Fwd: Chandi Sapathasati Rahasya as per Shri Bhaskarananda Saraswathi

[Guest guest]

-

" Saravanan Balaraman " <ethinder

<sivacharya >

Friday, October 10, 2008 1:39 PM

[sivacharya] Fwd: Chandi Sapathasati Rahasya as per Shri

Bhaskarananda Saraswathi

 

 

, venkata sriram

<sriram_sapthasathi wrote:

 

Dear members,

 

This is the Chandi Sapthasati Rahasya which was expounded by a

great Dattatreya Upasaka. The turiya asrama name of this upasaka is

Shri Bhaskarananda Saraswati who happens to be the devi upasaka in

the lineage of Shri Vasudevananda Saraswati (Tembe Maharaj). There

is no whereabouts of this great upasaka but I got some of the

wonderful manuscripts related to Chandi Sapthasati Rahasya and Yoga

Gayatri Upasana, its process of meditation and the process of Shat

Chakra Bhedana.

 

Though the presentation of entire contents of the manuscripts is

not possible for me as the manuscripts runs into 150 pages, here is

an attempt of mine to highlight some of the important points which

may be useful to the upasakas. However, this should be learnt from

sadguru hailing from sat-sampradaya.

 

The 3 charitas of sapthasati are the symbolic representation of 3

knots or grandhis namely brahma grandhi, Vishnu grandhi and rudra

grandhi. The chit-AbhAsa (false identification of the sthula,

sukshma and karana dehas to be â?ooneâ?Ts own selfâ?). This

â?~chidAbhAsaâ? is of 3 types: karmaja, sahaja and bhramaja.

 

Brahma grandhi is the identification of oneself with sthula deha

(sthula deha abhimana). The sthula and sukshma deha tAdAtmyata

(false identification of oneself with gross and subtle body). This is

Karmaja Chidabhasa. The annihilation of pUrvajanma vAsanAs in the

form of â?oMalaâ? or â?odirtâ? is Brahma Grandhi Bhedana.

 

Vishnu Grandhi is the identification of oneself with sukshma deha

(sukshma deha abhimana). AntahkaraNa-chidAbhAsa-tadAtmyata is the

Sahaja ChidAbhAsa. Annihilation of manO-vikshEpa is the Vishnu

Grandhi Bhedana.

 

Rudra Grandhi is the identification of oneself with Karana deha

(chidAbhAsa adhishTAna chaitanya tAdAtmyata). This is Bhramaja

Chidabhasa. The dawn of sva-svarupa jnana when the avarana dosha

(veil of ignorance in the form of Avidya) is removed is the Rudra

Grandhi Bhedana.

 

So, Brahma-Vishnu-Rudra Grandhis are the 3 episodes or charitas of

Chandi Sapthasati. The sumedha rishi of Sapthasathi is the Rishi

Haritayana who was initiated into Srividya by Shri Parashurama.

Parashurama inturn was initiated by Sage Dattatreya.

 

Shri Bhaskarananda Saraswathi explaining the inner significance of

Sapthsati says that â?osavarniâ? is the surya sakti,

â?osvArochishaâ? is the svarga-sambandha-jyoti,

â?ochaitravamshasamudbhavahâ? is the being born and re-born as

different species (chitra vichitra janma), â?okshitimandalaâ? is the

gross physical body or sarira, â?osurathaâ? is the jiva who is

interested in 3rd purusharta ie., kama and â?oSamadhiâ? is the jiva

who is interested in 4th purushartha ie., moksha.

 

 

Vishnu-karna-mala is the â?omalaâ? or â?odirtâ? or â?ocoveringâ?

around the chidAkasa (Vishnu-karna). During the dissolution, Vishnu

is one with Yogamaya and hence Chit swarupa. Karna is the sruti

(ear) whose tanmatra is sound. So, Madhu and Kaitabha are the Mala /

Dirt that covers the Nirmala Chidakasa. Madhu is the Ananda Lakshana

and Kaitabha is the â?omyriad of insectsâ? in the form of Sanchita

Karma. The Brahma which is symbolic representation of Manas (Mind)

praises the Mahamaya to annihilate the Madhu-Kaitabha in the form of

Sanchita Karma. Waking up of Vishnu is the MahAprANa in Action.

