Life of Scholarship: Dandiswamy Damodar Ashram

YouTube video in four parts.

https://www.youtube.com/watch?v=ZFGT1ssSc_Y&list=PL9xna3Vn8Kdw51fFfAJxE-7ztyE7L-XuC

Books by Dandiswami Shri Damodar Ashram

Previously published with author names as
Brahmachari Medha Chaitanya and Shri Dinanath Tripathi.

1.     Iśa upaniṣad with Śankaravāsya and commentary

2.     Kena upaniṣad with Śankaravāsya and commentary

3.     Munḍaka upaniṣad. with Śankaravāsya and commentary

4.     Kaṭha upaniṣad. with Śankaravāsya and commentary

5.     Vedānta sāra with Bengali translation and three Sanskṛta tikās

6.     Three commentaries on Vedānta sāra (Subodhini, Vidvanmanoranjani and Balabodhini) Bengali translation

7.     Vivekachuḍāmaṇi with Bengali and Commentary

8.     Tattwa cintāmaṇi with Bengali and Commentary

9.     Pratiṣṭhāpādavāṣya Vol 1 and 2, with Bengali and Commentary

10.  Tantrāloka Vol 1 and 2, with Bengali and Commentary

11.  Nirukta

12.  Mimāṁsāparibhṣā with Bengali

13.  Pātanjali Mahāvaṣya, Paspashāhnik with Bengali

14.  Pātanjali yoga rahasyam

15.  Haṭhayogapradipikā

16.  Pratiṣṭhāsārsangraha

17.  Pratiṣṭhābidhi

18.  Sanātankṛyabidhibāridhi

19.  Ramakṛṣṇa puja padhati

 

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’.

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[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.

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