Datta Cult for the Reason That I Had My Deep Interest in Datta Studies Which Was Underling in Me from My Early Childhood

TEMBESVĀMĪ’S DVISĀHASRĪ – A Study

The Thesis Submitted to The Maharaja Sayajirao University of Baroda

for the degree of

Doctor of Philosophy

By UPADHYAY MIHIRKUMAR SUDHIRBHAI

Guided by Prof. Dr. Jaydev A. Jani Department of Sanskrit, Pali & Prakrit, Faculty of Arts, The Maharaja Sayajirao University of Baroda, VADODARA 390 002 Gujarat INDIA

September 2012

TEMBESVĀMĪ’S DVISĀHASRĪ – A Study

The Thesis Submitted to The Maharaja Sayajirao University of Baroda

for the degree of

Doctor of Philosophy

(in Sanskrit)

By UPADHYAY MIHIRKUMAR SUDHIRBHAI

Guided by Head Prof. Dr. Jaydev A. Jani Dr. R. K. Panda

Department of Sanskrit, Pali & Prakrit, Faculty of Arts, The Maharaja Sayajirao University of Baroda, VADODARA 390 002 Gujarat INDIA

September 2012

Acknowledgement

At the outset I thank my guiding teacher Prof. Dr. Jaydev Jani whose able and sincere guidance has given the shape to the present thesis.

The text of Dvisāhasrī (the topic of the present thesis) was out of print and was and later on published in 1999 AD by Avdhuta Sahitya Prakashan Trust, Nareshwar. Shri Kamalbhai Vaidya (Eru, Navasari) who as soon as came to know about my topic of research, presented me the book. I thank him heartily.

Yogānanda Sarasvatī’s Śrīgurumurticaritra (original Marathi) translated in Gujarati by late Dr. Arunoday N Jani, The books Origin and Development of Dattātreya Worship in India by Dr. Joshi Hariprasad S, the book Dvisāhasrī gurucaritam translated by Dr Joshi Hariprasad S & Dr. Dave Jayendrabhai. And Śrī Vāsudevananda Sarasvatī viracita Dvisāhasrī (Gurucaritam): Ek Adhyayana by Dr. Shruti Trivedi are available to me on my desk.

I am thankful to authority of Smt. Hamsa Mehta Library and Prof. Dr. M. L. Wadekar (Offg. Director of the oriental Institute. MSU.) for providing ample facility to collect accessory data from their library.

Place: Vadodara Date: 14/09/2012 Mihirkumar S. Upadhyay

Certificate I

I hereby solemnly declare that I have myself carried out this research work of the thesis titled “Tembesvāmī’s Dvisāhasrī – A Study”.

The thesis contains the original views and the study based on the research methodology. The thesis is the outcome of my original contribution. It bares my own findings and observations.

I have consulted the relevant printed books and magazines of this area of research and I have furnished them in the Bibliography.

Upadhyay Mihirkumar S.

CERTIFICATE II

I certify that the present thesis titled

“Tembesvāmī’s Dvisāhasrī – A Study”

Submitted by

Upadhyay Mihirkumar Sudhirbhai

To The Maharaja Sayajirao University of Baroda, Vadodara 390002

for the Degree of Doctor of Philosophy presents bonafide reports of his own studies and research work carried out by him under my guidance. I forward it for further necessary action.

(Prof. Dr. J. A. Jani) Guiding Teacher & Ex-Head, Deptt. of Sanskrit, Pali & Prakrit, Faculty of Arts (MSU) VADODARA 390 002

Preface

After my graduation from M.T.B Art’s College, Surat (in 2003) I enroll myself in M.A. (Entire Sanskrit) from June 2003. Since the first day of my commencement in the Department of Sanskrit, Pali & Prakrit, Arts (MSU), we (i.e. the newly enrolled students in the classes of S.Y.B.A. major Sanskrit and M.A. Part I Sanskrit Entire) were invited affectionately through the welcome function. This was a wonderfully exciting experience for all the students, because we are introduced to the scholar teachers of the department and sincere senior students as well.

Initially I faced many problems such as the problem of medium of the instruction, staying in hostel, hostel food, etc. But I myself personally forgot almost all the problems after an initial contact with the then head of the department Prof. Dr. Jaydev Arunoday Jani. This was not the experience of my alone. Other teachers of the department were also cordial, sincere and affectionate with all the students.

During my studies in M.A., I happened to meet and discuss my academic problems with Prof. Jani which were solved by him in no time. I cultivated the feeling of High respect in him, because he made me overcome the problems of English medium by taking personal care and interest in me.

After the completion of my post graduate studies I expressed my deep interest in further studies of Sanskrit language and literature to Prof. Jani. I was interested in the further study in the Area of the Datta cult for the reason that I had my deep interest in Datta studies which was underling in me from my early childhood. The credit goes to my parents Smt. Geetaben and Shri Sudhirbhai Upadhyay. My mother used to read the holy books of Datta cult and my father, being a Brahmin Priest learnt the procedure of the religious practices of the Datta cult under his maternal uncle late Shri Vinodchandra N. Joshi (Kahni, dist. Bardoli) whose teacher was late Shri Shivprashad Joshi (Rajpipala) (traditional scholar of Datta cult).

Considering the fact that my interest lies in Datta cult, Prof. Dr. Jani suggested me to conduct my research on the books written in the same tradition. He indicated to read Dvisāhasrī written by H. H. Ṭembesvāmī who is believed to be the incarnation of Lord Dattātreya. He stands next to Ādi Śankarācārya who wrote many treatises and eulogies of various gods and goddesses of different places He visited.

Dvisāhasrī falls under the category of a Mahākāvya of the Modern Sanskrit Literature. It comprises of the main topic of 23 chapters preceded by the Gurustuti and appended with two Rahasyas. It narrates the Divine sports of Lord Dattātreya (in chapters 01-04) as well as His two incarnations Viz. Śrīpāda Śrīvallabha (in the chapters 05-07) and Śrī Nrsim˙hasarasvatī (in chapters 08-23). It incorporates the Indian Philosophy esp. the Absolute Monism of Ādi Śan˙karācārya. Well blended with the path of Devotion.

H. H. Ṭembesvāmī is famous for his scholarship. The present thesis aims at focusing on the H. H. Ṭembesvāmī’s scholarship,

ii diction, devotional love, and His prolific writing arrived at through the research methodology of the textual analysis which is supported with the contents of His auto-commentary (mJeesHe%eìerkeÀe).

For the completion of the present thesis I pay obeisance to my guiding teacher Prof. Dr. Jaydev Jani who has been ready to guide me in cracking the hard nuts of the Dvisāhasrī and its auto- commentary. I bow down to madam Mrs. Latika Jaydev Jani whose blessing and support have helped me through cordial welcome and motherly care. I thank my Sanskrit teachers the present head Dr. R. K. Panda, Retd. Prof. Dr. Umaben Deshpande, Retd. Prof. B. P. Pandya, late Prof. Dr. L. M. Joshi, Dr. Smt. Kusumben Mehr and Dr Smt. Sweta Jejurkar for their nature of giving enthusiasm.

I thank Dr Mahesh Patel (Assistant Professor in S. P. Uni. V. V. Nagar) who helped me in typing all the Sanskrit text of my thesis. I thank also Dr. Gargi Pandit for her valuable suggestions and other co-student of Prof. Dr. Jani for extending their support and best wishes. I cannot forget Shri Manoj Upadhyay for typing the App. 03 containing the citations of the auto commentary.

I bow down to my grandparents Smt. Hemlataben and late Shri Bhagubhai Upadhyay, my parents Smt. Geetaben and Shri Sudhirbhai and my elder brother Shri Nahushbhai and Smt. Parulbhabhi. I remember all the time the sweet inspiring words of my nephews chi. Yayati and chi. Atreya. How can I forget my wife Smt. Payal? I thank her heartily for her continuous inspiration and support to carry out the household matters in my absence or even in my present.

iii I thank my friend Mr. Kirti Vithani (Assistant professor, R. K. Shah women’s Arts College, Amaroli - Surat) for valuable suggeions and some of the emendations.

I specially thank to Uttambhai Paramar (Secretary, Kim Education Society), Dr. Jagadish Kantharia (Former Principal, Shri P. H. Umarao Arts & Commerce college, Kim - Surat), Smt. Chintanben Bhatt (Principal, Shri P. H. Umarao Arts & Commerce college, Kim - Surat) for not only availing me ample facilities but also for their constant motivation. This proved to be a great help and a praiseworthy support. I do thank the fellow teachers and the staff of Shri P. H. Umarao Arts & Commerce college, Kim.

Place: Vadodara Date: 14/09/2012 Mihirkumar S. Upadhyay

STATEMENT – I

HOW THE PRESENT WORK TENDS TO THE GENERAL ADVANCEMENT OF KNOWLEDGE

The Vedānta philosophy is not mere a philosophy which reigns over the hearts of the people of the world but it furnishes practiceable lifestyle spent or intensely desired to be spent by numerous people. A person desirous of magnanimous spiritual life indulges himself in to the research in the Vedānta depending on his capacity and interest. There is no other philosophy known to be closer to the spiritualism or humanity than the Vedānta philosophy. Innumerable efforts are made to disclose its secret doctrines. The stalwart Saints of the Sarasvatī Sect of the 10 Monks’ Tradition said to be promulgated by Ādi Śankarācārya is very much known to the followers of the Datta cult of the Devotion and Yoga mixed with the doctrine of the Absolute Monism established by Ādi Śankarācārya. The follower monk of this sect H. H. Tembesvāmī (1854–1914 AD) was a veteran scholar and a writer of a large amount of works in Sanskrit. Among many of his writings, the Dvisāhasrī is the foremost of all.

No authentic study or research on the textual analytical aspect of the Dvisāhasrī has been carried out so far, though its translation in Gujarati (not so authentic) is published by Shri Avadhoot Sahitya Prakashan Trust, Nareshwar in VS 2056 (= 1999 AD).

The thesis deals with the following matters of discussion and relevant topics. The preface gives the clear indication of its necessity

and importance of the topic of research proposed in the subsequent pages of the thesis. The thesis comprises of 06 Chapters and 08 Appendices followed by Bibliography

The present study attempts to specify the significant contribution of Dvisāhasrī on the light of Devotion and Yoga mixed doctrine of Absolute Monism in the Vedānta philosophy. Besides its Philosophical and Devotional values, it deals with the righteous conduct. Hence the effort is made to evaluate the Dvisāhasrī critically along with its textual analysis.

The study is critical, comprehensive and analytical, hence it tends to contribute towards the general enhancement of knowledge.

STATEMENT - II

SOURCES, INDEBTEDNESS AND ORIGINALITY

In the preparation of the present thesis, I have fully drawn upon the available published literature on the Vedānta and other texts of the Datta cult. All the sources, quotations and references occurring in the present thesis have been verified properly and traced to the original source.

I have studied the text Dvisāhasrī published (VS 2056 = 1999 AD) by Shri Avadhoot Sahitya Prakashan Trust, Nareshwar. I have carefully gone through all the available relevant literature and sources as well as the tenets of Absolute Monism. I have expressed my own views in the light of the text H.H. Ṭembesvāmī’s Dvisāhasrī and the doctrine of the Vedānta philosophy.

vii

SYNOPSIS

Chapter 01

Datta Cult its Past, Present & Future

Since 14th – 15th Century AD the rise and development of the Datta cult has become seeming not only in the society but also in the spiritual aspirants of the Vedānta philosophy. The literary evidence of this cult ascribes the promulgation of devotion to Lord Dattātreya who had been worshiped as one of the Holy Masters of Nātha cult.

The tradition adheres the monks called Śrīpādaśrīvallabha followed shortly by monk Nṛsimha Sarasvatī to be the pioneers of the Datta Cult risen in Karnataka, Maharashtra and then in Gujarata. The texts written in Sanskrit, Kannada, Marathi and Gujarati have tried to provide lacunaes of the philosophy of the Datta Cult which has come down in the shape of present popularity.

The chapter also discusses on the topics of the Dutta cult in their gradual development.

Chapter 02

H.H. Ṭembesvāmī : Life, Date & Works

H.H. Ṭembesvāmī also famous by the name Vāsudevānanda Sarasvatī or Svāmī Mahārāja of Garudeshwer (Dist. Rajpipala, Gujarat). The chapter presents the life-sketch, Date and Literary activities of H.H. Ṭembesvāmī belonging to 1854-1914 AD, is

viii

regarded as a modern poet and therefore his contribution has reached the enormous fame of a devotional poet.

H.H. Ṭembesvāmī has written a large number of treatises, hymns or eulogies in honour of different gods and goddesses, yet his compositions in Sanskrit are remarkable and hence authentic. His fame as a scholar poet i.e. a Pundit poet will never get exhausted, because he has interwoven sacred formula in his hymns and prayers.

Chapter 03

Summary of H.H. Ṭembesvāmī’s Dvisāhasrī

Dvisāhasrī is a composition in a verse form endowed with various, popular as well as less-popular metres. The work precedes Hymn in honour of the Holy Master Lord Dattātreya in 112 verses followed by the main text Dvisāhasrī in 23 chapters and 2008 verses. At the end of the work 02 Rahasyas (keys to understand the abstruse places) are appended in 87 verses.

H.H. Ṭembesvāmī has written the auto commentary (mJeesHe%eìerkeÀe) on this work and has himself distributed 23 chapters of Dvisāhasrī into three sections or divisions viz. (01) Section on Knowledge (%eevekeÀeC[) in chapters 01-13, (02) Section on Action (keÀce&keÀeC[) in chapters 14-18 and (03) Section on Devotion or Worship (GHeemeveekeÀeC[) in chapters 19- 23.

This chapter gives the chapter-wise summery of whole of Dvisāhasrī (a composition containing 2000 i.e. 2008 verses) presented verse-wise and/or topic-wise. This chapter incorporates

relevant information in the footnotes wherever necessary. Sometimes the equivalent passages or the verses are given there.

Chapter 04

H.H. Ṭembesvāmī : Erudition

H.H. Ṭembesvāmī is not only honoured but also worshiped and propitiated as the incarnation of Lord Dattātreya. Such type of H.H. Ṭembesvāmī’s respectful acceptance has later on reached the climax to such an extent that he is now worshiped devotedly as none but Lord Dattātreya himself. The historical records portrait him to be a Kahrāde Brahmin of the Atri family belonging to the Āśvalāyana branch of the Rgveda. As a house holder he was famous by the title Śāstrībuvā (a scholar of Vedas and Scriptures) which expresses his profound scholarship as well as high rank of erudition.

This chapter is an effort to focus his erudition in different areas of the Vedic, Puranic and Classical Sanskrit literature. His mastery over Vedas and Upanisads can not be leveled below his knowledge of Epics and Purāṇas and even the Dharmaśāstra.

This chapter deals with the references and even quotations taken and incorporated rather interwoven in the narratives and discussion in the Dvisāhasrī, though the help of his auto- commentary on Dvisāhasrī is inevitable. Many of the etymological and the grammatical usages have close connection with the usages of the great poets like Vālmīki, Veda Vyāsa, Kālidāsa and others (the citations of the texts referred to are given App 03).

Chapter 05

Literary Estimate of H.H. Ṭembesvāmī’s Dvisāhasrī

This chapter presents the literary estimate of Dvisāhasrī focusing on his diction. Here the various salient features are discussed under genre, figure of speech, metres, social beliefs and religious conduct.

This chapter also points out how exactly he presents the narrative in a shorter version with the help of his mastery over the grammatical usages.

Chapter 06

Conclusion

This chapter focuses on the overall observation and his contribution to the religio–philosophical literature.

The thesis contains 08 Appendices as follows:

(01) Mantroddhāra (02) Various Metres employed in the Dvisāhasrī (03) Citations of the texts referred to in the Dvisāhasrī (04) Some Important words employed in the Dvisāhasrī (05) Holy places mentioned in the Dvisāhasrī (06) Sequence of 24 Gurus (07) Evil Consequences of theft (mentioned in the Dvisāhasrī) (08) Different Names employed for the Holy Master

The thesis ends with an exhaustive Bibliography.

xi AU : Aitareyopanisad BG : Śrīmadbhagavadgīā BrU : Brhadāranyakopanisad BhP : Śrīmadbhāgavat Purāna. DS : Dvisāhasrī GS : Śrīgurustuti CU : Cāndogyopanisad MBh : Mahābhārata MāU : Māndukyopanisd Rv : Rgveda Sv : Sāmaveda YS : Yogasūtra Yv : Yajurveda

De. G. - DeJeOetleesHeefve

xii TABLE OF CONTENTS

Acknowledgement Certificate I Certificate II Preface i-iv Synopsis v-xi List of Abbreviations xii Table of contents

Chapter 01 Datta Cult, its Past, Present & Future 01-41 02 H. H. Tembesvāmī : Life, Date & Works 42-66 03 Summary of H. H. Tembesvāmī’s Dvisāhasrī 67-155 04 H. H. Tembesvāmī: Erudition 156-198 05 Literary Estimate of H. H. Tembesvāmī’s Dvisāhasrī 199-242 06 Conclusion 243-249 Appendices 250-299 (01) Mantroddhāra (02) Various Metres employed in the Dvisāhasrī (03) Citations of the texts referred to in the Dvisāhasrī (04) Some Important words employed in the Dvisāhasrī (05) Holy places mentioned in the Dvisāhasrī (06) Sequence of 24 Gurus (07) Evil Consequences of theft (mentioned in the Dvisāhasrī (08) Different Names employed for the Holy Master

Bibliography 300-305

Chapter 01 Introduction Datta Cult, its Past, Present & Future (pp. 01-41)

Chapter 01

Introduction

Datta Cult, its Past, Present & Future

Dattātreya is the renowned Lord of Yogīs. His birth name is Datta. His father’s name is Atri1 and His mother’s name is Anasūyā. His physical form as observed in almost pictures, images, idols and even innumerable books on the Datta cult, places Dattātreya in the category of the Trinity of gods viz. Brahmā (the Creator), Visnu (the Sustainer) and Rudra (the Destroyer) connected closely with the origin, sustenance and destruction of the Universe or the Cosmos (efJeéeb or ye´ïeeC[ced ). Most of the western scholars like Hastings James2 and the Indian scholars like Joshi Hariprasad S.3 and Tripathi Gayacharan4 have tried to connect the three faced Dattātreya5 to the concept of Trinity (ef$ecetefle&:) of not only the Vedic Literature but also with the Greek Pantheon.

Such efforts are not weightier than the ancient records of the Rgveda where the whole 05th Book (HeáececeC[ueced) is ascribed to the

1 De$esjHel³e Hegceeved~ on the strength of Pānini’ rule 04/01/122 2 Encyclopaedia of Religion and Ethics, Vol. XII, Edinburg, 1921. 3 Origin and Development of Dattātreya Worship in India, Oriental Institute, M.S. University of Baroda, 1965. 4 Vaidic Devata (Hindi), Bharatiya Vidya Prakashan, Delhi-Varanasi, 1982. 5 J³eeIe´®ecee&Je=lem$³eem³ees peefìuees YemceYetef

2 Chapter 01 family of seer Atri.6 It is fact that the Trinity called Dattātreya is though presented mythologically in the Purānas,7 it has a clear presentation of the spiritual traits and philosophical background. The secret of the three faces and six hands8 but one body (not even six 0feet) lies in the clear understanding that Dattātreya’s spiritual teachings function in three ways9 and the six hands comply with the individual face in the order.

The terrestrial (He=eqLJe mLeeveer³e) deities of the Rgveda come to be known as Vasus in the Brāhmana texts, the atmospheric (Devleefj#e mLeeveer³e) deities of the Rgveda come to be known as Rudras in the Brāhmana texts and the celestial (Ðeg mLeeveer³e) deities of the Rgveda come to be known as Ādityas in the Brāhmana texts. These three were later on attained the oneness or single form in the Purānas i.e. Brahmā (the Creator) from 08 Vasus, Visnu (the Sustainer) from 12 Ādityas and Maheśa (the Destroyer) from 11 Rudras. This speculation is difficult to be grasped and accepted by the common people rather by any devotee of Indian religion.

6 It contains 87 hymn and 727 verses in total. 7 Mārkandeya Purāna Ch. 16. 8 ñekeÌkegÀefC[[ce©®ítue-Meb±®e¬eÀOejesçye´Jeerled ~~ 5/10~~ ceeuee keÀceC[uegjOe: keÀjHe¨e³egices ceO³emLeHeeefCe³egieues [ce©ef$eMetues~ ³em³emle TOJe& keÀj³ees: MegYeMebKe®e¬esÀ Jevos leceef$eJejob Yegpe

3 Chapter 01

Some of the scholars like Joshi H. S.10 have also attempted to link the concept of Dattātreya being the Trinity of gods with the Rgvedic Fire-god, having the three heads11 but it does not hold water because of similar narration regarding the divine river Ga n˙gā cut by Lord Śiva in three parts in three forms or currents viz. Mandākinī in the Heaven, Bhāgīrathī on the Earth and Bhogāvatī in the Netherlands (Heeleeue).

The major Upanisds12 deal with the Creation, the Sustenance and the Destruction, sometimes including Merging of the Universe as the functions of the Supreme Reality called Brahman, though it is not clear whether the reality (mentioned in these Upanisds) is Attributive (meiegCe) or Embodied (meekeÀej). These are 08 Upanisds revealing Dattātreya as the Holy Master who imparts the spiritual knowledge and adequate practice to the aspirant. These minor Upanisds are: (01) Avadhūtopanisd (DeJeOetleesHeefve

10 Origin and Development of Dattātreya Worship in India. P. 05 11 ef$ecetOee&veb meHlejeqMceced0~~$eÝ.01/146/01~~ 12 F&Me-kesÀve-keÀþ-ÒeMve-cegC[-ceeC[tkeÌ³e-efleefÊeefj:~ Sslejs³eb ®e íevoesi³eb ye=noejC³ekebÀ leLee~~ cegeqkeÌlekeÀesHeefveod 01/30~~

4 Chapter 01 for worthy of choice (JejsC³e:), Oet for saking off the worldly bondages (OetlemebmeejyevOeve:). le for having the goal of oneness with the Brahman (leÊJecem³eeefoue#³e:).13 Further same term is elaborated describing Avadhūta’s behaviour, rapport with the public or with monks, method of meditation and living style. It also presents Avadhūta’s way of thinking. The text incorporates Upanisadic prose text (ve keÀce&Cee ve Òepe³ee Oevesve l³eeiesvewkeÀ Dece=lelJeceeveMeg:~), Māndūkyakārīkā (ve efvejesOees ve ®eeslHeefÊeve& ye×es ve ®e meeOekeÀ:~ ve cegceg#egve& Jew cegkeÌle Fl³ew

(02) Bhiksukopanisd (efYe#egkeÀesHeefve

13 De#ejlJeeÜjsC³elJee×tlemebmeejyevOeveeled~ lelJecem³eeefoue#³elJeeoJeOetle Fleer³e&les~~ De. G. 01~~

5 Chapter 01

Moreover their way of life like dwelling, dressing, begging food, etc. is never fixed, yet they enjoy the trans (meceeefOe:).

(03) Dattātreyopanisd (oÊee$es³eesHeefve

The Dattātreyopanisd identifies Dattātreya as the Supreme Abode (veeje³eCeOeece) which probably indicates that Dattātreya is the incarnation of Lord Visnu. Dattātreyopanisd presents Dattātreya’s characteristics.15 He is pleased with just by remembrance,16 removes great fears, bestows Supreme Knowledge, is pure consciousness, is dressed like a child or a mad or a goblin, a great Yogī, a monk abandoning everything, the son of Anasūyā and sage Atri, bestower

14 The followers of H.H. Ra n˙ ga Avadhūta in Gujarata offer oblation in the fire with the repetition of this Dattamālāmantra in Dattasvāhākāra sacrifice. 15 This Upanisd does not include 03 formulas (01) Rv 01/22/17, Yv 05/15, Sv 1669 Fob efJe

6 Chapter 01 of desired objects,17 releaser from the bonds of the Worldly Existence, bestower of all riches, procurer of the exalted sages, the agitator of all dormant minds and is the long-lived one. Dattātreya’s functions are also presented. He subdues and also attracts all. He destroys, agitates, stops and kills the enemies. He prospers and nourishes the devotees. He turns down the evil activities of the impious persons, avoids the effects of malignant planets (or stars) and removes issues as well as miseries and poverty. Thus the Dattātreyopanisd reveals Dattātreya as the embodied form of Lord Visnu protecting the devotees and destroying the wicked person.18

(04) Jābāladarśanopanisd (peeyeeueoMe&veesHeefve

17 From here Dattātreya’s characteristics are presented having the sense of His 11 sacred syllables with vece: and mJeene. 18 Heefj$eeCee³e meeOetveeb efJeveeMee³e ®e og

7 Chapter 01

The Upanisd ends with Sā n˙krti experiencing Liberation after the practising the path of Yoga instructed by Dattātreya.

(05) Jābālopanisd (peeJeeueesHeefve

(06) Nāradaparivrājakopanisd (veejoHeefjJe´epekeÀesHeefve

8 Chapter 01 commences with the description of divine sage Nārada who on his arrival in Naimisāranya, is questioned by Śaunaka and other sages about the means of Liberation. Nārada speaks of the performance of one’s caste-duties along with the duties of 04 stages of life. He adds the practice of the rules of the Vedānta to be practised in the stage of monk (mebv³eemeer). In the third lesson where Dattātreya is mentioned19 the sage describes the procedure of monkhood beginning with one qualified with it. He talks about the different types of monk, the importance of the knowledge of the Self, the duties of a monk, the regulation as well as the importance of detachment and the study of Upanisadic texts.

(07) Śāndilyopanisad (MeeefC[u³eesHeefve

19 oÊe:éeslekesÀleg$eÝYegefveoeIe$eÝ

9 Chapter 01

Śānta and others that are should be understood etymologically (efve©keÌleeefve).

(08) Yājñavalkyopanisad (³ee%eJeukeÌ³eesHeefve

Dattātreya is presented as Lord Visnu Himself in Jābāla- darśanopanisad22 and as Lord Śiva Himself in the Śāndilyo-panisad23

21 It is surprising why Dattātreya’s name is not listed along with as long-lived ones : (01) Aśvatthāmā, (02) king Bali, (03) Veda Vyāsa, (04) Hanūmāna, (05) Vibhīsna, (06) Ācārya Krpa, (07) Parasurāma and (08) Sage Mārkandeya. 22 oÊee$es³ees cene³eesieer YeieJeevYetleYeeJeve:~ ®elegYe&gpees ceneefJe

10 Chapter 01 and all 08 Upanisads sometimes giving the list introduce Dattātreya as one of the top most monk (Hejcenbme:). This may give an idea how an exalted sage monk of high spiritual practice grows gradually high to the status of not only a god but a God. It is also observed that the Final Beatitude (HejekeÀeÿe), the path of knowledge is compulsory treated upon with the means of 08 steps of Yoga.

The probable chronological order of these 08 minor Upanisads can be fixed on the interlocutors (ÒeMveesÊejkeÀlee&jew) time and the subject matter. Therefore the probable development of Dattātreya worship must have been as per the following order: (01) Dattātreyopanisad (dialogues between Brahmā and Nārāyana), (02) Śāndilyo-panisad (dialogues between sage Atharva and Sage Śāndilya), (03) Jābālopanisad (dialogues between Yājñavalkya and Atri), (04) Yājñavalkyopanisad (dialogues between Yājñavalkya as well as king Janaka and sage Atri), (05) Jābāladarśanopanisad (dialogues between Dattātreya and Sān˙krti), (06) Avadhūtopanisad (dialogues between Sān˙krti and Dattātreya), (07) Nārada-parivrājakopanisd (dialogues between sage Nārada, Śaunak and others) and (08) Bhikskopanisds.

After the Upanisadic period the vast literature of the Epics and the Purānas followed by the Classical Literature where Dattātreya is

Deelcecee³eejleb osJeceJeOetleb efoiecyejced~~ Mee. G.d 03/01~~

11 Chapter 01 no more presented as a monk of high order or an exalted sage or even a sage but He has acquired the status of a saintly monk or the Holy Master rather the Supreme Reality Himself.24 Here below Dattātreya’s personal account is given in detail as available in the Epics and Purānas.

The Vālmīki Rāmāyana (Ayodhyā. 117-118) narrates that Śrīrāma, Laksmana and Sītā on their way happens to meet sage Atri and his wife Anasūyā who offers divine garments and talks about the duties of a chaste woman (meleerOecee&:) to Sītā. Though the text refers to to Atri behaving with Śrīrāma as his son (YeieJeeveef$e: Heg$eJeled Hel³eHeÐele 117/05) and Anasūyā is old with wrinkled body as well as with gray hair (efMeefLeueeJeefueleeb Je=×eb pejeHeeC[gjcetOe&peeced~117/18). There is no mention of even the name of Dattātreya which prove that He must be renounced and would have engaged Himself in the austerities or the spiritual practice of the path of knowledge.

The Mahābhārata 12/49/36 mentions Dattātreya only under great saint without His personal account therefore the Purāna texts remaining the only source to bring out Dattātreya’s complete personal account and deeds. It is however observed that there is not a single Purāna furnishing Dattātreya’s complete life- ketch, an attempt is here made to present in its fullness.

24 ieg©ye´&ïee ieg©efJe&

12 Chapter 01

The Mārkandeya Purāna Ch. 16 narrates the story of Lord Dattātreya’s birth: Brahmin called Kauśika has lost all control over senses. But he has a chaste wife named Śāndilī. Though his character is bad she considers him to be her Lord. Kauśika is attached to a harlot and spends most of his time with her. One day Kauśika becomes penniless so the harlot stops him from coming to her place. He returns home with broken heart. Śāndilī welcomes him affectionately.

She observes that her husband is suffering from diseases and hence cannot move. One day Kauśika requests his wife to take him to the harlot. Obedient Śāndilī collects her ornaments, places them on one of her shoulders, Kauśika on the other, takes him who has her shoulder’s support and starts for the harlot’s house. It is the time of the dark night and Śāndilī walks cautiously in the darkness. On the way she meets with the another problem that sage Māndavya (also called Animāndavya) on piked pillar (Metueer) as a punishment of theft in the palace by some thieves, though the sage suffers the pain on the piked pillar without any offence is still alive because of his yogic power. Due to dense darkness Kauśika’s stretched leg pushes the sage who feels utter pain and consequently curses, “he who has

13 Chapter 01 given me pain will die before sunrise.” 25 On hearing this Śāndilī is disturbed, yet sends an effective appeal to the Sun, not to rise.26

The Sun has to obey the wish of Śāndilī, the chaste wife. The activities in the world are stopped. The gods are bereft of their share (i.e. oblation) of the sacrifices. The entire cycle of rain, grain and daily routine stands still and the disorder prevails.

The gods approach to Lord Visnu who instructs them to propitiate Anasūyā, the chaste woman because only she can re-establish the position that is lost due to Śāndilī’s strong appeal. The gods led by Brahmā, Visnu and Maheśa go to Anasūyā and requests her to convince Śāndilī. Anasūyā accompanies them. After meeting and discussing with Śāndilī, Anasūyā convinces her to withdraw her statement of stopping the Sunrise because the whole world is in trouble. Anasūyā assures her for regaining Kauśika’s life. The withdrawal of the permits the Sun to rise and Kauśika dies. Anasūyā revives him by her power of chastity. The gods are greatful for Anasūyā’s deed, are pleased and offer her a boon.

Anasūyā prays them that the principal gods Brahmā, Visnu and Maheśa may be born as her son.27 The gods grant the boon and

25 met³e&o³esçJeMe: ÒeeCewJe&³ees#³eefle ve mebMe³e: ~~ cee. Heg. 16/30~~ 26 lem³e Yee³ee& lele: ÞeglJee leb MeeHeceefleoe©Ceced~ ÒeesJee®e J³eefLelee met³eex vewJeeso³ecegHes<³eefle~~ cee. Heg. 16/31-32~~

14 Chapter 01 retire. As time passes Anasūyā begets the three sons Soma (the partial incarnation of Brahmā), Datta (the partial incarnation of Visnu) and Durvāsā (the partial incarnation of Maheśa).

After some time Soma goes to heaven, Durvāsā starts wandering in the world and Dattātreya desiring Liberation, renounces the world. Moreover the account states further that Dattātreya dives in the lake for a quite long period where there are the youth who do not leave the place. Dattātreya tries to test the youth but they became his staunch followers.

Bhagavat Purāna refers to the story of sage Atri and Anasūyā. Brahhmā, Visnu and Maheśa being pleased by the penance of Atri, offer a boon. Sage Atri praises the triad of gods to take birth as his son. Later one the BhP (01/03) elaborates the creation from Brahmā though the Supreme Person (menñeMeer

27 Some what about Anasūyā getting Brahmā, Visnu and Maheśa as her sons is described in other texts. 28 menñeMeer

15 Chapter 01

Alarka, Prahlāda. BhP 11/07-09 narrates the dialogue between Dattātreya and Yadu talking about 24 Teachers30 whose behaviour and peculiar conduct teach lessons to Dattātreya. The BhP 02/07/0431 gives the grammatical derivation of the name Datta (the son of Atri).

The Vāyu Purāna (70/72-77) gives the information that sage Atri had 10 sons like Svasti and others and a sister though specifically it remarks that 02 (Dattātreya and Durvāsā) of them are illustrious ones. The Skanda Purāna (05/03/103) furnishes Dattātreya’s birth-story similar to that of the Mārkandeya Purāna. After the material gathered from the Purāna-texts, the two references of Māgha and Śrīharsa must be noted here. Poet Māgha writes in his Śīśupālavadham˙ 14/7932 that sage Atri’s son Dattātreya incarnated to establish the path of righteousness as well as one appearing in front of a devotee immediately when remembered. Śrīharsa writes in the that Naisadhīyacarita m˙ (21/93)33 Dattātreya known by the name Anagha (sinless) imparts the knowledge of the Self to Sahasrārjuna and Alarka.

30 For details see App 06. 31 De$esjHel³eceefYekeÀe*d#ele Deen legäes oÊees ce³eenefceefle ³eod YeieJeeved me oÊe:~~ 32 mecÒeoe³eefJeieceeogHes³eg

16 Chapter 01

In the vast literature on the Dattātreya worship and His Cult there are many texts are available in Marāthī and hence it is a fact that Maharashtra has been the biggest centre of the holy masters, devotees and the followers of his cult. Joshi H. S. writes in his book34 “Gurucaritra (Chap 04) of Sarasvatī Ga n˙gādhara written in Marathi which is highly respectable by the worshippers of Dattātreya, traces the origin of Dattātreya in a Paurānic form. The candidate of the present thesis has not traced this data in main 18 Purānas.35 But there is no reference to the jealousy of the wives of the three gods.

Coming to the period of the modern literature, there are important texts on the Dattātreya worship which have given rise to Datta Cult (Jeie&:) up to the height of Datta Sect (mecÒeoe³e:). They are 01 H. H. Ṭembesvāmī of Garudeshwar (Gujarat) and his works in Sanskrit like Dattapurānam˙, Dvisāhasrī (Śrīgurucaritam) and Samaślokī Guru-caritra (Marāthī text composed in sanskrit). 02 H. H. Yogānanda Sarasvatī of Gunj (Maharashtra) and his work 36 Śrīgurumūrticarita m˙ in Marāthī and 03 H. H. Ra n˙ga Avadhūta and his work Śrīgurulīlā-mrta in Gujaratī.

34 Origin and Development of Dattātreya Worship in India, Oriental Institute, M.S. University of Baroda, 1965. P 59. 35 Though Dubois J. A. (Hindu Manners, customs and ceremonies P 552), Thomas P. (Epics, Myths and Legend of India P 96) have noted that this episode is in the Bhavisya Purāna. 36 Late Prof. Dr. Arunodaya Jani translated this text in Gujaratī, Published by Indian Culture and Education Foundation, Vadodara, 2004.

17 Chapter 01

These three texts have come down from a single source (not known so far) and hence the data are surprisingly similar though different in style, narration and description. The reason is obvious because H. H. Ṭembesvāmī’s Dvisāhasrī contains 2208 verses,37 H. H. Yogānanda Sarasvatī’s Śrīgurumūrticarita m˙ contains 14411 verses38 of three lines technically called Ovi and H. H. Ra n˙ga Avadhūta’s Śrīgurulīlāmrta contains 19005 verses39 called Dohā. The striking yet enormous development in the textual description leaves no doubt about the enormous rise of the followers and devotees. The story of Dattātreya’s birth and other description are elaborated in two successive texts but the main depiction of the birth of Dattātretya is similar40 as under: Lord Viṣnụ creates Brahmā who creates 07 Mind-born sages for the further creation. Sage Atri is one to them. Sage Atri’s wife is Anasūyā who is famous for her chastity in the three worlds. The earth, the Sun, the Fire and the Wind are afraid of her. One day sage Nārada talks to Lord Brahmā, Lord Viṣnụ and Lord Maheśa about Anasūyā who is devoted to her husband and is inclined to serve guests. Their consorts hear this and being

37 112 verses of Śrīgurustuti + 2008 of Dvisāhasrī (821 verses in Jñānakānda + 588 in Karmakānda and 599 in Bhaktikānda) + 43 of Yogarahasya + 44 of Bodharahasya = 2207 38 3361 verses in Karmakānda, 4230 in Upāsanākānda and 6820 in Jñānakānda = 14411 verses 39 7280 verses in Jñānakānda + 6772 in Karmakānda + 4953 in Upāsanākānda = 19005 verses. 40 Dvisāhasrī Chap. 03, Śrīgurumūrticarita m˙ Chap. 58 and Śrīgurulīlāmrta Chap. 06

18 Chapter 01 intolerable faint. The three appease their wives considering themselves as to be the best of the chaste women. Consequently the Trinity of gods assumes the form of guest and goes to test Anasūyā’s chastity. Anasūyā sees them and understanding their originality, welcomes them and asks what they want. The gods ask for the suitable food without any delay. She offers the food, but the gods wish to accept the food, if she is clothless. She thinks of her penance and of her husband and hence she has no lust. In case of not following them, they may curse. She then puts off her clothes. The three gods become innocent children by her chastity. The motherly milk flows out of her breasts. She feeds them. They drink her milk and get supreme relief. She places them in the cradle and sings songs. Meanwhile sage Atri returns. She tells him the thing and the sage bows down and recites a hymn in honour of them. After hearing that the Trinity of gods assume their original form and offer a boon to sage Atri who asks her wife for the boon. She tells him to request Lord Viṣnụ to take birth as their son. The power of Anasūyā’s chastity has changed the gods into infants and hence Atri names Viṣṇu, Brahmā and Maheśa as Datta, Candra and Durvasā respectively. Lord Dattātreya is the complete manifestation, as He has offered (oÊe:)41 Himself fully.

41 He=Le*dveeceeefve yeeuesY³ees ooew lesY³eesçLe&efJevcegefve:~ HetCe&lJesve ce³eeçnb les oÊe Fl³egkeÌleJeeved mJe³eced~~ efÜ.mee.03/42~~

19 Chapter 01

Datta bestows the desire in the path of Yoga, Durvasā blesses the righteous ones and Candra (the Moon-god) nourishes the people. Lord Viṣnụ incarnates due to Durvasā’s curse and withdraws after the task is over, but Lord Dattātreya does not withdraw His body.

In addition to the personal account of Dattātreya, there must be a clarification regarding Dattātreya being either an incarnation (oÊeeJeleej:) or a saint (ÒeeogYee&Je:). Hopkins and Mrinal Das Gupta42 have tried to explain both the term. The word Prādurbhāva means an incarnation to serve somebody’s motive or wish, while the incarnation has the motive of helping the mankind. The soul of Prādurbhāva is a saint or an exalted sage (efme×:) while incarnation has 02 motives43 (01) protection of the righteous person and (02) destruction of the unrighteous person. But it is accepted by all the scholars of the Datta Cult names him to be oÊeeJeleej: or YeieJeeveoÊe:.

H. H. Ṭembesvāmī (Dvisāhasrī GS 94-96) identify Lord Dattātreya as Omnipresent thus: GS 94-96 He who sleeps in the Māhuragadh, resides on the Mt. Sahya, takes bath in the river Gangā, engaged in meditation in the city of Gandharvas, performs the rite shipping water in kuruksetra, applies the holy ashes in the

42 Both quoted by Joshi H S p52 43 ³eoe ³eoe efn Oece&m³e iueeefveYe&Jeefle Yeejle~ DeY³eglLeeveceOece&m³e leoelceeveb me=peec³enced~~ Heefj$eeCee³e meeOetveeb efJeveeMee³e ®e og

20 Chapter 01

Dhūtapāpeśvara near Himālayas, performs twilight (mebO³ee) rite in Karahāṭa, begs alms in kuravapura (efÞe³e: Hegjs in the city of goddess Laksmi), anoints perfume (megieefvOeêJ³e:) i.e. sandal paste in Pandharapura (the city of Viththala, takes meals at Pancāleśvara (meejHegj) and performs the evening rite on the western sea-coast. Such Lord Dattātreya may please reside in my heart and let He be His remembrance in the activities of the heart, the mind and senses.44

Works of Dattātreya: The literary works indicates the narration in the Purāna texts on Dattātreya are in considerably good in number. But there are only 03 texts ascribe to Dattātreya. 01 Avadhūtagītā45: It contains 200 verses in 08 chapters (DeO³ee³e:). The 01st chapter discusses that the detachment produced through the grace of the Lord, instructs to the soul esp. to the mind and the state of Avadhūta in 76 verses. 02nd chapter talks about the greatness of the Holy Master (ieg©:) and characteristics of the Consciousness in 40 verses. 03rd chapter contains salutations to Lord Śiva of the form of the Earth. 04th chapter discusses about the path of Liberation-wishers

44 ³emleeefmle ceengjs efveêe efveJeeme: me¿e HeJe&les~ YeeieerjL³eeb meoe mveeveb O³eeveb ievOeJe& HeÊeves~~ kegÀ©#es$es ®ee®eceveb OetleHeeHeséejs leLee~ efJeYetefleOeejCeb mebO³ee keÀjneìs efÞe³e: Hegjs~~ efYe#eeefJeÇueHeg³e&m³e megieefvOeêJ³eOeejCeced~ YegeqkeÌle: meejHegjs mee³eb-mevO³ee Heef½ecemeeiejs~~ me S

21 Chapter 01 in 25 verses. 05th chapter discusses the great utterance ‘Thou Art That’ (`leÊJeceefme') in 32 verses. 06th chapter presenting the concept of Liberation puts forth different queries about the necessity of the objects as well as the standard of comparison, sacrifices as well as austerities understanding the Reality beyond the reach of the mind and speech, the difference between the individual as well as the Cosmic Intelligent, etc. in 27 verses. 07th chapter elaborates the state of Avadhūta in 15 verses. 08th chapter furnishes the definition each letters of the word Avadhūta. The printed edition seems not to follow the norms of editing because the concluding statement reads mJeeefcekeÀeefle&keÀmebJeeos in chapters 04- 08, but no such reference either in 1st chapter or in the text of the rest of the chapters.