 

So, annihilitation of Madhu-Kaitabha is the removal of Karmajata-

tadAtmyata in the form of brahmagrandhi bhedana (Vasana Kshaya).

 

The Madhyama Charita indicates the Vishnu Grandhi Bhedana which is

of the form of Sahaja Chidabhasa. Mahishasura represents Rajo Guna

in the form of Krodha (anger).

 

Shri Bhaskarananda Saraswati also describes a â?oSecret Upanishad

Vidyaâ? which is embedded in Madhyama Charita. This is called

â?oJyotishmati Vidyaâ?. The Nada which the Devi makes is the

Anahata Dhwani and the Simha (lion) vahana is the Himsa dharma which

the sadhaka has to adopt during the upasana. The Jiva with Himsa

Bhava should annihilate his Jiva-bhava. The vyashti prana of the

Jiva dissolves in Samasti Prana. When this is achieved, the Sukshma-

deha abhimana drops off. This is Vishnu Grandhi Bhedana. This is

the victory over sahaja-chidAbhAsa.

 

Though among the 5 kosas, the Jiva has penetrated till Vijnana-maya

Kosa, he still faces the lack of BrahmAnubhUti which is only through

AparOksha Jnana. With the dawn of Aparoksha Jnana, the last knot is

removed which is Rudra Grandhi. With the removal of veil of

ignorance, the avarana drops in the form of Bhramaja ChidAbhAsa.

 

Chanda denotes mUlAvidya; munda denotes tUlAvidya; dhUmralOchana

denotes bhrAnti, raktabIja denotes bhOga lAlasa (bhOga vAncha);

shumbha denotes ahamkara; nishumbha denotes mamakara. The 8 armies of

shumbha-nishumbha denotes:

ghriNa, lajja, bhaya, shanka, jugupsa, kula, shIla, jAti. These 8

tendencies are 8 pAsAs (ashta-pAsa). To remove these 8 pasas, the 8

vidya murtis come forth in the form of Brahmi, â?¦..etc.

 

Shri Bhaskarananda Saraswati explains wonderfully the Chandi

Navakshari Mantra taking the pramana from Damara Tantra and Shri

Bhaskara. Chamunda is the destroyer of Mula Avidya and Tula Avidya.

 

There are 3 devatas in Urdhwa Amnaya. They are Viccheswari,

Hamseshwari, Samvartheshwari. Vicche is the address to this Urdhwa

Amnaya Devata â?oViccheshwariâ? which is the â?overy auspicious

deityâ? and â?oever intent in giving liberation out of

compassionâ?. This is the â?ochitkala rupa parama Ardra dEvtaâ?

which bestows the â?opralaya jnanaâ? to the upasaka. Moreover,

â?oviccheâ? is vit+cha+I which implies â?ochitâ?, â?osatâ? and

Ananda rupa of the Chamunda which is tri-shati rupini as Mahakali

(aim), Mahalakshi (hrim) and Mahasaraswati (klim). To such Chamunda

who destroys the Mula Avidya and Tula Avidya, I bow.

 

 

This is the Chandi Sapthasati Rahasya given by Paramahamsa

Parivrajakacharya Bhaskarananda Saraswathi who hails from Datta

Sampradaya.

 

With regards,

sriram

[Guest guest]

Namaste Sir,

 

This is an absolutely brilliant exposition. Thank you for posting it. Swami

Bhaskarananda Saraswati is undoubtedly a profound scholar and a great yogi.

There are those who are highly scholarly and there are those who have

experienced. Those with scholarship and experience are so rare.

 

Whenever I think of Swami Bhaskarananda, I am reminded of a small episode

involving Swami Akhandananda. He was one of Ramakrishna Paramahamsa's 16

direct disciples. He wandered all over India and met many saints. When in

Varanasi, he met Trilinga Swami and took his blessings. Then he went and met

Swami Bhaskarananda. Bhaskarananda was impressed with the young man and

wanted to teach Vedas to him. Swami Akhandananda (he was only known as

Gangadhar then - not renounced yet) politely refused saying, " The power of

sight which I would use for attaining knowledge by reading books, please

turn it inward, so that I can experience Atman " . Bhaskarananda was not

offended. Instead, he marvelled at the young man and remarked, " I see you

are a yogi. "

 

There is much to learn from this small episode...

