Topics lalita sahasranama stotra, saubhagyabhaskara commentary, sowbhagya bhaskara, bhaskararaya, bhaskararaya makhi, lalita. Sri Bhaskararaya, who needs no introduction, introduces himself (in his work He is known to have completed his commentary on Sri Lalita Sahasranama in. The main independent work, Varivasya Ranasya also has his commentary. Sri Bhaskararaya was born, as the second son, to his parents on due observance of .
|Country:||United Arab Emirates|
|Published (Last):||26 January 2013|
|PDF File Size:||13.71 Mb|
|ePub File Size:||3.12 Mb|
|Price:||Free* [*Free Regsitration Required]|
If commentarg one deserves special mention in the field of Srividya after Sri Adi Shankaracharya, it is undoubtedly Sri Bhaskaracharya. He descended to earth in the first half of the eighteenth century.
Lalita-Sahasranama with Bhaskararaya’s Commentary
He is known to have been such a great philosopher, commentarg, commentator and an Upasaka that the only phrase suitable to describe him would be: Though he advocated Tantra, he cpmmentary a devoted follower of the Shrauta path the path ordained by the Vedas and also was as much a Shaiva as a Shakta.
Though a householder, his Vairagya and Jnana were greater than any accomplished Sanyasin. Though some of his views are not quiet agreable to the ShAnkara Vedanta, his immense respect for Acharya Bhagavatpada displays his final faith in Kevaladvaita.
To establish Shakta Vidya in its pristine purity, Bhaskaracharya traveled through the length commenntary breadth of the subcontinent and wrote many fine books. Bhaskaracharya was born in the period between the last part of the seventeenth century and the beginning of the eighteenth century. In his own works, we find a mention of his birth date.
Though Sri Bhaskaracharya was proficient in all branches of learning, he was essentially a Shakta. In the debate the ensued, Bhaskaracharya answered all questions of the scholars to their complete satisfaction.
A Sanyasin named Kumkumananda, who was present there and who himself was great Upasaka of Sridevi, told the group of scholars that they could never defeat Bhaskaracharya in a religious debate because it was none but Sri Mahatripurasundari who was speaking from his mouth.
Narayana Bhatta refused to accept this truth without a proper proof. He challenged Bhaskaracharya to list the names of the sixty-four crores of Yoginis mentioned in this name. Bhaskaracharya accepted this challenge and began to list the names, seated behind a curtain. The scholars began to write the names that were uttered by him, but soon had to give up the impossible task of writing commemtary sixty-four crore names. Sri Kumkumananda swami suddenly removed the curtain and the scholars were astonished to see Sridevi seated on the shoulders of Bhaskaracharya.
Though they were unable to have a complete vision of the form of Sridevi, they were able to see the luminous form of Amba on his shoulders. Accepting their defeat, they fell at the feet of Bhaskaracharya. Ocmmentary mentions the name of Appayya Dikshita with great respect. Appayya Dikshita lived between and Nagojibhatta, the great grammarian, lived between and Bhaskaracharya has quoted Commentagy in Guptavati and other works. Rameshwara Suri, the commentator on the Kalpasutras, mentions that Umanandanatha claims that Bhaskaracharya has examined Nityotsava personally.
From all these proofs, scholars conclude that Bhaskaracharya lived from the beginning of the eighteenth century to Bhaskaracharya says in Saubhagya Bhaskara: He was born in Bhaagaa Nagara, identified as the present day Hyderabad. The Yavana king of Bijapur was so impressed by the rendition of Mahabharata by Gambheeraraya that he made him translate the entire epic into Parsi. According to this account, they belong to Vishwamitra Gotra and their family tree starts from one Ekanatha. His son was Pandita Tukadeva and grandson was Yamaaji Pandita.
Gambheeraraya was born to Yamaaji Pandita and his wife Chandramamba. Though Gambheeraraya was a follower of Bhagavata sampradaaya, he studied agama Shastra from his maternal uncle Agamacharya Narayana Bhaskararwya belonging to Srivatsa Gotra and took Diksha initiation from him.
Though Gambheeraraya was a resident of Bijapur, he came to Hyderabad for some official purpose. Bhaskararaya was born as the second son of Konamamba and Gambheeraraya in Hyderabad.
Since her first son was a dullard, Konamamba had done intense Upasana of Sri Surya before the birth of Bhaskaracharya. As a result of her penance, Sri Bhaskararaya was born with the blessings of Surya Narayana.
This made Bhaskaracharya brilliant and scholarly from his very childhood. His Upanayana and Yajnopavita Samskara ceremony was conducted in Kashi. From the age of five, he began to learn rig Veda, since he belonged to Rik Shakha. Even as a boy of seven years, he was abble to excite the admiration of the Sabheshwara with commenfary dialetical abilities.
During this time, Sri Nrisimha Adhwari, a great scholar well versed in Shastras and a famous adhwaryu from Andhra desha [Narayanpet], arrived at Gambheeraraya’s house.
Seeing the brilliance in young Bhaskararaya, Nrisimha Adhwari expressed his desire to train him. Bhaskararaya stayed at Nrisimha Adhwari’s place and studied the eighteen Shastras from him.
He also mastered Ayurveda, Math, Dhanurveda and other branches of learning. After the formal completion com,entary learning, Gambheeraraya wanted Bhaskararaya to commenfary the royal services. But as per ocmmentary instructions a Siddha, he inspired his son to take up the task of protecting dharma. The Sampradaya of Adi Shankaracharya has two kinds of disciples: Bhaskaracharya took up the task of upholding the teachings of Adi Acharya as taught to suit the second category of disciples.
