Sadhan Samar by Brahmarshi Satyadeva

Sādhan Samar: Battles in a Sacred Quest

or

Devī Māhātmya: Glory of the Goddess

A spiritual commentary on Śri Śri Caṇḍī

by Brahmaṛṣi Śri Satyadeva

 

Volume One

Unraveling the knot of Brahmā:

Destruction of Madhu and Kaiṭabha

 http://sadhansamar.blogspot.com

 

 

 

Hindi Volumes 1-3

https://archive.org/details/SadhanSamarPart3Of3/Sadhan%20Samar%20Part%201%20of%203

https://chaturvedimahesh.blogspot.com/2010/09/sadhan-samar-hindi-part-i_17.html

Ādyā Stotram

Oṁ, nama Ādyāyai

Śṛṇu vatsa pravakṣyāmi  Ādyāstotraṁ mahāphalam

yaḥ paṭhet satataṁ bhaktyā sa eva Viṣnuballabhaḥ............... 1

mṛtyurbyādhi bhayaṁ tasya nāsti kiñcit kalouyuge

aputrā labhate putraṁ tripakṣaṁ śravaṇaṁ yadi.................... 2

dbou māsou bandhanānmukti vriprarvaktrāt śrutaṁ yadi

mṛtabatsā jībabatsā ṣaṇmasaṁ śrabaṇaṁ yadi....................... 3

noukāyaṁ sañkate yuddhe pathanājjaya māpnuyat

likhitvā sthāpayed gehe nāgṇicourabhayaṁ kvacit................ 4

rājasthāne jayī nityaṁ prasannaḥ sarvadevatāḥ

Oṁ hrīṁ

Brahmāṇī Brahmaloke ca Vaikuṇṭhe Sarbamañgalā.............. 5

Indrāṇī Amarābatyāmbikā Aaruṇālaye

Yamālaye kālarupā, Kuverabhabane Śubhā............................6

Mahānandāgnikoṇe  ca Vayabāṁ Mṛgabāhinī

Naiṛtyaṁ Raktadantā ca Aiśanyaṁ Śuladhāriṇī.................... 7

Pātāle Vaiśnabīrupā Viṁhale Devamohinī

Surasa ca Maṇīdvipe Lañkāyaṁ Bhadrakālikā...................... 8

Rāmeśvarī Setubandhe Vimalā Puruṣottame

Virajā Ouḍradeśe ca Kāmākṣyā Nilaparvate......................... 9

Kalikā Bañgadeśe ca Ayodhyāṁ Maheśvari

Varaṇasyām Annapurṇā Gayakṣetre Gayeśarī.................... 10

Kurukṣetre Bhadrakālī, Vraje Kātyānī parā

Dvarakayaṁ Mahāmāyā Mathurayāṁ Māheśbarī............... 11

kṣudha tbaṁ sarvabhutānām belā tvaṁ sāgarasya ca

navamī śuklapakṣasya kṛṣṇāsyaikādaśī parā....................... 12

Dakṣasya duhitā Devī Dakṣaya yajña vinaśinī

Rāmasya Jānaki tvaṁ hi Rāvana dhvaṁsakāriṇī.................. 13

Canḍa Munḍa Vadhe devi Raktabija vinaśinī

Niśumbha Śumbhamathanī Madhukaitabha ghātinī............ 14

Viśnubhaktipradā Durgā sukhadā mokṣadā sadā

Ādyāstabamimaṁ puṇyṁ ya pathet satatam naraḥ.............. 15

sarva jvara bhayaṁ nasyāt sarbavyadhi vināśanam

kotitīrtha phalaṁ tasya lavate nātra saṁśayaḥ..................... 16

Jayā me cāgrataḥ pātu Vijayā pātu priṣṭhataḥ

Nārayaṇī śirṣadeśe sarbañge Siṁhabāhinī.......................... 17

Śivadūtī Ugracanḍā pratañge Paramesvarī

Viśālākṣī Mahāmāyā Kaumārī Śankhinī Śivā...................... 18

Cakriṇī Jayadātrī ca Raṇamatta Raṇapriyā

Durgā Jayantī Kālī ca Bhadrakālī Mahodari........................ 19

Nārasiṁhi ca Bārāhī Siddhidātrī Sukhapradā

Bhyañkarī Mahāroudrī mahābhya vināśinī.......................... 20

      iti Brahma-yāmale Brahma-Nārada-saṁbāde

      Ādyāstotraṁ samāptam.

