thing on the translations of Caṇḍi
All the names have been translated except Caṇḍi or Caṇḍikā. Some literal translations of her name are the angry, fierce, violent, cruel, impetuous, hot, ardent, passionate Goddess....which can be misleading, and requires some explanation.
The story of the Caṇḍi Pāṭha describes how the Goddess restores the Vedic characters to their rightful place in the heavenly realms by deluding or slaying the Avedic characters and sending them back down to the underworld. In other words, she cuts down highly charged, undifferentiated motives and emotions that lead to unconscious behavior (such as anger etc.) and restores order, peace and well-being. The Caṇḍi Pāṭha is a guided meditation in story form of how to transmute negative qualities and behaviors through sublimation and self-regulation…. But that's a mouthful to write into the translation every time the name Caṇḍi comes up.
Caṇḍikatāntrikapūrvāṅgām -
The Tantric Preliminary Limbs of the Caṇḍi Pāṭha
The following three mantras are recited to prepare the meditator for the Greatness of the Goddess:
Devyāḥ Kavacam - The Armor of the Goddess
The Armor of the Goddess is the first of three limbs applied (chanted) before reciting the 700 verses of Caṇḍī. Among other things, it establishes the Goddesses of protection in the ten directions and enlivens various qualities of empowerment embodied by the Goddess within the chanter's body. It acts as a preparatory mantra fortifying the meditator before embarking upon any endeavor.
Argala Stotram - The Song (that unfastens the) Bolt
The Song of the Bolt calls upon the Goddess with the refrain, "Give me beauty (rūpa), give me victory (jaya), give me a good reputation (yaśaḥ), destroy (jahi) hostility (dviṣaḥ)." This song calls upon many of the Goddesses within the 700 verses who act for our benefit against the Avedic characters. It unfastens the deadbolt of the door into the inner sanctum of the Goddess...the inner sanctum that contains the 700 verses of Caṇḍi.
Kīlaka Stotram - The Song (that unfastens the) Pin
The Song of the Pin was cognized by Śiva and describes the means by which the Goddess is fully pleased. The pin is the final lock before entering the majesty of the Goddess. Śiva fastened the pin, and this song explains how to pull it clear of the latch so the door to the inner sanctum can swing open wide. One important verse is "She gives, she receives. Not otherwise is she pleased. Thus, by the nature of the great Vedic Character (the pin) is fastened."
Vedoktam Pūrvāṅgām - The Vedic Preliminary Mantras
Ṛg Vedoktam Rātri Suktam -
Hymn to the Goddess of the Night from the Ṛg Veda (Maṇḍala 10, Suktam 127)
This hymn is realized by the great seer Kuśika Saubhara in praise of the Goddess of Night known as Rātri. The Goddess of this hymn is often conflated with the more popular Goddess Kālī, but if you look closely at the text, this is a mistake. Rātri is the Goddess who is the Light in the Night (or Nightlight if you like) who safely carries the worshipper across (see verse 6). Rātri protects the light as darkness descends and passes the light on to her sister, Uṣā, the Dawn. This sukta is invoked because each of the three episides consisting of the 700 verses begin with dark and dire circumstances that require the help of the Goddess.
Śrī Devyatharvaśīrṣam also known as the Devī Upaniṣad - The Instruction of the Goddess to the Vedic characters regarding her true nature.
The Devi Upaniṣad is a "Greatest Hits" of Goddess mantras. It is the Goddess' answer to a question posed by Indra and the other Vedic characters in a story from the Kena Upaniṣad.
Navārṇavidhiḥ
The Navārṇavidhiḥ is the last preliminary mantra before beginning the seven hundred verses. It establishes the syllables of the root mantra in the body and surrounding environment and beckons the Goddess to grant the meditator with the attainment of perfect recitation.
Ṛg Vedoktam Devi Suktam - Hymn to the Goddess of Speech from the Ṛg Veda (Mandala 10, Suktam 125)
This hymn was realized by the supreme seer, Vāgāmbhṛṇī in praise of Speech. She repeats "ahaṃ" throughout the hymn emphasizing her union with the Goddess, Vak Devi, who is the means by which all the Vedic characters perform their functions. This hymn is chanted following the recitation of the seven hundred verses in celebration of having successfully united with the Goddess and restored her rule over the Avedic characters.