(02) Dattātreya Tantra46: It comprises of 285 verses including prose text in 24 folds (Heìue:). It discusses various ritual of the black magic (lev$eced) such as killing (ceejCeced), mesmerism (ceesnveced), stupefying (mlecYeveced) and so on. It is dialogue form between Dattātreya and Lord Śiva. Most of the chapters ends with the black magic formulas. (03) Jīvanmuktagītā47: It48 comprises of 24 verses only discussing the characteristics of the Liberated one.

46 Edi.: Ācārya Pt. Śivadtta Mishra. Varanasī, 1985. 47 Edi. : Dhere R. C. Nilakantha Prakashana, Puna 1936. 48 Forms the part of appendix of the book Datta Sampradāyā ce itihāsa.

22 Chapter 01

Over and above this composition, Dattātreya’s teaching to the direct disciples is well known in Purāna texts of medieval as well as modern literature. His famous disciples are Yadu, Alarka, Parasurāma and Sahasrārjuna. After discussing all about Lord Dattātreya’s birth, life, deeds, works, etc. Lord Dattātreya’s 02 incarnations Śrīpādaśrivallabha and Nrsim˙hasarasvatī as well as their life and deeds.

(01) Śrīpādaśrivallabha (14th-15th Cent. AD): In the city Pīthāpura of Eastern part of India there lives a Brahmin named Rājā with his wife Sumati. Both are devoted to Lord Dattātreya. One day Lord Dattātreya comes to his house in the guise of a mendicant and begs the food. She offers the food, though the performance of the ancestral right is yet to over. The Lord is pleased and reveals His original form (described).49 She offers Him food with the firm belief that He is the partaker of the food. He offers a boon. The Brahmin lady says that she along with her ancestors have blessed, because He has showed His form. She asks for a virtuous son, because He has addressed her50 as “O mother.” The Lord Okays it and adds that she will get a son like Him. The Lord disappears. She reports everything to her husband, both get delighted. She asks her husband to forgive for offering meals to the Lord before the ancestral rite.

49 ñekeÌkegÀefC[[ce©®ítue-Meb±®e¬eÀOejesçye´Jeerled~ J³eeIe´®ecee&Je=lem$³eem³ees peefìuees YemceYetef

23 Chapter 01

The Brahmin because happy because she has offered directly to Lord Visnu Himself. She has sanctified their lineage and has archived boon beneficial to the world. She gives birth to the Unborn Lord. Astrologers say that He is born as the fruit of the Brahmin’s merits. He is Lord Dattātreya Himself who has taken incarnation for the path of devotion. The father names him Śrīpāda on seeing marks on his foot-soles (Heeo:) with auspicious sign (Þeer). He grows fast. The boy is initiated. The father teaches Him the three Vedas. The boy denies the marriage.

Śrīpāda says that after renouncing the world, He would marry the Yogaśrī. The parents tell him that they would not be able to survive without Him. He should not forsake them in the ocean of misery. His (i.e. Śrīpāda’s) remembrance releases them from the fetters of the worldly Existence, but that would run away as the time passes. The other (two) children are lame and blind. He listens to their words and places His hand on the head of both the children. Both are cured and become knowledgeable miraculously. On seeing this miracle the mother remembers His words.51 Śrīpāda circumambulates his parents, bows down and being permitted goes to Vārānasī and then to Badarikāśrama. He then comes to Kuravapura on the bank of river Krsnā.

51 Heg$emles YeefJelee cee¢keÌleogeqkeÌleb cee eflejmkegÀ©~~ efÜ.mee. 5/15keÀ[~~

24 Chapter 01

There lives a Vedic Brahmin with his wife Ambikā. She gives birth to a son who is fool, stupid, less-intelligent and stubborn. Though he is initiated with the sacred thread he is unable to chant even the Gāyatrī formula. The father beats the son and the mother stops. He promises not to beat him. The Brahmin then dies soon. The mother and the son pass their life on begging. After some time other Brahmins censure them. They ask him to leave the place or to die. He goes to river Krsnā for dying. The mother follows him. Śrīpādaśrīvallabha sees them, stops them and says compassionately that suicide is very difficult to bear. He instruct her to propitiates Lord Śiva who will released them in next birth. She said that it is difficult to spend life with this (i.e. dull son). She asks the boon for the blessedness of this motherhood.

Śrīpāda is pleased and places His hand on his head. The boy becomes a scholar. Śrīpāda asks her to spend her life in worshipping Lord Śiva. She will obtain a son like Him (in the next birth). She returns to her village and worships Lord Śiva. The Lord thinks to become her son and disappears in order to incarnate. Though he is invisible, He fulfills the desires of the devotees.

(02) Nrsi m˙hasarasvatī (15th Cent. AD) : The Brahmin lady who was survived by Śrīpāda passes away and born with intellect, beauty, character and with good signs and with good virtues in the northern direction of Kuravapur (i.e. in modern Kārañjā). She is known as

25 Chapter 01

Ambā. (lit. the mother) as H.H. Śrīpāda had addressed her as the mother.52 Her father meets a Brahmin of the same city named Mādhava, a Śiva devotee and gives her to him in marriage. She observes the vow of chastity and because of her previous impressions she worships Lord Śiva. The mutual love and the binding of heart make them joyous. Living thus Ambā conceives (a child). The Brahmin performs the rite of conceiving in its proper order. At the auspicious time He takes birth reciting the sacred syllable ‘Om.’ The World become well wishing and the people are wonderstruck on hearing the sound of the sacred syllable Om. The astrologers calculating the planets unseen before indicating renunciation become happy.

The astrologers say this is the fruit of Mādhava’s merits. Wealth, attainments, and the treasures will follow his footsteps. He will not be a house holder, but a man uplifting others. There is no doubt about it. The astrologers go home. The people hearing about His Miraculous birth come to see him. The father places him in a solitary place and protects the child with the thread of protection thinking the Lord as a normal child. The Brahmin names the child to be Narahari thinks Him the remover of the sins, agony and the poverty of the people. When the mother asks for a foster mother as she is not getting milk, the child touches her breast and they give milk. She being afraid of the evil sight (of others) on the child does not express

52 Heg$ees YeeefJeYe³es cee¢keÌles YeefJe<³eefle Jee Fefle~ (efÜ.mee. 07/38)

26 Chapter 01 such and other miracles. The ignorant cannot understand Him, how can one able to think about His Brahman-hood. He behaves like a dumb at the age of three years, His mother starts practicing remedies. But the boy does not speak a single word. The parents speak that the boy is dumb, how can they initiate Him with sacred thread. He then shows with the gesture that he will speak after the initiation. He touches iron and transforms it in to gold for making them joyous. Mādhava invites the Brahmin priests and initiates his son with the sacred thread. He receives the Gāyatrī formula by His preceptor, begs the alms and Practises the duties of a celibate, recites the four Vedas. He bows down to his parents and asks the permission to take renunciation and says that they should cut the discriminating knowledge in Him. They will get sons (and daughter). The mother tells that He is her only son, He should not leave them. The celibate should take renunciation after enjoying the household life and the forest life.

Nrsim˙hasarasvatī says that this order is for those who are attached to the pleasures which are the sources of the miseries. This body of a twice born is the best instrument for (acquiring) the knowledge of the self. His mother should not be a hurdle in His way. He says that she will beget a son and cross over the ocean of existence. He shows her His own Divine Form. She knows their previous birth and speaks, that she had seen Him when she was dying due to her dull son. Even Lord Brahma does not know His Form and virtues. She is

27 Chapter 01 grateful that He imparts the knowledge of the self. He, possessing the whole cosmos in His bally has taken birth from her bally. He has purified her families.

Let there not be any obstacle in His way. She requests Him to reside in her and also in that place till she begets a son. The Lord accept it. The parents pay full respect Him. He teaches scriptures to the students there. After some time Ambā begets two auspicious sons. The children become three months old. He starts for renunciation when He gets their permission.

His face looks gorgeous with turban. His lotus-feet look decorated with the wooden sandals. His tender body is covered with the scarlet cloths. He wears lion-cloths and holds a staff with smiling face. She said that Lord has to forgive her offence that is committed out of misunderstanding Him as a child. He says that she will meet Him after thirty years, He will just be with her as soon as she think of Him. He leaves the place.

Being praised by the people He, the Lord himself, starts for the - Badrikāśrama, comes to Vārānasi.

He practices the Khecari Mudrā and the penance. His breath becomes free from inhalation and exhalation though he is living in Vārānasi. Other monks watch him who is practicing the yoga of

28 Chapter 01 eight steps, seated in the posture of siddha. They bow down with eight limbs to Him. They speak that He is not a mortal but Supreme Lord.

In this terrific Kali Era He deserves to bestow the Bliss of spirituality. He selects krsnasarasvatī as Holy Master. He i.e. the boy Narahari accepts the path of renunciation and becomes famous by the name Nrsi m˙hasarasvatī. Now He shines elegant without sacred thread and tuft of hair. The path of renunciation introduced by Ādiśan˙karācarya has gone in oblivion, Krsnasarasvatī extendme it on Him. This path is disrupted by ignorant.

He explains the path of renunciation to the liberation wishers.

H. H. Ṭembesvāmī explains many divine sports of Nrsim˙ha- sarasvatī in 02 verses of the present text Dvisāhasrī.

Who is able to know Your prowess and other because you revived the dead Brahmin, transformed of a barren buffalo in to a milch one, generated the dry wood in a leafy tree and uplifted a low 53 cast person in a moment (DS 20/09).

53 ce=lees peerefJelees ³esve ogiOee ueguee³eer JeMee Meg

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O Nrsi m˙hasarasvatī, I bow down to the best lotus-feet of yours. Your unequal greatness in three words is such that you have given speech to a dumb, sight to a blind, a virtuous son to a barren woman, life to a dead one, a long marriage life to a widow and leaves to the dry wood-stem. (20/70)54

After discussing all about Lord Dattātreya’s 02 incarnations, the saints and the Monks of Dattātreya Cult of medieval age and present time must be taken notice.

(01) Janārdanasvāmī (1504-1575AD) was Deśastha Brahmin of Āśvalāyāna branch of the Rgveda and follower of Śa n˙karācārya. He influenced the king that the Thursday being a day of Dattātreya was observed as a holiday. Dattātreya used to give vision. Dattātreya approached him and placed His hand on his head. Janārdanasvāmī not only lived a married life but also worked in society for guiding the path of Dattātreya worship. Some scholars identify Nrsim˙ha- sarasvatī as the preceptor of Janārdanasvāmī55 and it is said that Dattātreya directly gave Upadeśa to him. It is believed that he has composed Pañcīkarana, Śrīdattastuti, Yogagītā, etc.

54 cetkesÀ ieeb ¢MecevOekesÀ megleve³eb JevO³eemeg ®eemetvce=les meewYeei³eb efJeOeJeemeg HeuueJecenes oÊeb megMeg

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(02) Ekanātha (1533-1599AD) a famous Yogi and renounced saint of Maharashtra. His father is Sūryanārāyana and mother is Rukminī. He is the direct disciple of Janārdansvāmī. In his time religion had lost its wide outlook the whole country was without any strength and was suffering from complete degradation and virtues. He established true powerful school of spiritualism through his life and literature. His literature speaks mainly of Krsna-Bhakti and Rāma-Bhakti. Ekanātha’s name is respectfully taken among Dattātreya devotees. The prayer sung at the time of waving round the lighted lamps (Deejefle) written by him is sung at noon time even today (at Narasobāvādī). He has written a life-sketch of Dattātreya. It is said that the Lord graced him that Ekanātha being great bhagavata devotee would uplift thousands of souls during his life. Ekanātha is said to have sat for religious austerities and meditation for about six years in Devgiri. He travelled all over India before he married Girijābāi. He has composed Catuślokī Bhāgavatatīkā, Ekanāthī Bhāgavat, Ānandalahari, Gītāsāra, Śivpārvatīvivāh, etc.56

(03) Dasopanta (1551-1615AD): Digambarapanta and pārvatībāi are his parents. He established a relation between the Nāth school and Dattātreys school. He went to Mātāpura on the Sahyādri hills (the sleeping place of Dattātreya) and practimsed sever penance for many years. He got the vision of Jagadambā and call from Dattātreya there. He takes wooden shoes (HeeogkeÀe) of Lord Dattātreya and

56 Vide: Citrāv Śāstrī: Madyayugīn Caritrakośa P. 173

31 Chapter 01 worshiped them. He got vision of Lord Dattātreya though was initiated in the Nāth school.57 He always worshipped Lord Dattātreya in the form of wooden shoes and that propagated the worship of Dattātreya’s wooden shoes (HeeogkeÀe).

(04) Bhairava Avadhūta Jñānsāgara (alias Appājibova) (18th-19th Cent. AD): He was Deśastha Brahmin of Viśvāmitra clan belonging to Aśvalāyana branch. He was born in at Vit in the district of Khanpur (Satara). On the strength of his devotion Lord Dattātreya’s idol arrived at his place. (05) Nirañjana Raghunātha (1782-1855Ad): He was Deśastha Brahmin of Kauśika clan belonging to Aśvalāyana branch. His father was Śrīdharapanta and mother was Laksmī. He was born at Kalamba on the bank of river Vañjarā near Parlī Vaidyanātha. His original name was Avadhūta. He went to Nāśika where he met Raghunātha who initiated him. It is said that Dattātreya directed him in a dream to witness the celebration at Nāśika.

(06) Dattanātha Ujjanīkar (1713-1849AD): His father was Nārāyana and mother was Laksmībāi. The childless parents took up vow to land over their son to Anantanātha. He travelled all over India and then settled at Ujjain. He was great devotee and an Avadhūta. He wrote many books on Yoga.

57 Joshi H S states this information in such a way that the Dattātreya worship and the Nāth Yogies are two different sects though Dattātreya’s connection with Matsyendra Nāth and Goraksa Nāth is well Known.

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(07) Nārāyana Mahārāja Jālavanakara (1807-1867 AD) : He was born at Jalavana near Jhansi, worshipped Lord Dattātreya at the age of twenty and got the vision. His father was the Purāna reciter in the royal families. He is said to be initiated in the Hatha-Yoga initially and later on to the path of devotion to Dattātreya. It is said that Dattātreya came to take meal when he used to give him food offered (vewJesÐe). He has composed Ānandaśāgara, Śāntiśāgara, Bodhaśāgara, Astā n˙gayoga, etc.

(08) Mānikaprabhu (1817-1855AD): He was Deśastha Brahmin of Vatsa clan belonging to Rgveda. His father was Manohara- nāyaka. Mānikaprabhu was believed to be the incarnation of Lord Dattātreya. He was expert in Yoga. He settled at Maniknagar.

(09) Svāmī of Akkalkot (18th-19th Cent. AD): He was born at Chelikhedi near Hastinapura. He is believed to be an incarnation of

Nrsi m˙hasarasvatī. He moved many places and finally settled at Akkalkot. The highly spiritual life of Svāmī was clearly observed in his daily routine.

(10) Vāsudevānandasarasvatī (alias Ṭembesvāmī) (1854- 1914AD): He was Karhāde Brahmin belonging to Atri clan, belonging to Āśvalāyana branch of Rgveda. His father was Ganeśa and mother

33 Chapter 01 was Ramābāi. He is believed to be the incarnation of Lord Dattātreya. H. H. Ṭembesvāmī’s Dvisāhasrī is the problame of the present research, the detailed life-sketch is given in the next chapter.

(11) Yogānandasarasvatī (alias Gāndā Mahārāja) (1869- 1938AD): He was a worthy disciple of H. H. Ṭembesvāmī.58 He was Anāvila Brahmin. He was born at Talangpur near Surat. His father was Dāhyābhāi. His original name was Kalyāna. He earned the name Gāndā (lit. crazy or mad) due to his strange behaviour. He lived a normal life in initial stage and then met Ṭembesvāmī, worked mostly with him and moved with him. If we look into the strict disciplined life of Ṭembesvāmī, we can understand the sincere behaviour and devotion of Yogānandasarasvatī. Yogānandasarasvatī guided people through his devoted actions and selfless devotion. He had only of modicum knowledge of any language so he has written Gurumūrticaritra a big book in Marāthī language, dealing with the life of his Holy Master. He has also writen another short life-sketch his Holy Master and Strīdharmanirūpanam, deals with the duties of women. After the Samādhī of his Holy Master (i.e. Ṭembesvāmī) he stayed for some time at Braruch and then travelled many places and finally settled at Guñja. on the bank of river Godāvarī in Maharashtra.

58 In this connection H. H. Ran˙ ga Avadhūta Mahārāja (Nareshwar) praises him as an unparallel devotee: ieeb[e mece ieg©YekeÌle vee oerþes yeerpees keÌ³eeb³e~ peeGb Jeejer leVeeceHej Jebove keÀªb meoe³e~~ Þeerieg©ueerueece=le 03/47/57~~

34 Chapter 01

(12) Śrīpanta Mahārāja Bālekundrīkar (alias Dattātreya) (1855-

1905AD): It is said that Nrsi m˙hasarasvatī had given a dream to one of his ancestor and consequently Śrīpanta Mahārājais born who is also known as Dattātreya. He came in the contact with Bālāvdhūta who became his preceptor.

(13) Sāibābā (19th-20th Cent. AD): no information is available about his birth, caste and even the line on which he worked. He lived for a considerable long period in Shirdi (Maharashtra). His chief disciple Upāsanī Mahārāja of Śākori (Maharashtra) believed him as Rāma. Many devotees and scholars accept his identity with his oneness with Svāmī of Akkalkot and Dattātreya. In one of the discourses he said that the world is our village, Brahmā is the father and Māyā is the mother. He laid stress on constant faith (Þe×e) and patient (meyegjer).

(14) Nūri Mahārāja (1869-1923AD): He is believed to be an incarnation of Dattātreya on the evidence that his photograph showed three faces like Dattātreya. Actually lineage of his traditional initiation comes down from the Mohmedan saints.

(15) Śrīdatta Mahārāja (1894-1925AD): His original name was Narahari. He was a Rgvedi Deśastha Brahmin of Śākalabranch that belonged to Gautama clan. His father was Vāsudevarāva and mother

35 Chapter 01 was Muktābāi. He was eight from Ekanātha in his lineage. His preceptor directed him to go to Ṭembesvāmī to learn the practice of Yoga. He travelled many place and finally settled at Aste.

(16) Nārāyana Mahārāja Khedagaokar (1885-1945): His father was Bhīmarāv and his mother was Laksmī. They pass away when he was only 05. He moved many places and settled at Khedagāv. He is connected with Śrīvdyānandasvāmī of Belapur. He has not composed any literature but perceptive devotion and action as well as his manner remain attractive even today.

(17) Ran˙ga Avadhūta (1898-1968 AD): He was born at Godhara (Gujarat). His original name was Pānduran˙ga and was Valāme by surname. His father was Vitthala who died when Pāndura n˙ga only 05. His mother was Rukmāmbā. His school carrier was bright. After completing his graduation he worked at Ahmadabad and then as tutor in English Deptt. (faculty of Arts, the Maharaja Sayajirao University of Baroda)59. He took part in the social as well as political activities and wrote many articles. He met Gāndhījī and worked actively in freedom fight.

After his sacred thread ceremony his maternal uncle took him to Narsobāvādī. At that time Ṭembesvāmī was there. He addressed him as his own child. Ṭembesvāmī instructed him to read the holy book.

59 the University authority have made small board in his pious memory with the words, “”

36 Chapter 01

This indicated that he was born to increase the school of Dattātreya. He was instructed to repeat Dattapurāna for 108 times so He prefers Nāreśvara on the bank of river Narmadā. He composed Gurulīlāmrta, a big treatise, describing the divine sports of Lord Dattātreya, His two incarnations Viz. Śrīpādaśrivallabha as well as Nrsi m˙hasarasvatī and Holy Master Ṭembesvāmī.

(18) Narmadānanda (1928 AD -): He was born at Vansada (Valsad, Gujarat). His birth name was Ashwinkumarand was Dhebar by surnmame. His child-hood passed in Vansada and later on he hailed to Mumbai. He met H. H. Ran˙ga Avadhūta at the age of 28. Ashwinkumar has performed the circumambulation of the river Narmadā without having shoes, so H. H. Ran˙ga Avadhūta gave him name Narmadānanda. Now a days he is living in Uchhali near Ankleshwar in a hermitage.

(19) Viśvanātha Avadhūta (The date of birth not known by any one)60 : His Hermitage in Rampura, Surat. His schedule is unknown. He hardly comes out. He spreads Datta devotion in south Gujarat.

(20) Prema Avadhūta: (1931-2012AD): He was born at Liñca (Mahesana). His birth name is Premśn˙kara alias Bacubhai His was Krupaśnkara and mother was Śāntāben.. He was born 13th

60 The candidate of the present thesis has met Mahārājśrī personally who refused to offer any information for the reason that he keeps himself away from the popularity.

37 Chapter 01

September. He was a staunch devotee of Ran˙ga Avadhūta. He spreads Datta devotion not only in India but also in foreign countries. He has had many works of public welfare in north Gujarat.

There are many centres of the Avadhūta sect in India and in abroad but a few world famous centres and their religious as well as spiritual activities are depicted here below to project the future of the Avadhūta sect in the modern greater scenario.

(01) Pīṭhāpura: Pīṭhāpura is a birth place of Śrīpāda Vallabha where thousands of people pay their visit and participate in the celebration of Datta Jayanti (fullmoon-day of bright Mārgaśīrsa) and Gurururnima (fullmoon-day of bright Asādha) every year. The Infra- structure and place is well developed and provide every facility to the visitors-followers. Brahmin Feeding tradition has great importance there. The place propagates Datta devotion in South India.

(02) Garudeśvara: It is well connected with HH Tembesṿ āmī (the authors of the Dvisāhasrī the problem of the present thesis). After the completion of the country-wide journey of India, H. H. Ṭembesvāmī spent much time there. He built Datta temple during his stay. The place acquires great importance for the devotees. It acquires the divine power to fulfil the desires of the devotees.

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(03) Nāreśvara: It is said that after seeing a peacock and a snake together, H. H. Ranga Avadhūta decided to stay and recited Datta Purana 108 times. During his stay, many people used to visit the place. The temple was built in his memory. Hundreds of people visit the place daily to pay their homage. Thousands of people visit the place on various festivals such as Datta-Jayanti (fullmoon-day bright Mārgaśīrsa), Guru Purnima, and the full moon days as well as Thursday. Highly developed infrastructural facilities are provided to the devotees. It propagates Datta devotion not only in India but also in the world.

(04) Guñja: The place is situated in Parabhani district of Maharashtra. It is closely connected with H. H. Yogānanda Sarasvatī (Gāndā Mahārāja), one of the Great disciples of H. H. Ṭembesvāmī. He passed his last days there. Innumerable people from all over the world pay their tribute to the holy saint on his date of Nirvāna (12th day of dark Fālgun). The place is blessed with the power to fulfil the wishes of the devotees who visit the place with the pure love. The place contributes in the propagation of Dattātreya devotion in the state of Maharashtra.

(05) Talan˙gapura: The village is located in Surat district in Gujarat. It is the birth place of H. H.Yogānanda Sarasvatī (Gāndā Mahārāja). The festivals like Datta Jayanti and Guru Purnima are being celebrated regularly by the people of the village. It is to note

39 Chapter 01 that the very Datta Jayanti is the birth-date of H. H. Yogānanda Sarasvatī. The place plays an important role to propagate Datta devotion in south Gujarat region.

Conclusion

Thus this chapter provides a clear evidence of the fact how an individual endowed with righteous conduct, divine qualities and Supernatural virtues, treads on the path of practices of Yoga and spirituality which leads him up from the normal status of a monk (mebv³eemeer), to an exalted sage (DeJeOetle:), Culminating himself into a teacher (GHeosMekeÀ:) then a preceptor (ieg©:), then the Holy Master (Þeerieg©:) then a god (osJe:) and finally God (Hejceséej:).

The Vedic Literature including the Upanisads puts Dattātreya’s name in the list of monks exalted sages followed by the Purānas and classical literature introduce him as the teacher of Yadu (predecessor of Lord Śrī Krsna), Alarka (Madālasā’s son), Parasurāma (Renukā’s son), Sahasrārjuna (Krtavirya’s son) and so on. The Time passese and brings into the effects famous statement of Poet Bhavabhūti. keÀeuees¿e³eb efvejJeefOeefJeHeguee ®e He=LJeer~ “The Time is limitless and the earth is capacious.” The commencement of the medieval literature (in Sanskrit as well as in Marathi) seems to widen horizon and extends beyond all

40 Chapter 01 worldly limits to establish Dattātreya to be not only one of the important god of the trinity but also to be the trinity but also to be the Attributive Lord (meiegCeye´ïe).

The chapter also aims at the fact that the tradition of Dattātreya worship places ample illustrations of the Holy Master changing the devotees self into the Holy Master’s Self.61

61 ¢äevlees vewJe ¢äeqðeYegJevepeþjs meÃgjes%ee&veoeleg: mHeMe&½esÊe$e keÀuH³e: me ve³eefle ³eones mJeCe&leeceMcemeejced~ ve mHeMe&lJeb leLeeefHe efÞele®ejCe³egies meÃg©: mJeer³e efMe<³es mJeer³eb meec³eb efJeOeÊes YeJeefle efve©Hemlesve ueewefkeÀkeÀesçefHe ~~ peieÃg©Me¹je®ee³e& efJejef®ele MeleMueeskeÀer 01~~

Chapter 02

H. H. Ṭembesvāmī : Life, Date & Works

(pp. 42-66)

Chapter 02

H. H. Ṭembesvāmī : Life, Date & Works

Here below the life sketch of H.H. Ṭembesvāmī is given:1

H. H. Ṭembesvāmī was born in the village of Mānagāon near Sāvantavādī, a princely state in Ko n˙kana of southern Maharashtra, in a traditional family of Mahārāstīyan Kahrāde Brahmin of the Atri clan belonging to Āśvalāyana branch of the Rgveda,2 devoted to Lord Dāttatreya. His grandfather Haribhataji used to recite Śrī Gurucaritra regularly.

His father Ganeśabhataji3 Tembẹ was a devotee of Dattatreya, spending long periods, sometimes many years, in the village of Ganagāpur at the temple of the Lord Dattātreya in the state Karnataka. His mother Ramābāi also used to spend her time in religious performances like recitation, reading holy books, hospitality, etc.

1 The life sketch follows Gurumūrti Charitra of H.H. Yogānanda Sarasvatī original in Marathi translated in Gujarati by Arunodaya Jani and the Gurulīlāmṛta of Ran˙ ga Avadhūta. 2 peeefle keÀÛe[s efJeÒeveer cenejeä^ye´eïeCe~ iees$e Deef$e $eÝiJeso ves met$e Deeéeuee³eve~~ ieg. ueer. 106/85~~ 3 lesJebg ceeCeûeece Dee vee Sceeb mebosn~ Deef$e$eÝef

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After a particularly long stay in Gānagāpura, Lord Dattatreya appeared in a dream and instructed Shri Ganesh Bhataji to return to Managaon and attend to the duties of a householder, promising to incarnate as their son. After his return from Ganagapur Vāsudeva was born on the 5th day of the dark fortnight of the month of Śrāvana of VS 1910 (i.e. 13/08/1854 AD) at 04:45pm.4

He is not any other but Lord Dattātreya Himself.5

His childhood: In those days modern civilization had not touched the coast of India. Life was simple, easy, pretty and calm. Vāsudeva. At the age 5 His grandfather starts to teach Him the science of pronunciation (Śiksā), grammar (Astādhyāyī of Pānini), astrology, prosody, etymology (Niruktam). Vāsudeva learns it by heart by hearing once only. Vāsudeva was initiated with the scared thread at the age of 08. Vāsudeva strictly follows the rules of celibacy from the day when he was initiated. He starts daily rituals ordained by the scriptures like bathing and performing twilight rite thrice day. He begs alms and takes only begged food. He learns the study of Ṛgveda from Visnubhaṭṭa Ukidave. He was an Ekpāṭhī (means whatever he

4 DeesieCeermemees oMe vekeÀer ÞeeJeCe ceemeesÊece~ ke=À

44 Chapter 02 hears or read once, memorized it). He has leant 10 scriptures (Grantha) at the age of 12 so becomes a Daśagranthī. He learns only 15 verses and starts lecture on Purānas so people were astonished. He always used to read the holy book of Datta Cult named Śrī Gurucaritra in Marāṭhī. He follows strictly the rules ordained in Śrī Gurucaritra so he receives the occult power of the formulas. He saves the people by his occult power. At the age of 15 He starts to teach the sciences to those who come to Him to leant. Some of them learn Vedas and others learn the scriptures. At that time he was entitled with the name ‘Śāstrībuvā’(a Vedic scholar).

He never used any vehicle during his travelling. He has left the shoes as well as the Umbrella. Lord Dattātreya shows his form when Śāstrībuvā visited Narsobāvādī on the confluence of the river Krsn and Venī. first time. Śāstrībuvā has completed his study of Upanisds at that time Lord Dattātreya instruct Him to lean the Eightfold Yoga. He gets disturb and feeling unwell because he try to practice the yoga as per Dhore Śāstrī’s advice. So Lord Dattātreya instructs him to go to the Vādī. Though he was not feeling well He goes there because of the Lord’s order.

Vāsudeva has obtained the position of the sustainer of the people as well as erudite scholar of the time (Śāstrībuvā). He always ready to

45 Chapter 02 help righteous and giving lesson to the wicked. He has removed the misery, diseases as well as social problems of the people.

Household life: Lord Dattātreya instructed Śāstrībuvā to merry with the girl of Bābājī Pant Gaude of Sāvantavādī. She is suitable to become his wife and with good virtues. Lord Dattātreya adds that when Bābājī comes to him to give her daughter in marriage, he is not allowed to refuse the proposal of Bābājī. But Śāstrībuvā tries to convince the Lord as he does not want to marry. Lord Dattātreya strictly instruct him to start the household life. Śāstrībuvā who is always ready to follow Lord’s statement becomes ready to marry.

Śāstrībuvā marries to the daughter of Bābājī named Annapūrnā. She is like a mother Pārvatī and with all the good qualities as her name indicates. She serves Him as a Lord. She never avoids the guests. Normally the women are happy with the ornaments but Annapūrnā has only an ornament to serving her husband. Śāstrībuvā (Vāsudeva) used to take meal without salt she too, never take the salt. Lord Dattātreya observes her best behavior like mother Anasūyā and instruct her in dream to avoid the stay at her father’s place more than one day. She follows always His advice. Once she asks Śāstrībuvā to instruct the duties of the women. He describes her the duties of a women, a pregnant, the rites of purification of newly borne baby, the rules of Śauca, the steps of the beginning of study, the different types of marriages, the rules of begging alms for a monk, the conduct of the

46 Chapter 02 chaste wife, etc. Annapūrnā becomes idle for the women by following the path of the best of the chaste women and by following His instruction.

At the age of 24 He starts for Vādī Lord Dattātreya reveals His Original Form in front of Vāsudeva. He eulogizes the Lord. Lord addresses him as the best of the devotees and instructs him to stay at Mānagāon for seven years. He add that in His returning someone will give Him Dattātreya’s Idol and other one will give the money to pay the first one. On the way it is happened as Lord has said. He established the temple in Mānagāon and installed the idol in it. He always worship there.

Once Dattātreya reveals in his front and asks the promise to remove the misery, agony, diseases, social problems, etc. of those who comes to Vāsudeva. Lord Dāttatreya shake-hand and asks the promise. Vāsudeva bows down to Him with eight limbs. Many people come there to visit Lord Dattātreya daily esp. on every Saturday more than five thousand people come there. Vāsudeva removes all the problems of the village people as well as the visitors. Once he offers him the flake rice. Lord gets angry on him so he eulogizes Him with the hymn of forgiving the faults. Here Lord gets angry to give the lesson to the devotee that one should offer the food as he or she eats.

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Śāstrībuvā gets up before sunrise. Then after bath, he used to perform twilight rite and then perform the worship of the temple idol. In the afternoon, some students used to come to take lessons in scriptures, grammar, poetry, etc. Some distressed persons seeking relief or some seeking fulfilment of desires or a few true seekers of Absolute used to come to Him. In the evening He performs worship Āratī, etc.

At that time, Lord Dāttreya instructs Śāstrībuvā to render the Marathi Gurucaritra in Sanskrit. It is said that Śāstrībuvā composed it within two weeks. After the completion Lord informs Him that this book has two thousand verses (i.e. Dvisāhasrī, the problem of the present thesis). Śāstrībuvā calculates the verses which are less than After deep thinking he recalculates the verses in the method of Saptaśatī, (calculates the half-verses and Uvāca formulas). There are 2008. This is the first major work of Śāstrībuvā. He confesses that he is just a medium to convey Lord’s words.

Once a gold smith come there and performs worship according to the Vedic precept. Vāsudeva stops him because only Brahmin is allowed to perform such veneration. But he continues and after some time he becomes miserable. Then he remembers the incident and made an idol of Lord Dattātreya and gifts it to Vāsudeva but He ignores him. Lord Dattātreya orders him to accept the idol and adds that he can keep this idol with him during the travelling.

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In this way He passes seven years in His own village Mānagāon. So Lord Dattātreya advices Him to go for the pilgrimage and adds that the people who comes to him during His travelling should be freed from their problems. One becomes free from ego by this type of benevolence. He replies he will definitely go. He thinks about the responsibly of the temple just then a person named Nārāyana Ukidave comes there and request Him that whatsoever He orders he definitely follows. Vāsudeva entrusts him the responsibility of the temple.

He goes to His mother Ramā to get permission for pilgrimage. The mother becomes unconscious by hearing this. Vāsudeva convince her that this is not the matter of grieving. Then He tells the narration of Śukrācārya. He educates His mother the philosophy of the Vedānta interwoven in the narration of the 24 holy masters of Lord Dattātreya. He again asks the permission and adds that His two brothers will take care of her. The mother gives the permission. Now He approaches to Annapūrnā to inform her about His pilgrimage. She requests Him to accompany Him in the pilgrimage and reminds him the statement of the scripture that a wife should live with her husband during the pilgrimage.

Śāstrībuvā (Vāsudeva) instruct His brothers to serve the mother. He goes to the temple and eulogizing that he is going as per His command. He starts for Narasobāvādī (as per the command of the

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Lord). When He was there in Mānagāon, it shines like the heaven but now it looks like the funeral place. They come to Sāvantavādī where hundreds of people come to meet Him. One of them gets injured due to the crowd. Now He decides not to go in the town where the people know him. They comes Narasobāvādī where he meets Nārāyana Svāmī and Govinda Yatīśvara. He lives there for a year. Annapūrnā begets aillusion son but he dies after some time. Annapūrnā asks the means for not recalling the misery because of the death of the son. He narrates the dialogue between the Ga n˙gā and the Preceptor. The narration cuts off Annapūrnā’s illusion for the Existence. She realised the Highest Bliss. They arrive at Gan˙gākheda. Annapūrnā dies there.

Renunciation:

The death of His wife Annapūrnā naturally opens His way to renunciation. He is now free to go ahead with the spiritual plans. He is frequently encouraged and privately helped by the Lord in this direction by bringing Him into contact with saintly soul who confirms his faith and zeal in the monastic ideas. Lord Dattātreya even in the lifetime of His wife has already encouraged Him with these ideals and has directed him as were to go Narasobāvādī.

Lord Dattātreya Himself in the form of Govinda Svāmī comes near him at the bank of the River Godāvarī. Vāsudeva requests Him to initiate. Govinda Svāmī initiates Him to renunciation. After the

50 Chapter 02 initiation to Monkhood He was rename as Vāsudevānanda Sarasvatī. Govinda Svāmī instructs Him to receive Staff from Nārāyana Svāmī of Ujjain.

Then He walks for Vāsīm village from Gan˙gākheda and then goes to Mahūragadha, the birth place of Lord Dattātreya. He worships and eulogizes Lord as well as His Parents Sage Atri and Mother Ansūyā. And then goes to pilgrimage of Mother Renkā. He eulogize Her with self made Hymn6.

Then He goes to Ujjain, approaches to Nārāyana Svāmī, bows down and explains all the things. But He Nārāyana Svāmī avoids his requests and says that His can not initiate any one without getting permission of his Holy Master Aniruddha Svāmī. Then Vāsudeva approaches to Aniruddha Svāmī in no time bows down to Him with 08 limbs and expressed the all. He instruct Nārāyana Svāmī to initiate Him to Monkhood. Nārāyana Svāmī initiates him at the age of 37 and then Vāsudev becomes famous by the name Vāsudevānanda Sarasvatī. Though he is initiated to monkhood and renamed but he is very famous by His surname Ṭembe or Svāmī Mahārāja.

6 He follows the tradition established by Ādi Śan˙ karācārya to compose his own eulogies and prayers in honour of the gods and goddesses, holy places and the holy rivers he visited during his journey to all over India.

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He then goes to Sārangpura. His fame spreads all around the town. He established a temple and install an Idol of Lord of Lord Dattātreya in Sārangpura. Then He thinks to start for Kāśī. On the way He crossed a dense forest which is difficult to pass within two days He passes it within few minute. He arrives at Jalavana and teaches Vedas, Prosody, etc. to those come to Him.

He leaves Jalavana and arrives at Gokul-Mathura on the bank of river Yamunā. He goes Kuruksetra. He arrives at Haridwar. There He meets Rājrājeśvara Mahārāja - Śa n˙karācārya of Śāradāpīṭha of that time. He forces Ṭembesāmī to pass the monsoon-stay over there. He passes his monsoon-stay at Haridwar. Then He goes to Badarinātha. He arrives Brahmavarta. At that time there was a conference on the Sriptures of the king of Āryāvrta. There Sakharam Ṭilu won and establishes that the Vedas are yielded from Lord under the guidance of Vāsudevānanda Sarasvatī. He then goes to Amaleśvara, Omkāreśvara, Cikhaladā and then to Anasūyā Āśrama. Then He visits all the places Of Saurāsṭra. After visiting Dakor (Gujarat) he goes to Mahatpura (Madhya Pradesh). He teaches Khecarī Mudrā to an elite disciple Yogānanda Sarasvatī (Gāndā Mahārāja), and ordered him to go to the city of Braruch (Gujarat) for pracising the Yoga.

He goes to Vādī and then to Gānagāpura on the bank of river Amarajā. He meditates upon Lord. Lord reveals Himself and instructs

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Vāsudevānanda Sarasvatī not to live there. So He Goes to Narasī village. The Idol of the Lord falls from the palanquin. He eulogizes Him with the Karunātripadī Which become well-known as a prayer later on.

Then He goes to Brahmāvarta and composes, the Śrīgurus m˙hitā, a verse wise translation in Sanskrit of Gurucaritm (Marathi). Then he goes to Prayāga and then to Kāśī where he meets Svayamprakāśa Svāmī in the Tāraka Maṭha. He goes for Pañcakośī Yātrā.

He comes to Badvāyā in Gujarat on the bank of river Narmadā. He stays there during monsoon stay there. There He performs many miracles so people believe Him none but Lord Dttātreya Himself.

He obeys the order of the Lord and goes to Nrsi m˙havādī. Then He goes Karnataka, Kis kindhā, Pampā Lake and then to Rāmeśvara. On the way He stays at Mt. Śaisācala for 03 days and composes Kumāraśiksā. Then he visits Śrn˙gerī where Śa n˙karācārya felicities Him. Then he comes to Neror and then to the river Krsnā. He eulogizes river Krsnā with his own composition.

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Then he stays at Pavani for His monsoon stays. During that time lord Dattātreya instruct Nārāyana Ukidve (at Nrsi m˙havādī) to perform Dattayāga by recieting the Gurucaritra (i.e. Dvisāhasrī).7

Then He comes Pandhalpur. Then he travels to Hāvnūra, Gokarna, Kuravapura, Nāganā and Calisgāv. He travells all over India and spread the paths of Knowledge, Action and Devotion interwoven with devotion in Lord Dattātreya. He has given ample literature not only to the Dutt cult but to all.

After His initiation H. H. Ṭembesvāmī has travelled all over India but during Monsoon stay (Cāturmāsa). He stays at a place. Here below the places of His Monsoon are mentioned: (01) At Ujjain on the bank of river Ksiprā in 1891 AD. (02) At Brahmāvarta on the bank of river Ga n˙gā in 1892 AD. (03) At Haridwar on the bank of river Ga n˙gā in 1893AD. (04) Unknown place in Mt. Himalaya 1894AD. (05) Unknown place in Mt. Himalaya 1895AD. (06) At Haridwar on the bank of river Ga n˙gā in 1896AD. (07) At Petlad on the bank of river Mahi in 1897AD. (08) At Tilakwada on the bank of river Narmadā in 1898AD. (09) At Dwarika on the western sea-shore in 1899AD. (10) At Cikhaladā on the bank of river Narmadā in 1900AD.

7 even in present time this tradition is followed by the followers of the devotees of the Dattātreya.

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(11) At Mahatpura on the bank of river Ksiprā in 1901AD. (12) At Brahmāvarta on the bank of river Ga n˙gā in 1902 AD. (13) At Brahmāvarta on the bank of river Ga n˙gā in 1903 AD. (14) At Brahmāvarta on the bank of river Ga n˙gā in 1904 AD. (15) At Narasi on the bank of river Kayādhū in 1905 AD. (16) At Badavāyā on the bank of river Narmadā in 1906 D. (17) At Tañjāvara on the bank of river Kāverī in 1907 AD. (18) At Muktyālā on the bank of river Krsnā in 1908 AD. (19) At Pavani on the bank of river Vainga n˙gā in 19089 AD. (20) At Hāvnura on the bank of river Tu n˙gabhadrā in 1910 AD. (21) At Kuravpura on the bank of river Krsnā in 1911 AD. (22) At Cikhaladā on the bank of river Narmadā in 1912 AD. (23) Garudeśvara on the bank of river Narmadā in 1913 AD.

H. H. Ṭembesvāmī arrives at Garudeśvara. Garudeśvara is a mythological place. Garuda performed penance at this place to obtain Śiva’s grace.

He lives there pleasantly up to His Nirvāna. Many people comes to meet Him daily. Even many saints also visit Him. Svāmī Brahmānanda, Adhipati of Srngerī Maṭha has came to visit him specially from Nelur.

Within a month of his arrival, he declared to he would not be going anywhere hereafter. The isolated temple soon grew into a place of

55 Chapter 02 pilgrimage as hundred of devotees of He started pouring in from all over India. The devotees constructe some shelters with kitchen and other bare amenities and organized daily activities. On any day, there would be hundreds of persons to be fed. The things proceeded smoothly. Many a time He used to order preparation of a particular cuisine in anticipation of the guests who usually arrived at noon. Each day some miracle or the other was witnessed. People of all religions and castes came to seek relief from their problems. He helped everyone without disturbing his faith.