 From Preface of Sadhan Samar by Brahmarsi Satyadeva

 ‘evam paramparāprāptam’[1] :Thus down the line of succession

Acārya Śrimat Saumyendranāth Brahmacāry

To search for the source, one has to travel to the land of Śiva, to Vārāṇasi, where in the loving arms of Mother Annapurṇā, a blissful, unclothed child lives in immense bliss. One has to go to the bank of the Ganges, into its waters, where a sentient being swims and floats, in its depths where satyam-śivam-sundaram[2] is immersed in samādhi of yoga. We have to go to the feet of Viśvanāth[3] where he has taken mobile form, to the lotus feet of the great yogi Tailañga Swāmi, where in silence he explains the principles of Brahma, where he is distributing his infinite yogic energy for the benefit of humanity, Slowly coming to the final act of his own human drama, he tendered his divine body into the heart of the Ganges. It was an offering by Viśvanāth, of his love and affection for the world. In the distant past, Mahādeva had borne the divine river Gangā in his matted locks. This time, the auspicious Gangā accepted the human form of Maheśvara, carrying the yoga-śakti of the lord of yogis towards union with the ocean. But he did not reach his destination. In a fragment of the great awareness of this knowledgeable soul, appeared the grief of this world. Viewing this figure of ignorance on earth, the heart of Viśvanāth melted with mercy. Touched by sorrow, he landed at a quay at Hāorah[4]. Wisdom (prajñā) materialized in a divine birth. Self realized from birth, appeared yogi Āchārya Bijaykṛṣṇa. ‘I am your disciple, instruct me, I seek refuge in you’[5]. To enlighten the prostrating Viśvarupa, he recited the nondual, ambrosial, words of courage of the Gitā. He propounded the eternal mystery of yoga, in a yogic commentary of the Gitā. At the conclusion of the yoga of liberation, Āchārya Bijaykṛṣṇa took up all burdens of the surrendering disciple, desiring to reveal the intense, deep secrets of the principles of śakti. There were obstacles at every step, but the fearless spiritual aspirant, ignored all warnings and went forward. By electrical contact with an immense force, gross configuration dissolved into luminous form. But the wish of the sage was not in vain; it waited for the right time and place. The spiritual work wanted to flow downstream. That is why, leaving the river, we have to board a train at Hāorah station. We reach a secluded room in Kārmātār, where the paternal Bijaykṛṣṇa has taken new form as an affectionate mother, where the charioteer of Pārtha, has become the Mother of the universe, where Brahmaṛṣi Satyadeva is reaping the principles of the energy of the serene, where the Gitā has ended and the tune of the Caṇḍī has begun to play, where the ‘yogic explanation of the Gitā’ being completed, the ‘sacred conflict[6]’ has directly appeared. In this battle, the force of the guru is carrying the infant awareness of the universe towards its total nature. The knots of worldly existence are being torn, one after another. The eternal hunger of the five shells of worldly being are being satisfied by the grace of Mother, the darkness of ignorance is being removed. That is why the Mother of the universe is sometimes the warrior Durgā and sometimes the bestower of knowledge and renunciation, Annapūrṇā. Traveling on the path of Gitā and Caṇḍī, the power of the guru wanted to uncover dharma of truth of the Upaniṣads. But the great maternal spirit, overwhelmed by love for the children, attracted the illness of a favored disciple. The material body of truth natured Brahmaṛṣi dropped off untimely. But, the movement of the power of the guru towards the land of Śivā continued in the direction of a fair wind, on the paths of the gods. The journey on the path of truth continued, on which, the self-fulfilled sages have traveled for ages[7]. To deliver the resources for that path of truth, to establish the form of the Upaniṣads, Vaidyanāth himself appeared as a healer of worldly ills, in the heart seat of the Mother in Vaidynāthdhām[8]. ‘Haimabatī Darśan[9]’ was written, Gitā, Caṇḍī and Upaniṣad were strung together in one divine melody. The heart altar of a temple to salvation was created. Divine forms of Pārthasārathi, Annapūrṇā and Haimabatī, envisioned by a succession of gurus, were installed. That is why I say, the mobile Viśveśvara of Vārāṇasī became the stable Narendranāth of Vaidyanāthdhām. So I say, Śiva became jiva and jiva became Śiva, both together as one. That is why I say, hidden behind all name and form, keeps flowing the bliss of Brahma, the one eternal flood of purity, that is why we sing in joy, ‘I am blessed, I am enriched’. That is why in unison with the voices of the sages we offer our salutations, “Disciple seated within guru, guru within disciple. Our salutations to guru and disciple, to disciple and guru”.

Oṁ, Ṡānti, Hari Oṁ’.

---

[1] Bhāgavad Gitā, 4:2.