 

Best regards,

Narasimha

 

Do a Short Homam Yourself: http://www.VedicAstrologer.org/homam

Do Pitri Tarpanas Yourself: http://www.VedicAstrologer.org/tarpana

Spirituality:

Free Jyotish lessons (MP3): http://vedicastro.home.comcast.net

Free Jyotish software (Windows): http://www.VedicAstrologer.org

Sri Jagannath Centre (SJC) website: http://www.SriJagannath.org

 

 

 

> -

> " Saravanan Balaraman " <ethinder

> <sivacharya >

> Friday, October 10, 2008 1:39 PM

> [sivacharya] Fwd: Chandi Sapathasati Rahasya as per Shri

> Bhaskarananda Saraswathi

>

>

> , venkata sriram

> <sriram_sapthasathi wrote:

>

> Dear members,

>

> This is the Chandi Sapthasati Rahasya which was expounded by a

> great Dattatreya Upasaka. The turiya asrama name of this upasaka is

> Shri Bhaskarananda Saraswati who happens to be the devi upasaka in

> the lineage of Shri Vasudevananda Saraswati (Tembe Maharaj). There

> is no whereabouts of this great upasaka but I got some of the

> wonderful manuscripts related to Chandi Sapthasati Rahasya and Yoga

> Gayatri Upasana, its process of meditation and the process of Shat

> Chakra Bhedana.

>

> Though the presentation of entire contents of the manuscripts is

> not possible for me as the manuscripts runs into 150 pages, here is

> an attempt of mine to highlight some of the important points which

> may be useful to the upasakas. However, this should be learnt from

> sadguru hailing from sat-sampradaya.

>

> The 3 charitas of sapthasati are the symbolic representation of 3

> knots or grandhis namely brahma grandhi, Vishnu grandhi and rudra

> grandhi. The chit-AbhAsa (false identification of the sthula,

> sukshma and karana dehas to be â?ooneâ?Ts own selfâ?). This

> â?~chidAbhAsaâ? is of 3 types: karmaja, sahaja and bhramaja.

>

> Brahma grandhi is the identification of oneself with sthula deha

> (sthula deha abhimana). The sthula and sukshma deha tAdAtmyata

> (false identification of oneself with gross and subtle body). This is

> Karmaja Chidabhasa. The annihilation of pUrvajanma vAsanAs in the

> form of â?oMalaâ? or â?odirtâ? is Brahma Grandhi Bhedana.

>

> Vishnu Grandhi is the identification of oneself with sukshma deha

> (sukshma deha abhimana). AntahkaraNa-chidAbhAsa-tadAtmyata is the

> Sahaja ChidAbhAsa. Annihilation of manO-vikshEpa is the Vishnu

> Grandhi Bhedana.

>

> Rudra Grandhi is the identification of oneself with Karana deha

> (chidAbhAsa adhishTAna chaitanya tAdAtmyata). This is Bhramaja

> Chidabhasa. The dawn of sva-svarupa jnana when the avarana dosha

> (veil of ignorance in the form of Avidya) is removed is the Rudra

> Grandhi Bhedana.

>

> So, Brahma-Vishnu-Rudra Grandhis are the 3 episodes or charitas of

> Chandi Sapthasati. The sumedha rishi of Sapthasathi is the Rishi

> Haritayana who was initiated into Srividya by Shri Parashurama.

> Parashurama inturn was initiated by Sage Dattatreya.

>

> Shri Bhaskarananda Saraswathi explaining the inner significance of

> Sapthsati says that â?osavarniâ? is the surya sakti,

> â?osvArochishaâ? is the svarga-sambandha-jyoti,

> â?ochaitravamshasamudbhavahâ? is the being born and re-born as

> different species (chitra vichitra janma), â?okshitimandalaâ? is the

> gross physical body or sarira, â?osurathaâ? is the jiva who is

> interested in 3rd purusharta ie., kama and â?oSamadhiâ? is the jiva

> who is interested in 4th purushartha ie., moksha.

>

>

> Vishnu-karna-mala is the â?omalaâ? or â?odirtâ? or â?ocoveringâ?