One of His devotees brings beautiful idol of Lord Dattātreya to give Him. After observing that idol Lord Dattātreya orders H. H. Ṭembesvāmī to install the idol. He, the follower of the instruction of Lord Dattātreya installs the idol. He instructs the steps of Veneration to all. The veneration is perfrmed daily hundreds of people come to visit the temple and to meet him. The atmosphere of the place is like a heaven on the earth. Unfortunately His became ill and calls his elite disciple Yogānand Sarasvatī (Gāndā Mahārāja) and says there is no confidence in the body. He asks Gāndā Mahārāja to send the idol to Vādī. But at that time Lord Dattātreya instruct Him to instruct the people to built the temple because Lord Himself wants to live there. His becomes one with the Supreme Reality on the Dark fortnight of the Jyesta, Śaka 1836 (i.e. 23rd June 1914 AD). From that day He is living there in the form of Lord Dattātreya

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Works of H. H. Ṭembesvāmī:

H. H. Ṭembesvāmī has composed many treatises on Datta cult. He has composed all to propagate the importance of the Knowledge, Action and Devotion. He has composed many books and translation works as well as Hymns (Stotras). Most of the works are written during his Monsoon-stay. He has used His pen in both language viz. Sanskrit as well as Marāṭhi. His Sanskrit works are as under:

( 01) efÜmeenñeer (Dvisāhasrī): This book is a problem of the present thesis. The book is written in1889 when He was householder in Managāon. The work Dvisāhasrī, also famous by the name Śrīgurucaritam incorporates the complete history of Lord Dattātreya and His two incarnations viz. Śrīpāda Śrīvallabha and Nrsim˙ha Sarasvatī. As the name Dvisāhasrī indicates, it means a composition of 2000 verses but it contains 2207 (Śrīgurustuti=112 + 2008 of Dvisāhasrī + 87 of the two Rahasyas) verses in 23 chapters including 01 Śrīgurustutih and 02 Rahasyas (as the appendices). It is said that His auto-commentary on this book was written after ten years chapters 01-09 along with the Śrīgurustutih in 1899 AD at Prabhāsapāṭana (Gujarat) and the rest 10-23 along with the 02 Rahasyas during His Monsoon-stay at Dvārikā. It is important to note that he writes the auto-commentary without having the text. The commentary of each chapter starts with the introductory stanza which explains the theme of the chapter. It is concise form of the

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Gurucaritam (Marāṭhī) of Sarasvatī Ga n˙gādhara. It comprises of 6471 verses (called Ovi) in 51 chapters. The work Dvisāhasrī depicts all the matter of 6471 verses in just 2008 verses in 23 chapters. It is said that Lord Dattātreya has ordered him to compose a work. He wrote it and then Dattātreya says him in His dream that the work will become famous by name Dvisāharī. Ṭembesvāmī could not understand what He wants to say, then he count the verses including the Uvāca. They are 2008.

(02) oÊeHegjeCeced (Dattapurānam) : The Purana comprises of 3500 verses in 08 Astka, each one contains 08 Chapters (means total 64 chapters). The matter of surprise is that Ṭembesvāmī gives the total number of the syllable at the end of the text. The section of Knowledge comprises of 02 (01-02) Astka (i.e. 16 chapters), The section of Devotion comprises of 04 (03-06) Astka (i.e. 32 chapters) and the section of Action comprises of 02 (07-08) Astka (i.e. 08 chapters). The work Dattapurānam is composed in 1892 AD during His Monsoon-stay at Brahmāvrta (Uttarapradeśa). He wrote auto- commentary on the work which gives the easy rendering of the difficult verses or a word. The commentary of each chapter starts with the introductory stanza which describes the whole of the plot of the chapter. Basically Dattapurānm, the Purāna of the Datta cult contains the narratives of the Divine sports of Lord Dattātreya. But it is nicely interwoven with the philosophies like Vedānta, Yoga, etc.

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(03) ef$eMeefle iegjg®eefj$e (Triśatigurucaritra): This work is written in 1901 AD during Ṭembesvāmī’s Monsoon-stay at Mahatpura (Madhya Pradeśa). The poem contains 309 verses but it is divided in three Śatakakāvyas so it is called Triśati (the poem, containing 03 poems of hundred verses) The first one contains 100 verses, second 102 and third 107. They describe briefly the life and the lesson of Lord

Dattātreya, and his two incarnations Viz. Śrīpāda Śrīvallabha and Nrsi m˙hasarasvatī. The language of the poem is quite difficult.

(04) meceMueeskeÀer iegjg®eefj$e (Samaślokī Gurucaritra): This translation work is written in 1902 AD during Ṭembesvāmī’s Monsoon-stay in Brahmāvarta (Uttara Pradeśa) where He stays for long time after taking renunciation. This book is translation in Sanskrit of Gurucaritam (Marāṭhī) of Sarasvatī Ga n˙gādhara. It comprises of 6471 verses (called Ovi) in 51 chapters. Samaślokī Gurucaritra is also famous by the name Gurusam˙hitā because the original work Gurucaritam is respected as the Vedas by the devotees of the duttacult. He wrote it’s summery (i.e. Curnikā) too in 1907 during His Monsoon-stay at Tuñjāvara (Tamil Nadu).

(05) Śrīdattacampu As its name indicates this poem is a mixed of prose and poetry. The work as is written during his Monsoon stay Narasī (Maharashtra) 1905AD. The book is divided in 03 chapters called Stambaka. The book comprises of 355 verses mixed with the

59 Chapter 02 prose text. The teaching of Lord Dattātreya to Alark, Nahusa, etc. is explained in the book.

(06) Kumāraśiksā It is composed during the Monsoon stay at Hampi (Karnataka) in 1907AD. It comprises of 104 verses. It discusses the importance of the path of the Action.

(07) Yuvāśiksā: It is compose during his Monsoon stay at Muktyālā (Andhra Pradesha) in 1908 AD. It comprises of 101 verses. It describes the path of Devotion and the depth of the devotion.

(08) Vrddhaśiksā : It is a composition of only 70 verses but it discusses very important topic of the form of the Lord Dattātreya according to the different Upanisds. It is composes during his Monsoon stay at Muktyālā (Andhra Pradesha) in 1908 AD.

His Marathi books:

(01) Laghuvāsudevamanansāra: it is composed during the Monsoon stay at Brahmāvrta 1903AD.

(02) Dattlīlāmrtābdhisāra: it is divided in to 10 chapters. Each of the chapter contains 100 verses so the total number of the 1000verses. It is composed during His Monsoon stay at Petlad (Madhya Pradesh) in 1897AD.

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(03) Striśksā: It is composed during His stay at Muktyālā (Andhra Pradesh) in 1908.

(04) Māghamāhātmya: it composed during the Monsoon stay at Cikhalada in 1900AD.

(05) Śrīdattamāhātmya: it is a translated work. He translates His own text Dattpurānam during his Monsoon stay at Mahatpura in 1901AD.

H. H. Ṭembesvāmī has composed many eulogies hymns or prayer in honour of Lord Dattātreya listed alphabetically.

~~ÞeeroÊee$es³emlees$eeefCe~~

(01) DeÜwleceeueecev$e:~ (08) vejefmebnJeeìerkeÀeJeCe&veced~ (02) DeÜwleb oÊee$es³eJece&mlees$eced~ (09) HeÐeced~ (03) Dee³egjepekeÀ=leoÊee$es³emlees$eb (10) HeÐeced~(02) ®ecHegmLeced~ (11) HeÐeced~(03) (04) Deewogcyej-HeeogkeÀemlees$eced~ (12) yeeueeefMe

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(17) ÞeeroÊemlees$eced~ (02) (28) ÞeeroÊee$es³emlees$eced~(04) (18) ÞeeroÊee$es³ekeÀJe®eced~ (29) ÞeeroÊee$es³eËo³eced~ (19) ÞeeroÊeÒeyeesOemleJe: (30) ÞeeroÊee$es³eeHejeOe#eceeHeevemlees$eced~ (20) ÞeeroÊee$es³eÒeele:mcejCeced~ (31) ÞeeroÊee$es³ee<ìesÊejMeleveecemlees$eced~ (21) ÞeeroÊee$es³eÒeeLe&veemedlees$eced~ (32) ÞeeroÊee$es³ee<ìesÊejMeleveecemlees$eced~ (22) ÞeeroÊee$es³eÒeeLe&veemlees$eced ~ (02) (23) ÞeeroÊee$es³eÒeeLe&veemlees$eced~ (02) (33) Þeerve=efmebnJee[er oÊeHeeogkeÀe<ìkeÀced: (24) ÞeeroÊee$es³eceevemeHetpee~ (34) ÞeerHeeoÞeerJeuueYemlees$eced~ (25) ÞeeroÊee$es³emlees$eced~ (35) Þeerve=efmebnmejmJeleerÒeeLe&veeäkeÀced~ (26) ÞeeroÊee$es³emlees$eced~(02) (36) Þeerve=efmebnmejmJeleer~ (27) ÞeeroÊee$es³emlees$eced~(03)

H. H. Ṭembesvāmī has composed many eulogies hymns or prayer in honor of Lord Dattātreya. Following the tradition established by Ādi Śan˙karācārya to compose his own eulogies and prayers in honour of the gods and goddesses, holy places and the holy rivers he visited during his journey to all over India. H. H. Ṭembesvāmī has also composed the eulogies and the prayers in honour of other gods, goddesses, holy rivers and holy places.

It is said that this tradition of composing prayers eulogies prayers rather devotional songs is continued by H. H. Ranga Avadhūta

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Mahārāja (Nareśvara) (though in Gujarati language) such devotional sons are published by Avadhuta Prakashan Trust, Nareshwar.

ÞeerieCesMemlees$eeefCe~

(37) ieerefleHetJe&keÀced ÞeerieCeHeeflemlees$eced~ (39) mecev$ekeÀb ÞeerieCeHeeflemlees$eced~ (38) ÞeerefJevee³ekeÀmlees$eced~ (40) ÞeerieCeHeeflemlees$eced~

Heáee³eleveceenelc³eeefve~

(41) ieCesMem³e~ (44) Me¹jm³e~ (42) efJe

ÞeerMe¹jmlees$eeefCe~

(46) Decejséejmlees$eced~ (53) Me¹jeHejeOemlees$eced~ (47) DeveeefokeÀuHeséejmlees$eced~ (54) ÞeerkeÀeMeerefJeéeséejmlees$eced~ (48) ÜdîefLe&jeceséejmlees$eced~ (55) ÞeerveeieveeLemlees$eced~ (49) ÒeeLe&veemlees$eced~ (56) ÞeerMe¹jmlees$eced~ (50) ce=l³eg¡e³ecev$eiefYe&lemlees$ece~ (57) meoeefMeJesveêmlees$eced~ (51) efJeéeséejeefomedlegefle:~ (58) MeJejÒemeeoJeCe&veced~ (52) Me¹jmlees$eced~

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efJe

(59) ieÐeHeÐeelcekeÀb jecekeÀ=

(73) Devemet³eemlees$eced~ (76) ÞeerDeVeHetCee&mlees$eced~ (74) leguepeeHegjJeeefmeveermlees$eced~ (77) ÞeerosJeermlees$eced~ (75) jsCegkeÀemlees$eced~

ÞeermejmJeleermlees$eeefCe~

(78) mejmJeleermlees$eced~ (80) ÞeermejmJeleermlees$eced~ (79) mejmJeleermlees$eced~

64 Chapter 02 veoermlees$eeefCe

(81) keÀjlees³eeveoermlees$eced~ (94) ³ecegveemlees$eced~ (82) ke=À

(107) De©Cee®euemlegefle:~ (111) Oev³eJeeef[keÀe#es$eceenelc³e~ (108) keÀeuenmleermlegefle:~ (112) ve=efmebnJeeefìkeÀemLeMegkeÌueeÐeä- (109) keÀeJesjermlegefle:~ leerLe&mlees$eced~ (110) ef®eocyejmlegefle:~ (113) Heef#eleerLe&mlegefle:~

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(114) efHeveeefkeÀveermlegefle:~ (118) Þeerke=À

Jesoevlemlees$eeefCe~

(122) ye´ïemet$eced~ (125) JesoevleHejYeeieJeleced~ (123) ceevemeHetpee~ (126)

The above given list exhibits the fact that the modern Sanskrit literature of 19th - 20th centauries enjoyed the unparalleled erudition of H.H. Ṭembesvāmī (1854 to 1914 A.D.). Who in his life-span of just sixty years contributed considerably a lot. His constant travelling and religious practices alongwith spiritual progress did not create any hurdle in his literary activities. Therefore world of Sanskrit students and scholars will always remember him with the words, “Salutations to your holy feet, O, Ṭembesvāmī Vasudevananda Sarasvati.”

Chapter 03

Summary of H. H. Ṭembesvāmī’s Dvisāhasrī

(pp. 67-155)

Chapter 03

Chapter 03 Summary of H. H. Ṭembesvāmī’s Dvisāhasrī

H. H. Ṭembesvāmī’s Dvisāhasrī begins with the ieg©mlegefle: (= GS) containing 112 verses. The word mlegefle: means a eulogy or a praise and ieg©: means the Holy Master i.e. Lord Dattātrey.

The initial word Þeer of the 1st verse of the Þeerieg©mlegefle: (i.e. the first word of the text Dvisāhasrī) is meant for auspiciousness and hence H.H. Ṭembesvāmī quotes the verse1 “The words expressing the names of gods or of auspiciousness, etc. are not to be ignored in writings or in the text.”

GS 01: H.H. Tembesṿ āmī prays Lord Dattātreya, composite form of divine power, to reside in our heart. GS 02: Enumerates His quality-wise different names. He creates the universe by Yogic Power. GS 03: His physical form is seen through the vision of knowledge. GS 04: He, the infinite one creates the vast world like the seed of various creations.

1 ÞeerMeyoes osJeleeJee®ekeÀlJeevce²ueeLe&: ~ ³eogkeÌleb osJeleeJee®ekeÀe: Meyoe ³es ®e YeêeefoJee®ekeÀe: ~ meJex les vewJe efvevÐee: m³egfue&efHelees ieCeleesçefHe Jee ~~

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GS 05: Difference between the individual self and the Supreme Self is described. GS 06: Though the unborn, he incarnates to protect the righteous remaining permanently in His Real Nature. GS 07: Those who listen to His Divine Sports (ueeruee) become free from the couplets and consequently get released from the worldly existence, while a man with his heart filled with illusion gets pains of couplets. GS 08: Those who know Him to be the Non-maker of the Creation, four casts etc. never fall in the bondages. GS 09: By His different forms of incarnations, he destroys the wicked. GS 10: Among those incarnations, Dattātreya has not finished His work and hence manifests Himself in front of the remembering ones. GS 11: In the Kali Era, there is the only means of Devotion to fulfill the desires. GS 12: Though unmanifest He spreads the world in Him, but He is not in it. GS 13: Under His observation the Divine Power creates the world, yet the world does not know Him GS 14: One possessed of demoniac endowments does not know Him as one incarnated in the human form. GS 15: The same Unborn Supreme Lord (mentioned in GS 01-14) is born as Datta (i.e. Lord Dattātreya), the son of Anasūyā and Atri.

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GS 16: Lord Visnu, the Highest Bliss residing in the hearts of all, yet not cognizable. GS 17–21: As He is the Supreme Reality, it is not possible to perform the 16 steps of Veneration, like invocation (DeeJeenveced), meditation (O³eeveced), offering a seat (Deemevece), etc.2 GS 22: Though totally indescribable, He, the adorable is worshipped through the relation of the object of worship and the worshipper (mesJ³emesJekeÀYeJesve). GS 23: Lord being beyond the reach of the senses, is venerated by the devotees in the stone etc. through the mental worship (given in GS 24-43). GS 24: O Lord Dattātreya, please wake up by this pleasant hymn (ieerlesve) of (your) glory and oh dearest of devotees, (YekeÌleJelmeue) please remain present here at the time of my mental worship.

2 Deef®evl³em³e kegÀlees O³eeveb ketÀìmLeeJeenveb kegÀle:~ keÌJeemeveb efJeéemebmLem³e HeeÐeb Hetleelceve: kegÀle:~~ keÌJeeveIeex©¬eÀcem³eeI³e¥ efJe

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GS 24-43: The 25 steps of Veneration are (01) Waking up the Lord (peeiejCeced) (24), (02) Meditation (O³eeveced) (25), (03) Invocation (DeeJeenveced) (26), (04) Offering a seat (Deemeveced) (27), (05) Washing the feet (HeeÐeced) (28), (06) Materials of worship (DeI³e&ced) (29), (07) Sipping water (Dee®eceveced) as well as (08) Refreshment (ceOegHeke&Àced) (30), (09) Anointing scented oil (uesHe:) as well as (10) Offering a bath (mveeveced) with 05 nectar like object (Heáeece=leced) along with the water of the river of Gan˙gā (31), (11) Scarlet garments (keÀ

3 GS 42 presents the statement of H. H. Tembesṿ āmī who has prepared on the instruction and inspiration of Lord Dattātreya.

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GS 44–53: This unit comprises of DeHejeOe#eceeHevemlees$eced, the well known prayer requesting the Lord Dattātreya to forgive the faults. Its 3rd and the 4th lines are the same #ecemJeeeHejeOeb #ecemJeeeHejeOeb #ecemJeeeHejeOeb ÒeYeeseqkeÌueVeef®eÊe~ means O kind-hearted Dattātreya, please forgive my (mental) drawbacks, please forgive my (oral) faults and please forgive my (bad) action. GS 54–64: The unit comprises of the Hymn of Lord Dattātreya’s 108 names beginning with o (okeÀejeefomlegefle:) and continues to supply the rest of the names beginning gradually with the Later o followed by the each of the o excepting the one with the Visarga o:. GS 65: The Vedas even can not give all the names of Lord. GS 66: He is the Highest Self and One without second. GS 67: The dull-witted ones imagined His contact with the Illusory Power like the pure sky seen clouded. GS 68: This Illusory Power of Him causes one to ascertain and to incline one to enmesh in the Qualities. GS 69: The only reason for the transmigratory world is the ego of the individual souls. GS 70-71: The people of the 14 worlds transmigrate, but the blessed reach to His Abode that can be accessed through the virtues and pure reasoning. GS 72-73: He is beyond the reach of the mind like the Sun to the blind, but His pure devotees reach to His abode gradually.

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GS 74: A prayer to Lord to caste His glance of compassion. GS 75: A prayer to let his soul remain united with His affectionate devotion, his intellect with His thought, his sight with His vision and his limbs with His physique. GS 76: Let his feet be engaged in the pilgrimage of His holy places, let his hands in His worship and his tongue relish the sentiments of His exploits. GS 77: Let his nose relish the fragrance of His lotus-feet, his eyes the vision of His image and his ears the stories of Him. GS 78: Let his body bear the dust of the pure lotus-feet of His devotees and his mind in Him. GS 79: Let his head bow down in His lotus-feet and his body in the close contacts of His image. GS 80: He has Himself created this entire world. Prayer 81 - 93: GS 81: The people deluded by His Illusory Power do not recognize His true nature and hence revolve in the cycle of births and deaths. GS 82-83: He is really the Creator, Sustainer and the Destroyer of the universe. He appears to have these 08 forms. GS 84: All the gods and even this world of movables as well as immovable are the parts of His Universal Form . GS 85: His nature difficult to be witnessed, is the result of one’s past merits. GS 86:As He takes shelter in Him.

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GS 87: The devotional love in Him may not abandon him. GS 88: He does not care for any praise or blame, beating or adorning, or death, love or to hatred. GS 89: The mind, intellect, ego, speech and body depend now upon the natural instinct. GS 90: He has incarnated as Dattātreya, the son of sage Atri. GS 91-92: Lord Dattātreya is beheld in different forms like a monk, an enjoyer, a Yogi, bedecked with precious garments or a naked and a house holder or a forester. GS 93: His festival is to protect devotees. His homage is His remembrance. The graced food is His total surrender GS 94 -96: The unit gives the daily routine of Lord Dattatreya such as, He sleeps in the Māhuradadha, dwells on the Mt. Sahya, takes bath in the river Gangā, meditates in the city of Gandharvas, performs the rite sipping water in kuruksetra, applies the holy ashes in the Dhūtapāpeśvara, performs twilight in Karahāta, begs alms in Kuravapura, anoints sandal paste in Pandharapura, takes meals at Pancāleśvara and performs the evening rite on the western sea-coast.

GS 97: May Lord Dattātreya dwell in his heart and remind Him in all the activities. GS 98: Request for the protection of the body which made up of the five gross elements.

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GS 99: He walks and catches without hands and feet, hears without ears, watches without eyes, knows what is worthy of knowing but no one knows Lord Dattātreya. GS 100 – 103: The 08 forms of the Lord like (01) Earth, (02) Water, (03) Fire, (04) the Sun, (05) the Moon, (06) the Wind, (07) the Ether and (08) the individual soul.

GS 104: Lord Dattātreya is the inner controller of all, the author of the Vedānta, and the knower of the Vedas. GS 105: He is the Highest Self and has entered into the three worlds and supports them. GS 106 - 110 This unit is a collection of stanzas for meditation (O³eeveMueeskeÀe:) depicting His lotus-feet (106), sitting posture (107), chest, shoulders, long arms, palms and the face (108), His eyes, hair, eye-browse eye-lashes , etc. (109) and His lotus-face, teeth (110). GS 111: In this Kali Era He has manifested twice as Śri pāda śri vallabha and Śri Nrsi m˙hasarasvatī to protect the righteous path, the saints, the Vedas and the Piety. GS 112: He will now describe the infinite Divine Sports according to his intellectual capacity.

H.H. Ṭembesvāmi while writing the auto commentary on his Dvisāhasri (the text of the present thesis) summarizes every chapter like Śridhara and other renowned commentators.

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Chapter 01: Connection to the Personal Account4

Here onwards the units are framed in consideration to the speakers principally and the narrations and the events secondarily.

01/01-10: The unit consists of the prayer to Lord dattatrey’s different forms as well as Divine Sports.

Due to ignorance about the Holy Maser who is formed of the Consciousness as well as Bliss, the whole world arises (01). He is the Ever Existing Supreme Reality(02). He presents Himself before one who remembers and uplifts many like Kārtavīrya, Yadu and so onand His two Incarnations are Śrīpādaśrīvallabha and Nṛsim˙hasarasvatī (03). Though desireless, He has created the world through His Divine Power comprising of three Qualities (04). He is the one worthy of Knowing (05). Though Unborn, He incarnates to liberate His devotees having the godly endowments (06). The Lord and the devotee are equally dearer to each other (07). He incarnates in every Era and leaves His body when the task is over, yet 28 Eras have passed in this Brahmā’s Day (08). He has incarnated in this Kali Era, because he saw even the gods have become less compassionate (09). He moved on the banks of rivers Kṛsṇ ā and Amarajā, and played Divine Sports (10).

4 The 1st chapter the The Holy Master residing in the Gāngāpura, offers his flash in the dream of Nāmadhāraka.

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01/11–17: This unit of seven verses describes 22 supernatural acts such as,

(01) The utterance of the sacred syllable Om at the time of His birth, (02) Changing iron into the gold by His touch and (03) Learnt Vedas without the help of any teacher (11), (04) He (i.e. Nrsim˙hasarasvatī) instructed His parents, (05) He wandered many places just in the childhood and (06) He established the path of devotion (12), (07) Removing diseases with adverse treatment, (08), letting a dumb to speak and (09) removing the poverty (13), (10) Visiting holy places within a friction of moment, (11) reviving the dead and (12) milking of a barren buffalo (14), (13) Removal of the pride of the Vedic Brahmin, (15) Causing a low cast one to chant the Vedas, (16) giving life to the husband of a Brahmin widow and (17) propagating the path of the rituals (15). (18) Causing the dry wood of the Udumber tree to bear leaves, (19) bestowing children to a barren Brahmin woman and (20) removing encoderma of a Brahmin by mere sight (16) (21) visiting to 08 villages on the same day at same time and (22) growing the reaped crop in abundance. Such and other supernatural acts are performed by Him in the past and in present as well as will continue in future. (17)

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01/18: His virtues are beyond the ability of the counting. (01/19): Though Unborn and bereft of Qualities He enters into the heart through the course of hearing and removes the sin of the devotees. 01/20: Devotee with pure devotion and pure heart, becomes liberated while living.

01/21: A devotee attains Absolute Brahman at the end of his destined actions.5 01/22: The liberation is not attainment by those deluded by infatuation and endowed with bad company. 01/23: The righteous one serving The Holy Master as the god, attains worldly pleasures as well as the liberation. 01/24: A certain twice-born (named Nāmadhāraka) hears the greatness (as mention in GS 01-112 verses and in the 01/01-23) of Lord Dattātreya goes to the confluence of rivers Bhīmā and Amarajā. 01/25: Nāmadhāraka6 salutes to Lord Ganeśa, goddess Sarasvatī as well as the Holy Master and eulogizes the Holy Master in the form of H.H. Śri Nrsim ˙hasarasvatī.

01/26-40: Nāmadhāraka eulogizes with lamentation.

5 The verse 01/21 is noted by H.H. Ṭembesvāmi himself as an interpolated one. 6 The name Nāmadhāraka is given to Ga gādhara’s son Sarasvatī Pant.

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01/26: Though He is All-knower and the witness of all, He does not know him. 01/27: How can uneasiness, poverty and grief be in him when He knows him 01/28: Why does He, the Omniscient Lord avoid him? 01/29: Like a king He can not remain unknown to him. 01/30: It is not proper for Him to help the non-devotees, but not to him. 01/31: He solicits the desired object (i.e. liberation). 01/32: What can he offer to the master of all treasure? 01/33: When He is worshipped by his ancestors, He should not neglect him. 01/34: Like a mother ignoring the guilts of her son, He should ignore his guilts. 01/35: Lord is the parents for him. 01/36: All my faults are natural like a bird piercing a tree. 01/37-38: Like a cow running away by the sight of a tiger, the expiation would run away from him, as he has taken His name ‘Hari’ (i.e. a sin-destroyer) 01/39:There is no sinner like him and there is no sin-destroyer like Him. 01/40: Even a stone will melt by his lamentation, why does not He?

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01/41-42: Nāmadhāraka gets a dream. Like a cow rushing to her calf, Lord Dattātreya in an attire of a monk rushes to him and makes him happy.

Chapter 02: Narration of the story of a teacher and a disciple7

02/01–02: Nāmadhāraka gets up from the dream and beholds in his front the compassionate Yogī. He salutes him and speaks the words with love. 02/03: Nāmadhāraka address Him as his mother, father and master. 02/04-06: Nāmadhāraka says Him to be his all and sole. He is a Vedic Brahmin tormented in this world of Existance and is eager to meet the Holy Master who is capable of removing his grief, because on seeing Him his heart is joyful.

02/07-08: Siddha spoke8: Siddha introduces himself as a disciple of Lord Dattātreya.

02/09-10: Nāmadhāraka: Lord Dattātreya is his family deity, yet He makes him dive in the ocean of the afflictions.

7 In the 2nd chapter the exalted sage Siddha narrates to Nāmadhāraka the auspicious story of a teacher and his disciple which was told by Brahma to Kali. 8 Here onwards the verb spoke (Uvāca) is not given but instead the: (colon) is put. Moreover the numbering of the verses and Uvāca-formula is given according to the calculation of the formulas given by H.H. Ṭembesvāmi. For detail see App 01.

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02/11-13: Siddha: The Holy Master can protect, when others are angry, but none can protect, when the Holy Master is angry. None can protect one having doubts and without faith.

02/14-15: Nāmadhāraka: Any incident may be narrated.

02/16-22: Siddha: Lord Visṇ ̣u’s desirer that He is one and to be many, is just His Illusory Power due to that this world is created. Brahmā is created from the navel of lord Visṇ ụ who gives four Vedas to Brahmā who then creates this universe and the Eras (their characteristics are given) like Kṛta, etc. for the sustenance of the people. Brahmā has narrated the story of a teacher to Kali at the time of its departure.

02/23-27: Kali: 02/24:He can not go on the earth occupied by the righteous. 02/25: The Kali is the breaker of the bridge of rightness, impeller of grief and the creator of the quarrels, enmity, etc. 02/26: The breakers of celibacy, atheists, and the unrighteous are dearer to him, while the righteous of India are his enemy, 02/27: As soon as the devotees of the Holy Master, gods, saints, parents, mthe righteous, a Yogi and the knower (of the Self) come to his sight, he dies

02/28-31: Brahmā spoke.

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02/29: Kali, endowed with demoniac qualities, must affect a man of 100 years. 02/30: Kali’s afflictions must not affect 07 persons viz. devoted to the Holy Master, the Lord, the gods, pious Brahmins, parents and the righteousness. 02/31: Even gods are unable to win over the devotee of a The Holy Master.

02/32-33: Kali: The account may be narrated to show how the Holy Master is higher than a god?

02/34-35: Brahmā: None can achieve any goal without the Holy Master. Brahmā narrates the story of the The Holy Master called Vedadharmā and his disciple named Dīpaka.

02/36-71: In ancient time an ascetic named Vedadharmā lives with his disciples on the bank of river Godāvarī. Once for testing their devotedness he tells that his sins are washed off by austerity, yet a lot of destined actions must be suffered in the form of a disease at Kāśī. He asks if any one is ready to come and to attend upon him suffering from leprosy, to take care and to feed. One of his disciples named Dīpaka shows his willingness to bear the sin on behalf of the teacher (36-40). Vedadharmā9 is reluctant to suffer his own actions and if the disciple is ready to attend upon, he may join. Dīpaka goes

9 Vv. 02/42-63 are the speech of the The Holy Master.

78 Chapter 03 with him to Kāśī. (41-42). The teacher gets leprosy to suffer the sin. Dīpaka attends upon. He cleanses wet wounds and bears the unfavorable behavior of the teacher (43-45).

All his acts and services are neglected. Sometimes the teacher is happy and sometimes unhappy, yet the disciple considers the teacher as Lord Viśvanātha (46-50). Lord Kāśīviśvanātha Himself appears before Dīpaka and grants him a boon. Dīpaka replies that it depends on the wish of the teacher. He goes to his teacher, but the teacher scolds him (51-54). Dīpaka refuses to accept the boon, as his teacher is not ready for the same (55). The Lord informs this to lord Viṣṇu and others (56). Lord Visṇ ụ goes to him and offers him a boon (57- 61).

02/62-64: Dīpaka: Lord Viṣnụ may give him unflinching devotion to the Holy Master.

02/65-75: Lord Viṣṇu: He grants him the worldly pleasure and the liberation and says that his devotion to the Holy Master will remove the afflictions of the remembering ones (66). The disciples like him reside always in His vicinity (67). All the achievements would be attend upon him (68). The disciple returns to the Holy Master and informs the thing. The Holy Master being extremely pleased puts his hand on his head (69).This makes the disciple expert in all the branches of the Vedas and becomes liberated while living (peerJevcegkeÌle:)

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(70). Vedadharmā’s suffering from Encoderma is to instruct the sanctity of Kāśī and to test the devotion of the disciple (71). Brahmā continues with the words that Kali should not look at any devotee of any The Holy Master (72). Such is the greatness of the Holy Master, then what to talk about the trinity of the gods (73).

02/74-75: The fortunate ones worship the Holy Master and will cross the ocean of existence.

Chapter 03: Tale About Lord Dattātreya’s incarnation10

03/01-02: Nāmadhāraka: He is curious to know about the trinity of gods.

03/03-47:Siddha: He is pleased, 03/05-08: Nobody has asked about the Holy Master. His sports are endless. In the Kali era the stories of the Holy Master are the boat to cross the ocean of Existence, while the ignorance is the water of this ocean having no shores. The thirst is waves. 03/09-11: Nāmadhāraka will definitely across the ocean of Existence and then on the confluence of rivers Bhīmā and Amarajā Siddha narrates the stories which are the best remedy for all.

10 In the 3rd chapter there are the stories of three gods (Brahmā, Viṣṇu & Maheśa) going to Anasūyā to test her chastity but they become small children and (the story of) king Ambarisa.

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03/12-15: Lord Viṣṇu creates Brahmā who creates 07 Mind-born sages for the further creation. Sage Atri is one to them. Sage Atri’s wife is Anasūyā who is famous for her chastity in the three worlds. The earth, the Sun, the Fire and the Wind are afraid of her.

03/16-18: Once sage Nārada talks to Lord Brahmā, Lord Viṣnụ and Lord Maheśa about Anasūyā who is devoted to her husband and is inclined to serve guests. Their consorts hear this and being intolerable faint. The three appease their wives considering themselves as to be the best of the chaste women. Consequently the Trinity of gods assumes the form of guest and goes to test Anasūyā’s chastity.

03/19-25: Anasūyā sees them and understanding their originality, welcomes them and asks what they want. The gods ask for the suitable food without any delay. She offers the food, but the gods wish to accept the food, if she is clothless. She thinks of her penance and of her husband and hence she has no lust. In case of not following them, they may curse. She then puts off her clothes.

03/26-32: the three gods become innocent children by her chastity. The motherly milk flows out of her breasts. She feeds them. They drink her milk and get supreme relief. She places them in the cradle and sings songs.

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03/33-43: Meanwhile sage Atri returns. She tells him the thing and the sage bows down and recites a hymn (34-36)11 in honor of them. After hearing that the Trinity of gods assumes their original form and offers a boon to sage Atri who asks her wife for the boon. She tells him to request Lord Viṣṇu to take birth as their son. The power of Anasūyā’s chastity has changed the gods into infants and hence Atri names Viṣṇu, Brahmā and Maheśa as Datta, Candra and Durvasā respectively.

03/44: Lord Dattātreya is the complete manifestation, as He has offered (oeÊe:)Himself fully.

03/45-47: Datta bestows the desire in the path of Yoga, Durvasā blesses the righteous ones and Candra (the Moon-god) nourishes the people. Lord Viṣnụ incarnates due to Durvasā’s curse and withdraws after the task is over, but Lord Dattātreya does not withdraw His body.

03/48-49: Nāmadhāraka: Why does Durvasā curse Lord?

11 efJeéemeie&efmLeÒeevle-efveoeveb efJeéemeeef#eCeced~ efJe

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03/50-62: Siddh: Unmanifest Lord Dattātreya manifests for the sake of the devotees. He narrates the story of king Ambarīṣa

In ancient times king Ambarīṣa practises the vow of the 11th day

(SkeÀeoMeer) of the Hindu calendar. One day Durvasā comes to him for breaking his vow. He asks for meals, goes for a bath and delaying intentionally for skipping the stipulated time of vow. The king thinks that eating meals before offering it to the sage would be disregarding him. It would not affect the vow, if he drinks water. The sage returns and feels disregarded himself by the king by drinking water and therefore he would rotate in the cycle of births. King Ambarīṣa meditates upon Lord Visṇ ̣u who reveals there and requests the sage to pass the curse on Him. The sage does so, because the Lord is inaccessible on the earth (52-60).

03/61-62: The puranas talk about His incarnations. He has incarnated in the Kali Era as Śripādaśrivallabha and Nrsim˙hasarasvati to fulfill the wishes of the devotees.

Chapter 04: Narrtion of Lord Dattātreya’s Divine Sports12

12 In the 4th chapter the The Holy Master has spoken about the knowledge acquired from 24 teachers and then taught the Metaphysics to Prahlāda.

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04/01: (Yadu spoke to a recluse) He is different from the people who hanker after worldly human goals like life, wealth, etc. 04/02: Lord Dattātreya speaks that He has acquired the knowledge, from 24 Holy Masters for the benefit of the mankind. 04/03-35: This unit is the teaching of the 24 Holy Masters. The Earth (01) along with her mountains and tree teaches the quality forbearance (03). The Air (02) along with the vital airs teaches the quality detachment from the senses (04-05AB). The Ether (03) teaches to remain untouched to the worldly modification (05CD-06). The Water (04) teaches to cultivate the nature of soft- spokenness as well as the nature of sanctifying (07AB). The Fire (05) along with its flame teaches the temporariness as well as detachment (07CD-09). The Moon (06) teaches the discrimination of the mutable and the immutable (10AB). The Sun (07) teaches the reality of the oneness of the self and non contamination by the adjuncts (10CD-11). The pigeon (08) (as per its life-episode) teaches that the extreme attachment to sensual pleasures leads to the down fall (12-15). A python (09) teaches that to remain inactive and faithful on the destiny (16-17). The ocean (10) teaches to live without joy as well as grief in happiness and misery (18-19AB). A moth (11) teaches that one should not get infatuated by the beauty (19CD). A honey bee (12) teaches to remain free from the greed of storing (20). An elephant (13) teaches that the touch of woman enmeshes one in bondage and consequently leads to the destruction (21AB). The

84 Chapter 03 honey bee (14) teaches not to gather any possessions (21CD-22AB). The deer and sage Rsyaśrnga (15) teach to remain away from singing and dancing (22CD). The fish (16) teaches to subdue the sense of taste (23). A courtesan (17) (Pingalā by name) (as per its life-episode) teaches not to have expectancy (24-26AB). An osprey (kegÀjjced) (as per its life-episode) (18) teaches not to keep any possession (26CD- 27AB). A child (19) teaches to be free from the feelings of respect and insult (27CD-28AB). Conch bangles (of a girl) (as per its life- episode) (20) show that the spiritual practice should be done in solitude (28cd-29). The serpent (21) teaches to remain houseless (30- 31AB).An arrow-maker (F

13 This refers to the famous analogy of a worm and a bee (keÀerìYe´cejv³ee³e:)

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04/39-40: A person gets destroyed by attachment, thinking. So a knower moves on the earth without attachment. After hearing this Yadu is freed from the attachment. 04/41-44: Lord Dattātreya teaching Prahlād. The lessons from a honey-bee and from the python are given to remove the inclination to life, the prime cause of this world of miseries (41). The Self is eternal bliss, while sensual pleasures are temporary (42).While enjoying sensual pleasures a practitioner should remain inactive. The notional ideas (efJekeÀuHee:) must be sacrificed in the mind (43). Illusory Power should be sacrificed in one’s own self. Then Prahlāda is liberated (44). 04/45-48: Lord Dattātreya had elaborated the eightfold Yoga as well as the knowledge of the Self and the theory of Creation to Sahasrārjuna. 04/49: The ignorance caused of the perception of duality gives rise to the different states of Waking, Dream and Deep sleep presided by the Viśva, Taijasa and Prājna 04/50-57: The Supreme Reality is realized through the restraint etc. (³eceeefo-efve³eceeefo), various postures (Deemeveeefve), through the breath control (ÒeeCee³eece:), Withdrawal of the senses and the mind from their respective sense-objects (Òel³eenej:), Fixation of the mind in the heart (OeejCee), (through the instruction of the Holy Master), Contemplation (O³eeveced) on the meaning of the great Utterances and the stability of mind through Trance which leads him to liberation.

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04/57CD: Lord Dattātreya explained and Kārtavīryārjuna practised. Chapter 05: Narration of Śrīpāda’s incarnation14

05/01-02: Nāmadhāraka: He requests to narrate the two incarnations (Śrīpādaśrīvallabha and Nrsim˙hasarasvatī) of Lord Dattā-treya. 05/03-11: Siddha: Their pious stories purify the listeners and the speakers from sins of this world (04). He incarnates with his Divine Sport in every era in order to protect the righteousness, to save the good and to destroy the wicked (05). He manifests Himself to uplift the poor and needy devotees (06). In the city Pīthāpura of Eastern part of India there lives a Brahmin named Rājā with his wife Sumati. Both are devoted to Lord Dattātreya (07). Once Lord Dattātreya comes to his house in the guise of a mendicant and begs the food. She offers the food, though the performance of the ancestral right is yet to over (08). The Lord is pleased and reveals His original form (described)15 (09-10). She offers Him food with the firm belief that He is the partaker of the food. He offers a boon (11). 05/12-16: The Brahmin lady: She along with her ancestors have become blessed, because He has showed His form (13). He is the

14 In the 5th chapter (the story is about) Lord Dattātreya takes the birth as Śripādaśrivallabha out of sheer devotion of a Brahmin lady and takes renunciation when He has the brothers.

15 ñekeÌkegÀC[erHeceª®ítue-Me±®e¬eÀOejesçye´Jeerled~ J³eeIe´®e®ee&Je=leð³eem³ees peefìuees YemceYetef

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Wish-fulfilling tree for the devotees. She asks for a virtuous son, because He has addressed her16 as “O mother” (14). The Lord okays it and adds that she will get a son like Him without ignoring his words (15). The Lord disappears. She reports everything to her husband, both get delighted (16).

05/17-18: The Brahmin lady: She asks her husband to forgive for offering meals to the Lord before the ancestral rite.

05/19-27: The Brahmin: He is happy because she has offered directly to Lord Vishnu Himself (20). Lord Dattātreya wanders at noon in any guise to uplift the devotees (21). She has sanctified their lineage and has archived boon beneficial to the world (22). He performs the ancestral rite. She gives birth to the Unborn Lord (23). Astrologers say that He is born as the fruit of his merits. He is Lord Dattātreya Himself who has taken incarnation for the path of devotion (24-25). The father names him Śrīpāda on seeing marks on his foot-soles (Heeo) with auspicious sign (Þeer:). He grows fast (26). The boy is initiated. The father teaches Him the three Vedas. The boy denies the marriage (27).

05/28-37: Śrīpāda: After renouncing the world, He would marry the Yogaśrī (29). The parents tell him that they would not be able to survive without Him (30). Though beyond the reach of senses, He is

16 ces megÒepemlJeb pevemesefJe ceeleefjl³egkeÌlemebyeesOeveefmeef×HetJe&ced~~

88 Chapter 03 seen as their son due to their previous merits. He should not forsake them in the ocean of misery (31). His (i.e. Śrīpāda’s) remembrance releases them from the fetters of the worldly Existence, but that would run away as the time passes. The other (two) children are lame and blind (32). He listens to their words and places His hand on the head of both the children (33). Both are cured and become knowledgeable miraculously (34). On seeing this miracle the mother remembers His words17 (35). She has imagined Him as her son not knowing His pure form (36). Though unborn He is born from her belly and His Illusory Power has enwraped her (37).

05/38-43: Śrīpāda: If she keeps His form in her heart, she will attain His association. (39). Her sons will have long life, knowledge, wealth, sons and grandsons serving the parents (40-41). Śrīpāda circumambulates his parents, bows down and being permitted goes to Vārānasī and then to Badarikāśrama (42). He goes to holy place, called Gokarna (where Ganeśa had installed the Śivalinga) (43)

Chapter 06: Description of holy place called Gokarna18

17 Heg$emles YeefJelee ceeÎkeÌleogeeqkeÌleb cee eflejmkegÀ©~~ 05/15~~ 18 In the 06th chapter while describing the holy place called Gokarna Ganeśa is told to have cheated Rāvana as well as to have installed the Śivalinga and the liberation of the Chāndāli is also narrated.

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06/01-02: Nāmadhāraka: How Ganeśa has installed the Śivalinga there and the place is resorted to by the pious people? (02) 06/03-08: Siddha: Ganeśa has installed the Śivalinga acquired by Rāvana by the command of Lord Visnu, Lord Brahma and others (04). Rāvana’s mother (Puskasi) worships Śiva’s earthen phallus. Rāvana goes to Mt. Kailāsa to bring Lord Śiva along with the mountain (05). Mother Pārvatī requests Lord Śiva who presses powerful Rāvana below the mountain, because he tries to lift up the mountain (06). Being crushed by Lord Śiva Rāvana meditates on Him and sings (a hymn)19 in different tunes (07-08). Lord Śiva is pleased and offers him a boon. 06/10-12: Rāvana: He has everything, but His mother has ordered to bring Kailāsa along with Him (11-12). 06/13-18: Śiva: He offers His own Vital Phallus. Wherever the Vital Phallus would be installed, it would be firmly fixed. He should not perform any rite till its installation (14-15). Lord Śiva places the Vital Phallus in his hand and Rāvana starts for La n˙kā (16). Sage Nārada knows about this, informs to Lord Brahmā who further tells the same to Lord Visnu, go to Lord Śiva and ask that He has done improper, the demon has tied the gods and he is the eater of mankind (ÒeeefCecee$eeMeer) (17-18).