[2] truth, beneficience, beauty

[3] Lord Śiva in Vārāṇasi

[4] town by the Ganges in Bengal

[5] Bhāgavad Gitā, 2:7

[6] Sādhan Samar

[7] yenākramamṛṣyo hyāptakāmo yātra, Muṇḍaka Upaniśad 3.1.6

[8] in the town of Deoghar, presently in Jhārkhaṇd, India

[9] vision of the goddess Haimabati

Acharya Soumyendra Nath Brahmachari

IIT news

2011 or MMXI

2011 is the sum of eleven consecutive primes:
2011=157+163+167+173+179+181+191+193+197+199+211

mantra- brahmarshi satyadeva

A mantra is a special sound or word. By mentalizing (manana) the sound by which one finds salvation is a mantra. The right meaning in the mantra is the guru. The meaningful perception or feeling in it is consciousness (caitanya) or the deity (iSta). Putting this mantra, guru and deity together makes the consciousness of mantra emerge. Let me explain this with an example. Let us say, that ‘tamarind’[1] is a word. This word is like a mantra. As long as one does not know the meaning of the word, so long it is a dead word. Repeating it a thousand times will not bring any knowledge about it. Then someone comes and explains the shape and taste etc. of tamarind. Then one learns the meaning of the word; this meaning is the guru. Now, pronouncing the word ‘tamarind’, the knowledge about its acidity appears. Then, when you see that on reciting that word, the perception of it appears, that is, on saying ‘tamarind’, your tongue waters, then you will understand that the word has gained consciousness. Similarly in other cases. You say ‘kind Mother'. Immediately, your heart is filled by the feeling of kindness. When this happens, you will know that the word ‘kind’ has been pronounced right. You are saying ‘Mother’, but you do not know who it is, you do not know the meaning of the word; as long as you say ‘Mother’ in this fashion, it will remain a dead mantra. Then, someone explains to you, that the word Mother means ‘source of complete affection, an universal consciousness, which is your Self’. When one understands this, by the grace of the teacher, then, on saying ‘Mother’, one arouses the perception of a condensation of affection, an universal consciousness. Then one will know that the mantra ‘Mother’ has acquired consciousness. Without understanding the meaning, without feeling and perceiving the mantra according to its meaning, only by reciting them, do not bring proper results. Only because of the lack of mantra consciousness, the spiritual quest looks difficult and dark. So, reciting any hymns or repeating any mantras, or chanting the holy names, should be done by understanding the meaning and being aroused by that feeling; only then will the results be perceived quickly.

---

[1] Tamarindus indica, tropical tree with very acid fruit

RtambharA: Ch 1: Truth by Sri Bijoy Krishna Chattopadhyaya

satyameva jayate nAnRtM satyena panthA bitato devayanaH.

yenAkramamRySyo hyAptakAmo yatra tat satyasya paramaM nidhanam [1].

Only truth triumphs, not untruth; by truth is paved the divine path,

traveling by which the sages self fulfilled, attained supreme truth.

Truth triumphs, it is garlanded by victory. Whether in the realm of the spiritual or in the world of action, that which is false can never embrace victory. Specially, advancing on the path of the Self (AtmA), towards the face of the Self, one has to travel on the brightly lit path of truth. With footsteps of truth, desiring truth, traversing the paths paved by truth, can one reach the free temple of truth. Traveling in the direction in which even the shadow of what is false does not fall on the heart, where one does not take a step on what is false, no false views falls on ones eyes, the existence of anything false does not touch any corner of awareness, even the word 'false' by the light of truth, becomes truth, or what is false becomes totally false, in that direction is established the munificent temple of truth. Even if a drop of falsity arises in the soul, or has the opportunity to rise in the soul, we have to understand that we are that far away from the truth.

What is this weariness? What are these soul rending cries? What is this poverty- this sad loss? Why this comatose obsession? Why this horrific fear? Why this weakness, this self poverty, mind without strength, this life without light, this slavery of nature, this narrowness, this groveling on the ground? It is from untruth, false knowledge, false feelings, false views.

Everything of yours is false. You have learnt, known and understood that this life is false, transient; these fruits, flowers, moon, sun, fire, wife and children, parents, this external world, the internal world, all - all filled by untruth, a mirage of a false world. With your weak eyes, you see the edges of life with the change of scenery by death; your life begins at birth and ends in death. This much, this observable, keeps awake a fear of immediate damage in the layers of your lives. With great care, like protecting a fragile object, with great trepidation we try to save it, less we lose it. With great concern, like thieves, we step softly, to keep it as long as we can. In this way we try to keep our grasp on the things outside and inside, and even upon ourselves. You understand all this to be false- you behave as if they are true, but you call them false. On top of this, your education is, 'Brothers, all this is false, throw away the illusion of this false world, break this dream, discard the delusion of life, leave it, run away from the mirage of this illusory world- from this painful world of mAyA.

mAyAvad [2] : Whether you can escape or not, the feeling that you are truly immersed in untruth, is made more clear by the doctrine. The pain is increased, the darkness covers more completely, the world becomes false and poisonous, burning in the fires of hell, you cry for relief. But what you will use to rise and escape, what you will hold to stand, a rope that true, a staff of truth, you do not have. Far, far away has that staff vanished, un acknowledged, unformed, silent, beyond word and mind. If you can escape then you can find him, if you put aside the darkness, then will you find light! What astounding teaching.