> around the chidAkasa (Vishnu-karna). During the dissolution, Vishnu

> is one with Yogamaya and hence Chit swarupa. Karna is the sruti

> (ear) whose tanmatra is sound. So, Madhu and Kaitabha are the Mala /

> Dirt that covers the Nirmala Chidakasa. Madhu is the Ananda Lakshana

> and Kaitabha is the â?omyriad of insectsâ? in the form of Sanchita

> Karma. The Brahma which is symbolic representation of Manas (Mind)

> praises the Mahamaya to annihilate the Madhu-Kaitabha in the form of

> Sanchita Karma. Waking up of Vishnu is the MahAprANa in Action.

>

> So, annihilitation of Madhu-Kaitabha is the removal of Karmajata-

> tadAtmyata in the form of brahmagrandhi bhedana (Vasana Kshaya).

>

> The Madhyama Charita indicates the Vishnu Grandhi Bhedana which is

> of the form of Sahaja Chidabhasa. Mahishasura represents Rajo Guna

> in the form of Krodha (anger).

>

> Shri Bhaskarananda Saraswati also describes a â?oSecret Upanishad

> Vidyaâ? which is embedded in Madhyama Charita. This is called

> â?oJyotishmati Vidyaâ?. The Nada which the Devi makes is the

> Anahata Dhwani and the Simha (lion) vahana is the Himsa dharma which

> the sadhaka has to adopt during the upasana. The Jiva with Himsa

> Bhava should annihilate his Jiva-bhava. The vyashti prana of the

> Jiva dissolves in Samasti Prana. When this is achieved, the Sukshma-

> deha abhimana drops off. This is Vishnu Grandhi Bhedana. This is

> the victory over sahaja-chidAbhAsa.

>

> Though among the 5 kosas, the Jiva has penetrated till Vijnana-maya

> Kosa, he still faces the lack of BrahmAnubhUti which is only through

> AparOksha Jnana. With the dawn of Aparoksha Jnana, the last knot is

> removed which is Rudra Grandhi. With the removal of veil of

> ignorance, the avarana drops in the form of Bhramaja ChidAbhAsa.

>

> Chanda denotes mUlAvidya; munda denotes tUlAvidya; dhUmralOchana

> denotes bhrAnti, raktabIja denotes bhOga lAlasa (bhOga vAncha);

> shumbha denotes ahamkara; nishumbha denotes mamakara. The 8 armies of

> shumbha-nishumbha denotes:

> ghriNa, lajja, bhaya, shanka, jugupsa, kula, shIla, jAti. These 8

> tendencies are 8 pAsAs (ashta-pAsa). To remove these 8 pasas, the 8

> vidya murtis come forth in the form of Brahmi, â?¦..etc.

>

> Shri Bhaskarananda Saraswati explains wonderfully the Chandi

> Navakshari Mantra taking the pramana from Damara Tantra and Shri

> Bhaskara. Chamunda is the destroyer of Mula Avidya and Tula Avidya.

>

> There are 3 devatas in Urdhwa Amnaya. They are Viccheswari,

> Hamseshwari, Samvartheshwari. Vicche is the address to this Urdhwa

> Amnaya Devata â?oViccheshwariâ? which is the â?overy auspicious

> deityâ? and â?oever intent in giving liberation out of

> compassionâ?. This is the â?ochitkala rupa parama Ardra dEvtaâ?

> which bestows the â?opralaya jnanaâ? to the upasaka. Moreover,

> â?oviccheâ? is vit+cha+I which implies â?ochitâ?, â?osatâ? and

> Ananda rupa of the Chamunda which is tri-shati rupini as Mahakali

> (aim), Mahalakshi (hrim) and Mahasaraswati (klim). To such Chamunda

> who destroys the Mula Avidya and Tula Avidya, I bow.

>

> This is the Chandi Sapthasati Rahasya given by Paramahamsa

> Parivrajakacharya Bhaskarananda Saraswathi who hails from Datta

> Sampradaya.

>

> With regards,

> sriram

[Guest guest]

Dear Sriram

 

Thank you for the post. Really wonderful. Infact this explanation is very very similar to the explanation that Lahiri Mahasaya had given to some his disciples and people who used to come to him. There were two entries in Lahiri Mahasays diaries, which were later discovered by people after Lahiri Mahasaya had left his mortal body, where he mentions one night he had been doing the kriya all night and he saw the ten mahavidyas manifesting infornt of him one after the other, and he understood what each one really means and what is the yogic link.