06/19-36: Śiva: His heart being captivated by his melodious singing. They may stop him, as the demon must not have gone very

19 This hymn is famous by the name Śivatāndavastotram.

90 Chapter 03 far (20). Lord20 Visnu thinks to defeat Rāvana by trickery and He instructs Sage Nārada and Ganeśa to bring the Vital Phallus back (21). Sage Nārada goes to him and keeps him in talking (22). Rāvana tells everything (23). Sage makes him late tells him a story of a dreadful buffalo (ce=ie:) killed by Lord Brahma, Lord Visnu and Lord Śiva (24). They get the Vital Phalluses from its horns as their own souls. Rāvana has luckily obtained Lord Śiva’s Phallus (25). He shows his unwillingness to hear him. The sage reminds him the time of the (evening) twilight rite (26). Ganeśa comes there in the guise of a celibate. Rāvana asks about him (27) Ganeśa introduces Himself as the son of Umā and Śa n˙kara. (28) Rāvana requests Him to hold the Phallus (29). He denies, but Rāvana convinces Him and places the Phallus in His hand (30). When Rāvana goes to perform the twilight rite, the child would call him thrice and if he would not come, he would place the Phallus on ground (31). He waits for some time, calls him thrice and installs the Phallus with the chanting of lord Visnu’s name (32). Rāvana comes there and starts beating the child. He tries to take the Phallus out with his (twenty) hands. The earth shakes but not the unshakable Phallus21 (33). The Phallus have come to be known by name Mahābaleśvara and the region by the name Gokarna (34). Here Lord Śiva resides with his family (35). All have obtained their desired objects. It is the meritorious place (36).

20 From here V 21-59 are the speech of Siddha. 21 #cee lesve ®ekeÀcHesçH³e®eueb leg leled~

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06/37-43: King Mitrasaha listened to the glory of Gokarna sung by sage Gautama. Vaśistha once had cursed king Mitrasaha for committing a sin unknowingly. He would be a demon for twelve years (37). During that period he kills a twice-born whose wife curses him as and when he would go for contacting his wife, he would die (38). After twelve years he goes to his wife and talks about the curse of a Brahmin wife (39). They go on pilgrimage and see sage Gautama. They narrate all that had happened (40). Sage Gautama talks about the Gokarna destroying the multitude of sins. Why to worry for the Brahminicide Here all the stones are Śiva’s Phalluses. (41-42) An outcast woman Cāndāli was taken to Kailāsa (43). Śiva’s servant says to Gautama. She is a Brahmin girl, but becomes a widow in the childhood. Being a lustful she selects a Vaiśya (boy) with whom she enjoys in solitude (44-45). The relatives abandon her. She becomes fearless and drinks liquor. She marries to the Vaiśya (boy) (46-47). She once being intoxicated takes up a calf thinking it to be a goat. She kills it keeping the head for the next day and eats the rest. The next day she realises it, buries it under the ground and shouts “O Śiva ! O Śiva ! our calf has been dragged away by a tiger” (48-49). She commits many sins, dies and after enjoying the fruits of her evil deeds, she is born as an out-caste lady (50). Afflicted by leprosy she is protected by her parents and after their death, she becomes an orphan (51).

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She once happens22 to come there (Gokarna) with some pilgrims on the Mahāśivarātrī. She is hungry and miserable and asks for food. People give a Bilva-leaf in her hand, but she throws it away thinking it to be inedible. Bilva-leaf falls on the Phallus and the worship is done. Her practice of fasting is also done. She could not sleep at night. In this way the vow of Mahāśivarātri is practised in its entirety and hence she becomes free from impurities of sins. She is dead that day and Lord Śiva had ordered them to take her (52-55). Lord Śiva’s servants takes her to Kailāsa (56). Sage Gautam asks king Mitrasah to go there. He goes there and gets free from the sin (57). The holy place Gokarna is the best shelter of the righteous and hence Śrīpāda spends his life there where He uplifts many. He then comes to Kuravapura on the bank of river Krsnā and disappears (58- 59).

Chapter 07: Description of Śrīpāda’s glory23

07/01-02: Nāmadhāraka: He asks why He disappeared.

07/03-12: Siddha: Though beyond the reach of senses He becomes visible and He had disappeared in order to incarnate (04).

22 H.H. Tembe svāmī remarks that due to repent about the killing of a calf and due to the utterance of the name of Śiva, she gets an opportunity to visit the holy place of Gokarna. 23 In the 07th chapter after removing the misery of a Brahmin lady, He gave life to the dead twice-born and killed thieves, though He had already disappeared in the Kurupura (i.e. Kuravapura).

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A Vedic Brahmin lives with his wife Ambikā in Kuravapura. She gives birth to a son who is fool, stupid, less-intelligent and stubborn. Though he is initiated with the sacred thread he is unable to chant even the Gāyatrī formula. The father beats the son and the mother stops and says not to beat him, otherwise she would give up her life (05-07). He promises not to beat him. The Brahmin then dies soon (08). The mother and the son pass their life on begging. After some time other Brahmins censure them (09). They ask him to leave the place or to die. He goes to river Krsnā for dying (10). The mother follows him. Śrīpādaśrīvallabha sees them, stops them and says compassionately that suicide is very difficult to bear (11-12).

07/13-14: Brahmin lady: The people hate and neglect them. Hence what to do?

07/15-16: Śrīpāda: The sin of suicide would taint them in the next births. She should bear the misery. She would definitely get a scholar son in the next birth by propitiating Lord Śiva.

07/17-18: Brahmin lady: He shuld tell who propitiated Lord Śiva formerly.

07/19-26: Śrīpāda: In ancient time king Candrasena’s friend Manibhadra living in Ujjain has propitiated Lord Śiva and has

94 Chapter 03 achieved CintāmanI (wish-fulfilling jewel). Other kings wish to get it by payment, but Manibhadra does not give, they attack. He knows that, yet he continues to propitiate Lord Śiva on Pradosa24 (20-21). The young cowherds see Manibhadra doing so. They worship Lord Śiva (22). When the mothers call them in the evening, others leave the place, but one of them stays there (23). His mother forces the boy who becomes disappointed and wants to give up his life (24). Lord Śiva, reveals, consoles him and offers a boon. The boy asks to forgive his mother for the disruption in the worship (25-26).

07/27-29AB: Lord Śiva: He is the recipient of the liberation, while his mother has no offence. On the contrary she will be the mother of Lord Visnu’s incarnation (28). Lord Śiva disappears and the stone becomes Lord Śiva’s Mahākāla Phallus (at Ujjain) (29AB).

07/29CD-33AB: The kings accept that king Candrasena is pious and leave the idea to fight with him. Candrasena and the kings go to the cowherds. They are pleased and give wealth as well as the chieftainship of cowherds (29CD-32). The cowherdess is born as Yasodā (Śrīkrsna’s foster mother) (33AB).

07/33CD: The Brahmin lady would attain the same by worshipping Lord Śiva.

24 The word Pradosa means an evening, but in Lord Śiva’s devotional worship, it means the evening of the 12th or 13th day of every month. The Pradosa on Monday is effectively fruitful.

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07/34-35: Brahmin lady: Lord Śiva may release her in next birth, but how to spend life with this (i.e. dull son). She asks the boon for the blessedness of this motherhood.

07/36-41: Śrīpāda is pleased and places His hand on his head. The boy becomes a scholar. Śrīpāda asks her to spend her life in worshipping Lord Śiva. She will obtain a son like Him (in the next birth) (36-38). She returns to her village and worships Lord Śiva (39). The Lord thinks to become her son. Though he is invisible, He fulfills the desires of the devotees (40-41).

07/42-43: Nāmadhāraka: He wants to know how can He decide, though His task is not over, how can He remain in his place and can become the other one (Nrsim˙hasarasvaī) and how can He fulfill the desire of the devotees, though invisible.

07/44-60: Siddha: Though He is visible, He is invisible to those blinded by the impurities of the Kali Era (45). (He narrates a story that) A dull Brahmin merchant is Lord Śrīpāda’s devotee and prays for the profit in order to feed the Brahmins for the appeasement of Śrīpāda (46-47). He earns a plenty of money and while on the way to accomplish his decision, the thieves make friendship with him and kill him. Śrīpāda appears there and kills them with his trident (48- 50). One of them prays for His shelter and the Lord asks him to save

96 Chapter 03 the Brahmin merchant (51-52). Śrīpāda revives the Brahmin and disappears (53). The Brahmin gets up, sees the killed thieves, comes to know the thing from the protected thief and becomes unhappy, because He has become visible to thieves but not to him (54-55). The Brahmin goes to Kuravapura and feeds the Brahmins. By His grace he attains the rewords of worldly pleasures and liberation (56- 57AB).

Though invisible He has becomes visible to righteous ones but not to the impure-minded ones. Though He incarnates in another place, He works there (57CD-58). The residents of this holy place obtain the desired fruits (59). Any one remembering Śrīpāda achieves all the desired object (60).

25 Chapter 08: Narration of Nrsim˙hasarasvaī’s incarnation

08/01-02: Nāmadhāraka: Where has He incarnated? Which are His deeds?

08/03-32: Siddha: He narrates His deeds. He incarnates in the northern direction (of Kuravapur i.e. in modern Kārañjā) (04). The

25 In this 8th chapter Lord’s Incarnation as Narahari (i.e. H.H. Nrsim˙ hasarasvaī) and His wonderful childhood sports as well as the adopting of the renunciation are described.

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Brahmin lady26 dies and is born in the northern direction (of Kuravapur) (05). She is known as Ambā27 (06). Her father meets a Brahmin of the same city named Mādhava and marries her with him (07). She worships Lord Śiva. Ambā conceives (a child) (08-09). The Brahmin performs the rite. Lord is born reciting the sacred syllable Om hearing which the people are wonderstruck (10-12). The astrologers predict it to be the fruit of Mādhava’s merits. The boy will not marry, but will be a man uplifting others (13-14). The people come to see him. The father protects the child with the thread of protection (15-16). The Brahmin names Him to be Narahari (i.e. the remover of the sins, agony and the poverty of the people (17). When the mother does not give milk, the child touches and the milk comes out. She does not express any miracle (18-19). The ignorant can not understand Him (20). Till the age of three years He is dumb, so the mother employs different remedies like eating the food filled in a Peepal leaf on Saturdays and Sundays, paying homage to the family deity and by getting repeated what other children speak, etc. (21-22). The boy does not speak (23). The parents worry, because the boy is dumb and hence he can not be initiated. He gestures to speak after initiation (24-25). Mādhava invites the Brahmin priests and initiates his son (26). He receives the Gāyatri formula from His preceptor, begs the alms and Practises the duties of a celibate and recites the four Vedas

26 Cp. 07/05-18 & 34-41 above. 27 The word Ambā literally means a mother (as Śrīpāda had addressed her).

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(27-28). He bows down to his parents and asks the permission for renunciation (29). They will get sons and daughters (30). The mother asks not to leave them and he should enjoy the household life and the forest life before renunciation (31-32).

08/33-72: Holy Master: The order of the stages of life is not for Him. The perfection is obtained by renunciation (34-35). The life- span decreases half in the sleep and the rest in the childhood, the youth as well as in the old age (36). The worldly existence is like a dream. The youth is (transitory) like a flower and the life is like a lightening (37). The time devours all the persons and even the gods (38). This body filled with flash, bones as well as blood and covered with the skin is like a bubble of water (39). This body transforms into ashes, but never follows (in the next world). The soul is omnipresent, sentient, unborn, immutable and permanent (40-41). One should cut off the ignorance by the grace of the Holy Master (42).This body is the best instrument for the knowledge of the Self (43). His mother will beget a son and cross over the Ocean of Existence. He shows her His Divine Form. She is reminded of their previous birth (44-46). She is grateful for the knowledge of the Self. He with the Cosmos in His bally, has taken birth from her bally. He has purified her families (47-48). She requests Him to reside there till she begets a son. He teaches the students there (49-50). Ambā begets two sons who become three months old and He starts for renunciation (51-52). His appearance in

99 Chapter 03 the scarlet cloths is described (53). She asks to forgive for misunderstanding Him as a child. He assures to meet after thirty years and to remain present as soon as she remembers. He quits the place (54-55AB). While on His way to Badrikāśrama He comes to Vārānasi (55CD). He practises Yogic penance. (56). Other monks watch him practising the posture of Siddha and bow down. They recognise Him to be the Supreme Lord. Krsnasarasvatī has extended the path of renunciation disrupted by the ignorant and which was introduced by Ādiśan˙karā-cārya and has gone in oblivion in this Kali Era (57-59).

He should bestow the spiritual Bliss (60). He selects Krsnasaras- vatī as the Holy Master. The boy Narahari takes up the path of renunciation and is named Nrsim˙hasarasvatī (61). He leaves the sacred thread and the tuft of hair (62).He explains the path of renunciation to the liberation-wishers with details like the Virajā ritual, purity, free from ambitions, the divine formula Gāyatrī, renouncing everything, holding the staff, service to the Holy Master, learning the four great utterances, control over the senses, understanding the five elements, attaining the knowledge of the Self, performance of the duties, cultivating the godly endowments and wearing the Yoga-belt (³eesieÆced) (63-66). He should perceive the Highest Self and liberate himself while living. He becomes one with Brahman and his body is drowned into water without any ancestral rite (67). The path of renunciation leads to immortality. Taking

100 Chapter 03 circumambulation of Mt. Meru He goes to Gan˙gāsāgara where He instructs the path of Yoga. He goes to Prayāga, initiates Mādhava and goes to His mother-land (68-71).

08/72-73: Nāmadhāraka: What is the use of teacher Krsna- sarasvatī to Him?

08/74-82: Siddha: As Lord Krsna, etc. selected teachers like Sāndīpani, etc., He selects Krsnasarasvatī (75). Though the Lord assumes human form, He is not bound by any attachment (76-77).

08/78-81: The tradition of the Holy Masters is like this: Supreme Lord, His disciple Visnu and then Brahmā.28

08/82 As Krsnasarasvatī was knowledgeable and the best teacher, He selects him.

Chapter 09: Narration of the mention of the pilgrimage29

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09/01-02: Nāmadhāraka: Why does he go to His village? Who are His disciples? What does He then do?

09/03-11 Siddha: As per His commitment30 He goes to meet His mother. He has many disciples.(04-06). He reveals His Universal Form to His family (07). His mother is reminded of His being Śrīpāda (in previous incarnation) (08). There is no son like Him and hence He should uplift her (09-10). The mother prays Him to release her from Time, Fate, Action, Lord, Individual Soul, entity and body are the modifications of the Self (11).

09/12-14: Holy Master: The family of a monk crosses the worldly Existence (13). After enjoying prosperity and progeny, she would attain liberation in Vārānasī (14). 09/15-16: The Sister: He should uplift her. 09/17-24: Holy Master: The service to the husband is saviour of the women (18). Her husband will become a monk. Because of her previous deeds, she will suffer from Encoderma till she meets Him (19-20). He and his disciple go to river Gautami (21). He frees devotee named Mādhava and goes further. (22) On seeing a Brahmin

29 In this 09th chapter he describes (how) He goes to His birth-place, releases the Brahmins - one from the stomach pain as well as the other one afraid of the Yavana and then the holy places. 30 #eceemJeeYe&yeg×îee ce³eepeeHeje×efceefle J³eenjvleeR meleeR $eMeleeyow:~ Hegveo&Me&veb cesçmleg meeefVeO³ececye mce=leeefJelLe cegkeÌlJee ³e³eew leeb efveJel³e&~~ 08/54~~

102 Chapter 03 about to die He asks his disciple to call him (23). The Lord asks him the reason (24). 09/25-30: Brahmin: He suffers from the stomach-pain (26). He can not live without food (27). He believes that this condition may be due to not offering food, snatching morsel of a cow or a Brahmin, blaming parents or the teacher, not worshipping the Lord, kicking out or censuring the Brahmins or eating sweet with the wife avoiding the parents (28-29). He is the burden on the earth (30). 09/31-32AB: Holy Master: He gives him divine medicine (). 09/32CD-34 Meanwhile a Brahmin named Sāyandeva comes from Kānchi to whom He asks to offer him beneficial yet tasty food. 09/35-36: Sāyandeva: The food may cause his death. 09/37-38: Holy Master: He forces him to give him sweet cake (DeHetHe:) and beans. 09/39-53: Sāyandeva: He does as He says and requests Him to accept food at his place (40). The request is granted (41). He and his wife worship the Holy Master in the sequence of the steps of veneration such as, waving the lighted lamps round Him (42-43), washing the lotus-feet (44) and offering food (45). The disease vanishes (46). He worships Lord Viṣṇu (47). Sāyandeva expresses his blessedness (48-49). River Gan˙gā and others removes sins and others, but His vision removes all the three31 (50). He has incarnated to protect the righteous ones (51). Sāyandeva informs his problem of

31 ie²e HeeHeb efJeOegmleeHeb owv³eb keÀuHele©n&jsled~ Jee³egmletueefceJewleÊes oMe&veb njefle $e³eced~~ 9/50~~

103 Chapter 03 serving a Yavan King who kills Brahmins and has called him (52- 53). 09/54-68: Holy Master: The Yavan king would not harm and He will stay there till he comes (55). He goes to Yavana king, but he is frightened to see that a Brahmin kills him. The king presents gifts to him who returns to Him (56-57). The god of death can not hurt a devotee of the Holy Master. What to talk about the Yavan king? (58). The Holy Master assures him to meet after sixteen years and goes to Parlī Vaidyanātha (59). The purpose of His Divine Sports is to provoke the devotion (60-61). His worship washes off the impurities of devotees who attain the favour by meditating on Him and get knowledge of the Self (62-64). The Holy Master moves like a stubborn, a mad and a goblin (65). The glory of the Holy Master makes the mind stable (66). Men can attain Him through easy means (67). One should search for Him with intelligence, etc. but never by inferences (68). 09/69-70: Nāmadhāraka: Why does He disappear? Where do His disciples stay? 09/71-72: Siddha: He stays in the solitude and instructs his disciples. 09/73-75: Duties of celibate: (01) Learn the Vedas after the sacred thread, a girdle and a staff, (02) Performing daily twilight rites, (03) begging alms, (03) Avoiding sleep during the day and (04) Offering sacred gift after the graduation.

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09/76: Duties of a house holder: (01) Marrying a girl, (02) Performing houdsehold rites, (03) Feeding dependants, (04) Performing sacrifices and (05) Engaging in the study of the Vedas as well as the Scriptures. 09/77: Duties of a hermit (01) Passing on the wealth to the children, (02) Staying in the forest (with or without the wife), (03) Abandoning the worldly pleasures, (04) Controlling the mind and (05) Eating the unploughed food. 09/78-92: Duties of a monk: (01) Taking permission of the wife for the renunciation, (02) Removing the tuft of hair as well as the sacred thread, (03) Meditating on as well as worshipping the gods, (04) Begging alms, (05) Avoiding to talk with women, etc., (06) Taking bath thrice a day and (07) Wandering in holy places.32

09/93-94AB: While going to Śrīśaila the Holy Master inspires His disciples to go on pilgrimage. 09/94CD-96:33 Siddha becomes the disciple of Nrsim˙hasarasvaī who instructs him the knowledge which he imparts to Nāmadhāraka.

Chapter 10: The teaching of devotion to the Holy Master34

32 The text enlists 00 holy places and 00 holy rives in 09/84-90. The rivers are in menstruation period at the end of the summer (92). 33 The verses 09/95-96 are noted by H.H. Ṭembesvāmī himself as interpolated ones. 34 In the 10th chapter it is said that the Holy Master narrates the story of Dhaumya’s disciple to an ignorant Brahmin and confers a boon to him who was worried.

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10/01-02: Nāmadhāraka: Where does He stay?

10/03-06: Siddha: When He lives at Vaidyanātha for one year, Siddha accompanies Him (04). Some ignorant Brahmin comes to Him and asks for the means of Liberation. (05-06)

10/07-09: Holy Master: Why has he invited the troubles? reports about an angry preceptor whom he left.

10/10-12: Holy Master: The Brahmin is wrong and is worthy of censure. There can be no grace of the preceptors for one averted to salutation, enquiry and service.

10/13-14: Brahmin: The Holy Master should tell how to recognize the preceptor.

10/15-44: Holy Master: The preceptor is the Lord Himself and an unparallel (16). He narrates the history (HegjeJe=Êeced). The personal account of sage Dhaumya’s student Aruṇa is as follows: he is entrusted the task of taking care of the water in the field of rice. He does his job satisfactorily and is awarded the fruits. He is endowed with knowledge and modesty (17-27). The personal account of sage Dhaumya’s student Baida is as follow: He is entrusted the task of collecting and bringing the crop at home, but he sinks in mud along with the he-buffalo the preceptor rescues and confers the boon

106 Chapter 03 through which he becomes happy in this world and in the next (28- 34). The personal account of sage Dhaumya’s student Upamanyu is as follows: He is entrusted the task of grazing the cows. He is unable to remain hungry. When prohibited from begging food, he drinks the milk of the Arka-plant, becomes blind and propitiates Aśvins who cure him (35-42AB). His student Uddālaka (called Uttan˙ka) is also referred too (42CD-43AB). Such being the grace of the Holy Master, the Brahmin (referred to in 10/14 above) should take refuge in his Holy Master only to attain the Bliss. (43cd-44)

10/45-52: Brahmin: He would prefer to give up his life instead of returning (46). The Holy Master seeing his firm resolve, places His hand on his head. The Brahmin beholds his own Holy Master in Him (47-48). The Holy Master grants him the Bliss, as he has beheld His Real Form (49-50). The Brahmin experiences happiness. The Holy Master then uplifts another Brahmin whose tongue is cut (51). The Holy Master removes infatuation of those who worship Him as the Lord (52).35

Chapter 11: Narration of the Glory of the Confluence of Rivers Krsnā and Pañcanadī36

35 The verse 10/52 is noted by H.H. Tembesṿ āmi himself as an interpolated one. 36 In the 11th chapter (the Holy Master) the fulfiller of wish of Ganā gānuja consoles the Brahmin whose tongue was cut and then brings him to his place.

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11/01-02: Nāmadhāraka: Who was the Brahmin whose tongue was cut?

11/03-28: Siddha: In the family of a scholar Brahmin in Kolhapur, a foolish boy is born whom other scholars censure that he is a bullock without a tail and horns. The knowledge is like a wife, a mother, a friend, a father and like a teacher. But he has no knowledge (04-06). The boy goes to Bhillavātī, starts fasting and propitiates goddess Bhuvaneśvarī. When he is not graced, he uts his tongue and offers it to Her. But at the time of cutting his head, he gets asleep. The goddess instructs him in the dream to approach the monk living on the bank of river Krsnā (07-08).

He goes there, bows down to the Holy Master who places His hand on his head and transforms him into a scholar (09-12AB). The Holy Master moves to the South (12). He stays at 05 Rivers37 where there is the holy place called Kuravpura (13-15). There is the Udumbara tree, Amareśvara Śiva and 64 Yoginies. Taking bath there during Māgha month leads one to heaven (16-17). He stays there. He begs alms from the Vedic Brahmins (18-19). One day a poor Brahmin lady offers Him cooked vegetables (20). He eats, sees the creeper which He uproots and returns (21). The Brahmin lady reports her husband (22). The husband assures her that He is their saviour

37 The 05 Rivers are Sarasvatī, Śivā, Bhadrā, Kumbhī & Bhogavatī and they all merging into the 02 rivers Krsnā and Venī.

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(23-25). While digging the roots to make it even, he finds a big pot full of money (26). They approach the Holy Master and report Him. He tells them not to disclose it. They would enjoy worldly pleasures and attain the Absolution (27-28)

11/29-30: Nāmadhāraka: Why does He live upon begging alms? Why does He resort to Udumbara, though the Peepal tree is the most pious one?

11/31-41: The Vedas declare that a mendicant should beg alms, as it is the livelihood similar to that of Lord Śiva (32). In the Man- lion Incarnation Lord Viṣnu’ṣ poisonous nails had burning sensation and were quenched by Udumbara-fruits. So Lord Viṣnụ and goddess Lakṣmī reside in the Udumbara. Where Lord Viṣṇu resides, there reside the Vedas, the holy places and all the gods. The Udumbara tree is the wish-fulfilling tree (33-35). After the event of partaking the cooked vegetables, He stays the under the Udumbara without any food. Such a divine sport is beyond the understanding of the common people (36-38). A farmer devotee named Gan˙gānuja sees a miracle. The river Krsnā full of water gives way to the Holy Master going to divine city, he follows Him. The Holy Master asks him who he is (39-41).

11/42-47: Gan˙gānuja: He has luckily got this vision. Recognizing His Real Form does not drown one in the Ocean of Existence (43-

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44). The Holy Master confers him the desired boon and asks him not to disclose whatever he has seen (45). He receives unexpected growth of crops and becomes a leading merchant (46). Once the farmer asks Him about the pilgrimage called Tristhalī of Vārānasī (47).

11/48-61: Holy Master: He takes him on the round trip of the Trishtalī (a triad of 03 holy places) of the confluence, Kuravpura and Yugālaya saying that the famous Trishtalī consists of the confluence at Prayāga, Vārāṇasī and Gayā. He asks him to hold His wooden shoes and takes there, too (49-50). Gan˙gānuja is freed through the meditation on the Divine Sports of the Holy Master (51-52). As His glory increases there, He wishes to quit the place (53). As Lord Amareśvara and others stay there so He must stay there, He promises the Yoginīs to stay there without being observed by the people (54- 55). The holy place becomes famous and removes all the diseases of all (56-57). There a barren would beget a son, a frightened would be free from fear, liberation-wishers would attain the goal, the fruit of reciting sacred formulas and performing sacrifices, etc. would be in multitudes (58-59). The Holy Master installs there the wooden shoes and arrives at Gāṇagāpura (60-61).

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Chapter 12: Reviving a dead one38 12/01-02: Nāmadhāraka: On His going away from there, how the desires of the worshipping ones can be fulfilled (02). 12/03-06: Siddha: All this is His Mortal Sports. He becomes that whatever one thinks for Him, (04-05). He fulfils the desires of true devotees (06). 12/07-15: Brahmin lady is unhappy, because of her son’s death. She approaches the Brahmins (07). One of the Brahmins inspired by Him predicts it to be due to Fate i.e. the fruit of the previous birth (08-09). He enumerates the sins resulting in the next birth such as, killing a Brahmin, embryo-killing, cow-killing, horse-killing and stealing Brahmin’s money (10-12). She has taken the money of a Brahmin of Śaunaka clan who devours her children (13). The exhaustion of the past deeds is by their suffering (14). She asks to show the way to release (15). 12/16-19: The Brahmin: She should perform the expiatory rite as well as the ancestral rite and practise a month-long vow with her husband. She should take bath in confluence, worship His wooden shoes, feed Brahmins and should give 100 rupees to a Brahmin of Śaunaka clan. 12/20-24: The Brahmin lady: She has no money yet would worship Him. She does accordingly and the ghost appears in her

38 In the 12th chapter (it is narrated that) the The Holy Master removes the problem of a ghost as well as grants a son to a Brahmin woman and revives the dead son.

111 Chapter 03 dream asking for money. She goes to His place. He asks the ghost why he disturbs her. 12/25-26: The ghost: He wants his money only. 12/27-31: Holy Master: He promises him to offer his money to one of his clan. If he leaves her, He would release him. (29-31). 12/32-41: Ghost: He admits what He says. The Holy Master tells her to follow it without any excuse (33-34). Both would be released by following His advice. The Holy Master disappears from her dream and she awakes. (35) She informs her husband. She follows His words and gets free from sin. The ghost is also free (36). Next day in a dream He gives two fruits to eat after feeding the Brahmin (37). She and her husband eat the fruit. She becomes pregnant (38). Then she begets two sons. The Brahmin performs all rites. At the time of sacred thread ceremony the eldest son dies. She laments (39-41). 12/42-63: Brahmin lady: She laments sorrowfully (43-48ab). The people consol her that she should not grieve, as the death is destined (48cd -50). She is not ready to accept His statement to be futile (52- 53). She does not give the body of her dead son for funeral (54). Meanwhile an ascetic arrives there and speaks to her (55). 12/56-63: Ascetic39: There is no reason of grieving, because the individual soul is unborn, omnipresent and infinite. This world is like the magical activity and the body is unreal (56-59). The relations

39 The verse 12/56 is an uvāca verse in the published text, though not mentioned in the Mantroddhāra-text.

112 Chapter 03 like the mother and the son etc. are beyond understanding (61-62). The dead one never returns (63). 12/64-65: She: She does not like the Vedantic philosophy. Her son must not die. No one would trust on Him. 12/66-67:Ascetic: She should go to that holy place (67). 12/68-78: She goes to the hermitage of the Holy Master (68). The Brahmins go home, while the couple stays there with the dead body (69). She gets asleep and in her dream she asks Him what harm He has done to her (70). As He has put the Prāna in her son, she should not grieve (71). She gets up, sees her son alive and is happy (72). The Brahmin eulogises the Lord. In the morning the Brahmins come and see the boy alive (73-74). The couple worships Him, pays homage and goes home (75). The boy becomes knowledgeable and lives long (76). 12/77-78: H. H. Nrsim˙hasarasvatī resides there. Those who worship Him at the confluence of rivers Krsnā and Venī, would get desired object.40 Chapter 13: Staying at the confluence of rivers Bhīmā and Amarajā41

13/01-02 Nāmadhāraka: What does He do after coming to river Bhīmā.

40 The verse 12/78 is noted by H.H. Tembesṿ āmi himself as an interpolated one. 41 In the 13th Chapter (the subject matter is that) after milking a barren she-buffalo the Holy Master is served upon by the king, rescues the ghost and exhibits His Universal Form to a monk (called Trivikrama).

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13/03-07 Siddh: The Holy Master stays in Gāng̣ āpura situated on the bank of rivers Bhīmā and Amarajā (04). He begs alms (05). Other puffed up wealthy persons laugh at Him. But like the Sun though covered with clouds, spreads the rays in the sky, the Holy Master’s qualities spread like the musk in a small box (06-07). 13/08-15: Once He sees an old she-buffalo (ceefn

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13/30-42: Trivikramabhāratī (of Kumasī) mistakes His activities and thinks Him to be a deviated one and a hypocrite (30). The Holy Master knowing his thoughts asks the king to go to him, that blaming one (31-32). They go there (33). He is disturbed in the meditation on god Nrsi m˙ha (34-35). He realises that his Lord is on the bank of the river. He rushes there to behold the Lord, but he sees many monks there and gets deluded (37-38). The Holy Master mocks at him saying that He is a deviated hypocrite. It is His jugglery (39). Trivikramabhāratī being a well versed in the duties of asceticism, should tell what a renunciation means (40-42). 13/43-54: Trivikrama: He is struck by His Divine Power, He prays to save him (44). The Holy Master is really Lord Nrsi m˙ha (45). The Holy Master reveals His original form and graces Trivikrama to behold His Divine Form followed by His worldly form (46-48). Trivikrama asks to forgive (49-50). Trivikrama feels blessed like Arjuna by seeing His form (51). The Holy Master must save him from Nescience (52). The Holy Master fulfils his wish (53).He then follows the path of Action to become a model for the people (54).

Chapter42 14: Instruction about learning the Vedas43

42 Now in order to destroy the evil actions the collection of 05 chapters (14-18) is being depicted for evoking detachment for those whose minds are impure. 43 In the 14th chapter the Holy Master makes a low-caste person to participate in debate about the Vedic topic with two arrogant Brahmins and grants him absolution.

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14/01-03: Nāmadhāraka: Why does then He elaborate the path of Action? When the actions arise from Nescience, how can they destroy it? (02-03)

14/04-09: Siddha: Just as the young ones born from cancer devour the mother and just as the clay is washed away with the clay, the Nescience and the actions are destroyed by the actions (05). When the higher religious practice is adopted and when one renounces the world, one becomes eligible for the accomplishment of the selfless action (06). A person attached may be a knower, but the detached one is really a knower whose attachment is meant for an illustration (07). The Holy Master narrates the principles of the path of Action which leads one to the Highest Abode (08-09).

14/10-16: A Yavan king hates Brahmins, invites them to recite the Vedas with their meaning and gives them plenty of money. Greedy Brahmins go to him who hears and blames the Vedas (12). Meanwhile two wicked Brahmin come, introduce themselves as the experts and ask the king to debate with the Brahmins who are his patronized. None of the greedy Brahmins44 is ready to face the wicked Brahmins (13-16).

44 pew¿eewHemL³emegKeemeeqkeÌle-efveoesvesves¢Meer efmLeefle:~ Jeso%eeveceOe:Heele-Me¹eJeefpe&le®eslemeeced~~ 14/16~~

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14/17-21: Two Brahmins: They ask permission to move in his kingdom to win other Vedic scholars (18). The wicked king allows them to do so. They move around with the sole purpose to obtain a letter of victory (pe³eHe$e:) from the scholars (19-20). They come to Trivikramabhāratī, the Vedic scholar and ask him to debate with them (21).

14/22-28: Trivikrama: He is a monk yet they ask for a letter of victory. He is ready to give in the presence of his Holy Master (23- 24). They go to His hermitage (25-27). The Holy Master wants to know the benefit of the debate (28).

14/29-30: Two Brahmins: As per the king’s order they would defeat Brahmins and not a beggar (efYe#eg:) (30).

14/31-48: Holy Master: Brahmins are normally destroyed due to their pride. Even Brahmā is not able to know the Vedas fully (32). When sage Bhāradvāja performed penance to study the Vedas, Brahmā showed him the Vedas in three handfuls of the Vedic knowledge. Even today sage Bhāradvāja is studying the Vedas yet he is not an expert (33-34). Veda Vyāsa’s disciples Paila, Vaiśampāyana, Jaimini and Sumantu have learnt Ṛgveda, Yahurveda, Sāmaveda and Atharvaveda respectively (35-36). In the modern age Veda-knowers are not many, though some with a little knowledge, try to get the recognition of Vedic scholars (37). The

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Vedas have many branches, 04 Subordinate-vedas, different colours, families, metres, deities and size (38-48).

14/49-54: The Brahmins are deviated from their rites and sell the Vedas to the low-caste. They have become devoid of spiritual powers. The Vedas when studied secretly give every thing to the Brahmins. The world is supported by the gods who are supported by the Vedic formulas and the formulas depend on the Brahmins who are the gods for Lord Visnu (49-51). In ancient time kings used to offer all belongings to the Brahmins who did not accept them. Both of them get deviated and the formulas become ineffective. They cheat the righteousness and hence they become Brahmin-ghost (52- 54).

14/55-64: Two Brahmins: Instead of hearing any thing, they ask for the letter of victory (56). The Holy Master calls a low-caste person, asks to draw 07 lines and tells him to cross the lines one by one. As soon as he does so, he introduces himself as the knower of his 07 past lives i.e. a low-caste, a man of scheduled tribe, a fisherman living on the bank of a river, a farmer, a merchant, a Ksatrīya and a Vedic scholar (in the 07th one) ((57-61). The Holy Master sanctifies him with the ashes and asks him to defeat the two Brahmins (62). The two Brahmins fall in the lotus-feet of the Holy Master and apologize for their sins, wickedness and foolishness and request to save them (63-64).

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14/65-70: The Holy Master: As they recited the Vedas in front of Mlecchas and blamed the Brahmins, they would be born as Brahmin- demons (66). After experiencing their sin till 12 years, they would be free by teaching the Yajurveda to a Brahmin (67). They undergo the consequences predicted by the Holy Master (68-70).

Chapter 15 Fruition of Action45

15/01-02: Nāmadhāraka: What happen to the low-caste person?

15/03-04: Siddha: The Holy Master’s grace makes him ask past actions for his present down-fall (04)

15/05-29: Holy Master: A being gets upward or downward due to one’s own actions (06). He enumerates the 38 types of sinners (07- 12) followed by 21 types of Brahmin-sinners who go to hell and experience torturing of the god of Death (13-17). They attain next births of a ghost, goblin and so on as per the intensity of the individual desires (18). One insulting a teacher or a Brahmin is born as a Brahmin-ghost (19). He then enumerates the evil consequences

45 In the 15th chapter the fruition of the action told to a low-caste person, the rite of expiation to a mendicant, the greatness of applying ashes and releasing a demon are dealt with.

119 Chapter 03 of stealing different objects46 (20-26) followed by the enumeration of the evil consequences of enjoying another’s wife (27-28).

15/29: Trivikrama’s question about the destruction of the sins committed knowingly or unknowingly.

15/30-47: Holy Master: He gives the solutions of destroying the sins such as, (01) Repentance, (02) Expiatory rites, (03) Declaring the sin publicly, (04) Donating gold to a Brahmin, (05) Resorting to the Holy Master, (06) Repitition of the Gāyatrī formula, (07) Ablution in the river Gangā at Kāśī or in the ocean near Rāmeśvaram, (08) Visiting the holy places, (09) Recitation of the Nāciketa’s narration, (10) Repitition of the Aghamarsana, hymn (RV 10/190), (11) Practising the Cāndrāyana-vow and (12) Partaking 05 cow-products (31-44).47 The expiatory rite does not purify one in the absence of devotion to Lord Visnu, like a river not purifying a covered vessel of liquor (45). The low-caste person has been born in this caste on account of forsaking his parents in his previous 07th birth (46), but he would be born as a Brahmin by taking bath in the river (Amarajā) (47).

15/48-53: Holy Master: Viśvāmitra requests the gods for the Brahmin-hood. They ask him to go to Vasiṣthạ who is not ready to

46 Vide. Appendix 07. 47 He adds here that a husband or a wife committing a sin, incurs the sin equally (15/44).

120 Chapter 03 grant. Viśvāmitra being angry kills his 100 sons and when he wants to kill even Vasistha, he becomes afraid of the Brahminicide. He is then instructed to practise penance (49-51) which Menakā takes away. Viśvāmitra again practises the penance and eventually becomes the chief of the sages (52). For this reason the low caste one would get Brahmin-hood in the next birth only (53).

15/54-57: The low-caste person: How the iron transformed into gold can remain iron only. As a Brahmin, he doesn’t want to stay with his wife and children. The Holy Master asks a disciple to make him bath (55-56). After the bath he comes to senses and goes home with his relatives (57).

15/58-59: Trivikrama: How can a deviated be sanctified? How could he become the same as before? (59).

15/60-62: Holy Master: He becomes as he was before by the bath given removed the effect of the Ashes (61).

Sage Vāmadeva walking through the forest pacifies a Brahmin- demon who has come to devour him just by his touch and reminds him of his all previous births (62).

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15/63-69: Brahmin-demon: In his previous birth he being a lascivious king, enjoys many women. The subjects leave the city (64-65). He suffers from diseases and is killed by enemies. (66). After suffering pain in different species, he wanted to devour him, but knows no reason for getting pacified thus (67-69).

15/70-73: Vāmadeva: The touch of the holy ashes he is pacified. Lord Śiva adorns His body with the ashes (71). In ancient time a debaucher is killed and thrown out of the house, but when he is touched by a dog covered with ashes, Śiva’s attendants obstruct Yama’s attendants and take him to Kailāsa (72-73).

15/74-76: Demon: He has met Vāmadeva due to his previous merit. How the holy ashes are produced? How to apply it?

15/77-79: Vāmadeva: Sanatkumāra requests Lord Śiva to instruct an easy way to the liberation.

15/80-94: Śiva: One is free from sins by mere sight of the ashes, enjoys beneficence by anointing and is liberated by applying it (81). The ashes of the sacrifices or of the dried cow-dung and should be applied along with the recitation of the formulas (82). It should be applied on the eyebrows (83-85ab). The application of the ashes frees the sinners. One is venerated in heaven by applying it. Even the Rudrāksa-beads are auspicious (85cd-87). The application of the

122 Chapter 03 ashes destroys the faults, leads to heaven and entitles one for the abode of Lord Śiva (88-89). Vāmadeva gives ashes to the Brahmin- demon and asks him to apply. He does so, abandons the demoniac body and is freed (90-91). He attains heaven (92). Trivikrama should apply the ashes, too and he would be free. He obeys (92-93). The fruition of actions being difficult to bear, one should practise beneficial acts (94).

Chapter 16: Reviving a dead48

16/01-02: Nāmadhāraka: He requests to narrate the nectar-like account of the Holy Master (02).

16/03-15: Siddha: He admires Nāmadhāraka for crossing the Ocean of Existence (04). None can narrate the Divine Sports of Holy Master whose mere vision revives a dead (05). A Brahmin named Gopīnātha of Māhurghadhạ loses many sons and only one is saved through the worship of Lord Dattātreya. So Gopīnātha names him Datta. As he grows, the parents become happy (06-07) The son is married to a chaste wife.49 Both loving each other think of the mutual beneficence (08-09). In the absence of her husband she feel uncomfortable (10). But unfortunately the husband is struck by Tuberculosis and can not sleep nor eat (11). She serves him as if his

48 In the 16th chapter the Holy Master tells the duties of women to a Brahmin widow and revives her husband immediately out of compassion. 49 Her name occurs as Sāvitrī just under 17/47.

123 Chapter 03 shadow (12). No one except her is ready to go to him (13). No treatment lessens the disease like the Rāhu eclipsing the Moon (14). The parents are unhappy to see their pitiable condition (15).

16/16-17: Brahmin (husband): As he believes himself to be their enemy of previous life, they should abandon him and live happily.

16/18-43: Chaste wife: She would die if separated from him (19). She prays the Lord who makes the unhappy happy (20). She takes the permission of her parents-in-law and takes him to the Holy Master of Gāṇagāpur. He is the saviour (21-22). On her way to the Holy Master, he dies. When she prepares herself to die, others stop her (23-25) She laments bitterly (26-33). While she is lamenting thus, a monk consoles her (34-35). Like the meeting of the wooden sticks in the ocean, the husband and others meet in this world (36-37) When a soul enters into a body, the relations like a husband, etc. arise (38). The worldly existence depends on the actions (39). A wise person cuts both i.e. the birth and its causes with the sword of knowledge (40). The ignorance disappears with the lamp of true knowledge (41). The purpose of the Self can not be served through giving up the body (42). The chaste lady should give up her grief and accomplish her final goal (43).

16/44-45: The chaste wife: The monk should save her from the ocean of misery (45)

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16/46-77: Monk: The husband is only saviour of a wife. He narrates the duties50 and prohibitions51 of a chaste wife as well as the duties of a widow declared by the gods in the praise of sage Agastya’s wife Lopāmudrā (46-70). After following these duties only a woman can uplift her husband (71). These duties of a chaste woman are elaborated by Lopāmudrā to the chaste wife of a Brahmin (72).

She (i.e. Sāvitrī) should follow her dead husband. She would acquire the fruit of the Horse-sacrifice and would live in heaven with her husband (73-74). The chaste woman alone sanctifies the three families (of the husband, the father and the mother) (75). Even the gods remain in her obeisance due to the fear of losing their position (76-77).

