Chandi Sapathasati Rahasya as per Shri Bhaskarananda Saraswathi

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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

“one’s own selfâ€). 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 is Karmaja Chidabhasa. The

annihilation of pUrvajanma vAsanAs in the form of “Mala†or “dirt†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 “savarni†is the surya sakti, “svArochisha†is the

svarga-sambandha-jyoti, “chaitravamshasamudbhavah†is the being born and

re-born as different species (chitra vichitra janma), “kshitimandala†is the

gross physical body or sarira, “suratha†is the jiva who is interested in

3rd purusharta ie., kama and “Samadhi†is the jiva who is interested in 4th

purushartha ie., moksha.

 

 

Vishnu-karna-mala is the “mala†or “dirt†or “covering†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 “myriad of insects†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 “Secret Upanishad Vidyaâ€

which is embedded in Madhyama Charita. This is called “Jyotishmati 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, …..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

“Viccheshwari†which is the “very auspicious deity†and “ever intent

in giving liberation out of compassionâ€. This is the “chitkala rupa parama

Ardra dEvta†which bestows the “pralaya jnana†to the upasaka. Moreover,

“vicche†is vit+cha+I which implies “chitâ€, “sat†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

 

 

 

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