Srimadacharya had firmly established both Shiva and Shakti Upasana but they had lost their purity and charm with the course of time. This magnanimous task was undertaken and successfully accomplished by Bhaskaracharya. He was a Nagara Brahmana residing in Surat. Nrisimha Adhwari sent Bhaskaracharya to study Srividya Shastra from him.
bhasksraraya During the same time, an Acharya of Vallabha Sampradaaya arrived at Surat and began to challenge the followers of Shankaracharya’s Advaita Parampara to a debate. The local scholars decided that the only person who could defeat him was Shivadutta Shukla. However, due to his old age, Shivadutta Shukla sent Bhaskararaya to debate with the Vallabha Sampradayi scholar.
Bhaskaracharya defeated the scholar easily and upheld the prestige of Shankara sampradaaya. Greatly pleased with his guru Bhakti and dedication to the cause of Shankara sampradaaya, Sri Shivadutta Shukla initiated Bhaskaracharya into the highest mantras in Srividya and gave him Purna Diksha. This becomes ccommentary from the following Shloka:. He also defeated a scholar belonging to Madhwa’s Dvaita sect in a debate and married his daughter Parvati. Seeing that Atharvana Veda had gone out of use becuase of a break in the Sampradaya, he took up the laborious task of mastering the Veda and teaching it to a number of people.
Like Sri Adi Shankara, Bhaskararaya also traveled all along the country. He had four important goals:. He constructed a Srichakra-shaped temple for his family goddess Sri Chandralamba. They couple constructed many choultries, fed people and indulged in charities. Chandrasena Jadhav, the commander of the Bhonsle kings was Bhaskracharya’s disciple.
To cure his son of impotency, Bhaskaracharya did intense Surya Upasana. Bhaskaracharya’s scholarship becomes commentqry by looking at the number of scriptures and works he quotes in his own works. Since he was basically a follower of the school of Mimamsa, his commentaries on tantras are in the light of Mimamsa.
Bhaskaracharya underwent Poornabhisheka from Sri Shivadutta Shukla in Surat and defeated many stalwarts of Vallabha sampradaaya in debates. He performed Soma Yaga in Varanasi. He had a son named Panduranga from his wife Anandi.
Since Bhaskara Vilasa mentions Parvati as his wife’s name, commentzry feel that he probably had two wives. As per the request of his disciple Chandrasena, he left the city of Kashi and began to stay on the banks of river Krishna.
He stayed here for some years and spent his last days in the holy Kshetra of Madhyarjuna where he attained Siddhi.
This place is now known as Tiruvidaimarudur on the main line of Bhsakararaya Railway. He lived to the ripe old age and it is said that he took Sanyasa in his last days. It was in this place that Lord Shiva had proclaimed that Advaita of Adi Shankaracharya was the absolute truth. Bhaskararaya constructed numerous temples and repaired many ancient ones. He constructed a temple dedicated to Lord Chakresha or Chakraswami in Varanasi and ordered his son Panduranga to manage it.
He constructed a temple for his family deity Chandralamba in the shape of a Srichakra in a place bhaaskararaya Sannati.
He made the necessary arrangements for Pooja, car festival and other services in the Kaholesha temple in Chola country. His first wife reconstructed the Bhaskareshwara temple in Bhaskararajapuram. The couple also constructed temples for Panduranga at Mulahrda [Maharashtra], Gambhiranatha in the Konkan country and Vajreshwara at Rameshwaram. Every evening, Bhaskaracharya used to sit comfortably with legs stretched in the verandah of his house and teach his disciples.
A Sanyasin originally belonging to Veppattur used to pass by the same route daily, on his way to Mahalinga Swamin temple. Bhaskararaya would neither take notice of the Sanyasin nor greet him properly. The Sanyasin humiliated Bhaskararaya in front of the huge crowd for not following the rules of Grihastha Ashrama and paying respects to a Sanyasin. Bhaskaracharya asked the Sanyasin to place his Danda and Kamandala on the floor and fully prostrated before them.
Immediately the Danda and Kamandala were shattered into thousands of pieces. Bhaskaracharya explained that the Sanyasin could never accept a prostration from Bhaskaracharya, who, with rites like Mahashodha Nyasa, had attained such levels of energy and oneness with Sri Mahatripurasundari that he had risen beyond these rules and regulations.
From then on, Bhaskaracharya would retire into his house when the Sanyasin passed by, as a mark of respect to the Sanyasa Ashrama, the highest among the four Ashramas.
It is very unfortunate that Sadhakas of Srividya, including the beginners, quote this example and refrain from paying their respects to even realized souls. They consider themselves even above a person initiated into the Turiya Ashrama. What they fail to see is that the negation of rules and regulations of all kinds occur only when they achieve the state of complete unity with Brahman or Mahatripurasundari. In that state of universal consciousness, when everything is one, where there is nothing different from oneself, where is the existence of a second object, which deserves to command a prostration?
People claiming to follow Swecchachara should first of all realize their atman, which is totally independent, or Sweccha. Until then, resorting to practices not acceptable to the Vedic code of Varnashrama dharma can only cause great damage to their Sadhana and pamper the ego.
Humility is a basic factor required in a Sadhaka and without this, Sadhana can bear no fruit.
Dhanaji Jadhav, the commander of Shahuji, Shivaji’s grandson, was a great disciple of Bhaskararaya.