vishiSTAdvaitavad [3]: You have other teachings too. "Go on calling Him to be saved, take care of Him, He is everywhere; the world is transient, all this insentient objects are parts of Him. Love Him, respect Him, sing his praises; you will pass this transient world, you will be free from this false universe." At least the previous teaching said that this world was a false dream, a mirage like inexistence, entirely false. This teaching makes it more lively, enshrines the truth of the constant existence of the insentient, an eternal cover of non-self to engulf in a false dream. Before, the AtmA was covered by a dense storm, now comes before it a impenetrable mountainous wall. You, bereft of truth, learning about One, being truth yourselves, become blinded by untruth. By the advice of others, although you are the truth, you become entombed by an wall. of unconsciousness.

Not false, you are not false- this universe is not false; it is the true play (lila)[4] of the true energy of the true paramAtmA5, a whirling self-enjoyment of name, form and action. Like in a surging ocean, we can say that there is nothing but water, but we cannot call the waves to be false; like the waves that are a movement in the water, and like how we see the characteristics of name, form and action of the water in the movement of the waves; deem all of it to be true; whether as material, or as name or action, we perceive and feel water, so is this world. It is not a cover of untruth or a mix of truth and untruth on the ultimate being (brahma). The characteristics of atma with name and form are just characteristics of the sentient atma; it is the atma. It has no coverings, it has no inert material that is not atma- it is the atma that with characteristics of name, form and actions, exalts in its own self. Only atma; it is self expressed, entirely limitless (bhumA), entirely undivided, entirely without untruth, not unconscious, exudes the greatness of the actions of prANa and perception, perceptive, freedom of perception; the true self.

But this that we see and feel that the world is insentient, death is death, birth is birth; that I am happy, I am sad, I am needy, sick, I am great, I am a human, that we exist with these perceptions, are they false? As long as we exist with the perceptions of earthly beings (jiva), the divine perception, the true play of name, form and actions, will be reflected as such. What is bondage, pain and non-knowledge, as an earthly being, after vision of the paramatma is divine play (lilA) the true games of truth. This is the true luxury of the strength of truth.

You may call this a partial vision of the truth- a fallacious game of truth. You may call the feelings developed by your perceptions as non-knowledge (avidyA) or fallacious as long as you do not know that this is the play (lilA) of your atma, that by his divine play have you been awakened as a being. The play of the paramatma becomes the rule for an earthly being, and this happens as long as one does not recognize this world as the divine play of the energy of the self-existent (chit shakti). The divine play of the ultimate awareness (chinmayi)[6] rising in your perceptions, is para-knowledge (avidyA) , so long as you do not recognize the knowledge of this ultimate awareness as its only reason; as long as you cannot break thorough the separateness of this awareness. This knowledge, this glory is really that of truth, the real nature of the truth. In you, in your ignorance, this knowledge appears as avidyA, as falseness. So, this falseness is only a partial truth in your dealings with this world, not untruth; a true play of the truth. If you perceive the truth, the universe will not vanish, you will see the universe of the atma, the non-unity will vanish, the illusion of its bondage will vanish. This is the middle-freedom (madhya mukti) or the freedom of the being (jivanmukti). The sense of non-unity is avidyA.

That is why the sages (RSi) have repeatedly asked to cover the transient, turbulent, posture of name, form and actions of this world by divine knowledge. That which is covered, is the radiance of the play (lilA) of truth, it begins in truth and end of its purpose is in the play of truth. The sages have advised to envelop the knowledge of this world (avidyA) from beginning to end with the divine knowledge.

Wipe away the false visions, banish from your life the word false. Your speech is truth, your mind is truth, your life is truth, your behavior is truth; this vision, this feeling, live by this rule of truth, be truth. Wipe away the kohl[7] of falsity from your eye of knowledge. My your vision of this temple of joy as a prison of ignorance end forever. Become a visioneer of the truth. See that this universe is the true play of the percept (bodh) of true atma; not false. Even the smallest shadow of untruth will prevent the complete vision of the truth; never forget this.

1 mundaka upanishad 3.1.6

2 the doctrine that the world is illusory (mAyA)

3 the doctrine of special non-duality

4 divine play

5 the ultimate soul

6 as formed of absolute awareness (used in the feminine gender)

7 used as eye-liner

The Ocean of Life

Troubled by the trials of life

I turn into skin and bone.

My boat is damaged, the passage tough,

my sins fill all the hold.

On top of that, Mother, tall waves rage

on this sea of delusion.

It is tough to sail in this storm of life,

I will sink here for sure.

I think I am going under .

I have no oarsmen, no one at the helm.

Those who are here, are slaves to desire,

staying drunk night and day.

**From 'Maa' by Shri Annada Thakur