16/78-79: The chaste wife: She prefers to follow her husband.

16/80-103: Monk: Her wish is praise worthy (81). The time is invincible even for the gods and is difficult to avoid without the Holy Master (82). He instructs to follow the necessary actions like

50 They are: (01)Obeying the husband, (02) Serving the parents in law, (03) getting up earlier than her husband, (04) Cleaning the house, (05) Take permission to go to her parents house, (06) speaking softly, (07) obeying her elders and (08) not to censure her husband. 51 They are: (01) not to make friendship with woman of bad character, (02) not to come in public during the period of the menstruation, (03) not to utter her husband’s name and (04) not be happy when the husband is in misery.

125 Chapter 03 taking bath, practising the expiatory rite, to donate the ornaments, etc. (83-85). She orders her servants to go home and to inform the parents (86). She is praised by the people (87-88). She reaches the cemetery and applies ashes, etc. on her husnand. She praises His (i.e. Nrsim˙hasarasvatī’s) glory (89-92). She bows down to the Holy Master who blesses her to enjoy the married life with eight sons (93- 94). The people inform Him and He asks to bring the dead body (95). Meanwhile a Brahmin arrives there and worships the Holy Master with Rudra-hymn. He casts a glance and sprinkles water on the dead body. The dead one gets up (96-97). She informs her husband. They pray Him to be their saviour. (98-102). A rogue (Oetle&:) standing there asks how he has come to the life, when the Creator has fixed the life- span (103)

16/104-108: Holy Master: On His request to the Creator for exchanging 30 years deducting from his next life of 100 years (105). The people applaud Him who blesses the couple. (106-108).

Chapter 17: Dialogue between the married couple and the Holy Master52

52 In the 17th chapter He speaks about the greatness of the Rudrākṣa beads and the ashes followed by women being unqualified in chanting the Vedic formulas as well as the vow of Monday.

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17/01-03: Siddha: The chaste wife asks who was the monk who gave the Rudrāksạ -beads and ashes?. Who was he? What is the importance of the Rudrāksạ -beads? (02-03).

17/04-15: Holy Master: It was a test of her intention. He talks about the Rudrāksạ -beads that they are the ornaments of Lord Śiva. They bestow immortality and remove the sins. (05-08). One should put on a fixed number of the Rudrākṣa-beads53 (09). He narrates the story of king Bhadrasena of Kashmir and the son of his minister who used to put on Rudrāksạ -beads since childhood and the reason is given by Parāśara through the story of a chaste harlot of Nandigrāma that she had a monkey and a cock decked with the Rudrāksạ -beads (10-12). Lord Śiva in the guise of a merchant wearing the jewelled bracelet and Śivali n˙ga comes to test her (13). She asks them in lieu of being a chaste wife for three days (14). The Lord doubts about her truthfulness (15).

17/16-17: The harlot: She promises to be a chaste wife.

17/18-46: The merchant: He gives her bracelet and Śivali n˙ga. She serves him, but during that time there is fire and the Śivali n˙ga, the monkey and the cock are burnt. The merchant offers himself in the

53 The 32 Rudrākṣa-beads should be put on round the neck, 40 on the head, 12 on the ears, 16 on the arms, 01 on the tuft of hair, 01 (hanging) on the eye, 12 on the hands and 108 around the chaste (17/09).

127 Chapter 03 fire and she gets ready to follow him, just then Lord Śiva reveals Himself and being pleased offers a boon (19-24). She asks for the liberation (25). The monkey and the cock are also released, because they were devotees in the previous life (26).

Sage Parāśara continues that the prince would though die, Lord is the saviour (27-28). As per the dialogue between the Creator and the god of Death, Indra and Yama confer the fruit on the pious and the sinful The god of Death throws the sinners in hells. (29-31). The Rudrādhyāya of the Yajurveda is a sin-destroyer hymn (32-33). Yama may punish those who recite it disregarding the procedure (34-35). The king is asked to pray the Brahmins to perform a sacred bath on the Śivali n˙ga for the longevity of his son. The king does so and his son is relieved from the adversities (36-39). The king pays respects to the Brahmins and to Parāśara also (40). Even sage Nārada arrives there and being asked by the king, reports that the god of Death had come and was defeated by Lord Śiva’s servants who inform about Citragupta’s writing of the life of a short term to be extended upto 10,000 years. Thus the prince is saved by Parāśara (41-45).

The Holy Master concludes with the remark about the greatness of holy places and the Rudrākṣa-beads (46).

17/47-48: Sāvitrī: She requests for a sacred formula.

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17/49-73: Holy Master: Women are unquaqlified and if instructed it would be harmful to the instructor like Śukrācārya who during the war between the gods and the demons revives the killed demons. Indra reports Brhaspatị who with a desire to receive the sacred formula, sends his son Kaca to Śukrācārya (50-55). Kaca goes there as a student (56). Śukrācārya’s daughter Devayānī is infatuated by Kaca (58). Demons realize his fraud and kill him three times, but Devayānī asks every time her father to revive him (59-62). Lastly the demons burn Kaca, mix his ashes in wine and give to Śukrācārya who drinks it (63). After kowing through the meditation when Śukrācārya shows his inability to revive Kaca any more, she requests him to instruct the formula to her so that she can revive Kaca and then to him (64-66). He does so. Kaca is revived (67). After she recites the formula and survives Śukrācārya, the formula becomes powerless (68). Kaca wants to go home (69). Devayānī requests him to marry but he believes that she is his sister because she has saved him as a sister and a mother (70-71). But she curses him to forget the formula. Kaca also curses her that a Brahmin won’t marry her (72). Śukrācārya gets dejected. Hence any sacred formula is not to be instructed to a woman (73).

17/74-75: Sāvitrī: She requests to instruct for any vow (for a woman).

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17/76-94: The Holy Master: The vow of the Monday is the best. A lady named Sīmantini gets her husband back by the power of the vow of Monday (77-78AB). King Citravarmā gets a girl by the grace of Lord Śiva. One of the astrologers predicts that she will be a widow in childhood. The girl asks Maitreyī who declares the means She says that Lord Śiva protects through the vow of Monday, but becomes angry if the vow is broken (81-83). Maitreyī enumerates the rewards offering different materials. The girl practises the vow (84- 86). The king gives her in marriage to Candrā n˙gada (87). The king gives him the necessary things (88). But Candrā n˙gada dies while sporting in river Yamuna. She wants to follow her husband. She is not allowed to so, because the body of her dead husband is not found (89-90). She continues the vow (91). On the other side Candrā n˙gada’s father Indrasena is imprisoned by an enemy king and he loses the kingdom (92). The serpent girls have taken Candrā n˙gada to Nāga-world, king Vāsuki asks about him (93-94).

17/95-98: Candrā n˙gada: He tells everything and adds that he is lucky that he has seen him, as their family deity is Lord Śiva. 17/99-100: Vāsuki: He may stay there and enjoy the divine pleasures.

17/101-105: Candrā n˙gada: He expresses his worry that his family may consider him dead and may die (102). Vāsuki allows him to return (103). When he reaches on the bank of river Yamunā, he sees

130 Chapter 03 a queen without any marital signs and asks her identity. She talks through her friend (104-105).

17/106-118: The female friend: She introduces her as Sīmantini and tells every thing adding that she is observing the vow of the Monday (107-108). Sīmantini is suspicious, but he assures her about the return of her husband within three days (109-110). As soon as Candrā n˙gada conveys his arrival to the enemy king, he frees Candrān˙gada‘s father (111-112). Candrā n˙gada comes to the city, asks permission to go to his father-in-law to remove his wife’s grief (113-114). All are happy thereafter (115). The Holy Masters concludes with the greatness of the vow of the Monday. Sāvitrī and her husband practise the vow, visit Holy Master every year and attain worldly pleasures and liberation finally (116- 117). In this manner the Holy Master sanctifies the world with His Divine Sports (118).

Chapter 18: Discussion of the path of Daily Rites54

18/01-02: Namadhāraka: He is awakened from the sleep of infatuation and hence he wants to hear His sweet narration. 18/03-12: Siddha: Namadhāraka is fortunate one because after listening to His stories also, he has no satisfaction (04).

54 In the 18th chapter the Holy Master has Himself described the wicked nature of a Brahmin-lady and the entire Daily Rite for a twice born

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A Brahmin of Gānagāpura observing the vow of not eating at other’s place, engages himself in his daily rites, but his wife desires to eat food in the house of others and to receive gifts (05-06). One day a rich man invites them for meals, but the Brahmin denies. So she complains about him to the Holy Master (07-08). The Holy Master instructs the Brahmin to fulfill her desire. He obeys His order. But she observes that the food served is the left-over of dogs, informs her husband (09-10). The Holy Master rebukes that it is the joy of eating the food of others and instructs her to follow the husband’s order (11-12). 18/13-14: The Brahmin: He prays Him to instruct how to remve the sin. 18/15-17: Holy Master: The Brahmin should not be afraid and now she would not desire for the food of others. One may eat the meals of the ancestral rite at the place of others in the absence of a Brahmin. 18/18-19: The Brahmin: Whose food and donation may be accepted? From whose the donation is prohibited?

18/20-26: Holy Master: one may eat at the righteous Brahmins, Vedic scholar, a teacher, the father-in-law, one’s own disciple and grandfather. One may not eat the food at the place of one without righteous conduct, one engaged in the duties of others, an enemy, a diseased one, a low caste, impure one (due to birth or death in the family), one inflicting pain on teachers or elderly persons (21). The

132 Chapter 03 merit partaking the food at the place of others goes to the feeder (22). The food at the daughter’s place is allowed after the birth of a child (23). The left food of the sacrifices is appreciated (24). The sin of accepting gifts is destroyed by the recitation of the 02 formulas55 (25). A twice born abandoning his duties faces troubles (26). 18/27-28: The Brahmin: The Holy Master should tell about the conduct. 18/29-198: Holy Master: The righteous conduct is difficult to be grasped but He would expound inbrief. It is authenticated by sage Parāśara (30). The righteous conduct includes (01) Following the Vedas, law-books and the Purānas, (02) Meditation on Lord Visnu, (03) Donation, (04) Mercy, (05) forgiving, (06) Purity, (07) Absence of envy, (08) Effortlessness, (09) Being free from ardent desires, (10) Absence of low-spiritedness (11) Piety, (12) Goodness and the godly Endowments (31-33). The Vedas are the final authority (34). It must be practised according to the castes and the stages of life without contradicting Grhyasūtras (35-36). One should not transgress the daily as well as the occasional rites (37). Transgression over any rite out of folly or bad company must be expiated (38). The righteous conduct includes bathing,, twilight rite, repetition of the formula, offerings, daily Vedic Study as well as sacrifices,

55 The 02 formulas are: Hegvecee&cewJeeqlJeeqvê³eb Hegvmelespe: HegveYe&ie:~ HegjeqiveefOe&

133 Chapter 03 donating as well as accepting and teaching (39-40). The Brahmin may practise the Vedic conduct or Tantra or the mixed one. After performing the morning actions one should perform expiatory rite, etc. in a clean place. In case of transgressing the evening rites he may fast eating medicine, cow products, etc. (41-44). After fixing the direction,56 one should perform the rites, though there is no specific direction fixed for offering the oblations. The detailsfor the sacred thread are given (46-50). The Darbha grass is not offered on the rice balls of the ancestral rite. Other pious and impious objects are mentioned (51-52). The formula should be recited mentioning the seer, the metre the deity and the application. The material of performance should not be brought by low caste or purchased (53- 55). The details the Darbha grass are given (56). The place of seer, ancestor, etc. in the palm is mentioned (57-58). The clothing of a Brahmin is given (59). The morning prayer is compulsory (60). The daily routine of morning time is given (61-80). The details of the ring are given (81). The procedure of sipping water is given (82-89). The twilight rite is obligatory for Brahmins (90-91). The morning twilight rite is to be performed in the presence of the stars, before sunrise or after the sunrise (92). The steps of performing the twilight rite is described (93-122). The details of the Fire worship is given (123-132). The importance of veneration of the gods and its rewards is given (133-137). The placement in the body and other

56 The V 18/45 is an interpolated one.

134 Chapter 03 details are given (138-140). The steps of venerating the gods are mentioned (141-152).57 The duties like sacrifices, the study, appropriate lively-hood, the noon twilight rite, the Vedic study with the auxiliary science, satiation of the gods, seers and the ancestors according to one’s own Grhya-sūtra, not to perform acts on impure days, (153-160). The noble son is praised for performing the daily, occasional and the ancestral rite (161). Sacrifices destroy the sins. The food offered to the guest is praiseworthy. (162-165). The minute details regarding the preparation and serving the meals are given 166-185). The rules and regulations of sleeping are given (186-192). The pure and the recommended days for conceiving are given with the examples of the noble son Dhruva and the wicked sons of Dhrtarāstra (193-195). The pious conduct is the saviour in both the worlds (196-197). A Brahmin following the path gets liberation, but in the Kali era this path being deviated He has elaborated the path of Devotion (198).

Chapter 19: Narration of the Greatness of the Devotion58

19/01-02: Nāmadhāraka: What is the path of Devotion? 19/03-32: Siddha: The actions are futile in the absence of devotedness (04). The Trance is realized through the combined practice of the three paths (05). The Lord likes a faithful and pure devotee

57 The V 18/143 is an interpolated one. 58 In this 19th chapter will be narrated providing the food, birth of a son to a barren woman growing of the dry wood and the rise of a Brahmin.

135 Chapter 03 who becomes free by seeing a non-action in an action and an action in a non-action. He is attained through the devotion. Siddha narrates the story (06-08). In Gāngāpura a Brahmin named Bhāskara approaches Him with the rice with a desire to feed the Holy Master, but he takes meals offered by someone and thus spends three month there (09-12). The Holy Master knowing others laughing at him orders him to offer the meals to Him and the devotees (13-14). Bhāskara is happy and does accordingly (15). For the limited portion of the food the Holy Master orders him to invite all devotees along with the village people (16-18). The people doubt but keep silence (19). The food vessel is covered by His upper cloth and Bhāskara offers meals to all. The food does not get exhausted. Afterwards the food left is given to animals, etc. (20-27). What Lord Krsna had done with the sages was seen then (28-29). Bāskara is graced due to his devotion thus he attains Liberation (30-32).

19/33: Siddha narrates the story of a chaste woman named Ga n˙gā worshipping Him who once asks her what she wants.

19/34-36: Ga n˙gā: She is worried for not having a son does (35). She serves Him with a wish to get a son in next birth (36).

19/37-40 Holy Master: It is difficult to remember this in the next birth, so she must beget sons in this birth only (38). Though the time

136 Chapter 03 has passed, she is sure that she would beget sons (39). She worships the Peepal tree (40).

19/41-77: Holy Master: He retells the dialogue of Brahmā with sage Nārada. Brahmā resides in the root of the Peepal tree, Lord Visnu in the middle, Lord Śiva on the top, the gods in the branches and holy places, Vedas, ocean, etc. in its fruits (42-43). It should be worship with all items and acts of veneration on the auspicious days but not during the nights (44-47). It removes poverty, debt, sins and agony (48). The recitation of the Rudra-formula removes the timely death (49). Feeding Brahmins there yields high results (50-51).

She should worship the Peepal tree. (52-53). She take a bath at the holy place called Satkula (54). She follows His instruction (55). After four days she is instructs in dream to perform circumambulation of the Peepal tree (56). She follows the advice (57-59). She conceives (60-62). The Śesa serpent and even the Vedas are unable to praise Him (63). After her husband Somanātha performs the purificatory rites, she begets an auspicious daughter who would uplift her family (64-66). The daughter is taken to Him. They say that the daughter is born through His grace (67-69). He blesses her (70). Now the Holy Master’s question is - a foolish son of long life-span or a scholar son with short life-span? They go for a scholar (71-72). Ga n˙gā begets a son who becomes a scholar and serves the parents (73-74). The girl marries a righteous Brahmin and

137 Chapter 03 becomes the knower of Supreme Reality (75). Like a born-blind unable to see the Sun, one without devotion is unable to understand the powers of the Holy Master (76). The couple attains the Liberation (77).

19/78-86: Siddha narrates story about how the devotees following the instructions of the Holy Master, attain their goal. (78-79). A Brahmin named Narahari suffering from leprosy arrives (79-80). His leprosy is not cured by visiting holy places, worshiping gods and by repeating formulas (81). He would die if his disease is not cured (82). The Holy Master shows the reason of his leprosy caused by the sins of his previous birth, then He gives a dry wood Udumbara and asks him to serve it. As it would attain leaves, his leprosy would disappear (83-84). He follows His words (85). The people detract him yet he continues to serve (86). The people report to Him and pray to stop him (86).

19/88-94: Holy Master: Narahari would be saved by his firm devotion, the goal depends on the faith (89-90). He narrates a historical account where Sūta talks with the sages about Sim˙haketu, goes to the forest and beholding a temple of Lord Śiva stays there with a Bhilla-servant who sees a beautiful Śiva-phallus and want to take home for worshipping. He asks Sim˙haketu about the procedure of worshipping (91-94).

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19/95-97: The prince: The Bhilla-servant follows his instructions and offers ashes of the dead body on the Phallus. 19/98-108: The Bhilla-servant following the instructions starts worshipping accordingly. One day in the absence of the ashes of a dead body his wife requests him to burn her and to apply the ashes on the Phallus. The Bhilla does so, but at the time of offering the food he calls her unknowingly. Hearing his call she comes as if got up from sleep. Lord Śiva manifests and bestows the desired fruit. This shows the power of devotion. 19/108-112: The Holy Master goes to Narahari serving the planted dry Udumbara wood and as soon as He looks at it, the sprouts come up (108). Narahari’s body is free from leprosy. He eulogizes Him in eight verses (DeäkeÀced) (109-118). The Holy Master blesses him, accepts him as his disciples and allows him to stay there along with his family (119-120). Narahari does so and is liberated and then his family is liberated, too (121-123). 19/124: He (i.e. Siddha) believes that His grace would continue on his (i.e.Nāmadhāraka’s) family also (124).

Chapter 20: Description of the Devotion.59 20/01-02: Nāmadhārka: He wants to know about his own predecessors whose greatness makes him such a pious.

59 In the 20th chapter the grace of the Holy Master, the test of Sāyandeva, the pilgrimage to Vāranasī and the greatness of the vow are described.

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20/03-09: Siddha: Reminding Sāyandeva60 he sings His Divine Sports.61 20/10-12: Holy Master: He blesses him that his (i.e. Sāyandeva’s) descendent will be full of firm devotion in Him. 20/13-15: Sāyandeva: He is living with his family in Kāñcī. 20/16-17: Holy Master: It is difficult to serve Him. 20/18-Sayandeva says that he wants to serve Him like a shadow. The Holy Master accepts it. Once He goes to the confluence to test his devotee and command the cloud to rain (18-19). The rain starts badly. But Sāyandeva serves Him whose body is shaking due to rain (20-21). The Holy Master orders him to fetch the fire from the city and also informs that on the way he must not see anywhere (22-23). He inters into city. He returns with the fire but sees around to tests His words. He sees two serpents so he runs. He hears the recitation of the Vedas and comes and behold only Him and being perplexed (24-27). The Holy master says that the serpents have been directed by Him to protect him (28). The Holy Master says that to serve the Holy Master is difficult even for the Gods (29). 20/30-31: Sāyandeva: He asks the nature of the serving the Holy Master.

60 His account has been narrated in the 9th chapter. 61 ce=lees peerefJelees ³esve ogiOee ueguee³eer JeMee Meg

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20/32-46: Holy Master: One should serve his Holy Master as if His shadow. One must follow the command of Holy Master (33-35). He narrates the dialogue between Pārvatī and Śiva. One day Tvastrā’s teacher tests his firmness. The teacher asks him to made a new home (36-37). After hearing this the teacher’s wife asks to bring a garment, his son asks for shoes and his daughter asks for ornaments, vessels, etc. Tvastrā goes to the forest (38-41). He thinks he must do something for his preceptor. Meanwhile a monk comes to him (42). Tvastrā bows down to him and informs all (43). The monk says that Lord Śiva exists himself in Vāransī who is the bestower of all. Even the sight of a resident of Vāransī removes the host of the sins. Lord Śiva confers human (44-46). 20/47-48: Student: he asks the location of Vāransī. 20/49-63: The monk takes Tvastrā along and arrives soon through his Yogic Power (49-50). The monk narrates him the pilgrimage in the details (51-53). He instructs Tvastrā to install a phallus of his name by which the Lord will become pleased and disappears (54). Tvastrā follows his words. After completing his pilgrimage he installs a phallus at that time Lord Śiva reveals His form and offers him a boon (55-57). Tvastrā asks for the demands of preceptor and His family. Lord makes him the knower of all the sciences and says that he will become famous in the world (58-59). He returns to his preceptor and offers all the demanded things. The preceptor is pleased and blesses him (60-62). Tvastrā ecomes famous (63). Thus Lord Śiva has told to goddess Pārvaī (64).

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20/65-74: Sāyandev bows the Holy Master (Nrsi m˙hasarasvatī) and says that what ever He narrates, he visualizes all. He was there at Vāransī when He narrates about Vāransī. Sāyandev considers Him as Supreme Self and eulogizes (65-66). He is the Supreme-Self who creates the world (67). He removes the Nescience and purifies the devotees (68). He adopts renunciation to uplift the people (69). He gives speech to a dumb, sight to a blind, life to a dead one, along marriage life to a widow (70). He is a shelter of the Liberated One and wish-fulfilling tree for Liberation seekers (71-72). No one is able to sing His glory (73). He is residing on the confluence of the rivers Bhīmā and Amarajā (74). 20/75-85: The Holy Master is pleased by Sāyandev’s eulogy. At the time He blesses that all his descendant will be devoted to Him (75). He instructs him to leave the serving the Mleccha King and to live there (at the confluence) with his family (76). He again praises Him in Kannad language. Just as the iron turns into gold by the touch stone he too becomes pure by touching His Holy feet (77-79). The Holy Master says that his eldest son (named Nāganātha) is accepted to Him and the fortunate one (80). As soon as He places His hand on Nāganātha’s head, he becomes a knower like Brhapati (81). The Holy Master says that Sāyandev’s wife will beget four sons. Sāyandev will get beneficence. Sāyandev should perform the vow called Ananta (82-84). The vow is performed by Yudisṭhisira as per the instruction of Lord Śrī Krsna (85).

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20/86-87: Sāyandeva: the Holy Master is Ananat for him yet he asks the details about the vow. 20/88-: Holy Master: Yudisṭhisira is a king of Hasti-nāpura. Duryodhana conquers him in gambling and exiles to the forest. Yudisṭhisira becomes miserable in the forest (89-90). He informs his problem to Lord Śrī Krsna who has come just to visiting (91). 20/92-102: Śrī Krsna: Yudisṭhisira should perform the vow of Ananta (93). Yudisṭhisira asks the details about the vow. Śrī Krsna says that He Himself is Ananta (94-95). The vow bestows the desired boon if it is performed on 14th day of bright Bhādrapadā (96). Śrī Krsna narrates a story to Yudisṭhisira. In encient time Gautami the wife of sage Sumantu begets a daughter and dies. He marries another woman who is not good. The pious daughter grows gradually (97-98). Sumantu gives her to Kaundinya in married (99). For a month the couple lives there but due to the mother’s behaviour Kaundinya lives the place along with his wife (100- 101). On the way near the river they see the married women worshipping. She goes near and asks about the worship. (102) 20/103-104: Women: they describe the procedure of the worship. One should perform this vow on 14th day of bright Bhādrapada (104- 107). They instruct her to perform the vow and give a red thread to her for worshipping. She performs it and goes to her husband (108). They become respectable and wealthy by the grace of Ananta (Lord Visnu). Once sage Kaundinya see the thread of the vow, thinks it to a chirm of attraction and throws it in the fire (109-110). Then their

143 Chapter 03 wealth is destroyed so Kaundinya starts to search For Lord Visnu (111). Lord Visnu in the guise of an old man takes him in a divine village and reveals His Form. He eulogizes to forgive his faults (112- 113). 20/114-115: Lord Visnu spole: He bestows him the boon that he will be the Punarvasu Constellation. 20/116-118: Sage (Kaundinya): he sees there no one eats ripe mangoes, a stow of grass does not reach to the ox, no one drinks the water of the lake, helpless donkey and an elephant as well as a Brahmin. So he asks the reason behind their condition. 20/119-121 Śrīmad Ananta: a proud Brahmin not teaching student becomes the mango tree, a person donating non fertile land becomes a cow, a rich do not donating becomes an o, two person donating mutually become two lakes, an angry one becomes donkey, an egoist becomes an elephant and He is the old Brahmin who released all of them. 20/122-123: In this way Sage Kaundinya acquires the boon and becomes happy. Therefore Yudisṭhisira should perform the vow. He performs the vow and enjoyed prosperity for long time. 20/124-126: Sāyandeva performs the vow. He stays there with kinsman, dies and attains the Liberation. He (i.e. Nāmadhāraka) will too cross the Ocean of Existance. Chapter 21: The Description of Devotion62

62 In the 21st chapter the pilgrimage of Mt. Śrīśaila, Tantuka’s firm devotion, Nandi’s upliftment and rise of two poets are described.

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21/01-02: Nāmadhāraka: He wants to listen to other narrations of Divine Sports fo the Holy Master. 21/03-21: Siddha: A devotee named Tantuka attends upon Him daily. When his kinsmen ask him for visiting Mt. Śrīśaila, he refuses and says that form him the monastery is Mt. Śrīśaila and the Holy Master (i.e. Śri Nrsimhasarasvatī) is Lord Śiva. The kinsmen go to Mt. Śrīśaila. The Holy Master asks him the reason for not going. He utters the same. But on Śivarātrī the Holy Master tells that the holy places have their special importance, as they are sanctified by the ascetics and therefore, the worship performed there gives quick result. The Holy Master asks him to hold His wooden shoes and takes him to Mt. Śrīśaila. The Holy Master instructs him to have vision of Lord Mallikārjuna. On the way he meets his kinsmen and tells them about his journey. They are not ready to accept it. Tantuka goes in the temple, but beholds the Holy Master in the Phallus of Lord Mallikārjuna and reports to his Holy Master .

21/22-25: Holy Master: The Lord is one but the Power of the holy places is different. He narrates a historical event about King Vimarsna living in a Bhilla region, the follower of the righteous. Though lascivious, he is a staunch devotee of Lord Śiva. Ond day his queen asks about his devotion to Lord Śiva in spite of his being engrossed in practising unrighteous acts. 21/26-33: The King: He was a dog in his previous birth and was killed by the crowd gathered at the Śiva temple on Śivarātri. (27-28).

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The king informs his wife about their last birth and the next 07 births63 up to they would be Liberated (29-33). 21/34-43:The Holy Master continues. Deities are ever-effective in the holy places. He takes him along and both arrive at the confluence in no time. Meanwhile on the confluence the people not seeing Him return, see Tantuka and ask him the reason of shaving his head (35-36). He informs the miracle (37). They do not believe it. Tantuk’s kinsmen return from Mt. Śrīśaila and the truth is known (38-40). Tantuk enjoys the Bliss by the grace of the Holy Master (41). 21/42-43: Siddha is not able to speak out the total number of the liberated ones blessed by the Holy Master. But the two poets are worth noting. They are liberated through singing His glory (42). They have composed the stories of His glory (43).

21/44-45: Nāmadhāraka: He asks about the two poets. 21/46-59: Siddha: Nandiśarmā afflicted by Encoderma approaches goddess Candaleśvarī, practises penance, but the goddess instructs

63 Òee*dces peefve: keÌJesefle le³een He=<ì: ÒeekeÌlJeeb keÀeHeesleeR meefle ®eáegceebmeeced~ ef®euueesçnve®í^erceoies efMeJeeûes ÒeeCeeHe&Ceevces ceefn

146 Chapter 03 him to go to the Holy Master on the confluence of rivers Bhīmā and Amarajā (47-48). On his speaking about the Holy Master just a mortal and on not accepting her instruction the goddess kicks him out (49-50). Nandiśarmā then goes to the Holy Master (51). In spite of his inquiry about the Holy Master no one guides him looking at his Encoderma. But finally he reaches to the hermitage (52-53). The people inform the Holy master about the Brahmin (54). He asks him the reason of coming to a mortal one (55). Nandiśarmā accepts Him to be the Supreme Person worthy of refuge (56-57). He introduces himself (58-59).

21/60-76: Holy Master: His suffering is due to the sin. He instructs him to take bath in the confluence (61). A devotee named Somanātha is asked to explain the purificatory rite and to take him the confluence. Somanātha does so. When Nandiśarmā returns, his body is free from Encoderma except a small spot. Nandiśarmā eulogizes Him and asks for the reason for the small spot which He explains as the result of doubting Him (62-66). Nandiśarmā asks whether He attains the nature of perfection by seeing this spots (67- 68).64 When Nandiśarmā attains Brahman through the hymn, he asks how he being unaware of the letters can praise Him (70-73). The Holy Master replies that His words have come out once do not return like the tusks of an elephant (74-75). He must follow His instruct-

64 Vv. 21/67-68 are the direct speech of Nandiśarmā.

147 Chapter 03 tions. The Holy Master puts the ashes in his hand and orders to eulogize (76).

21/77-105: Like the god of speech (ieer

He says that the cycle of births and the deaths is caused of sins (81). From the orb of the Moon the soul enters into the plants, transforms in the semen of a man and by the contact of a male becomes an embryo (in a woman). The foetus becomes a small bubble till the 5th night, the bubble till the 7th night, a ball of flesh after a fortnight, the head by the end of two months, the neck, etc., by the end of the 3rd month, the skin by the end 4th month, the body hair and nails by the end of the 5th month, the nostrils, mouth as well as eyes by the end of the 6th month, the movement by the end of 7th month, the intelligence by the end of the 8th month and the whole of the body gets developed by the end of the 9th month. The soul then prays the Lord to uplift (82-87). But as soon as he is born, he forgets all (88). After the birth no one follows the path of righteousness. He wastes half of his life in sleep and the rest in the childhood, etc.(89-93) Nandiśarmā asks for staunch devotion in Him (94). Nrsim˙ha- sarasvatī has incarnated to protect the mankind (95). Nandiśarm’s sins are destroyed by His grace like the heap of grass turns in to ashes by the touch of fire (96-97). Though the Vedas declare Him as ‘not this not this (vesefle vesefle),’ He is accessible to one with faith in Him

(98). Thus Nandiśarmā eulogizes Him and falls in His holy feet (99). The Holy Master gives a boon to him who later on composes His

148 Chapter 03 narratives (100). Another poet named Nṛkeśarī praises his narratives, but censures them as the eulogy of a mortal (101). The Holy Master manifests His form in the phallus of Lord Kallāleśvara (102). In the mental worship of Nrkẹ śarī the Holy Master asks him about his deity (103). Nṛkeśarī believes Him to be the Supreme Self, goes to Him and eulogizes. The Holy Master replies him why he eulogizes the mortal one (104-105).

21/106-113: Nṛkeśarī : He prays to forgive and requests to accept him as His disciple (107-108). The Holy Master being pleased instructs him to worship Kallāleśvara (109-111). He accepts him and instructs about the Bliss (112). Thus the two poets become free by composing His glory (113).

Chapter 22: Description of the Greatness of Holy Places65

22/01-03: Nāmadhāraka: His ardent desire, to listen His narration increases more and more. Siddh is the ocean of mercy. 22/04-16: Siddha: Nobody can elaborate His full narration (04- 06). The Holy Master is resorted to by the devotees and following their request, dwells in three worlds (07-10). The Holy Master likes the faith and the devotion (11). No one is capable enough to describe His affection toward the devotee (12). He has exhibited many a

65 In the 22nd chapter He manifesting His 08 forms, performs the festival of Lighted Lamps, confers the growth of corn to a low caste person and talks about the greatness of a holy place.

149 Chapter 03 times for gracing the devotees (13). He is accessible just by remembering Him (14-15). Once during the festival of lights the devotees of different places invite Him (16).

22/17-38: Holy Master: He calls them one by one and says that He would remain present at each one’s place. Accordingly He reveals Himself at eight places at one time to please His devotees (18-27). The devotees please Him by offering differing things (28). Afterwards when all the devotees gather together there and discuss about the Holy Master’s stay at their place, the devotees being astonished eulogize Him (29-32). Even the Vedas are not able to make Him an object of eulogy (33-35).

22/39-76: (Siddha:) He narrates a story of a low caste farmer devotee who becomes entitles to attain Liberation (39). He engages himself in his profession, salutes Him daily during His going to the confluence and returning. He makes the road clean (40-45). One day the Holy Master asks him to cut the crops (46). The farmer goes to his master and asks him to fix the share. The master ignores, as the crops is not ripen. After a promissory note, the master allows him to cut the crops and to fix the share (47-49). He gets the unripe crop cut. His wife tries to stop him (50). But he is determinant (51-52). She goes to the owner of the field and requests to stop her husband (53-55). She weeps and goes to the field. After cutting all the crops, the farmer waits for Him (56-57).

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The Holy Master comes, sees the crop cut and asks him why he followed His words spoken normally. (58-60). The farmer considers His words authoritative like the declaration of the Vedas (61). All depart from there (62). After some time they see the sprouts grown in multitude beyond the imagination (63-64). The wife also repents (65). The farmer shows the farm to the Holy Master and eulogizes (66-68). The Holy Master blesses him (69-71). The farmer gives more share to the owner than they fixed, but he is noble and admits that it is the fruit of his devotion (72-73). The farmer distributes the crops to the servants (74-75). Nobody knows the total number of his Divine sports (76).

22/77-78: Nāmadhāraka: Why did He stay in Gānagāpura?

22/79-108: Siddha: He explains the importance of the confluence of the rivers Bhīmā and Amarjā and compares it with the places that of the Kāśī (80-88). There lives a staunch devotee of Lord Śiva. He meditates upon and pleases Lord Śiva to him to stay at the confluence of the rivers. Lord Viśvanātha thus stays there (89-91). When the Holy Master explains the importance of Gānagāpura, Ratnā, the sister of His previous birth, arrives there (92-95). She bows down and requests him to make her free from the cycle of births and deaths (96-98). The Holy Master advises her to take a bath in the confluence (99). She becomes free after the holy bath (100).

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The Holy master shows all the Holy places of the Gānagāpura (101- 107). In this way He explains the importance of holy places, uplifts the Mlelccha-king and resides there (108).

Chapter 23: Description Biding Audieu 66

23/01-11: Nāmadhāraka: Siddha has nicely explained the place where the Holy Master, all the gods and pilgrimage reside. Every person residing there is fortunate. He is eager to hear about the account of a Mleccha-king (02-11).

23/12-64: Siddha: Nāmadhāraka’s eagerness to listen the stories increases happiness (13). One day a poor devotee of Śrīpāda watches a king with his queens playing in the river and thinks whose grace could be this. Śrīpāda reads his thought and bestows him a kingship in next birth and eventually he is born as a Mleccha king (14-20). His previous impressions make the Mleccha-king averted to the Muslim religion (21). The Muslim priest instructs him to follow the Muslim religion, but the king overhears him and shows him the greatness of the Vedas (22-28). After some time the king suffers from a painful boil (29). He calls a Brahmin and inquires about the remedy (30). He does not reply, because the king is a Mleccha (31). Instead he leads the king to the pilgrimage named Pāpanāśana (32).

66 In the 23rd chapter it describes that the Holy master fulfilling the desire of the Yavan King, becomes invisible to the non-devotees but not to the others.

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He narrates a story. A wretched Brahmin of Ujjain deeply attached to a prostitute named Pingalā, but he serves sage Rsabha and by the grace of the sage he gets birth as the prince of king Vajrabāhu of Daśārna. One of the co-wives of the queen-mother gives her poison but she is not dead (33-39). But the painful torment does not get pacified by various types of treatment (40). The king being annoyed commands the charioteer to leave both of them in the forest (41). The king is happy with other queens (42). The crown queen suffering pains, laments and finally reaches to a lake (43-47). She approaches to king Padmākara and explains him the thing (48). The child dies after sometime (49) she laments (50-52). Sage Rsabha comes there and instructs her not to lament, because the body is transitory (53-57). She requests the sage to make her mind happy (58-60). The sage knows the dead child as his attendant. He throws ashes on the dead body and the child gets life (61-62). The sage bestows the boon rulership over many kings (63-64).

23/65-67: The (Muslim) king spoke: Where is such a saint? and admits that he is the servant of a Brahmin. 23/68-81: Brahmin spoke: He informs him about the place of the Holy Master (i.e. Nrsim˙hasarasvati). When the Mleccha king approaches the Holy Master, He addresses him “O my disciple, Washerman” (70-74). He recollects the previous birth (75). He eulogizes (76-77). As soon as He asks to show the boil, but O God!

153 Chapter 03 there is no boil. He is astonished (78-80). The king requests Him for uplift (81).

23/82-84: Holy Master: He asks him if he expects any thing more. He is ready to offer Him all the royal wealth. 23/85-86: Holy Master: People would laugh at Him, if he visits his (Mleccha’s) palace.

23/87-92: The king: He requests him repeatedly addressing Him by the name Śrīpāda (88). The Holy Master starts for his palace (92).

23/93-109: Holy Master: On their way to the palace they arrive at the Pāpanāśatīrtha. The king venerates him with the 32 steps of veneration and asks for the Supreme sovereignty of His lotus-feet. The Holy Master bestows Him the desired boon.

23/110-111: Holy Master: He is pleased by the king (111). 23/112-121: (Siddha:) The Holy Master returns to the confluence (112-115). The devotion spreads all over. So He decides to disappear (116-117). He stays there hiding Himself, but exhibits innumerable divine sports (118-121).

23/122-124: Nāmadhāka becomes liberated (122-124). 23/125-128: Gangādhar’s son Sarasvatī has composed (in Marathi) the holy texts on His divine sports (125). Wherever this text

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(Dvisāhasrī) is placed, it removes the afflictions (126). Lord Dattātreya purifying the speech of Ganeśa’s son (i.e. Ṭembesvamī) in the form of this text (Dvisāhasrī) in this world, is victorious (127- 128). Yogarahasy

The Yogarahasya explains the depth of the Yoga philosophy and also indicates that the three paths (Knowledg, Action and Devotion) are interwoven. (in 43 verses).

Bodharahasya The Bodharahasya explains the depth of the Philosophy of Vedānta. (in 44 versess).

Conclusion:

Here ends the summary of the Dvisāhasrī consisting of 23 chapters and 2008 verses. This humble effort shows how much difficult task it is to attempt in this direction, but the candidate believes firmly and devotedly that this is the blessings in the form of giving the opportunity to present such a brief narration.

155

Chapter 04

H. H. Ṭembesvāmī: Erudition

(pp. 156-198)

Chapter 04

H. H. Ṭembesvāmī: Erudition

H.H. Vāsudevānanda Sarasvatī (Ṭembesvāmī), the renowned saint of Garudeśvara (Gujarat) is not only honoured but also worshiped and propitiated as the incarnation of Lord Dattātreya. Such type of respectful acceptance of H.H. Ṭembesvāmī has later on reached the climax to such an extent that he is now worshiped devotedly as none but Lord Dattātreya Himself. The historical records portray him to be a Karhāde Brahmin of the Atri clan belonging to the Āśvalāyana branch of the Rgveda. As a householder he was famous by the title Śāstrībuvā (i.e. a scholar of Vedas and Scriptures) which expresses his profound scholarship as well as high rank of erudition.

Here below an attempt is made to focus his erudition in different areas of the Vedic, Puranic and Classical Sanskrit literature. His mastery over Vedas and Upanisads cannot be equalled with his knowledge of Epics, Purānaṣ and Dharmaśāstra.

Vedas:

H.H. Ṭembesvāmī provides the iconographical description of the four Vedas as under:

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The form of Rgvedạ is golden or having beautiful writings, born in the family of sage Atrī, with Gāyatrī as metre, Brahmā as the deity, of the size of 02 hands (=36 inches) of long eyes and having muscular shoulder.1 The five branches are: (01) Śākala, (02) Bāskala, (03) Sān˙khyāyana, (04) Āśvalāyana and (05) Māndukya. The verses are pronounced in eight ways.2

The Yajurveda is of the size of 05 Aratni (=7.5 feet). The colour is that of an Arka Flower. He holds a bowl in his hand. He is slim and tall. The science of archery belongs to him and is accepted by the warrior class.3 The metre is Tristup. He is born in the family of Bhāradvājas. The deity is Visnu. The branches are 86 and the auxiliary sciences are 06. The minor hymns are 18 and the minor limbs are 06.4

The Sāmaveda is possessed of forbearance, physical control, cleanliness, a garland, a deer skin and a staff. The size is of 9 feet.

1 mJeCeexçef$eiees$epees iee³e$e®ívoes ye´eïeowJele:~ odJ³ejeqlve³ee$ees oerIee&#e $eÝiJesoes J³ekeÌlekeÀvOej:~~ 14/39~~ 2 MeekeÀuee yee

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The Gāndharvaveda belongs to him. The deity is Rudra and the metre is Jagatī. He is born in the family of Kāśyapa.5

The Atharvaveda is terrifying one, sharp, black in colour, of the form of the desire, exhibiting trivial injunctions, inauspicious and satisfied with his own wife. The science of missiles and weapons belongs to him.6 He is born in Baijāna clan. The metre is Anustup. The deity is Indra. The branches are 09. The rituals are 05.7 The famous Gāyatrī formula is commented upon under 18/112. While enjoining the repetition during the twilight rite (mevO³ee), he elaborates the meaning in his auto-commentary as under: leled (the Supreme Self) meefJeleg: (of the progenitor – inclusive of promulgation and destruction) JejsC³eced (excellent) Yeie&: (the orb burning away ignorance, passion, action, etc.) osJem³e (of the self refulgent one) Oeerceefn (we contemplating on or meditate on) efOe³e: (Intelligence or pious thoughts) ³e: (He the Supreme Self who) ve: (our) Òe®eeso³eeled (may

5 #eceer oevle: Megef®e: ñeiJeer ®eceea oC[er le=leer³ekeÀ:~~ 14/44~~

159 Chapter 04 inspire or motivate) such is the meaning of the ten words of the Gāyatrī formula. Under 21/218 he writes, “The Veda declares that O complete one you pervade the entire universe yet you remain ten fingers beyond the universe which is just equivalent to RV 10/89/01:

menñeMeer

me Yetefceb meJJe&lemmHHe=lJeeÊ³eefleefÿÎMee²§ueced ~~$eÝ.10/90/01~~

Under Þeerieg©mlegefle: 67 H. H. Ṭembesvāmī very clearly puts the secret of SkebÀ meod efJeÒee yengOee Jeoefvle~ (Rv01/164/46) (the seers call upon the single Reality as many). The Supreme Reality is one without second, the names, forms and the qualities are fancied or superimposed for the easy worship in the path of devotion (YeeqkeÌleceeie&).9

The Vedic mythology of Bhāradvāja is narrated briefly in 14/33: Formerly Bhāradvāja practised penance to study the Vedas. Brahmā becomes please with him and shows the Vedas.10

9 keÀejCeb lJeocesJee$e peieefÜHeefjJele&ves~ ³es

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The mention that Paila, Vaiśampāyana, Jaimini and Sumantu learnt Rgveda, Yajurveda, Sāmaveda and Atharvaveda respectively.11

Upanisads:

There are ample quotations as well as ideas of the Upanisads are incorporated in the Dvisāhasrī. This not only proves his expertise in the Vedic literature but his involvement in the theory of Absolute Monism of Ādi Śan ˙karācārya.