 

Also Sri Bhaskarananda Swaraswati was one of the saints from a different lineage who had come to Lahiri Mahasaya for higher level kriyas. The other person was Balananda Brahmachari. All these information were found out from Lahiri Mahasayas diary later on.

 

Infact there was a small anecdote regarding Bhaskaranandaji and Lahiri Mahasaya. There was a person who was a disciple of Bhaskaranandaji, who also used to visit Lahiri Mahasaya. Bhaskarananadaji had heard of Lahiri Mahasaya and wanted to meet him. So he asked his disple of invite Lahiri Mahasaya. During those days Lahiri Mahasay rarely used to leave his home. Almost 24 hrs he used to be seated in his room and people used to visit him for discussions etc. On hearing the request of the disciple that Bhaskaranandaji had wanted to meet Lahiri Mahasaya, Lahiri Mahasaya kept silent for a moment and then said, when a person is thirsty he must come to the well and not the other way. Later on Lahiri Mahasaya used to speak very highly of Bhaskaranandaji and his level of spirituality.

 

I guess this is another example of how lineages get interconnected, as our Narasimhaji was saying in a previous mail.

 

-Regards

Rajarshi

 

"This above all: to thine own self be true!" - Hamlet--- On Sat, 11/10/08, Narasimha P.V.R. Rao <pvr wrote:

Narasimha P.V.R. Rao <pvr Fwd: Chandi Sapathasati Rahasya as per Shri Bhaskarananda Saraswathi Date: Saturday, 11 October, 2008, 3:00 AM

 

 

- "Saravanan Balaraman" <ethinder (AT) hotmail (DOT) com><sivacharya@gro ups.com>Friday, October 10, 2008 1:39 PM[sivacharya] Fwd: Chandi Sapathasati Rahasya as per Shri Bhaskarananda Saraswathi@ .com, venkata sriram<sriram_sapthasathi wrote:Dear members,This is the Chandi Sapthasati Rahasya which was expounded by agreat Dattatreya Upasaka. The turiya asrama name of this upasaka isShri Bhaskarananda Saraswati who happens to be the devi upasaka inthe lineage of Shri Vasudevananda Saraswati (Tembe Maharaj). Thereis no whereabouts of this great upasaka but I got some of

thewonderful manuscripts related to Chandi Sapthasati Rahasya and YogaGayatri Upasana, its process of meditation and the process of ShatChakra Bhedana.Though the presentation of entire contents of the manuscripts isnot possible for me as the manuscripts runs into 150 pages, here isan attempt of mine to highlight some of the important points whichmay be useful to the upasakas. However, this should be learnt fromsadguru hailing from sat-sampradaya.The 3 charitas of sapthasati are the symbolic representation of 3knots or grandhis namely brahma grandhi, Vishnu grandhi and rudragrandhi. The chit-AbhAsa (false identification of the sthula,sukshma and karana dehas to be �?oone�?Ts own self�?�). This�?~chidAbhAsa� ?� is of 3 types: karmaja, sahaja and bhramaja.Brahma grandhi is the identification of oneself with sthula deha(sthula deha abhimana). The sthula and sukshma deha

tAdAtmyata(false identification of oneself with gross and subtle body). This isKarmaja Chidabhasa. The annihilation of pUrvajanma vAsanAs in theform of �?oMala�?� or �?odirt�?� is Brahma Grandhi Bhedana.Vishnu Grandhi is the identification of oneself with sukshma deha(sukshma deha abhimana). AntahkaraNa- chidAbhAsa- tadAtmyata is theSahaja ChidAbhAsa. Annihilation of manO-vikshEpa is the VishnuGrandhi Bhedana.Rudra Grandhi is the identification of oneself with Karana deha(chidAbhAsa adhishTAna chaitanya tAdAtmyata). This is BhramajaChidabhasa. The dawn of sva-svarupa jnana when the avarana dosha(veil of ignorance in the form of Avidya) is removed is the RudraGrandhi Bhedana.So, Brahma-Vishnu- Rudra Grandhis are the 3 episodes or charitas ofChandi Sapthasati. The sumedha rishi of Sapthasathi is the RishiHaritayana who was initiated into Srividya by Shri