The grammatical explanation of the word Upanisad is given in his auto-commentary (under 01/03) as under: %eeveelcekeÀ DeewHeefve

The concept that a person committing suicide suffers miseries even in the next worlds called the Sunless worlds (Demeg³ee& ueeskeÀe:) of the

11 Hewuees JewMecHee³eve½e pewefceefve½e megcevlegkeÀ:~ $eÝi³epeg:meeceeLeJee&K³ee DeefMe#evle: Þegleer: ¬eÀceeled~~ 14/35~~

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Īśopanisad12 under 07/12 in the narration of a Brahmin boy who wants to commit suicide. He writes, “O Brahmin boy, don’t show your adventure a suicide is very difficult to bear in every birth therefore it is better to bear the misery in every birth only.”13

Under 13/19 the city of 11 gates of the Kathopanisad (02/02/01) is taken note of in his auto-commentary, while explaining the word ‘city’ he presents a beautiful synthesis of two seemingly different points i.e. the city (of body) of nine gates14 of Śrīmadbhagavadgītā and the body) of eleven gates of kathopanisad (02/02/01).15 The city is none but this human body which has nine gates viz. 02 eyes, 02 ears, 02 nostrils, and a mouth as well as 02 organs of urine and excreta and 02 more gates of the Kathopanisad are the navel and the head.

The metaphor of the body with the city is aptly presented in his auto commentary.

12 Demeg³ee& veece les ueeskeÀe DevOesve lecemee Je=lee:~ leebmles Òesl³eeveg ie®íefvle ³es kesÀ ®eelcenvees pevee:~~ (F&Me. 03) 13 meenmeb cee kegÀ© ye´ïeVeelcenl³ee efn ogJe&ne~ YeJes YeJesçH³eleesç$ewJe mecÒeeHlemenveb Jejced~~ 7/12~~ 14 meJe&keÀcee&efCe cevemee mebv³em³eemles megKeb JeMeer~ veJeÜejs Hegjs osner vewJe kegÀJe&Ve keÀej³eved~~ ieerlee 5/13~~ 15 HegjceskeÀeoMeÜejcepem³eeJe¬eÀ®esleme:~ Devegÿe³e ve Mees®eefle, efJecegkeÌle½e efJeceg®³eles~~ SleÜwleled~~ keÀþ. 02/02/01~~

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The body The city 01 SkeÀeoMe ÜejeefCe Feqvê³eeefCe 01 SkeÀeoMe ÜejeefCe 02 The wind and other are gate- 02 Watchmen keepers 03 The seven essence of like 03 Safety walls for stress skin, flesh, blood, fat, marrow, bones & muscles. 04 seven cross roads are cetueeOeej, 04 The square and cross roads are mJeeefOeÿeve up to menñeej like (cetueeOeej, mJeeefOeÿeve up to menñeej) the midtown, down town, etc. 05 Horripilation i.e. on the body 05 Machines for various functions

The word megHeCe&: (M) of the Mundakopanisad (03/01/01)16 means a bird or a beautiful winged bird. This allegory of birds introduces the individual soul as one partaking the fruits of the Peepal tree and the Supreme Self as one witnessing the individual soul. “Lord Dattātreya, the inner controller of all, one from whom comes memory, the knower and the author of the philosophy of Vedānta. His two portions are associated with each other, resorted to the tree (of transmigration) and one of the two eagerly partakes (the

16 Üe megHeCee& me³egpee meKee³ee meceeveb Je=#eb Heefj

163 Chapter 04 fruits of the tree) and the other witnesses (the one partaking the fruits).17 It must be borne in mind that the fruits of the Peepal are tasty and hence they bind the soul. So the tree should be cut and that too with sword of non-attachment.18 The other reference of the same upanisad “The knot of the heart is broken, the doubts are cut,”19 etc. is found under 09/65 that “Such delighted ones in the Self are happy, blissful, free from knots of the heart i.e. the ignorance and free from the thoughts of the duality move in this world like a stubborn, a mad and a goblin:

ÒemeVeelceeve: ÒeMeevlee efveye&vOee ÜwleJeefpe&lee:~ mJeelceejecee½ejvl³e$e pe[esvceÊeefHeMee®eJeled~~ 09/65~~

Under GS 83 he incorporates the Universal Functions of Brahman transferring on the Holy Master, “The world emanates from you, enjoys pleasures in you and merges into you. You appear to be like the universe with these 08 forms of yours.”20

17 ³e: meJe&ËlmLeesçm³e ³ele: mce=efleefJe&od Jesoevleke=ÀÐeesçefHe ®e JesoJesÐe:~ meceew ³eobMeew me³egpeew megHeCeez Je=#eeefÞelees YegkeÌl³eJeueeskeÀveeslkeÀew~~ ieg©mlegefle: 104~~ 18 lele: Heob lelHeefjceeefie&leJ³eb ³eeqmceved ielee ve efveJele&efvle Yet³e:~ lecesJe ®eeÐeb Heg©

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This is the place where he combines the Upanisadic theory of Creation21 with the 08 Cosmic Forms of Lord Śiva.

The theory of the Triple Causation (ef$eJe=lkeÀjCeæced) discussed in the Chāndogyopanisad (06/03) is referred to under 04/05.

“More over like the ether he should remain untouched (DemHe=kedÀ) to his physical form which is the modification of the three elements caused from the time.”22

The citations of the relevant texts of the Chāndogyopanisad23 reveals his profound scholarship in the auto-commentary on 02/35 where he explains the text along with the conclusion regarding the gods approaching the Holy Master for the knowledge of the self and hence they are bound in some of the bondages like hunger, thirst, etc. of the world of transmigration.

Under 08/4124 he writes, “The body is insentient. The soul is omni-present, sentient, unborn, immutable and permanent. His

21 ³elees Jee Fceeefve Yetleeefve pee³evles ³esve peeleeefve peerJeefvle~ ³elÒe³evl³eefYemebefJeMeefvle~ leefÜefpe%eememJe leod ye´ïe~~ lew.G. 03/01/01~~ 22 iegCeeÞe³ees iegCew³e&gp³esVe ievOewJee&³egJelmJe¢kedÀ~ keÀeueeslLeiegCeslespeesçyYet-ce³eeYeeJeemHe=efielHegceeved~~ 4/5~~ 23 Dee®ee³e&JeevHeg©

165 Chapter 04 happiness and the misery are unreal like a dream while his contact with worldly parlance is caused of the ignorance.” The similar expressin is found in the Brhadāranyakopanisad (04/03/10).25

The Śvetāśvataropanisad (06/23)26 is taken note of under 01/23 and 02/64. The verses run as under: “Such a Yogi after performing the actions as per his caste, stages of his life and as per the precepts of the scripture, the knower, dearer to the righteous and serving the Holy Master as the God attains all the pleasures and then the Liberation through the path of renunciation.”27

“If Lord Viśvanātha returned (without offering a boon) you do not like to go back, give me unflinching devotion to the Holy Master. I do not prefer anything else (like the worldly pleasures) that is not permanent.”28

25 ve le$e jLee ve jLe³eesiee ve HevLeevees YeJeefvle, DeLe jLeevjLe³eesieevHeLe: me=peles, ve le$eevoe cego: Òecegoes YeJeefvle, DeLeevevoeved cego: Òecego: me=peles ve le$e JesMeevlee: Heg

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The verses 21/ 83-8629 prove his extraordinary mastery over incorporating the philosophical text in the versified form. The Garbhopanisad (Prose 03).

“From there (i.e. from the orb of a man) the soul having entered in to the plants, transform in the semen of a man and then become an embryo (in a woman) by the contact of a male and female (after the period of menstruation).” “Then the foetus of the soul becomes a bublates, a bubble in the boiling water till the 5th night, a bubble in the till the 7th night, a ball of flesh after a fortnight and then it becomes solid yet soft in its self.” “Then it becomes hard, the head develops by the end of two months, the neck, etc., by the end of the 3rd month, the skin by the end 4th month, the body hair and nails by the end of the 5th month, the nostrils, mouth as well as eyes by the end of the 6th month, the movement by the end of 7th month, the intelligence by the end of the 8th month and the whole of the body gets developed by the end of the 9th month. He then prays to the Lord.”

29 leleesçH³ees

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The 05 verses of Gaudpāda’s Māndūkyakārikā (01/01-05) describing 03 stages of an individual soul are nicely summarized in 03 verses only. They are as under:

“The waking state of is grasping (perceiving) the objects by the (respective) senses. The soul presiding over the waking state and the groups of the five products in their non-modified state, the body is called efJeée: and the astral body is called the subtle body Which is also a material one.”30

“The Golden Egg (efnjC³eieYe&:) the experience after the cessation of the (functioning of) sense organs and the dream state caused by the impression of the enjoyed objects (in the waking state). Thus the soul presiding over the dream state and the subtle body is called lewpeme:.”31

“The ignorance of the soul caused of the perception of duality with its projection, the manifest, the concealment of the knowledge,

30 peeie=efleieexefYejLee&eqHleefJe&éemleoefYeceeveJeeved~ mekeÀe³e&Meg×Yetleeefve uew²elceelcee me YeeweflekeÀ:~~ 4/47~~ 31 efnjC³eieYe&: mJeHve: m³eeled keÀjCeesHejcesçLe&³egkedÀ~ ÒeekeÌmebmkeÀejeslLeevegYeteflemed lewpemeesç$eeefYeceeveJeeved~~4/48~~

168 Chapter 04 the state of the soul caused of intelligence and the deep sleep (megeqHle:) the presiding soul over this is called Òee%e:.”32

After discussing the profound scholarship of H. H. Ṭembesvāmī it would be appropriate to put here his scholarship in the Mahābhārata. Under 11/23 he incorporates the famous MBh verse33 as “The husband replies - Keep silence no one is the giver of happiness or misery. The people weave the threads of their own action and they resort to their ego in vain.”34 Under 12/60 & 16/36 he refers to the meeting of the human beings in this world like the two woods of (the ship-wreck) meeting in the ocean35 with the words, “The imagination of the self embodied from the Time (deranger of the Qualities), the Action (the case of rebirth) the material and others causes is unreal in case of one’s own son etc. just as the temporary union of the pieces of wood in the river.”36

32 efÜnslJeeceeefJelmeeYeemeeçJ³eeke=Àleb %eevemebËefle:~ OeernslJeelceefmLele: megeqHlecee&efve Òee%eesç$e lelHejced~~4/49~~ 33 megKem³e og:Kem³e ve keÀesçefHe oelee Hejesooeleerefle kegÀyegef×js

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The famous episode of Śrī Krsna presenting the food-abounding plate (De#e³eHee$eced) is incorporated in the event of Nrsimhasarasvatī covering the bowl and distributing the food to many devotees and the village people.37 While comparing the Holy Master compare with Śrī Krsna whose different types of devotion bestows rewards as per their approach in his auto-commentary on 09/6638 as “The cowherdesses got their mind stable due to their love, the king Cedi (i.e. Śiśupāla) got his mind stable due to his hatred towards the Lord and ka m˙sa got his mind stable due to his fear from Him.” Under 17/12 the famous story of the Vaiśyavarya Incarnation testing the chastity of the harlot (keeping a monkey and a cock) which is elaborately narrated in the Śivapurāna (Śatarudra 26). Vaiśyavarya (Lord Śiva) takes an incarnation of a merchant. The story has become so popular among the common people even the famous germen poet Goethe has written poem on this topic titled ‘Der Gott und die Bajadere’ (the god and the harlot) from the Marathi version of the narration.

Under 23/34-64 the incident of the prince Bhadrāyus ̣ and his mother blessed by sege Ṛsabha is given from the Śivapurāna (Śatarudra 04), though H. H. Ṭembesvāmī does not incorporate the

37 ÒeekeÌHeeLe&me¹ìsçjC³es efveMeerLesçoemlJecee³e³ee~ $eÝef

170 Chapter 04 famous Śiva-kavaca (told to prince Bhadrāyus) of the Skandamahā- purāṇa (Brahmottara Section) Under 03/3439 he seems to remind the readers his acquaintance with the Śrīmadbhāgavatamahāpurānam (12/09) about the famous incident of sage Mārkandeya who was granted the vision of doomsday (Òeue³e:). It runs as under: “I recollect in my mind child Mukunda (i.e. Lord Visnu) who is keeping his lotus-like toe with his lotus-like hand in his lotus-like mouth and resting on the leaf of a banyan tree.”

keÀjejefJevosve HeoejefJevob cegKeejefJevosve efJeefveJesMe³evleced~ Jeìm³eHe$em³e HegìsMe³eeveb yeeueb cegkegÀvob cevemee mcejeefce~~ While discussing the benefits of the company of the righteous, he quotes from the Garudapurāna40 in his auto-commentary under 01/22.41 The 08/36 runs thus: “In the Kali Era the life-span of a man is hundred years. It decreases half in the sleep and the rest (i.e. 50 years) passes in the childhood, the youth and the old age with total dependence (on others).42

39 efJeéemeie&efmLeefleÒeevle efveoeveb efJeéemeeef#eCeced~ efJe

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It has similarity of the Garudapurāna.43

Under 15/27 while enumerating the different types of sins and their sufferings, H. H. Ṭembesvāmī quotes Agnipurāna44 in his auto- commentary the list of 08 types of sensual dalliance (jefle:).

In the auto-commentary under 02/22 while discussing the greatness of the Holy Master he gives the calculation of the 04 Eras that the Krta Era consists of 17,28,000 years,45 the Tretā Era of 12,96,000 years,46 the Dvāpara Era of 8,64,000 years47 and the Kali Era of 4,32,000 years.48

Now comes the turn of Śrīmadbhāgavadgītā (= BG), grammar, Yoga and the Vedānta.

Under Gurustuti (=GS) 3349 The master of various strings present the comparison of Lord Dattātreya with the string holder of the

43 efHele=ceele=ce³ees yeeu³es ³eewJeves Jeefveleece³e:~ Heg$eHeew$ece³ees Jee×³ex cet{es veelcece³e: keÌJeef®eled ~~ 44 mcejCeb keÀerle&veb kesÀefue: Òes#eCeb ieg¿eYee

172 Chapter 04 puppet show BG (07/07) says “all this verily is threaded in me”, like the rows of pearl in string.

The Example of “like a lamp in a windless place” BG (06/19) is incorporated under “Let my limbs (of body) bear the dust of the pure lotus-feet of your devotee. O Lord, horse of my mind resides all the time in you, just like a lamp in a windless place.”50 (GS/78)

Under GS 8151 he interweaves the idea of BG 09/11 that “The people endowed with the demoniac characteristics (DemegjYeeJeiee:) and deluded by your Illusory Power do not recognize your true nature

(Oeece) and therefore they revolve in the cycle of births and deaths.”

Under GS/10152 the Lord is spoken of to be the digestive fire in the human body with the words, “He who is the soul of the form of the digestive fire residing in all the bodies,53 digests the food (eaten by the human beings) after having the association with the vital air and who is the soul of the sun witnessing all the actions illumines the world with his light.

50 lJeoer³eYekeÌlee*dI³e´ceueeypeHetpeeb Oegefueb ceo²eefve meoe Jenvleg~ cevemlegj²es efveJemelJepeñeb lJe³³esJe oerHees ³eLee efveJeeles~~78~~ 51 ve peeveefvle YeJevcee³ee-ceesefnlee efoJ³ecegÊececed~ YeJe×eceele SJewles Ye´cevl³emegjYeeJeiee:~~ ieg. mleg. 81~~ 52 JewéeevejelceeçefKeueosnmebmLe: He®el³emeew ÒeeCemeKe: meoeVeced~ ³ees YeemJeoelceeefKeuekeÀce&mee#eer efJeéeb meoe ®esle³eles mJeYeemee~~ ieg. mleg. 108~~ 53 H.H. Ṭembesvāmī elaborates the digestive fire of 04 shapes in his auto-commentary: (01) triangular in man, (02) square shape in animals, (03) circular or round in birds, (04) rectangular in the fish etc.

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The soul’s natural instincts sung in BG 15/10 are presented nicely in “He who is Omnipresent as the Ether, is the without divisions and attachment due to its subtlety and who resides in the World (one of the sense objects) He who enjoys, departs (Gl¬eÀeceefle & Gl¬eÀecevleced) as well as sustains and whom the deluded ones do not know Him who is existing soul.”54

Under GS 105 the philosophical tenet of the BG 15/16-19 about the two Persons called Mutable and the Immutable is as if summaris- ed while paying obeisance to the Lord, in “You are such. You are the Highest Self and are known as the best among the best in the men (i.e. the sentient beings) as you have entered in to all three world and support them. O Supreme Ruler, O Immutable and O Infinite Dattātreya, let my salutations be always in the lotus-feet of yours.”55

In the world the parents i.e. the mother and the father are different person but the Lord is a composite form of the parents as He declared in Śrīmadbhagavadgītā (09/17) I am the sustainer and the ruler of this universe, its father, mother and grandfather, the knowledge the purifier the sacred syllable Om, and the three Vedas Ṛgveda, Yajurveda and Sāmaveda.

54 DeekeÀeMeªHeesçefKeueieesçefHe meew#c³eeÐeesçYesome²: efkeÀue MeyomebmLe:~ YegveeqkeÌle ®eesl¬eÀeceefle efleÿlesçefHe cet{e efJeog³e¥ ve meoelceªHeced~~ ieg.mleg. 103~~ 55 me lJeb Hejelcee Heg©

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Under 01/35 the bold declaration of Lord Śrī Krsna (BG 09/17) is as if passed on to Lord Dattātreya with the words “Normally one of the parents is the refuge (peerJeveced), because both are different person but O Lord you are both for me and when you are cruel what should I do?”56

Under 02/59 the Universal Form of the Lord being beyond the reach of the knowledge of the Vedas and the sacrificial rituals etc. (BG 11/48 & 53) is presented in one single verse with reference to the Vīsnu as, “I am not accessible through the easy means like penance, the eight fold Yogic path, pondering over, fasting, vows, and through the religious practice.”57

Under 03/46 he writes, “The Lord (i.e. Visnu) adopting Durvāsā’s curse, has taken incarnations many times for the Earth and the gods. Though He is unborn, he withdraws his body (of incarnation) even when the task is over.”58

This has striking similarity with BG 04/06.

56 peerJeveb efHelejew ³e$e efYeVeeJev³elejeeq®íMees:~ lJeb letYe³eb ces efkebÀ keÀe³e¥ efveIe&=Ces efJeéeYe=ÊJeef³e~~ 1/35~~ 57 leHemeeäeîe³eesiew½e metHee³ewce&veveeefoefYe:~ GHeJeemewJe&´lew ³eesiewOe&cezie&c³eesçeqmce vees ve=Ceeced~~ 2/59~~ 58 ogJee&me:MeeHeceeÞegl³e YetosJeeLe&cevevleMe:~ Oe=lJeeJeleejevkeÀe³ee&vles ueerueekeÀe³eevpenel³epe:~~3/46~~

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Under 04/30-31AB while instructing a student, he introduces the qualities of a devotee of the BG (12/14,15 & 19) he writes, “The learner learns from a serpent that a practitioner (cegefve:) should resolve that the house-building for this temporary body is useless and hence 59 he should live in a forest or in the house of others.”

Under 04/38 he states the idea of BG 10/08 that the creatorship and the destructing activity of the Lord with the words, “That (Mahat) in which the whole universe is pierced and that by which a human being transmigrates (in the cycle of the rebirths) the wisdom as well as the detachment are caused from his own body as well as through the origination and the destruction of the body of the others.”60

While declaring the fruit of the holy place under 7/59, he seems to refer to the statement of the BG (10/08) and writes, “Those who reside in the holy place of Lord Śrīpāda obtain immediately the fruit

59 SkeÀ®ee³e&ÒeceÊeesçuHe-Jeeiie=nmLeesçie=nes cegefve:~ SkeÀesçefnJeÃl³eue#³ees ie=nejcYeesçOe=Jeelceve:~~ efJeHeÀueesçHeÀe³e me³e&Heçv³e-ke=ÀleOeecv³esOeles megKeced~~ 04/30-31Deye~~ 60 efJeéeb ³eeqmcevÒeeslecesleod ³esve mebmejles Hegceeved~ osnelmlees yeesOeJewjei³es HeejkeÌ³eelmeesÓJe#e³eeled~~04/38~~

176 Chapter 04 more than that declared in the Vedas, sacrifices, austerity and charity.”61

Under 08/59 he advises to bear the sufferings caused of the Nature that are stated in the BG (02/14) saying, “This path of renunciation has been disrupted by those inclined to worldly enjoyments and pleasures caused of the contact (of the senses with the object) having beginning and the end and they again are produced from afflictions, by those ignorant of the spiritual bliss as well as by those who are destroyed by the Kali Era.”62

Under 09/40 while announcing the sense of BG (02/07) he writes, “I will do what you say. You too accompanied by your disciple do accept food at my place. I am your disciple. O Holy Master, please instruct me.”63

Under 10/12 he incorporates the 03 ways of acquiring knowledge as stated in BG (04/34) as “How can there be iota of preceptor’s grace to him who is averted to salutation enquiry with questionnaire

61 Jeso³e%eleHeesoeve-ÒeefoäHeÀueleesçefOekeÀced~ ÞeerHeeoeefOeefÿlemLeeve-Jeeefmeveeb êekeÌHeÀueb ueYesled~~ 7/59~~ 62 keÀäeslLeeÐevleJelmHeMe&-YetYeesiemegjleelceefYe:~ Geq®íVeesçO³eelcemeewK³ee%ewj³eb keÀefuenleelceefYe:~~ 8/59~~ 63 leLee kegÀ³ee&ceefHe YeJeevmeefMe<³eesç²erkeÀjesleg ces~ efYe#eeb ie=nsçeqmce les efMe<³e: ÒeHeVe MeeefOe ceeb iegjes~~~~9/40~~

177 Chapter 04 and service? The mental happiness comes to a person having the three qualities.”64

Under 13/48 the famous declaration of BG (11/08) that the sight of the Universal Form is possible only with the divine eyes only, is presented in “The Holy Master tells him, “I showed you my Divine Form which is difficult to behold even with the divine vision and that too, (me) being pleased by your meditation, now behold my worldly form.”65

Under 13/54 the concept of the maintenance of the world (as described in BG 03/20) he writes, “Perform the path of Action (i.e. his daily duties) with a view to practising of maintaining the world (uesekeÀmebûenced).”66

Under 16/40 the BG (15/02-04) is nicely woven in “The creation of the body is because of the actions and because of ignorance the actions arise an account of taking birth. But this illusion does not sustain for a wise person who has cut off both these (the birth and the causes of birth)”67

64 ÒeefCeHeeleHeefjÒeMve-mesJeeOece&Heje*dcegKes~ kegÀlees ieg©ke=ÀHeeuesMemleÜl³esJe ÒemeVelee~~10/12~~ 65 leceen ogefve&efj#³eb ces ªHeb efoJ³e¢MeeçefHe les~ oefMe&leb O³eeve Ëäsve OeeceeLees HeM³e ueewefkeÀkeÀced~~ 13/48~~ 66 keÀce&ceeie¥ leleevesMeef½eefkeÀ

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Under 22/34 he strengthens the view that the birth and the action of the Lord are divine (BG 04/09) with the words, “O all pervading, O infinite Lord, your birth (i.e. incarnation) and action are divine. The motive of your incarnation is not for any other purpose but for our liberation.”68

Grammar:

H. H. Ṭembesvāmī explains some of the words grammatically as under: Devemet³ee (03/14) a self-explanatory word means she who has no nature of finding faults of others or in the works of others (ve

Demet³ee=iegCes

DeefYeJeeoveced (18/120) an act of touching the feet. It is defined as one should touch the ear-lobes with two hands, hold the right foot and the left foot of the teacher with his right hand and left hand69 followed by placing his head on the two ankles of the teacher. 70

OeerjsCe ³esveesYe³ecesJe ke=ÀÊeb leÊJeeefmevee lem³e ve Jew Yetceesç³eced~~16/40~~ 68 efJeéeJ³eeHekeÀ lesçvevle efoJ³eb pevceef¬eÀ³eeH³epe~ veev³eeLe¥ veesçce=lelJeeLe&ceJeleejÒe³eespeveced~~22/34 69 This is technically called J³emleHeeefCevee (with crossed hands) i.e. the hands get crossed while touching the right foot of the teacher with right hand and the left foot with the left hand. 70 keÀjeY³eeb ³eLeeJeeceev³ekeÀCeez mHe=ädJee Heeoew iegjes:~ J³emleeY³eeb mHe=ädJee efMejesç*dI³eesv³e&mesÊeoefYeJeeoveced~~18/120~~

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Dee®ee³e&: (08/73) (efve©keÌleced 1/4) a teacher who (01) imparts traditional precepts (Dee®eejb ûeen³eefle), (02) systematically arranges various objects of the knowledge (Deeef®eveesefle DeLee&ved) or (03) develops systematically the intellectual faculty (Deeef®eveesefle yegef×ced). Thus Dee®ee³e&: is the teacher or preceptor that enhances the knowledge.71

DeeefleLes³eer (11/20) a guest-worshipping lady. The S³e (= {) suffix is added to the word DeefleefLe: (M) a guest, according to the rule HeL³eefleefLe Jemeefle mJeHeles{&_e (Hee. 4/4/104) and then feminine termination is added. Thus it means a lady worshipping guest or a guest devoted lady.

F&éej: (03/26) normally means Lord Śiva, thes Supreme Ruler, but here it signifies Lord Visnu and hence it is grammatically explained in his auto-commentary as one whose nature is protection (F&Meveb j#eCeb lelíeruees efJe

71 Deeef®eveesefle efn MeeðeeLe&cee®ejs mLeeHe³el³eeefHe~ mJe³eb ®ee®ejles ³emceeÊesvee®ee³e&: me G®³eles~ 72 GoenjCeb veecewkeÀosMeÒeefme×dîeeMes

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peHe: (18/113) repetition. The letters pe and He stand for the cessation of further births, destruction of sins respectively. Hence the word peHe: is called so due to their combination.74

oÊe: (03/42) Datta. sage Atrī being well aware of the words and their meaning, gives different names to the three of his sons. As Lord Visnu blessed Himself “I give myself fully to you”75 he has given the name Datta76 (i.e. Lord Dattātreya). vejnefj: (08/17) a name. It is explained etymologically in a verse as vej+nefj: where the word nefj: is derived from Ë (njefle-njles) 1U to remove, to take away, to destroy. Thus the name means one who removes the sins, agony and poverty of the people.77

veeefmlekeÀ: (03/07) not employed here in the sense of an atheist, but one who is a non-believer in the Vedas and the Śāstras (veeefmlekeÀes Jeso- efvevokeÀ:).

73 Mees

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ve=efmebn: (13/34) the Man-lion Incarnation. The word is explained by dissolving it as ve=efmebn: as ve= (the soul)+efmeced=DeefJeÐeeced (ignorance) and n:= nvlee (the destroyer or the killer). Thus the incarnation of Lord Visnu assumed the form of the Man-lion for the destruction of ignorance and Nescience of the souls.78 HeefleJe´lee (16/49) a chaste wife who attends upon incessantly her husband devotedly like a shadow and whose uninterrupted vow is (for) the husband.79

Heoced (13/53) an abode. It is defined as “the abode is that which is reached or attained by the Yogis in the meditation and it is of the form of the Highest Self”80

ye´ïeje#eme: (14/66) a Brahmin-ghost. One belittling the Holy Master by addressing him with contempt or ‘thou (of disregard)’ and by defeating the Vedic Brahmin in debates becomes a Brahmin-ghost in a forest or in a place without water.81

78 ve= = veg: vejm³e peerJem³e Jee efmeced DeefJeÐeeb nvleerefle ve=efmebn:~ 79 YekeÌl³ee íe³esJe ³eeÞevleb mJeYele&=Heefj®eeefjCeer~ HeeflejsJe Je´leb ³em³ee DeKeC[b mee HeefleJe´lee~~16/49~~ 80 Heob HeÐeles ³eesefieefYeie&c³eles lelHeob Òel³eieefYeVeHejceelcemJeªHeced~ 81 ieg©b nbgke=Àl³e lebgke=Àl³e efJeÒeeefVeefpe&l³e Jeeole:~ DejC³es efvepe&ues osMes pee³eles ye´ïeje#eme:~~

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Yee<³eced (12/05) an exposition. It explains the words of aphorisms with their own comments.82 cev$e: (18/113) a sacred formula. The letters ce and $e means mind and protection respectively. Hence the word cev$e: is called so due to their combination.83

cues®í: (14/66) a man of Mleccha caste or origin who eats beef, speaks extremely controversial and one devoid of all good conduct.84 ³eesieefveêe (02/17) the final state of merging (ue³e)85 of the latent impressions as well as the intellect (ceve:) all beings (Òeue³es meJe&ÒeeefCeJemeevee meefnlecevemeeb ³eesie:).

MecYegJe=efÊe: (11/32) Lord Śiva’s way of livelihood. It is explained grammatically that it lessens miseries (M³eefle og:Keb levet keÀjesleerefleMeced~) thus the living upon the alms lessen the miseries of the world.

megleHe: (03/39) O sage of stainless penance! It is a vocative of Attributive Compound (yengJe´erefn:) megleHee: like ®evêcee: or oerIe&lecee: It can also

82 met$emLeb Heoceeoe³e Heow: met$eevegmeejerefYe:~ mJeHeoeefve ®e JeC³e¥vles Yee<³eb Yee<³eefJeoes efJeog:~~ 83 ce$ekeÀejes ceveðeeCees leÐeesieevcev$e G®³eles~ 84 ieesceebmeYe#ekeÀes ³emleg efJe©×b yeng Yee

183 Chapter 04 mean megÿg meeOeg Jee leHe: (good or pious penance) which would be then can Appositional Compound (lelHeg©

H. H. Ṭembesvāmī has cited many of the aphorisms of Pānini.86

Moreover H. H. Tembesṿ āmī employs some words of archaic usages (Dee

01. jcesled (4/20B) for jcesle (Ātmanepada) 02. ces (5/14) (my) is used in the sense of cece in the beginning of the line this break of rule DevegoeÊeb meJe&ceHeeoeoew (Hee. 08/01/18) is justified by himself saying that this is an archaic usage 03. ÒeeskeÌlJee, (15/46) is an Absolutive Participle with keÌlJee (=lJee) suffix which is employed instead of He in ÒeeskeÌlJee in place of Òees®³e. 04.

86 The citations are listed in App. 03. 87 kegÀue Fefle íboesvegjesOesve ÛmJelJeced

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Yoga:

H. H. Ṭembesvāmī’s mastery over the Yogic practices laid down by Patañjali is so lucid, perfect and comprehensive that a reader easily gets the clear vision of the Yogic step of meditation (the fifth stage). The breath-control brings the mind in control and consequently the mind becomes free from the worldly functions. The mind enjoys the state of detachment (rather free from passions) and then it is fixed in to the object of meditation the self (êäe).88

The same is explained under 04/031cd-33ab while citing the example of a learner learning concentration from an arrow-maker (F&

Under 04/ 45 Lord Dattātreya90 elaborates the eightfold path of Yoga to Sahasrārjuna, he quotes ³eceefve³eceemeveÒeCee³eeceÒel³eenejOeejCeeO³eeve- meceeOe³eesçäe²eefve (YS 02/29).

88 leoe êäg: mJeªHesçJemLeeveced~ ³ees0met0 1/3~~ 89 efpeleéeemeemevesvesMes Jewjei³eeY³eemeye×Ëled ~~4/31keÀ[~~ meb³egkeÌleb Jeemeveeb cegkeÌlJee meÊJeJe=×îewl³eefvevOeveced~ efveJee&Ceb Jesl³elees veevlejd-yeefn:mLeb cegefvejelce¢kedÀ~~4/32~~ ³eLeseq

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Under 04/50 the term HeerþefJeled occurs and it means DeemeveefJeled an expert in practicing postures. Normally the term Deemeveced is famous, yet the word Heerþced is employed here. This shows his acquaintance with the Hathyoga also.91

Under 04/51 while discussing the method of breath control, he recommends that that the inhalation (HetjkeÀ:) of the breath should be practiced with a definite number of recitation of the formula which is recited four times more during the controlling period (kegÀcYekeÀ:), while it is half less or doubled than the number of inhalation in the exhalation (js®ekeÀ:). This means that the ratio of the breath-control (ÒeeCee³eece:) is 1:4:2.

Vedānta: As a staunch and devoted follower of the Absolute Monism of Ādi Śan˙karācārya, it is obvious that his works and compositions must invariably incorporate the tenets of the Kevalādvaita. The follooweing discussion will show how minutely H. H. Ṭembesvāmī interweaves the tenets in this work.

Under 03/36 he presents theory of origin of the universe with the help of Vedantic concept.

91 Cf. ®elegjMeerefleHeerþs

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The world is originated (from you) by way of superimposition (DeO³eejesHe:) de-superimposition (DeHeJeeo:) therefore it (i.e. the world) is not distinctly separate.92 The term DeO³eejesHe: means Superimposition. He writes in his auto- commentary, “The Creation takes place out of the reflection of the Lord and then He enters into all the objects. It comprises of the totality of the individual souls who experience different states such as, the waking, dream and the deep sleep.” This explanation is more precise then the definition given by Sadānanda in his Vedāntasāra that Adhyāropa is the superimposition of the unreal on the real, like the false perception of a snack in a rope which is not a snack.93

He explains the theory of the immersion of the universe that the tearm DeHeJeeo: means De-superimposition. He comment, “The world is full of the bodies of various species (³eesveerveeced) and among them the Self in the human body possesses I-ness and the mine-ness. Then the Self superimposes himself on the external entities like house, wife, sons, etc. but when by the grace of the Holy Master, through the knowledge of the Self as well as through faith in the Lord, he realizes that All this is verily Brahman (meJe¥ KeequJeob ye´ïe) and then that he is the Brahman (Denb ye´ïeeeqmce). This removal of experiencing the

92 DeO³eejesHeeHeJeeoeY³eeb mecegÓtleb peieÊele:~ Denb ceceeefYeceevesve HeeLe&keÌleb lem³e veeHejced~~3/16~~ 93 DemeHe&Yetlee³eeb jppeew meHee&jesHeJeled Jemlegefve DeJemlJeejesHe: DeO³eejesHe:~~ Jes.mee. 02/32~~

187 Chapter 04 false understanding of differences in the single entity, is the immersion of the superimposition also called De-superimposition”

This explanation is more perfect than the definition given by Sadānanda in his Vedāntasāra “As a snack falsely perceived in a rope is ultimately found out to be nothing but the rope, similarly the world of unreal things beginning with ignorance, Superimposition upon the Reality is realized, at the end to be nothing but Brahman. This is known as de-superimposition (DeHeJeeo).94

The verse 05/37 runs, “The fact that you are born from my belly, though the lines of the cosmos remain in your belly. Lord Dattātreya! It is just the mockery of the world and hence let your Illusory Power (cee³ee) enwraps me,” bespeaks how he imbibes the tow Illusory Powers viz. DeJejCeMeeqkeÌle: and the efJe#esHeMeeqkeÌle:.

“Just as a small patch of cloud, by obstructing the vision of the observer, conceals as it were, the solar disc extending over many miles, similarly ignorance, though limited by nature, yet obstructing the intellect of the observer, conceals, as it were, the self which is

94 DeHeJeeoes veece jppeg efJeJele&m³e meHe&m³e jppegcee$elJeJeÜmleg efJeJele&m³eeJemlegveesç%eeveeos: ÒeHeáem³e Jemleg cee$elJeced~~ Jes.mee. 4/137~~

188 Chapter 04 unlimited and not subject to transmigration. Such a power is this Power of Concealment (DeeJejCeMeeqkeÌle:).”95

“Just as ignorance regarding a rope, by its inherent power. Gives rise to the illusion of a snake etc. in the rope covered by it, so also ignorance, by its own power creates in the Self covered by it, such phenomena as Ākāśa etc. such a power is called the Power of Projection (efJe#esHeMeeqkeÌle:).”96

Under 08/64-65 while giving the order of the Great Utterances (ceneJekeÌ³eeefve) he takes the order of the spiritual practice, though the Vedic order is (01) Òe%eeveb ye´ïe (AU 03/01/02), (02) Denb ye´ïeeeqmce (BrU 01/04/10), (03) leÊJeceefme (CU 06/08/07) and (04) De³eceelcee ye´ïe (MāU 01/02). He writes, “One should learn the meaning the four Great Utterances in this order (01) Òe%eeveb ye´ïe, (02) De³eceelcee ye´ïe, (03) leÊJeceefme and (04) Denb ye´ïeeeqmce.

Under 08/41 his faith in the philosophical tenets and tradition are quite clearly visible. He writes that the Brahman is real, the Self is the Brahman himself and the world is illusory. This view is further

95 Jes.mee. 2/52~~ 96 Jes.mee. 2/54~~

189 Chapter 04 rendered into a verdict that the statement of the Holy Master (here, Ādi Śa n˙karācārya) must be accepted.97

In his auto-commentary on 21/81 while discussing the path of the final journey of an individual soul, he avoids the lengthy elaboration but mentions only the reference where a scholar or an aspirant would find the matter, with the words that the discussion is available in the Brahmaūtras 03/01/01–27.98

His scholarship in the Vedantic texts is revealed in his commentary on 22/108 where the discussion on the vision of the Supreme Lord not possible for the ignorant who are like the blind not able to see the Sun. A long passage of 25 lines (approximately) contains more than 17 quotations from the texts like Munḍ ̣akopaniṣad, kaṭhopaniṣad etc. as well as Śrīmadbhagavadgītā.

Miscellaneous:

H. H. Ṭembesvāmī’s erudition would be incomplete, if his knowledge of texts other than that of Vedas, Upanisads and Purānas is not taken into consideration.

97 ve keÀef½eÎes

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Bhāsa, the great dramatist depicts the sense of servitude of minister Rumanvān in the Svapnavāsavadattam99 and that of king Dilīp attending upon Nandinī in the Raghuvam˙sam100 (02/06) is very well incorporated in the following verse (16/12) as much as that the husband eats, the wife eats that much. As long as long he sleeps, she too sleeps that long. As much as he is emaciated she too is emaciated that much. Thus she is as if his shadow.101

Great poet Kālidāsa’s benediction of the Abhijñānaśākuntalam102 is interwoven in four verses (GS 100- 103) nicely.

The 08 forms of Lord Śiva are assigned to the Holy Master.

(01) The Earth and (02) the Water in GS 100,103 (03) the Fire and (04) the Sun in GS 101,104 (05) the Moon and (06) the Wind in GS

99 Deveenejs legu³e: Òelele©efole#eeceJeove: Mejerjs mebmkeÀejb ve=Heeflemeceog:Keb HeefjJenved~ efoJee Jee je$eew Jee Heefj®ejefle ³elvewve&jHeefleb ve=He: ÒeeCeeved meÐeml³epeefle ³eefo lem³eeH³egHejce:~~02/14~~ 100 efmLele: efmLeleeceg®®eefuele: Òe³eeleeb efve

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102105 as well as (07) the Ether and (08) the individual soul in GS 103.106

Under 03/58 while stating the infallible character of a curse or a blessings conferred upon by any sage cegves ceesIeb ve les JeekeÌ³eced, because he clarifies with two reasons (01) they have the power of their penance. (02) the power of their thought-projection. This seems to be an answer to Bhavabhūti’s Uttararāmacaritam (01/10):

ueewefkeÀkeÀeveeb efn meeOetveeceLe¥b JeeievegJele¥les ~ $eÝ

Bhartrhari’s Nītiśatakam 107 has also impact on the verse 11/04: “You are a bullock without a tail and horns, it is the luck of the bullocks that you do not eat grass”108

The famous stanza “The wealth of learning is the principal among all riches, because it can neither be stolen by thieves,” etc.109 is

104 JewéeevejelceeçefKeueosnmebmLe: He®el³emeew ÒeeCemeKe: meoeVeced~ ³ees YeemJeoelceeefKeuekeÀce&mee#eer efJeéeb meoe ®esle³eles mJeYeemee~~101~~ 105 ³eesçypees jmeelcee mekeÀueew

192 Chapter 04 reflected in “The treasure of learning (i.e. knowledge) cannot be taken away by thieves. It grows when imparted to students. It makes a low – caste person respectable among the high-class person and sometimes it makes a penniless a rich.110

Under 05/20 while commenting on the word DeVeced (meals)111 as of four kinds which is referred to by Ādi Śa n˙karācārya in his commentary on BG (15/14). Four kinds of food are (01) the food which has to be eaten (Yeesp³eced), (02) the food which has to be eaten by devouring (Ye#Ì³eced), (03) the food which has to be shucked out (®ees<³eced) and (04) the food which is eaten by licking (ues¿eced).

The impact of the mental worship to be performed by a devotee is presented by Ādi Śa n˙karācārya in his Śiva-mānasa-pūjā (01-02)112 is nicely depicted. The golden throne (efmebnemeve) studded with the jewels and the fashioned seat under GS 27 and the golden bowl full of milk under GS 38.

109 ve ®eesj®eew³e¥ ve ®e jepene³e¥ vee Ye´ele=&Yeep³eb ve ®e YeejkeÀeefj~ J³e³es ke=Àles JeOe&le SJe efvel³eb efJeÐeeOeveb meJe&OeveÒeOeeveced~~ 110 efJeÐeeefveefOen&$e&ueY³e: me efMe<³eeefHe&le SOeles~ Þesÿs

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Under GS 89113 he seems to incorporate the ideas of the last verse of the Śiva-mānasa-pūjā114 as, “O Omni-pervaded Supreme Self (Dattātreya), I dedicate all that to you whatever I do with my mind, intellect, ego, speech and body depending on the nature instinct (As I have shelter in your lotus-feet).”

Even his Devyparādha-ksamāpanam (12)115 has got impact in “There is no sinner like me and there is no sin destroyer like you. O Lord Dattātreya, give up indifference to (neglecting) me and protect me who am solely sheltered in you.”116

Under 01/41 he writes in his auto-commentary supporting the idea 117 118 of the Śataślokī (38) that the dreams come true, too.

113 ËodO³eelceseqvê³eJeekeÌkeÀe³ew: meoe Òeke=Àefle YeeJele:~ ³eÐelkeÀjesc³eHe&³eeefce HejelHevoÊe meJe& les ~~89~~ 114 keÀe³esve Jee®ee cevemeseqvê³esJee& yegO³eelcevee Jee Òeke=Àles mJeYeeJeeled~ keÀjesefce ³eÐelmekeÀueb Hejmcew veeje³eCee³esefle meceHe&³eeefce~~ 115 celmece: HeelekeÀer veeefmle HeeHeIveer lJelmecee ve efn~ SJeb %eelJee ceneosefJe ³eLee³eesi³eb leLee kegÀ©~~ osJ³eHejeOe#eceeHevemlees$eced 12~~ 116 cee¢keÌHeeHees njs veeefmle YeJee¢*d veeefmle HeeHene~ Hee¿evev³eeÞe³eb oerveb l³ekeÌlJeewoemeerv³eceerMe ceeced~~ 1/39~~ 117 mJeHves cev$eesHeosMe: ÞeJeCeHeefjef®ele: mel³e S

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Under 08/36 he writes, “In the Kali Era a man’s life-span of hundred years decreases half in the sleep and the rest (i.e. 50years) passes in the childhood, the youth and the old-age with total dependence (on others).”119

Under 21/90-91120 he writes, “After that being engrossed in the ignorance, he gets attached in the sports with the friends and in the youth gets attached to the senses and being puffed up in the company of wicked. After having seen a woman which is the created illusory power of the Lord and by her graceful gestures he becomes a man of uncontrolled senses, prone to a sensual pleasure, wicked, unaware of dos and don’ts and a follower of the unrighteous path.”

These 03 verses can be well-compared with the Bhajagovindam.121

The famous stanza122 expressing the indefiniteness of the hopes and desires is connected with one of the 24 holy masters, “The learner learns from a honey bee that a monk should accept (i.e.

119 yeeu³e³eewJeveJe=×lJew: HejeOeervele³ee ®e veg:~~ 8/36keÀ[~~ 120 leleesçefHe ¬eÀer[veemekeÌlees Je³em³ewj%eYeeJeie:~ lee©C³es efJe

195 Chapter 04 gathered or collect) the essence (or required alms) like a honey bee but should not stick to the pleasure in only one place the mentality of storing like that honey bee (who was encaged in the lotus after sunset) is the seed of the destruction.”123

In his auto-commentary on GS 67 he employs the word DeYe´ekeÀeMeced which is equivalent to ogefo&veced (the cloudy day) of the cesIeíVesçefÚ ogefo&veced~ (Amara. 01/3/12) and in GS 77 Deemes®evekeÀeced (satiation) of the leoemes®evekebÀ le=Hlesvee&ml³evlees ³em³e oMe&veeled~ (Amara. 03/01/53) Under 01/31 he employs the word Heoced and explains its two senses as (01) the permanent position in the sky to Dhruva and (02) the permanent kingdom of La n˙ka to Vibhīsana.124 The last but not the least is the extraordinary composition of the Metaphor of the battle-like river fancied in the Dhyānaśloka of BG:

Yeer

123 ie=ÔCeer³eelmeJe&le: meejb jcesVeskeÀ$e ®eeuHeYegkedÀ~ mebûens veeMeyeerpesçefHe ceOegke=ÀÜvcegefve: meoe~~4/20~~ 124 p³eesefleÐeesleefceneyoescyeg mesJeesveeçHe&³eefle Oe´gJes~ Heob efyeYeer

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The similar rendering of the River of the worldly Existence is described with the words, “The ignorance on the other hand is the water of this shore less ocean of Existence. The thirst is the wave passion (or lust etc.) are crocodiles, etc. the enjoyments is the sound (of agitation). This story of Holy Master is the boat. The Holy Master himself is a boat-man (veslee) and the god’s grace is the favourable wind.”125

Conclusion:

Thus this selection of citations and the examples revealing the versatile scholarship proves H. H. Ṭembesvāmī’s erudite personality in the modern times (1854-1914 AD). Though it has been an humble effort to bring out his contribution to the field of Scriptural as well as philosophical literature of the modern period through very little examples, H. H. Ṭembesvāmī’s erudition is so to say, beyond the pen of even Goddess Sarasvatī. At this juncture it would be enough to pray to his holy feet (in his own words):

ËodO³eelceseqvê³eJeekeÌkeÀe³ew: meoe Òeke=Àefle YeeJele:~ ³eÐelkeÀjesc³eHe&³eeefce HejelHevoÊe meJe& les ~~89~~

125 ³e$eecyJeefJeÊeg leg

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“O Omni-pervaded Supreme Self (Dattātreya), I dedicate all that to you whatever I do with my mind, intellect, ego, speech and body depending on the nature instinct (As I have shelter in your lotus- feet).” (ieg©mlegefle: 89)

198

Chapter 05

Literary Estimate of H.H. Ṭembesvāmī’s Dvisāhasrī (pp. 199-242)

Chapter 05

Chapter 05 Literary Estimate of H.H. Ṭembesvāmī’s Dvisāhasrī

H. H. Ṭembesvāmī was famous as Śāstrībuvā means a scholar of Vedas and Scriptures which expresses his profound scholarship as well as high rank of erudition (discussed in the previous chapter 04). This chapter presents the literary study of H. H. Ṭembesvāmī’s Dvisāhasrī focusing on his diction. Here various outstanding features are discussed under style, figure of speech, metres, social beliefs and religious conduct. Here below a humble effort is made to focus on the salient features of his poetic talent and how exactly he presents the narratives.

The work Dvisāhasrī, also famous by the name Śrīgurucaritam incorporates the complete history of Lord Dattātreya and His two incarnations viz. Śrīpāda Śrīvallabha and Nrsim˙ha Sarasvatī. As the name Dvisāhasrī (Dvi+sāhasrī) indicates, it means a composition of 2000 verses but it contains 2207 (Śrīgurustuti=112 + 2008 of Dvisāhasrī + 87 of the two Rahasyas) verses in 23 chapters including 01 Śrīgurustutih and 02 Rahasyas (as the appendices).1

Pauranic genre:

1 Śrīgurustuti=112 + 2008 of Dvisāhasrī (Jñānakānda chs. 01-13 in 821 verses + Karmakānda chs. 14-18 in 588 verses + Bhaktikānda chs. 19-23 in 599 verses + Yogarahasya 43 verses + Bodharahasya 44 verses which make the total of 2207 verses.

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The Dvisāhasrī is a text of the Pauranic genre and hence the narratives and the philosophical discussions as well as religious and spiritual conduct are inevitable. Yet the subject matter or the theme of the text is so extraordinary that it is a work of Modern Sanskrit depicting the glory of the Holy Master, rather Holy Masters viz. Lord Dattātreya (the long-living Yogi who attained the status of the Highest Brahman), Śrīpāda Śrīvallabha (14th Cent. AD) and Nrsim˙ha Sarasvatī (14th - 15th Cent. AD).

This is the reason that one finds a special character in this work that there are stories within a story. For the prime instance the whole of the text (except Śrīgurustutih & 02 Rahasyas) under the narration of the dialogue form between a Siddha and an aspirant named Nāmadhāraka. The other instances can be seen in the Dvisāhasrī such as,

(01) Preceptor Vedadharmā and one of his disciples called Dīpaka (02/17-73) (under the dialogue between Brahmā & Kali). (02) Siddha narrates Nāmadhāraka about Lord Visnu incarnating as Lord Dattātreya to protect His devotees and about king Ambarīsa (03/50-62). (03) Rāvana carries the phallus which is installed by Ganeśa at the holy place called Gokarna (06/ 01-36). (04) Siddha narrating the story king Mitrasaha kills a demon who desiring to take revenge assumes the form of sage Vaśistha and asks

201 Chapter 05 to offer him the felsh of a deer. But he gets prepared the meat of a man and offers it to the sage who being angry curses the king to lead the life of a demon. Vaśistha sprinkles water that falls on his legs and that makes him a dirty-feeted one (06/37 - 43). (05) The story of the glory of Gokarna narrated by sage Gautama to king Mitrasaha about a Cāndālī who eats in intoxication the meat of a calf instead of a goat and is yet liberated by worshipping the phallus of Gokarna (44-57). (06) Nrsim˙ha Sarasvatī narrates the history (DeeK³eeveced) of preceptor sage Dhaumya’s students named Aruṇa, Baida and Upamanyu who are tested and then awarded the rewards of knowledge of the Vedas, the liberation and the regaining of the lost sight respectively. (10/16- 42). (07) Nrsim˙ha Sarasvatī sings the glory of the Rudrāksa-beads and thereby he narrates the famous story of the Vaiśyavarya incarnation (of Lord Śiva) testing the chastity of the harlot (keeping a monkey and a cock) (17/12-26).2 (08) Nrsim˙ha Sarasvatī’s statement “Listen therefore the dialogue between Brahmā and Nārada” follows the important of the Peepal tree, its glory, the mode of worship and the rewards thereof (19/41- 53). (09) When Sāvitrī asks the Holy Master to teach any formula, He says that any formula instructed to women is harmful to the

2 This story is elaborately narrated in the Śivapurāna (Śatarudra 26). Vaiśyavarya (Lord Śiva) takes an incarnation of a merchant.

202 Chapter 05 instructor as was the case of Śukrācārya and then He narrates the famous story of Brhaspati’s son Kaca and Devayānī who receives Kaca because of her love in him (17/48-73).

(10) In the dialogue of Siddha and Nāmdhāraka the story of Holy Master’s miracle about a Brahmin named Bhāskara comes to Gāngāpura. Bhāskara approaches to feed Him with the rice enough for three persons. But he is offered food that makes him asleep and stay there for a long period. Others laugh at him. The Holy Master knowing this orders him to offer the meal to Him as well as His devotees. The cooked food in the vessel is covered by His upper cloth, he offers meals to all yet the food is enjoyed by thousands of people (19/08-30).

(11) In the dialogue of Siddha and Nāmdhāraka while talking about the importance of the Peepal tree, the story of a chaste woman named Gangā who worships Him daily yet begets a daughter and a son though of 60 years old (19/52-77).

(12) Siddha narrates the story one obeying the statements of the Holy Master attains the goal. A Brahmin named Narahari suffering from leprosy approaches Him who asks him to plants the dry Udumbara wood and to serve it with full faith. By His grace the dry wood is sprouted and he becomes free from leprosy (19/78-86).

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(13) The Holy Master speaking about Narahari’s firm devotion, narrates the historical account of a Bhilla servant who worships Śiva’s phallus with the ashes of a dead body. Once in the non- availability of the ashes, his wife offers herself for the same, but by Śiva’s grace the wife is revived at the time of offering the food to the Lord (19/88-94).

(14) On the enquiry of Sāyandeva about the Ananta-vow, Nrsim˙ha Sarasvatī explains the important of the vow that was practised by Yudhisthira on the instruction of Lord Śrī Krsna. The event includes the story of Sunatu’s daughter who had practised it. (20/86-122).

(15) Siddha narrates the incident of the prince Bhadrāyus ̣ and his mother who were blessed by sage Ṛsabha. The prince regains his kingdom and royal glory.3 This narration is given from the Śivapurāna (Śatarudra 04) (23/34-64).

Introductory Stanzas:

H. H. Ṭembesvāmī while writing the auto-commentary on the Dvisāhasrī (the topic of the present thesis) presents the summary of

3 This narration along with the mode of worship and the armour-hymn (keÀJe®emlees$eced) is given from the Brhmottara Book of the Skandapurāna.

204 Chapter 05 every chapter on hand as it is the practice of the commentators like Śridhara. Here below are the translation of the introductory stanzas.

In the 1st chapter the Holy Master residing in the Gāngāpura, offers his flash in the dream of Nāmadhāraka.4

In the 2nd chapter the exalted sage (efme×:) narrates to Nāmadhāraka the auspicious story of the Holy Master and his disciple which was told by Brahmā (Oee$ee) to kali (keÀue³es).5

In the 3rd chapter come the stories of three Lords (Brahmā, Visnu & Maheśa) going to Anasūyā to test her chastity but they become small children and (the story of) king Ambarisa.6

In the 4th chapter the Holy Master has spoken about the knowledge acquired from 24 teachers and then taught the Meta- physics to Prahlāda.7

4 Þeerieg©: ÒeLeceeO³ee³es ÞeerievOeJe&Hegjs mlegle:~ mJeHves J³eoMe&³eVeece OeejkeÀe³e efvepeb cen:~~ 5 efÜleer³es keÀue³es ÒeeskeÌleeb ieg©efMe<³ekeÀLeeb MegYeeced~ Oee$ee efme×esçye´JeervÓeqkeÌleoe{îee&Le¥ veeceOeejkeÀced~~ 6 Devemet³eemeÊJeËl³ew le=leer³es ðeerefjleséeje:~ ieYee& peelee Fefle ÒeeskeÌlecyejer

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In the 5th chapter (the story is about) Lord Dattātreya takes the birth as Śrīpāda out of seer devotion of a Brahmin lady and takes renunciation after he has the brothers.8

In the 06th chapter while describing the holy place called Gokarna Lord Ganeśa is told to have cheated Rāvana as well as to have installed the Śivalinga and the liberation of the Cāndāli is also narrated.9

In the 07th chapter after removing the misery of a Brahmin lady, He gave life to the dead twice-born and killed thieves, though He had already disappeared in the Kurupura (i.e. Kuravapura).10

In this 8th chapter there will be described the Lord’s Incarnation as Narahari (i.e. H.H. Nrsim˙ha Sarasvatī) and his wonderful child spots along with the adopting of the renunciation.11

8 Heáeces ye´eïeCeer YekeÌl³ee oÊe: ÞeerHeeome%ekeÀ:~ lelHeg$eesçYet®ígyeevYe´ele=eqvJeOee³e efJepenej ®e~~ 9 jeJeCeb Jeáeef³elJesMeb ieCesMee(Mees?) efue²ceenleced(Oejled)~

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In this 9th chapter he (i.e. monk poet) describes (how) he goes to his birth place, reveals the Brahmin from the stomach pain who was afraid of the Yavana and then to the holy places.12

In the 10th chapter it is said that the Holy Master narrates the story of Dhaumya’s disciple, an ignorant Brahmin and conferred a boon to him who was worried.13

In the 11th chapter (the The Holy Master) the fulfiller of wish of Ga n˙gānuja consoles the Brahmin whose tongue was cut and then brings him to his place.14

In the 12th chapter (it is narrated that) the Holy Master removed problem of a ghost as well as gave a son to a Brahmin woman and revived the dead son.15

In the 13th chapter (the subject matter is) after milking a barren she buffalo the Holy Master is served upon by the king. He rescues

12 veJeces pevceYetefceb me ¢ädJeesoj©peeefo&leced~ efÜpeb ³eJeveYeerleb ®e $eelJee leerLee&ÐeJeCe&³eled~~ 13 oMecesçH³e%eefJeÒee³e Oeewc³eefMe<³ekeÀLeeb ieg©:~ ÒeeskeÌlJeemcee DeveglelHee³e ooew Jejefceleer³e&les~~ 14 Deeéeem³ewkeÀeoMes efíVeefpe»b efJeÒeb ®e ogefJe&Oeced~ ie²evegpesä ke=Àleke=À

207 Chapter 05 the ghost (from that stage) and exhibits his universal form to a monk (called Trivikramabhāratī).16

Thus in the 13th chapter the path of knowledge is well elaborated by which a man with pure heart becomes free from the bondages of actions.17 Now in order to destroy the evil actions the collection of 05 chapters (14-18) is being depicted for evoking detachment for those whose minds are impure.18

In the 14th chapter the Holy Master making a low cast person to participate in debate about the Vedic topic with two arrogant Brahmins and grants him absolution.19

In the 15th chapter the fruition of the action is told to a low-caste person, the rite of expiation to a mendicant, the greatness of applying ashes and releasing a demon are dealt with.20

16 $e³eesoMes JeMeeb ogiOJee ceefn

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In the 16th chapter the Holy Master tells the duties of women to a Brahmin widow and out of compassion gives life immediately to her husband.21

In the 17th chapter he speaks about the greatness of the Rudrāksa beads as well as the ashes, unworthiness of woman in chanting the formulas and vow of Monday.22

In the 18th chapter the Holy Master has himself described the wicked nature of a Brahmin lady and the entire daily rite for a twice born.23

In this way through the 05 chapters (14-18) the daily rites and rituals are discussed with which their result purification and competence otherwise not possible for Brahmin in this world.24

The scriptural passage declares, “know it through the means of faith, devotion and meditation.” More over the (topic of) devotion is

209 Chapter 05 being discussed here to be attain through the meditation for those with pure heart.25

In this 19th chapter will be narrated providing the food, birth of a son to a barren woman, growing of a dry wood and the rise of a Brahmin.26

In the 20th chapter the grace of the Holy Master, the test of Sāyandeva, the pilgrimage toVārānasī and the greatness of the vow are described.27 In the 21st chapter are sung pilgrimage of Mt. Śrīśaila, Tantuka’s firm devotion Nandi’s upliftment and rise of two poets.28

In the 22nd chapter, he manifesting His eight forms the festival of lighted lamps, confers growth of corn to a low-caste person and talks about the greatness of a holy place.29

25 Þe×eYeeqkeÌleO³eeve³eesieeoJesnerefle Þeglesefj³eced~ Meg×evle:keÀjCeeveeb ®e O³eeveeLe¥ YeeqkeÌle©®³eles~~ 26 TveefJebMesçVeHetefle&½e JevO³ee³ee: Heg$e mecYeJe:~ keÀL³eles Meg

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And finally (®e), in the 23rd chapter it is described that the Holy Master (nefj:) doing the Yavana king’s desire, becomes invisible to the non devotees but not for the others (i.e. the devotees).30

Diction:

H.H. Ṭembesvām’s style or diction evokes interest in the minds of the readers e.g. the verse 03/02 incorporates the question of birth of the trinity of the Lords (Brahmā, Visnu and Maheśa)and answer is teacher’s appreciation about the evoking and of the devotion in Lord Viṣnụ this simply and specifically proves that the trinity of Lords and Lord Visnu are the same.

“From where this Lord, the trinity of Lords was born like a man on this earth and whom you call to be the Highest Reality? Please tell me who am desirous to listen (03/02).”31

The idea that Nāmadhāraka appeases and makes Siddha more joyous is presented with a nice metaphor of the moon-like devotee overflowing Siddha’s heart like the ocean of knowledge. The

30 $e³eesefJebMes ®e ³eJevejepeeYeeräkeÀjes nefj:~ De¢M³eesçYetoYekeÌleeveeb veev³es

211 Chapter 05 suggestion is that Nāmadhāraka’s question helps Siddha to remember the story of his Holy Master.32

“You are blessed. By the grace of god your intellect has been such. Hence my joy increases a lot for narrating His account (23/13).”33

The verse 09/60-61 states the reason behind the miracles exhibited by the Holy Master. It sustains the devotional sentiment of the devotees as well as grows the devotional love in the disciple.

“Such and other supernatural sports were exhibited by the Holy Master for provoking devotion (in the devotees). The devotees may in any case surrender Him. Such was his purpose. The Holy Master thinks to repay the goodness (of devotees) and exhibits his miracle to evoke worldly pleasure.”34

In His auto-commentary under 13/37 His style of expressing the word ceesn: in the sense of delusion (and not in infatuation) is seen as

32 keÀesçefHe ieeb He³e&ìvleb ceeb ve He=®íefle iegjes: keÀLeeced~ lJe³³eeÐe YekeÌle®evêsCe yeesOeeeqyOecex ÒeHetefjle:~~3/5~~ 33 Oev³eesçefme lesçÐe YeieJelÒemeeoevceeflejer¢Meer~ Delemle®®eefjleb JekeÌlegceevevoesçleerJe JeOe&les~~23/13~~ 34 F&¢M³eesçueewefkeÀkeÀe ueeruee: ke=Àlee YeeqkeÌleefJeefOelme³ee~ Yepes³egcee¥ keÀLeceefHe ueeskeÀe Fl³eeMe³eesçm³e leg~~ ueeskesÀ Òel³egHekeÀeefjlJeb meceer#³e YeieJeeeqvJeYeg:~ ueewefkeÀkeÀevevopevekeÀeb ®ecelke=ÀefleefcenekeÀjesled~~9/60-61~~

212 Chapter 05 an illusion of non-discrimination empowered by the contradictory perception i.e. false knowledge.35

General style:

There is a famous story about composition of the Mahābhārata when Veda Vyāsa wanted to compose it, He had many thoughts of the whole plot hence he requested Lord Brahmā to help him in writing down the Mahābhārata. At this juncture Lord Brahmā asked him to propitiate Lord Ganapati who would accept the request. Lord Ganapati accepted but put the condition that he would not stop while writing. Veda Vyāsa accepted the condition with a request that Lord Ganapati should not write down any thing without understanding.

When the writing of Mahābhārat started Veda Vyāsa used to prepare a bunch of about hundred verses with one riddle verse (ÒensefuekeÀe) which took some time for Lord Ganapati. This gave scope to Veda Vyāsa for preparing another lot.

In the present case (i.e. in the Dvisāhasrī) one finds such riddle verses rather difficult verses that take considerable time to understand and grasp the meaning. Such as,

ÞeerHeeo: mJeef¹leeef*dIe´lJeeVeecveeskeÌle: efHele=ueewu³ele:~

35 ceesnmleg efJeHeefjleÒel³e³eÒeYeJeesçefJeJeskeÀYe´ce:~

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mJe²wjd$eÝef×b HegHees

“On seeing his foot sole marked with auspicious sign (Þeer) his father calls him by name Śrīpāda out of paternal love. He grows fast more with his beautiful limbs like being grown with the rays of the sun.” Òel³eJee³eeefYe¬eÀeceevleew vewJe Oeerceefle OeereqmlJe³eced~ cece ÒeeiowefnkeÀe#e³³ee YeefJe

Now the verse with the first line as one single compound and the second line is full of coalescing.. meefVeHeeleeef#e©*dcesn-kegÀÿMues

“This holy place will remove the diseases of hysteria of the eyes, the heart, diabetes, Encoderma, tuberculosis, fever and the problems of air, acidity, pimples as well as epidemic diseases.”

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Òeke=Àl³eglLeiegCew: keÀesçefHe peelJekeÀcee& ve lelHeÀues~ mekeÌleesç%eesçmekeÌle FefÜÜevem³esob ueeskeÀmebûens~~ 14/7~~

“Sometimes some one may be free from action on account of his qualities born by nature but not regarding the fruit of action. A person who is attached may be a knower but one who is detached (from the world) is a knower and his attachment (i.e. involvement in the actions) ment for an illustration to the people (or the community).”

SJeb melees½eeHeefjne³e&Mees

“In this way when both of them are living (happily), fate as if not tolerating their lovely union the husband starts suffer from incurable tuberculosis and hence becomes emaciated uncomfortable, pained by constant breathing, cough, etc. leaving sleep and meal due to pain and exhausted gradually in speaking.”

The verses 20/67-74 form the Nrsị m˙hasarasvatyaśtakaṃ which is an example of H. H. Ṭembesvāmī’s abstruse style rendered easy and simple through the crux given in simple verses in his auto- commentary.

keÀu³eeke=ÀäËogeqPPele¬eÀlegvej-$emleeOJejeMeerce&gos

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Òeele: met³e& FJeesefoleesçm³epe ceneceesnevOekeÀejb ûemeved~ meg×cee&Þecemeslegce$e efMeefLeueÒee³eb megoe{îe¥ ve³eved Jevos Þeerve=njs mejmJeefle Jejb les ÞeerHeoeypeÜ³eced~~ 20/68~~

“O Nṛsi m˙hasarasvatī, O unborn, O you engaged in establishing the righteous stages of life that have become lose (i.e. weak), I bow down to the best lotus-feet of yours. Who have risen like the sun swallowing the darkness of the form great delusion for the purification of the people whose hearts are empowered by Kali era and who have left the performance of the sacrifices and hence trouble the gods partaking oblation.” This verse is undoubtedly an abstruse one that requires proper understanding of the method of construing (DevJe³e:).

Easy Style:

H. H. Ṭembesvāmī ia a masterly erudite monk and therefore He exercises not only an abstruse style in his work but also employs easy and simple diction. lemceÓês ke=Àleb Yeêb Oev³es ve: HeeefJeleb kegÀueced~ JejesçefHe ogue&Yees ueyOees ueeskeÀm³eeefHe efnleb ³ele:~~5/22~~

“O blessed lady, you have done a good job, you have sanctified our lineage. You have achieved boon difficult to get, because it is beneficial for the world.”

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efJeÐeeHeefjÞecees Jeeob efJevee ve meHeÀueesçefme veew~ leoe%eeHe³e ie®íeJees ieeb peslebg efJeog

mJeOece&ce=lme=p³e ceosve ³es efÜpeeved ieg©efvÜ

“Those who abandoning their duties hate Brahmins as well as the Holy Masters become a Brahmin-ghost in a forest. But when a sinner being a student of lower lore, repents, becomes free from the sins like two Brahmin-demons.”

The easy style with the depth of the meaning is revealed in the following verse.

YegkeÌles ³eLeeVeb me meleer leLeeVeb MeslesçefHe ³eeJelme meleer leg leeJeled~ ke=ÀMeesçefHe ³eÜlme meleer leg leÜled íe³eeHejsJeem³e HeefleJe´leeçYetled~~16/12~~

“As much as he eats, she sleeps that much. As long as long he sleeps, she too sleeps that long. As much as he is emaciated she too is emaciated that much. Thus she is as if his shadow.”

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Conciseness & Brevity:

His concise and brief style can be seen in these verses.

osJeesçpe&gvee³eeefHe ³eesieb Òeeneäe²b efveJe=Êe³es~ meÜe®³eeefJeÐeeMeyeue-ye´ïeeleesçJ³ekeÌlekebÀ cenled~~ lelemleleesçn¹ejesçmceeled Heáelevcee$ekeÀeÐele:~ peielmekeÀe³e&efJeke=Àle-Yetleev³egJee&lceJe

“Lord Dattātreya also elaborated to Sahasrārjuna (the son of Krtavirya) the eight fold path of Yoga as well as the unmenifest Cosmic Intelligence which is different from the (lower) Brahman spotted or stained by the Nescience, called the existence(i.e.the individual Self). Then from that (cosmic intelligence) the ego evolves from which again the 05 subtle elements with their respective products and that (i.e. the world) is the virāta body of the Lord.”

Fl³eeÞegl³eeskeÌlecee®ee³e¥ Je=lJee ke=À

“The monks convince him who selects krsna Sarasvatī as the Holy Master. Then he (i.e. boy) accepts the path of renunciation and becomes famous by the name Ṇrsim ˙hasarasvtī.”

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The extra ordinary style of brevity can be shown in the delineation of the method of adopting the monk-hood (mev³eemeHe×efle:) how nicely he presents the whole procedure in just 05 verses and that to in Anustup metre: efJejpeescee_ígef®eoxJeeR ÒeefJeäes neefHelew

“One should perform the Virajā-homa (special ritual of renouncing all) being pure and leaving ambitions. He should enter into (i.e. start performing) (the repetition of) the divine formula Gāyatrī. Renouncing everything and abandoning the sacred thread as well as the tuft of hair and holding the staff, one should serve the Holy Master. One should learn with the meaning (from the Holy Master) of the four great utterances (ceneJekeÌ³eeefve) like(01) Òe%eeveb ye´ïe (AU 05/03), (02) De³eceelcee ye´ïe (MāU 01/02), (03) leÊJeceefme (CU 06/08/07) and (04) Denb ye´ïeeeqmce (BrU 01/04/10). One should control the senses, should

219 Chapter 05 understand the principle of (the creation of) the five elements and should attain the knowledge of the self. One should cultivate purity of the body and of mind, should understand the duties, should cultivate the godly endowments and should put on the Yoga-belt.”

“Such a monk deserves beneficence. He should know (northern and southern) transits, should perceive the highest self and should liberate while living by way of practicing meditation. After such a monk becomes one with Brahmanand leaves this mortal body his body should be drown into water without any (ancestral) rite. Saying thus he confers the initiation into the monk life to the liberation wishers.”

Such other examples can be cited as under: YeJeevlejsç$e Jee veeVeb oÊeb HegC³eb ve Jee ke=Àleced~ ieesefJeÒeûeemeesçHeËlees efveefvolee: efHelejew ieg©~~ vesMeesçef®e&lees JeeefleLe³ees neefHelee efOekeÌke=Àlee efÜpee:~ efceäeVeb efHelejew l³ekeÌlJee meekebÀ YegkeÌleb eqðe³ee ce³ee~~9/28-29~~

“Possibly in my past or present life I have neither offered food (to the hungry) nor I have achieved any merit (by practicing vow, etc.) or I have snatched morsel of a cow or a Brahmin or possibly I have blamed my parents and the teacher or possibly I have not worshipped the Lord or I have kicked out or censured the Brahmins, or I have eaten sweets in the company of my wife avoiding my parents.”

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ðeerkeÀLeeueewu³e³eeveen:-mJeeHeKeìdJeeçmHe=ieelce¢kedÀ~ peHeefYe#eeìveO³eeve-Meew®ee®e&vejlees JeMeer~~ 9/80~~ “He should avoid talking with (about) women, the (uncontrolled) fickleness of the senses, vehicles sleep during the day and the touch of cot etc. he should contemplate on his self. He should own (or pusses) a good staff, and a bowl of clay, wood or gourd.”

Many a times H.H. Ṭembesvāmī avoids to furnish full details wherever the topic or the reference is well known. For example: under 15/82,36 the application of the ashes combined with the Mantra where the key words are given: Some times He provides much information in a single verse, as in keÀes ye´t³eeÓieJeuueerueeb keÀefle ef®e$eeefCe Jeeq®ce les~ cetkeÀes ye´tles Òes#elesçvOees ce=lees peerJeefle ³e¢Mee~~ 16/05~~

“Who can narrate the divine spot of Nṛsi m˙hasarasvatī? How many wonderful (narratives) can I tell you, because by whose more vision a dumb starts speaking, a blind starts seeing and a dead gets life?” ovleeYe´eyO³eke&Àve=HeYet-#ceekeÀe&äeMeeseqvcelee#ele:~ keÀCþkeÀÞegefleoes½et[e-¢keÌkeÀjesjebefme Yet

36 ³e%eeslLeb Jee keÀjer<³eeslLeceeqiveefjl³eeefoceeqv$eleced~ Oee³e¥ $³ee³eg

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“One should put on 32 Rudrāksa-beads round the neck, 40 on the head, 12 on the ears, 16 on the arms, 01 on the tuft of hair, 01 (hanging) on the eye, 12 on the hands and 108 around the chaste.”

Lucid & Effective Style:

The lucidity and yet the effectiveness reveal His poetic talent and at the same time they are the soul of such religious and the spiritual composition. The following examples can be cited for the same.

meJe&%e ceeb ve peeveer

ieeflecexkeÀeûele: mJeeefcevYeJeefmevOeesefye&Yesc³enced~ HeeefHeÿeb cees×j njs meÃg©mlJeb efn ces ÒeYees~~ 9/16~~

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“What will be my condition henceforth? O Lord, I am afraid of ocean of Existence. O Lord Visnu uplift me who am the most sinful person. O Lord you are my Holy Master.”

HeeflemesJevecesJewkebÀ leejkebÀ veeHejb, eqðe³ee:~ HeeefleJe´leb Yepe lelees YeJeeyOes: Heejces<³eefme~~ 9/18~~

“There is no other savior than the service to the husband. Therefore follow the vow of chastity. You will definitely cross over (the ocean of existence).”

uesHeesçl³eg

Humorous Style:

It is interesting to note that in many places H.H. Ṭembesvāmī becomes witty in his style of presenting the topic for the instruction or massage. This makes the readers or the listeners in a bit lighter

223 Chapter 05 mood and sometimes smiles them whenever they remember. Some such incidents are noted here below.

(01) Under 03/31 He has made a humorous connection with Śiva’s growth (HegefäJeOe&velee) which is visible in the Mṛtyuñjaya Mantra.

The verses 03/ 29-31 bespeak the reward of utter appeasement or relief or growth acquired by Brahmā, Viṣṇu and Maheśa who were tired after performing their Universal Acts of the Creation, Protection and Destruction of the world. njmleg efJeéemebnej-keÀce&leä FJe mee#eeled~ mel³eewIem³eevee-le=Hle: HegefäJeOe&veleeb ³e³eew~~3/31~~

“Śiva (the destroyer of the universe) as if emaciated after the act the destruction of the world, drunk her breast milk in a moment and acquired the increase in his growth (for growth of others).”

(02) Under 04/ 39-40 after the completion of 24 Holy Masters He neither clearly instructs nor informs that these Holy Masters are just the teachers of important lessons (GHeosMe:) but also indicates such a massage by way of witty style of suggestive meaning (J³e²îeeLe&:) i.e. these Holy Masters are not the really Holy Master instructing about the Reality (HejceeLees&HeosMekeÀ:) who need to be worshipped, paid homage or touched at the feet.

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(03) Under 12/11 He writes,

ueesneMceoe©®etCee&efve Òe³elveeppej³eslHegceeved~ ye´ïemJeb ef$e

“A man can try to digest the powder of iron, stone or wood but how would one be able to digest the money of a Brahmin in the three worlds?”

(04) The finest example of his humorous style is shown under th 15/56-57. In the 15 chapter Nrsi m˙hasarasvatī wishing to teach a lesson to two proud and greedy Vedic Brahmins, calls a low-caste person and makes him remember his previous births and finally in the 7th birth when the low-caste had been a Vedic scholar. After the puzzled and confused defeat of the two Brahmins, He reminds the low-caste his 7th birth but he is not ready to come to his present birth of a low-caste. Considering himself to be a Brahmin he avoids his wife and children of the present birth. At this juncture the low-caste retorts that the philosopher’s stone transforms an iron into gold, but how can that transformed gold can be iron again? Then the Holy Master asks one of his disciples to give the low-caste a bath in the river in order to let him forget his past.37

37 le®í¦lJee Þeerieg©efJe&Òe-Ye´evl³ee otjeeqlðe³eb megleeved~ Jeej³evleb Jeer#³e efMe<³eceenecebg mveeHe³e êgleced~~ leoe uegyOeefÜpesvew

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(05) Under 22/58 in the episode of a farmer devotee who obeys the Holy Master’s suggestion and cuts of unripe crop. But on His return He beholds the cut crop and asks him, “What have you done just on my words spoken casually.”38

This puts the farmer devotee in an awkward position for the time being, but the Holy Master pays him back like anything.

Figures of speech:

The figures-of speech are really the embellishments of the diction. Just a few can be discussed here below.

H. H. Ṭembesvāmī has employed many figures-of-speech all over in his Dvisāhastrī and hence it would be boredom to enlist all of them. The important ones can be named like Hyperbole (DeefleMe³eeseqkeÌle:) in 19/118,39 Poetical fancy (GlÒes#ee) in 20/15,40 Simile (GHecee) in 13/07, 13/09, 23/119,41 etc. Relative Order (³eLeeme±îee) in 02/0442 Artful

Praise (J³eepemlegefle:) in GS 69.43

38 ke=ÀlJeeH³eeefÚkeÀceeie®ívíevleb meJe&ceJes#³e leced~ ÒeCeleb Òeen efkeÀefceob ke=Àleb meenefpekeÀeseqkeÌlele:~~22/58~~ 39 mlees$es keÌJe les cesçml³eg©iee³e MeeqkeÌleMed ®elegce&gKees Jew efJecegKeesç$e peele:~ mlegJeefvÜefpe»esçYeJeoeréej lJeeb menñeJekeÌ$e½eefkeÀleesçefHe Jeso:~~19/118~~ 40 ³eesie#esces#ekeÀe Ye´ele=-Heg$ee ces lesçvegkeÀcHe³ee~ lJelHeeoeypejmeb HeelegceefueÒee³eesçeqmce mecÒeefle~~20/15~~ 41 Deiees®ejmlJevee³ee&Ceeb pevceevOeeveeefceJees

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The Exemplification (¢äevle:)44 is the reflective representation of a similar subject. “Like a crocodile devouring a thirsty person in a water, a tree killing a tired, a beast devouring cow grazing in the field and like a temple killing one visiting (a temple), I am facing the same (situation) in coming to see the Holy Master.45 “Just as a born-blind cannot see the Sun, a person without devotion cannot behold the power of the Holy Master.”46

The Metaphor (ªHekeÀced) consists in the representation of the subject of the description which (subject) is not concealed as identified with another (a well known standard).47

“The ignorance on the other hand is the water of this shore less ocean of Existence. The thirst is the wave passion (or lust, etc.) are crocodile, etc. the enjoyment is the sound (of agitation). This story of

42 keÀeuesçvegketÀues ÒeleerHes vee mJew: meefÓ½e ³egp³eles~ efveme²em³e cegcet

227 Chapter 05 the Holy Master is the boat. The Holy Master himself is a boatman and the god’s grace is the favourable wind.48

“The imagination of the self embodied from the Time (the arranger of the Qualities), the Action (the case of rebirth) the material and others causes is unreal in case of ones own son etc. just as the temporary union of the pieces of wood in the river.”49

“How can the action arising from Nescience can destroy. This is the doubt. Please cut it with the sward of the form of the Holy Master’s exploits.”50

The complete Metaphor is found in, “O Holy Master, the remover of the torments, take me who am plunging in to the flow of (the river of) Nescience to the (other) bank of the form of your self with the help of the boat of the form of the knowledge which (i.e. boat) is supported by the wind of the form of mercy.”51

48 ³e$eecyJeefJeÊeg leg

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“Just like ether conceived in a pot (or in a room) etc. the ignorance of the soul is an adjunct but as soon as the adjunct is removed the real nature of the self is perceived and it is imagery like a serpent (perceived) on a garland (in the darkness) which seizes by the showing the lamp of the knowledge.”52

This Complete Metaphor is nicely elaborated in his auto- commentary as, “The true knowledge is the lamp, ignorance or Nescience is the darkness, the heart is the lamp-pot. The Supreme Lord is the enkindler the grace of devotion is oil. The inclination to the meditation on the Lord is the air (helping it to burn). The intellect purified with celibacy etc. is the wick the mind with the renunciation is the spot. The intelligence free from the senses like passion and hatred is the room (i.e. a temple). Vision after constant meditation is the light.”53

The Paronomasia (Mues

52 Dem³eeml³eefJeÐewJe IeìeefoJeodÐees ©HeeefOejelcelelJecegHeeO³eHee³es~ ceeueeefnJelkeÀefuHele Sefle veeMeb Ye´ceesçm³e meÎefMe&leleÊJeoerHeeled~~16/41~~ 53 ³emleÊJeoerHemlemceeled ³eÜeç%eeveeslLeefceL³eeÒel³e³eue#eCeceesnevOekeÀejveeMeeLe¥ mJeYekeÌleevle:keÀjCeeMe³eefmLelesve melee mel³e%eeveevleeefoue#eCesveséejsCe mJeevegcHeeefveefceÊeb mJeYekeÌlee³e ÒeoefMe&lees ³ees %eeveoerHees efJeJeskeÀÒel³e³eªHees YeeqkeÌleÒemeeomvesneefYeef

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This is explicit in the word jme%ee which means the tongue relishing different tastes as well as one relishing the sentiments.

“Let my feet be engaged in the pilgrimage of your holy place, let my hands be engrossed in your worshipping you and let my tongue remain all the time eager to relish the sentiment of your true exploits.”55

Metres: The metrical composition is the heart of the diction, because it helps the readers to understand the meaning, to grasp the motive of the poet and to memorise the text with less efforts. H. H. Ṭembesvāmī has employed 13 different metres in his Dvisāhastrī and they are as under:56

(01) Anustup, (02) Indravajrā, (03) Indrava m˙śā, (04) Upajāti, (05) Bhjangaprayāta, (06) Mandākrāntā, (07) Mālinī, (08) Vam˙sastho-pajāti, (09) Vam˙sastvila, (10) Vasantatilakā, (11) Śārdūlavikrīditam, (12) Śālinī and (13) Sragdharā.

Society:

55 Heeoew lJeoer³eeue³eleerLe&³ee$eeefJeneefjCeeJe®e&velelHejew ces~ keÀjew jme%eeefHe YeJelJepeñeb me lJelkeÀLeesodIeelejme%eleeslkeÀe~~ceb/76~ 56 The Metres employed are given with definitions and verse numbers in Appendix 02.

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Man is a social animal and a poet and esp. a monk is not an exception. The below given verses reflect the society as presented by H. H. Ṭembesvāmī in his Dvisāhastrī.

The self respect and the straightforwardness are clearly visible in the episode of the Muslim King suffering from a boil. He invites a Brahmin to chant a sacred formula for him but the Brahmin refuses to do so frankly, “I should not say anything because you are a Muslim and I am a Brahmin.”57

Though the ancient custom prohibits the Vedic study for the women during the period of the menstruation, in His times the women were not excluded from the Vedic study.58

The statement “No one is powerful enough to protect any one when the worldly teacher gets angry” (me=äsçefHe ueewefkeÀkesÀ vesMe: keÀesçHeerl³egkeÌleb JeomJe®esled~~02/15~~) is sociologically relevant even today for the enhancement of any type of knowledge that may be worldly (in the field of education) or spiritual, though in modern times the education system charges the act of atrocity on a student executed by a teacher.

57 me Òeen vee$e JekeÌleJ³eb YeJeevcues®íes efÜpeesçye´Jeerled ~~23/31~~ 58 oefMe&leJ³eb cegKeb veleez mleesleJ³eb veeieceeefoced~ mveelJee ®elegLexefÚ Yelee& Òe#³ees JeeçmecYeJes~~16/58~~

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Under 16/32 He reminds that during the days of observing the Gauri vrata, the unmarried girls worship Gaurī (i.e. Pārvtaī) and pray daily at the end of the worship, “give me a husband, give me good fortune, give me health, give me sons and daughter.”

The duties of a wife, though not introduced new ones, are defined and listed under 16/49-52.

“The chaste wife is she who like a shadow attends upon incessantly her husband devotedly and whose and whose uninterrupted vow is (for) the husband.”59

“For a chaste wife the water of the lotus-feet of her husband is (the water of) the holy place, his left over food is a graced food, his service is the worship of gods, his satisfaction is her ornaments and obeying him is her prime duty.”60

“For her obedience (to her husband) is the sustenance of the body, service to parents-in-law and others is her self-respect, the lord-like husband is her worldly parlance and feeling the dependence is her activity.”61

59 YekeÌl³ee íe³esJe ³eeÞevleb mJeYele&=Heefj®eeefjCeer~ HeeflejsJe Je´leb ³em³ee DeKeC[b mee HeefleJe´lee~~16/49~~ 60 Heeoecyeg leerLe&cegeq®íäb Òemeeoes osJelee®e&veced~ lelmesJee Yet

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“She should not do anything without the permission of her husband. She should stand a little away from him and she should get up earlier than him and should serve him untiringly.”62

The reference indicating to keep healthy relations with a co-wife, is praised under the pretext of censure that a wife gets next birth as an unfortunate lady by keeping enmity with her co-wife.63

Under 16/29 the social setup regarding the untouchability during menstruation is referred to.

The women in the modern times do not observe separation and untouchability during the four days of the period of menstruation but H.H. Ṭembesvāmī remarks that the married couple avoided sleeping in the same bed during the four days of the period.