Parashurama.Parashurama inturn was initiated by Sage Dattatreya.Shri Bhaskarananda Saraswathi explaining the inner significance ofSapthsati says that �?osavarni�?� is the surya sakti,�?osvArochisha� ?� is the svarga-sambandha- jyoti,�?ochaitravamshasamu dbhavah�?� is the being born and re-born asdifferent species (chitra vichitra janma), �?okshitimandala� ?� is thegross physical body or sarira, �?osuratha�?� is the jiva who isinterested in 3rd purusharta ie., kama and �?oSamadhi�?� is the jivawho is interested in 4th purushartha ie., moksha.Vishnu-karna- mala is the �?omala�?� or �?odirt�?� or �?ocovering�?�around the chidAkasa (Vishnu-karna) . During the dissolution, Vishnuis one with Yogamaya and hence Chit swarupa. Karna is the sruti(ear) whose tanmatra is sound. So, Madhu and Kaitabha are the Mala /Dirt that covers the Nirmala

Chidakasa. Madhu is the Ananda Lakshanaand Kaitabha is the �?omyriad of insects�?� in the form of SanchitaKarma. The Brahma which is symbolic representation of Manas (Mind)praises the Mahamaya to annihilate the Madhu-Kaitabha in the form ofSanchita Karma. Waking up of Vishnu is the MahAprANa in Action.So, annihilitation of Madhu-Kaitabha is the removal of Karmajata-tadAtmyata in the form of brahmagrandhi bhedana (Vasana Kshaya).The Madhyama Charita indicates the Vishnu Grandhi Bhedana which isof the form of Sahaja Chidabhasa. Mahishasura represents Rajo Gunain the form of Krodha (anger).Shri Bhaskarananda Saraswati also describes a �?oSecret UpanishadVidya�?� which is embedded in Madhyama Charita. This is called�?oJyotishmati Vidya�?�. The Nada which the Devi makes is theAnahata Dhwani and the Simha (lion) vahana is the Himsa dharma whichthe sadhaka has to adopt during

the upasana. The Jiva with HimsaBhava should annihilate his Jiva-bhava. The vyashti prana of theJiva dissolves in Samasti Prana. When this is achieved, the Sukshma-deha abhimana drops off. This is Vishnu Grandhi Bhedana. This isthe victory over sahaja-chidAbhAsa.Though among the 5 kosas, the Jiva has penetrated till Vijnana-mayaKosa, he still faces the lack of BrahmAnubhUti which is only throughAparOksha Jnana. With the dawn of Aparoksha Jnana, the last knot isremoved which is Rudra Grandhi. With the removal of veil ofignorance, the avarana drops in the form of Bhramaja ChidAbhAsa.Chanda denotes mUlAvidya; munda denotes tUlAvidya; dhUmralOchanadenotes bhrAnti, raktabIja denotes bhOga lAlasa (bhOga vAncha);shumbha denotes ahamkara; nishumbha denotes mamakara. The 8 armies ofshumbha-nishumbha denotes:ghriNa, lajja, bhaya, shanka, jugupsa, kula, shIla, jAti. These 8tendencies are 8 pAsAs

(ashta-pAsa) . To remove these 8 pasas, the 8vidya murtis come forth in the form of Brahmi, �?�..etc.Shri Bhaskarananda Saraswati explains wonderfully the ChandiNavakshari Mantra taking the pramana from Damara Tantra and ShriBhaskara. Chamunda is the destroyer of Mula Avidya and Tula Avidya.There are 3 devatas in Urdhwa Amnaya. They are Viccheswari,Hamseshwari, Samvartheshwari. Vicche is the address to this UrdhwaAmnaya Devata �?oViccheshwari� ?� which is the �?overy auspiciousdeity�?� and �?oever intent in giving liberation out ofcompassion�?�. This is the �?ochitkala rupa parama Ardra dEvta�?�which bestows the �?opralaya jnana�?� to the upasaka. Moreover,�?ovicche�?� is vit+cha+I which implies �?ochit�?�, �?osat�?� andAnanda rupa of the Chamunda which is tri-shati rupini as Mahakali(aim), Mahalakshi (hrim) and Mahasaraswati (klim). To such

Chamundawho destroys the Mula Avidya and Tula Avidya, I bow.This is the Chandi Sapthasati Rahasya given by ParamahamsaParivrajakacharya Bhaskarananda Saraswathi who hails from DattaSampradaya.With regards,sriram

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