The condition of women especially married women seems to be respectable and pious, though H.H. Ṭembesvāmī refers to the omin- ous status of a widow in those days, because the chaste of a dead Brahmin laments and her pitiable condition is reflected in, “O Lord

ueeskeÀ$e³eséejes Yelee& keÀjCeb Hees<³eHees

233 Chapter 05 of my life! I was pure (i.e. pious), when you were alive but now after your death who will look at my face”64

The honesty and the sense of keeping one’s own promise are revealed in, “He (i.e. low caste) requests repeatedly and promises to give the double of the share of the last year. They both give in written the promissory notes mutually.”65

The honesty of the owner is nicely presented in the narration of farmer residing in Gāṇgāpur. By the grace of the Holy Master he receives the crop more than he expected. When he approaches the owner of the field to offer the share more than they decided the owner refuses frankly with the words, “I won’t change my words, you have receive this growth of crops by the grace of the Holy Master. I am not going to touch dishonesty, give me as we decided.” (22/73)

The kindness of the farmer is nicely presented in the narration of farmer residing in Gāngāpur.

64 meJe&$e Hetlee lJeef³e peerJeleerefMelejd-ceoem³eceH³eÐe ve keÀesçefHe HeM³eefle~ meJe´er[veceexeqkeÌlemegleHueneJe³egkeÌleecyetueuesHeeefo keÀLeb ve les Ëefo~~16/28~~ 65 me Òeen veev³eLeeseqkeÌlecex ÒemeeoelmeÃg©eqmlJe³eeced~ uedyOJeeeOeev³ejoefOejve³eb mHe=Meec³eHe&³eeskeÌleJeeled~~22/73

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By the grace of the Holy Master he receives the crop more than he expected. When he approaches the owner of the field to offer the share more than they decided the owner refuses frankly and takes the share as they decided. Then the farmer sees the harvest, cut it and bring it home. He distributes the rest of crop among the servants according to their desire. (22/74)

Miscellaneous:

Under 20/70 many sports of Nrsi m˙hasarasvatī are included in a single verse which reveals His poetic talent.

“O Nrsi m˙hasarasvatī, I bow down to the best lotus-feet of yours. Your unequal greatness in three words is such that you have given speech to a dumb, sight to a blind, a virtuous son to a barren woman, life to a dead one, a long marriage life to a widow and leaves to the dry wood-stem.”66

Dattatreya’s 108 names beginning with ‘o’ (okeÀejeefomleefle:) and continues to supply the rest of the names beginning gradually with

66 cetkesÀ ieeb ¢MecevOekesÀ megleve³eb JevO³eemeg ®eemetvce=les meewYeei³eb efJeOeJeemeg HeuueJecenes oÊeb megMeg

235 Chapter 05 the later ‘o’ followed by each of the ÜeoMee#ejer excepting the visarga o: such as,

o - oÊeb Jevos oMeeleerleb o³eeeqyOeb onveb oceced~ o#eb ojIveb om³egIveb oMe¥ oHe&njb oJeced~~54~~

efo - efokeÌHeb efoJemeHeb efokeÌmLeb efoJ³e³eesieb efoiecyejced~ efoJ³eb efoäb efoveb efoM³eb efoJ³ee²b efoeflepeeef®e&leced~~56~~

oer - oerveHeb oerefOeefleb oerHleb oerIe¥ oerHeb ®e oerHleiegced~ efovemesJ³eb oerveyevOebg oer#eeob oeref#eleesÊececed~~57~~

og - og%ex³eb ogûe&nb ogie¥ ogiexMeb og:KeYebpeveced~ ogäIveb ogiOeHeb og:Keb ogJee&meesçû³eb ogjemeoced~~58~~

ot - otleb otleefÒe³eb ot<³eb ot<³e$eb otjoefMe&Heced~ otjb otjleceb otJee&Yeb otje²b ®e otjieced~~59~~

236 Chapter 05

os - osJee®³e¥ osJeHeb osJeb os³e%eb osJeleesÊececed~ osn%eb osefnveb osMeb osefMekebÀ osefnpeerJeveced~~60~~

ow - owv³eb owv³enjb owJeb owv³eob owefJekeÀevlekeÀced~ owl³eIveb owJeleb owI³e¥ owJe%eb owefnkeÀeefle&oced~~61~~

oes - oes

oew - oewjelc³eIveb oewce&vem³e-njb oewYee&i³ecees®eveced~ oewäîe$eb oew

ob - oC[%eb oefC[veb oC[b ocYeIveb oeqcYeMeemeveced~ ovl³eem³e ovlegjb obefMe-Iveb oC[îe%eb ®e oC[oced~~64~~

He conveys the idea that the narrations purify the listener as well as the speaker (05/04): “O dear, you have put a nice question. Listen attentively. Their pure stories purify the listeners and the speakers from the sins in this world.”67

67 meeOeg He=äb lJee³e Jelme Me=Ceg

237 Chapter 05

This has its origin in Puspadanta’s Śiva Mahimnah Stotram68 followed by Śrīharsa’s Naisdhīyacaritam,69 too.

In order to give the composite meaning of a cluster of four verses (kegÀuekebÀ) 09/73-76,70 He employs all the usages of the Present Participles to be rendered into Optative Mood, because the verse 09/76 (D) contains the verb YeJesled (= should be).71

The successive order of the action and its result which is again the action connected with the result is nicely yet simply presented in His auto-commentary under 19/0272 by H. H. Ṭembesvāmī in the following manner. “Performance of one’s own duties according to the stages of life leads to higher service (to the Lord) which results in to God’s grace leading to faith in the duties to be performed for the

68 ceOegmHeÀerleeJee®e: Hejcecece=leb efveefce&leJele- mleJe ye´ïeved efkebÀ JeeieefHe megjiegjesefJe&mce³eHeoced~ cecelJesleeb JeeCeeR iegCekeÀLeveHegC³esve YeJele: Hegveeceerl³eLeexçeqmceved HegjceLeve yegef×J³e&Jeefmelee~~ ÞeerefMeJeceefncve: mlees$eced 03~~ 69 HeefJe$ecee$elevegles peieÐegies mce=lee jme#eeueve³esJe ³elkeÀLee~ keÀLeveb ve mee ceefÃjceeefJeueeceefHe mJemesefJeveercesJe HeefJe$eef³em³eefle~~01/03~~ 70 ueyOJee efÜpelJeb mebmkeÀejwye´&ïe®eejer Heþv$e³eerced~ ÜeoMeeyob ke=Àleer met$e-cesKeueeefpeveoC[Oe=kedÀ~~ mee³eb Òeele: me keÀcee&eqive-keÀe³e¥ efYe#eeb ®ejvieg©ced~ YepevYekeÌl³eeçmJeHeVeefÚ ³eeef®eleeb iegjJesçHe&³eved~~ leÎÊeYegiueyOeefJeÐe: mvee³eeÎÊJee Jejb Je´leer~ DeveeÞeceer ve efleÿsle YeJeslme Òel³eJee³³ele:~~ mveelekeÀmletÜnsd Yee³ee¥ ie=¿eb Heefj®ejod ie=ner~ Hees<³eYe=Ðe%eke=ÀÜso-Meem$eOece&Hejes YeJesled~~~~ 9/73-76~~

71 Though the verse o9/76 D contains the verb YeJesled = should be i.e. the Potential Mood, the translators (in Gujarati) render it in into the Imperative Mood. 72 YeeqkeÌleefjefle ÒeLececemebiele³ee YeieJeogÎsMesve mJeeÞeceesef®elekeÀce&vegÿeveb lelees cenlmesJee lelemlelke=ÀHee lelemle×ce&Þe×e lelees YeieJelkeÀLeeÞeJeCeb lelees YeieJeefle jeflemle³ee ®e osnÜ³eefJeJeskeÀ%eeveb lelees ¢{e YeeqkeÌlemlelees YeieJeÊeÊJe%eeveb lelemlelke=ÀHe³ee meJe&%eelJeeefo YeieJeÃgCeeefJeYee&Je:~

238 Chapter 05 sake of Lord. This attaches one to the listening to the stories of the Lord which leads to the devotional love in the Lord and through the devotional love one attains the discriminative knowledge of the two bodies (of the Lord and of the devotees). The discriminative knowledge culminates into the staunch devotion leading to the knowledge of the real nature of the Lord. This qualifies one for the God’s grace which gives rise to the manifestation of the divine qualities like Omniscience and others.

The idiom ‘(Kali) holding the penis and the tongue’ De²eefpe»eYe=led (02/21C) is explained by H.H. Ṭembesvāmī in His auto-commentary as efMeMveesojjle~ and hence the Kali era is dominant with the people inclined to sexual and sensual pleasures.

In His auto-commentary under 03/14 His style commenting similar to that of Ādi Śan˙karācārya is revealed in the statements like: DeueefceefleefJemlejsCe ~ Òeke=Àlecevegmejece:~3/14~

In the verses of the Dvisāhasrī and in His auto-commentary also H.H. Ṭembesvāmī clarifies that the ideology in the Yee<³e style of argumentation and its reply. As e. g. The word ye´ïeJeeefoefve (19/75) is explained as an argument veveg cev$eHeeþÞeJeCe³ees: eqðe³ees oes

239 Chapter 05

The perfection of the style is clearly visible in His auto- commentary under 03/61 which will be clear from the following table of Lord Visnu’s 10 Incarnations.

No. Incarnation Day, Time Purpose fortnight & Month

01 Fish 3rd day of Afternoon To lifting up the bright Caitra Vedas and protecting Manu

02 Tortoise Fullmoon- Evening To Bear the mandār day of bright mountain on his Vaiśākha back

03 Boar 3rd day of Afternoon To protect the earth bright by killing Bhādrapada Hiranyakaśipu

04 Man-lion 14th day of Evening Protect Prahlāda bright killing Vaiśākha Hiranyakaśipu

05 Dwarf 12th day of Noon To cheat bali, the bright king of demons

240 Chapter 05

Bhādrapada

06 Paraśurāma 3rd day of Noon To kill the arrogant bright kings of warrior Vaiśākha class Ksatriya

07 Rāma 9th day of Noon To kill the demon bright Caitra king Rāvana along with his race.

08 Śrī Krsna 8th day of Midnight To lessen the burden dark Śrāvana of earth and to protect the righteousness and the righteous.

09 Buddha 10th day of Evening To spread the bright Āśvina teaching of non- violence of animals in the sacrifices.

10 Kalki 6th day of Will incarnate to Bright destroy the Śrāvana Mlecchas.

241 Chapter 05

Conclusion:

The above study of H. H. Tembesvāmī’s style under the heads (01) Puranic, (02) Introductory verse (of the chapter in hand) in his auto-commentary, (03) Abstruse style, (04) Easy style, (05) Conciseness and Brevity, (06) Lucid & Effective style, (07) Humorous style (08) the Employment of the Figure-of-speech, (09) Metres, (10) Reflection of the Society and lastly (11) Miscellaneous exhibits not only His erudite style but also an easy and simple style worth to be appreciated. He follows the traditional method of presenting the gist of the chapter in hand. H. H. Tembesvāmī’s style is a difficult one, rather an abstruse one yet at the same time it is simple, concise and brief. It is a wonder that a monk of a high order like Him is able to evoke humour in his composition esp. the Dvisāhasrī.

His mastery over the Vedas, Purānas, grammar and the Vedānta is beaming out from His compositions. The text Dvisāhasrī along with His auto-commentary is thus a hard nut to crack for those who are not acquainted with the literature of the Dattātreya cult. The translators (in Gujarati) have also tried to render the translation as easy as possible, but in doing so the soul seems to remain hidden only at some places.

242

Chapter 06 Conclusion (243-249)

Chapter 06

Conclusion

The study in the preceding chapters bears the following conclusion: H. H. Ṭembesvāmī great veteran scholar and well known poet of the path of devotion of the Datta cult has authored many works in Sanskrit as well as in Marathi though the spot of the Divine sports is in Garudeśvara (Gujarat) and therefore His name is taken reveredly in the enumeration of the poet of Datta cult in Gujarat. He flourished in 1854-1914 AD and hence it is but natural that He is a modern poet of Sanskrit who contributed to the Modern Devotional Literary activities to promote the scriptures and the classical works as well as faith in common public.

H. H. Ṭembesvāmī’s mastery over the Scriptures, knowledge of the Sanskrit grammar, skill in the six system of philosophy, verbosity of lexicon, and the depth in the Devotional, Religious as well as the spiritual literature conferred upon Him the self- explanatory title Śāstrībuvā. His birth name was Vāsudeva and was renamed as Vāsudevānanda Sarasvatī after the initiation to the renunciation yet He is is well known by His surname Ṭembe.

244 Chapter 06

The work Dvisāhasrī as the name indicates comprises of 2008 verses deals with various narrations of the Divine Sports of Lord Dattātreya as well as of His two incarnations Viz. Śrīpādaśrivallabha and Nrsim˙ha-sarasvatī. All the narrations are interwoven with the systems of the philosophy like Yoga and Vedānta. The 01st chapter expresses the origin of Lord Dattātreya. His birth name is Datta (oÊe:). His father’s name is Atri and being a son of sage Atri De$esjHel³e Hegceeved ~ (on the strength of Pānini’s rule 04/01/122) the name Dee$es³e is appended to it i.e. oÊe +Dee$es³e: = oÊee$es³e:~ His mother’s name is Anasūyā. His physical form is observed in almost all the pictures, images, idols and even in innumerable books of the Datta cult which places Lord Dattātreya in the category of the Trinity of gods Viz. Creator Brahmā, Protector Visnu and Destroyer Maheśa.

It also present a clear indication of the fact how an individual person endowed with virtuous conduct, celestial qualities and Supernatural Powers, treads on the path of practices of Yoga and spirituality which leads him up from the normal status of a monk, to an exalted sage, followed by the higher and higher status of a teacher, a preceptor, the Holy Master, the god, and finally the God. The Vedic Literature including the Upanisads puts Dattātreya’s name in the list of monks and exalted sages. The Purānas and

245 Chapter 06 classical literature introduce him as the teacher of Yadu, Alarka, Parasurāma, Sahasrārjuna and so on.

Since 14th – 15th Century AD the rise and development of the Datta cult have been seen not only in the society but also in the spiritual aspirants of the Vedānta philosophy. The literary evidence of this cult ascribes the promulgation of devotion to Lord Dattātreya who had been worshipped as one of the Holy Masters of Nātha cult.

The tradition adheres the monks called Śrīpādaśrīvallabha followed shortly by monk Nṛsimhasarasvatī to be the pioneers of the Datta Cult risen in Karnataka, Maharashtra and then spread in Gujarata. The texts written in Sanskrit, Kannada, Marathi and Gujarati have tried to provide lacunaes of the philosophy of the Datta Cult which has come down in the shape of present popularity. It was discussed in this chapter that the tradition of Dattātreya worship places sufficient illustrations of the Holy Master changing the devotees Self into the Holy Master’s Self.

The 02nd chapter describes the life sketch of H. H. Ṭembesvāmī. His birth name was Vāsudeva. He has accepted household life by the order of the Lord Dattātreya. But after death of His wife He was initiated to monkhood. After the initiation to Monkhood He was rename as Vāsudevānanda Sarasvatī. But mostly he is known by his Ṭembe or Svāmī Mahārāja. The chapter also presents the Literary

246 Chapter 06 activities of H.H. Ṭembesvāmī who is regarded as a modern Monk poet and therefore his contribution has reached the enormous fame as a devotional poet, too.

H.H. Ṭembesvāmī has written a large number of treatises, hymns, prayers or eulogies in honor of various gods and goddesses as well as holy places and holy rivers. His compositions in Sanskrit are remarkable and hence authentic. His fame as a scholar poet i.e. a Pundit poet will never get exhausted, because he has interwoven sacred formula in his hymns and prayers.

H. H. Ṭembesvāmī has composed many eulogies hymns or prayers in honor of Lord Dattātreya following the tradition established by Ādi Śan˙karācārya to compose eulogies and prayers in honour of the gods and goddesses, holy places and the holy rivers he visited during his journey to all over India.

The 3rd chapter gives the verse wise summery of the whole of the text’s chapters 01-23 along with Śrīgurustutiḥ (at the commencement of the work) and 02 sacred texts called Yoga and Knowledge. It is difficult summarized the work which has been summarized. In short the Dvisāhasrī containing 2008 verses (including Uvāca Mantras) with 112 verses of Śrīgurustutih ̣ and total 87 verses of two Rahasyas coming to 2207 verses in total. It is a fact Dvisāhasrī (2008 verses) itself a concise form of Gurucaritra (Marathi) containing 6471

247 Chapter 06 verses (in Ovi metre). Dvisāhasrī is a composition in a verse form endowed with various, popular as well as less-popular metres (Vide Appendix 02).

The 4th Chapter discusses elaborately the erudition of H. H. Ṭembe-svāmī. At the age of eight He has learnt o6 Auxiliary sciences Viz. (01) Science of Pronunciation (efMe#ee), (02) Science of Rituals (keÀeuHe:), (03) Grammar (J³eekeÀjCe:), (04) Etymology (efve©keÌleeced), (05) Prosody (ívo:Meeðeced), while 06th Astrology (p³eesefle

The chapter focuses on his erudition in different areas of learning like the Vedas, the Upanisds, as well as Puranas and Classical Sanskrit literature. The purpose of the chapter lies in presenting the multi-farious talent in even the modern times.

The 05th Chapter incorporates the discussion on the literary study on the Dvisāhasrī focusing on his diction such as: Puranic style of presenting the story within story though the whole of the Dvisāhasrī is a narration in the dialogue form between a Siddha and a disciple called Nāmadhāka. He has presented the introductory stanzas furnishing the quintessence of the new chapter.

248 Chapter 06

His style is abstruse in some places and easy in most of the places where the conciseness is also seen. He is lucid, simple, humorous and effective in His style. He has employed figure of speech like Simile, Metaphor, Poetic Fancy, Hyperbole and so on. In His composition He has employed 13 metre (vide Appendix 02). At all the possible places the society of His time is neatly reflected.

The thesis brings out the following Salient features :

The Dvisāhasrī is an example how an extensive text of 6471 verses (in Ovi mertre popular in Marathi Literature) of Ga n˙gādhara Sarasvatī can be presented briefly in the poetic in the poetic form of just 23 chapters containing 2008 verses. (01) The Puranic style of presenting a story within a story is aptly presented in the Dvisāhasrī. (02) The Dvisāhasrī exhibits the abstruseness as well as simplicity blended with elaborative as well as brevity of diction. (03) The ample employment of different figures of speech and metres revealed the highly scholastic character of the text. (04) The technical terms like meleer, ye´ïeje#eeme:, cues®í:, etc. of various scriptures like Dharmaśāstra are defined and illustrated through the narration.

249 Appendix 01

Appendix 01

Mantroddhāra

efÜmeenñeermebefnleecev$eefJeYeeiekeÀeefjkeÀe: cev$ees×ej:~

I bow down to my Master who install (mLeeHeveeced DekeÀjesled) the wooden shoes of lord Dattātreya in village Narsi (modern vejmeesyeeJee[er) in the Saka era 1832 or 1933 on the 13th day of the dark Māgha and who is alive (peeieefle&) there even today (I bow down to Him) who composed the text of 2000 verses.

(In this text there are) the 03 parts (keÀeC[$e³e) comprising of 23 chapters and 2000 number of cow (keÀeceOesveg)-like formulas.

Here below I present the numbered classification (ÒeefJeYeeie:) of the (above mentioned) formulas uttered by the Holy Master H. H. Tembesvāmī. I pray that He (the Holy Master) may be pleased with it (i.e. effort).

Among them (2000 i.e. 2008) verses some formulas consist the word GJee®e (He/She spoke) other are the half ones (i.e. 02 line each). Some are 1½ while the rest are (regular) verses (of 04 lines).1

1 ves$e$e³eJemegYetefceleMeekesÀ ³e: mLeeHeveecekeÀjesled~ ÞeeroÊeHeeogkeÀeveeb vemeeaûeeces meg³ev$e³egpeeced~~ 1~~ ÞeerJeemegoJe³eeflejeCceeIeDeHejHe#e³ees $e³eesoM³eeced~ lecenb meÃg©jepeb Jevos ³eesÐeeefHe le$e peeieefle&~~ 2~~ melHeÀueêceleguu³eeb ³e: ke=ÀleJeeved mebefnleeb efÜmeenñeerced~ oÊeeJeleej Fefle ³eeceJeolmeodûevLeªHeesçmeew~~ 3~~ keÀeC[weqðeefYe³e&glee ³ee ³e$eO³ee³eeðe³e: mebefJebMeeflekeÀe:~ cev$eeCeeb keÀeceogneb ³e$e menñeÜ³eb JejerJeefle&~~ 4~~ les

250 Appendix 01

Chapter 01

Now I shall tell the auspicious formulas pertaining (iees®ejeved) to the first chapter where the initial 20 verses start with the word veewc³egosefle …….etc. After that occurs ½ verse le$ee%eeve meceglHeVe ÜvÜeYeeJe ÒeJele&les (21) and then ÒeejyOeevles me ³eel³esJe kewÀJeu³eb HeocegÊececed the 1½ (21) which follows then 21 complete verses comes to 42.2

Chapter 02

In the second chapter 06 verses in the beginning followed by veeceOeejkeÀ GJee®e (07), 01 verse (08), veeceOeejkeÀ GJee®e (09), 01 verse (10), efme× GJee®e (11), 02 verses (11-13), veeceOeejkeÀ GJee®e (14), 01 verse (15), efme× GJee®e (16), 06 verses (17-22), keÀefue©Jee®e (23), 04 verses (24-27), ye´ïeesJee®e (28), 03 verses (29-31), keÀefue©Jee®e (32), 01 verse (33) ye´ïe GJee®e (34), 06 formulas (35-40), 62nd is efoHekeÀ GJee®e (62) followed by 02 verses with the words ÞeermeÃg©oxJeosJe etc. (63-64) efJe

kesÀceve GJee®e cev$ee ¿eIe&MueeskeÀelcekeÀe ¿eHejs~ meeOe&MueeskeÀe: kesÀ®eve MueeskeÀelcevemleLee ®eev³es~~ 6~~ 2 DeLe Je#³es MegYeeved cev$eeved ÒeLeceeO³ee³eiees®ejced~ veewc³egosleerefle ®eejY³e cev$ee efJebMeeflejeefocee:~~ 1~~ le$e%eevemeceglHeVe ÜvÜeYeeJe ÒeJele&les~ Fl³eOe&MueeskeÀcev$eesç³eb MueeskeÀelcekeÀemlele:~~ 2~~ SkeÀefJebMeefleme±îeekeÀe JeemegJesJecegveerefjlee:~ FlLeb efn ÒeLeceeO³ee³es cev$ee Ü³eeqyOeefcelee: mce=lee:~~ 3~~ 3 efÜleer³es efn leLeeO³ee³es ¿eeoew

251 Appendix 01

Chapter 03

In the third chapter the first formula is veeceOeejkeÀ GJee®e (1), followed by 01 verse (02), and again efme× GJee®e (03), followed by 44 formulas (4-47), veeceOeejkeÀ GJee®e (48), 01 verse (49), efme× GJee®e (50), followed by 12 verses (51-62). Thus there are 62 formulas in the third chapter.4

Chapter 04

There are 57 formulas beginning with Þe³eg: keÀerl³e&=ef×nslegvee5.6

Chapter 05

252 Appendix 01

Now I shall give (ÒeJe#³eeefce)he number of formulas in the 5th chapter. The first formula is veeceOeejkeÀ GJee®e (01) 01 verse with the words HegjeCes etc. (02) followed by efme× GJee®e (03), 08 verses (4-11), while 12th formula is ye´eïeefCe GJee®e (12), 04 verses (13-16) the 17th is ye´eïeefCe GJee®e (17), 01 verse (18), efJeÒe GJee®e (19), followed by 08 verses (20-27), ÞeerHeeo GJee®e (28)7, 09 verses (29-37),8 ÞeerHeeo GJee®e (38), followed by 05 verses (39-43), prefer (efnleb ®eces)43 verses in this chapter.9

Chapter 06

In the 6th chapter the first formula is veeceOeejkeÀ GJee®e (1), followed by 01 verse with the word MewJe (i.e. MewJele$eb) (02), the third is efme× GJee®e (03) 06 verses (04-09), jeJeCe GJee®e (10), 02 verses (11-12), the 13th is efMeJe GJee®e (13) followed by 05 verses (11-18) the 19th is again efMeJe GJee®e (19), and 40 verses (20-59). Thus there are 59 formulas in this chapter.10

7 This formula ÞeerHeeo GJee®e (28) is missing in the Dvisāhasrī published by Vāman Dattātreya Gulavarnī, pune – 1954. 8 The edition of Vāman Dattātreya Gulavarnī, pune, 1954 in its commentary reads efme×esJeoefle i.e. efme× GJee®e but H. H. Tembesvāmī Mahārāja does not count it and so it is not printed. 9 DeLe cev$eeve ÒeJe#³eeefce HeáeceeO³ee³eiees®ejeved~ Deeefocees efn cevegvee&ceOeejkeÀeseqkeÌle: ÒekeÀerefle&le:~~ 1~~ HegjeCesefle Üer³e½e efme×eseqkeÌle½e lele: Hejced~ lele½eeäew MueeskeÀcev$ee ÜeoMees ye´eïeCeerJe®e:~~ 2~~ ®elJeej½e lele: MueeskeÀemleeJevlees ceveJemleLee~ ye´eïeC³egJee®esefle: lele: mce=mmeHleoMeesceveg:~~ 3~~ lele½ewkeÀ: MueeskeÀcevegefJe&ÒeeseqkeÌle½e lele: Hejced~ lele½eeäew MueeskeÀcev$ee: ÞeerHeeoeseqkeÌlemlele: Hejced~~ 4~~ lelees veJe MueeskeÀ cev$ee ¿eäef$ebMeÊecees ceveg:~ ÞeerHeeoeseqkeÌlemlele: Heáe MueeskeÀcev$ee: ÒekeÀerefle&lee:~~ 5~~ $e³e½e ®elJeeefjbMe®®e cev$ee: ÒeeskeÌlee efn HeáekesÀ~~ 6~~ 10 veeceOeejkeÀ GJee®esefle

253 Appendix 01

Chapter 07

In the 7th chapter 1st formula is veeceOeejkeÀ GJee®e (01), followed by 01 verse (02), the third one is efme× GJee®e (03), 09 verses (04-12) and the 13th is yeéïeC³egJee®e (13), followed by 01 verse (14), ÞeerHeeo GJee®e (15), 01 verse (16), yeéïeC³egJee®e (17), one verse with the words lJe³eeskeÌleced etc. (18), ÞeerHeeo GJee®e (19) followed by 07 verses (20-26), the 27th is efMeJe GJee®e (27), 06 verses beginning with the words YekeÌl³ee etc. (28-33), yeéïeC³egJee®e (34), 07 verses (35-41) 42nd is veeceOeejkeÀ GJee®e (42) followed by 01 verse with the words me¹uHe (43), efme× GJee®e (44), and 16 verses (45-60). In this way the number of verses is 60 in the 7th chapter.11

Chapter 08

In the 8th chapter of 77 verses, 1st formula is veeceOeejkeÀ GJee®e (01) followed by 01 verse (02) efme× GJee®e (03), 29 verses (04-32), Þeerieg©©Jee®e (33) followed by 38 verses (34-71) 72nd is veeceOeejkeÀ GJee®e (72) 01 verse (73) efme× GJee®e (74), followed by 08 verses (75-82). Thus there are 82 formulas.12

SkeÀesve-

254 Appendix 01

Chapter 09

There are 83 verses in the 9th chapter composed by Holy Master. Among them the 1st one is veeceOeejkeÀ GJee®e (02) followed by 01 verse (02), the third is efme× GJee®e (03), followed by 08 verses (04-11) the 12th formula is Þeerieg©©Jee®e (12), 02 verses (13-14), Yeeieerveer GJee®e (15), 01 verse with the word ieefle0 (16) Þeerieg©©Jee®e (17), 07 verses (18-24) 25 the formula is efJeÒe GJee®e, (25) 05 verses (26-30), Þeerieg©©Jee®e (31), 03 verses (32-34), the 35th one is mee³eCeosJe GJee®e (35), 01 verse (36), Þeerieg©©Jee®e (37), 01 verse (38), 39th is mee³eCeosJe GJee®e (39) followed by 14 most effective ceneHeÀuee: verses (40-53) Þeerieg©©Jee®e (54), 14 verses 13 (55-68), veeceOeejkeÀ GJee®e (69) 01 verse (70) efme× GJee®e (71) followed by 25 formulas (72- 96) the total number comes to 96 formulas.14, 15

efÜleer³e: MueeskeÀcev$e½e efme×eseqkeÌle½e le=leer³ekeÀ:~ Tveef$ebMeÊele: MueeskeÀe cevegªHee½e les mce=lee:~~ 2~~ meled Þeerieg©©Jee®esefle ¿eäef$ebMeled lele: Hejced~ MueeskeÀcev$eemlelees veeceOeejkeÀeseqkeÌlelecevetÊece:~~ 3~~ efÜmeHleeflelece: ÒeeskeÌlees ³elÒeYeeJesefle Jew ceveg:~ lele: efme× GJee®esefle ¿eä cev$eemlele: Hejced~~ 4~~ MueeskeÀªHeemleLee ¿eeqmceVeMeereflece&veJe: mce=lee:~ 13 HeáeoMe (15) to®elego&Me (14) Late Dr. A. N. Jani has rendered this correction. 14 In the 9th chapter verse 95 ³eÜpe&gveeY³eeced etc. is marked with the words #esHekeÀew which means verses 96 & 96 are interpolations which should come to 95 due to the words “the two verses of interpolation deal with the praise” (#esHekeÀew mlegl³eLeez) in the commentary, yet the number 96 comes in regular counting. 15 DeO³ee³es veJeces MueeskeÀeð³eMeerefleie&g©efveefce&les~ veeceOeejkeÀ GJee®eeÐeMueeskeÀcev$emleLeeHej:~~ 1~~ efme×eseqkeÌle½e le=leer³e: m³eeoäew MueeskeÀemlele: Hejced~ cevegªHee ÜeoMeesçLe ÞeeriegªeqkeÌlece&vetÊece:~~ 2~~ lelees Üew MueeskeÀcev$eew mlees Yeefiev³egeqkeÌlemlele: Hejced~ ieeflecev$emlele: mlele: ÒeeskeÌle: Þeerieg©eqkeÌlemlele: Hejced~~ 3~~ lele: meHle MueeskeÀcev$ee efJeÒeeseqkeÌle: HeáeefJebMekeÀ:~ HeáeMueeskeÀemlele: ÒeeskeÌlee: Þeerieg©eqkeÌlemlele: Hejced~~ 4~~ leleðe³e: MueeskeÀcev$ee: mee³ebosJe GJee®e efn~ HeáeefJebMeÊecee cev$e MueeskeÀcev$emlele: Hejced~~ 5~~ Þeerieg©eqkeÌlemlele: ÒeeskeÌle: MueeskeÀcev$emlele: Hejced~ mee³evosJeeseqkeÌlejskeÀesve®elJeeefjbMeÊecees ceveg:~~ 6~~

255 Appendix 01

Chapter 10

Among 45 verses of the chapter 10, the first formula is veeceOeejkeÀ GJee®e, followed by 01 verse with the words efMe<³eeced (02) the third one is efme× GJee®e (03) 03 verses (4-6), Þeerieg©©Jee®e (07), 02 verses (8-9), Þeerieg©©Jee®e (10) 02 verses with the words nvle (11-12), efÜpe GJee®e (13) 01 verse (14) Þeerieg©©Jee®e (15), 29 verses (16-44) the 45th is efJeÒe GJee®e (45) and 07 verses (46-52) all these come to 52. that are composed by Ganesh Bhatta’s son H. H. Vāsudevānanda Sarasvatī.16

Chapter 11

Among the 55 verses of the 11th chapter the 1st formula is veeceOeejkeÀ GJee®e (01), 01 verse (02) 3rd one is efme× GJee®e (03) followed by 25 verses (4-28), 29th is veeceOeejkeÀ GJee®e (29) 01verse (30), efme× GJee®e (31), 10 verses (32-41) 42nd is ie²evegpe

lele½elego&Me MueeskeÀe cevegªHee ceneHeÀuee~ Þeerieg©eqkeÌlemlelees cev$eMueeskeÀe: ®elego&Me mce=lee~~ 7~~ cevegªHeemlelees veeceOeejkeÀeseqkeÌlece&vegce&le:~ lele½ewkeÀ: MueeskeÀcev$e: efme×eseqkeÌle½e lele: Hejced~~ 8~~ lele: MueeskeÀe: mce=lee: HeáeefJebMeeflece&veJe½e les~ SJeb efn veJeceeO³ee³es cev$ee:

256 Appendix 01

GJee®e (42), 05 verses (43-47), Þeerieg©©Jee®e (48), and 13 verses (48-61). Thus there are 61 formulas in this chapter.17

Chapter 12

Among 67 verses of the 12th chapter the 1st formula is veeceOeejkeÀ GJee®e (01), followed by 01 verse (02), efme× GJee®e (03), and then 12 verses beginning with ieeflemLeefle etc. (04-15), 16th one is efJeÒe GJee®e (16), followed by 03 verses (17-19), ye´ïeeefCe GJee®e (20), 04 verses (21-24) efHeMee®e GJee®e (25), 01 verse (26), Þeerieg©©Jee®e (27), 04 verses (28-31), efHeMee®e GJee®e (32), 09 verses (33-41), yeéïeefCe GJee®e (42) 08 verses (43-50), mee GJee®e (i.e. yeéïeCeer GJee®e)18 is the rank of the 51 (51), followed by 12 verses (52-63), mee (yeéïeeCeer) GJee®e (64) 01 verse (65), meeOeg©Jee®esefle (66), and there are 12 verses yielding enjoyments and liberation (67-78).19

17 SkeÀeoMes HeáeHeáeMe®ídMueeskesÀ¿e³eeefocees ceveg:~ veeceOeejkeÀ GJee®esefle lele: MueeskeÀelcekeÀes ceveg:~~ 1~~ lele: efme× GJee®esefle leeleea³e: HeefjkeÀerefle&le:~ HeáeefJebMeefleme±îeekeÀe: MueeskeÀcev$eemlele: Hejced~~ 2~~ veeceOeejkeÀ GJee®eeLe ¿etveef$ebMeÊece: mce=le:~ lele½ewkeÀ MueeskeÀcev$e: efme×eskeÌle½e lele: Hejced~~ 3~~ lelees oMeeqMuekeÀcev$ee ie²evegpe GJee®e efn~ ef$e®elJeeefjbMeÊeceesLe Heáe MueeskeÀelcekeÀemlele:~~ 4~~ ceveJe: ÞeeriegªeqkeÌle½e lele: MueeskeÀem$e³eesoMe~ cevegªHeemleLee ¿eskeÀ

257 Appendix 01

Chapter 13

Among the 49 formulas there are veeceOeejkeÀ GJee®e (01), followed by 01 verse with the words DeemeÐe (02), efme× GJee®e (03), 12 verses (04-15), Þeerieg©©Jee®e is the 16th (16), 01 verse with the words oC[er (17), jepeesJee®e (18), 24 verses (19-42), ef$eefJe¬eÀce GJee®e is the 43rd (43) and 11 verses along with the ÒeCeJe (44-54). Thus the counting of the formulas in this chapter comes to 54.20

Chapter 14

Among the 62 verses of the 15th chapter there are, veeceOeejkeÀ GJee®e is the 1st formula (01), followed by 02 verses (02-03), efme× GJee®e (04), (12 verses)21 (5- 16), efJeÒeeJet®eleg: (29), 01 verse (30), ieg©©Jee®e (31), followed by 23 verses (32-54) 55th is efJeÒeeJet®eleg: (55) 09 verses (56-64) ieg©©Jee®e and then 05 verses (66-70). Thus there are 70 formulas in this chapter.22

Deäew MueeskeÀemlele: ÒeeskeÌlee: meesJee®esefle cevegmlele:~ mce=leew Jew ¿eskeÀHeáeeMeÊecees ÜeoMe Jew lele:~~ 6~~ MueeskeÀcev$eemlele: meesJee®esefle cev$e: ÒekeÀerefle&le:~ MueeskeÀcev$emlele: meeOeg©Jee®esefle cevegmlele:~~ 7~~ ÜeoMe MueeskeÀcev$ee½e Yeesiecees#eÒeoe³ekeÀe~ leLee ®eeeqmcevmeceeO³ee³es cev$eeCeeceämeHleefle:~~ 8~~ 20 leleml³eesoMes ¿etveHeáeeMe®ídueeskeÀmeb³egles~ veeceOeejkeÀJee*dcev$ees ¿eemeeÐesefle lelees ceveg:~~ 1~~ lele: efme× GJee®esefle ceveJees ÜeoMe mce=lee:~ MueeskeÀªHee: Þeerieg©eqkeÌle:

258 Appendix 01

Chapter 15

In the 8123 verses of the chapter 15 there are the 1st formula is veeceOeejkeÀ GJee®e (01) 01 verse (02), efme× GJee®e (03) 01 verse (04) Þeerieg©©Jee®e (05) 24 verses (06- 29), Þeerieg©©Jee®e (30), 17 verses (31-47), Þeerieg©©Jee®e (48) 04 verses (49-52), ½ verse with the words lemceeÓeJeevlejs (53) Heeflele GJee®e (54), ½ verses with the words peefle mJeCesö - etc. (55), 02 verses (56-57), the 58th formula is trivikram uvāca (60) 02 verses (61-62), ye´ïeje#eme GJee®e (63), 06 verses (64-69), JeeceosJe GJee®e (70) 03 verses (71-73), ye´ïeje#eme GJee®e (74), 02 verses (75-76), JeeceosJe GJee®e (77) 02 verses (78-79), Śiva uvāca (80) and in 14 verses (81-94). In this chapter 94 formulas are composed efJeYeeefJelee: by H. H. Śrī Vāsudevānanda Sarasvatī (Tembe) Svāmī.24

cevegefJe&ÒeeJet®elegJez ®elJeej: MueeskeÀcev$ekeÀe:~~ 2~~ ef$eefJe¬eÀce GJee®esefle ÜeefJebMeeflelecees ceveg:~

259 Appendix 01

Chapter 16

Now I shall speak about the formulas of the 16th chapter The 1st formula is veeceOeejkeÀ GJee®e (01), followed by 01 verse (02), efme× GJee®e (03) 12 verses (04-15), efJeÒe GJee®e (16), 01 verse (17) meeOJ³egJee®e (18), 25 verses (19-43), 44th is meeOJ³egJee®e (44), 01 verse (45), meeOJ³egJee®e (46), 31 verse (47-77), meeOJ³egJee®e (78), 01 verse with the words JewOeJ³eHeeueveced etc. (79), meeOJ³egJee®e (80), 23 verses (81-103), Þeerieg©©Jee®e (104) and 04 verses (105-108). In this chapter there are 108 wish fulfilling cow-like formulas.25

Chapter 17

lele½ewkeÀ: MueeskeÀcev$e: ÞeeriegªeqkeÌlemlele: Hejced~ lelees Üew MueeskeÀcev$eew ®e ye´ïeje#emeJeekedÀ lele:~~ 7~~ lele:

260 Appendix 01

Among 106 verses of the 17th chapter, the 1st formula is efme× GJee®e (01), followed by 02 verses (02-03), the 4th one is Þeerieg©©Jee®e (04) 11 verses (05-15) followed by JewM³e GJe®e (16), 01 verse (17), JewM³e GJee®e (18) 28 verses (19-46), meeefJe$³egJee®e (47), 01 verse (48), 49th is Þeerieg©©Jee®e (49), 24 verses (50-73), sāvitī uvāca (74), 01 verse with the word YeieJevmeÃgjes (75), Þeerieg©©Jee®e (76), 18 verses (77-94) vāsuki uvāca (99), 01 verse with the word Hetleesm³esefle...~ (100), 101st mekeÌJ³egJee®e (101) 04 verses (102-105) mekeÌJ³egJee®e (106), and 12 verses (107-118).

In this way there are 118 formulas in this chapter.26

Chapter 18

Among 189 verses27 of the 18th chapter 1st formula is veeceOeejkeÀ GJee®e (01), followed by 01 verse (02), efme× GJee®e (03), 09 verses (4-12), vipra uvāca (13), 01 verse with the word efveÿe (14), Þeerieg©©Jee®e (15), 02 verses (16-17), efJeÒe GJee®e (18), 01 verse with the word HejeVeb (19), Þeerieg©©Jee®e (20), 06 verses (21-26), the 27th is efJeÒe GJee®e (27), 01 verse (28), Þeerieg©©Jee®e (29), 15 verses (30-44), 01 half verse which is interpolated 01 (45) followed by 97 verses (46-142), The half verse

261 Appendix 01

with the word ³epeslHeewjeefCekesÀ:.. .. . is interpolated with the Number 143 (143), and 54 verses (144-197).28

Chapter 19

Among 116 verses of 19th chapter the 1st formula is veeceOeejkeÀ GJee®e (01), followed by 01 verse (02), efme× GJee®e (03), 30 verses (04-33), ie²esJee®e (34), 02 verses (35-36), Þeerieg©©Jee®e (37), 03 verses (38-40), Þeerieg©©Jee®e (41), 46 verses (42- 87), the 88th formula is Þeerieg©©Jee®e (88),29 06 verses (89-94), jepeHeg$eewJee®e (95), 05 verses (96-100), Meyejew GJee®e (101) and 23 verses (102-124). In this chapter there are 12430 formulas.31

28 DeäeMeerl³eÊejMeleMueeskesÀçäeoMekesÀ leLee~ Deeefocees efn cevegvee&ceOeejkeÀesefHele: ÒekeÀerefle&le:~~ 1~~ lele½ewkeÀ: MueeskeÀcev$e: efme×eseqkeÌleáe lele: mce=lee~ lelees veJe MueeskeÀcev$ee: efJeÒeeseqkeÌleáe lele: mce=lee~ efveÿsefle MueeskeÀcev$eáe ÞeeriegªeqkeÌlemlele: Hejced~~ 3~~ lele: MueeskeÀcevet Üew ®e efJeÒeeseqkeÌleáe lele: mce=lee:~ HejeVesefle MueeskeÀcev$e: ÞeeriegªeqkeÌlemlele: Hejced~~ 4~~

262 Appendix 01

Chapter 20

Among 111 verses of 20th chapter the 1st formula is veeceOeejkeÀ GJee®e (01), followed by 01 verse (02), the 3rd one is efme× GJee®e 06 verses (04-09), Þeerieg©©Jee®e (10), 02 verses (11-12), 13th is mee³eCeosJe GJee®e (13), 02 verses (14-15), Þeerieg©©Jee®e (16), 13 verses (17-29), mee³eCeosJe GJee®e (30), 01 verse with the words YeieJeved (31), ieg©©Jee®e (32), 14 verses expressing (the disciple) serving the master (33-46), 47th formula is efMe<³e GJee®e (47), 38 verses (48-85), mee³eCeosJe GJee®e (86), 01 verse with the words YeJeeved (87), Þeerieg©©Jee®e (88), 03 verses (89-91) Þeerke=À

263 Appendix 01

Chapter 21

Among 103 verses of 21th chapter the 1st formula is veeceOeejkeÀ GJee®e (01), 2nd one is a verse with the word sādhū (02), efme× GJee®e (03), 04 verses (04-07), levlegkeÀ GJee®e (08), 13 verses (09-21), Þeerieg©©Jee®e (22), 03 verses (23-25), 26th formula is jepeesJee®e (26), 17 verses (27-43), veeceOeejkeÀ GJee®e (44), 01 verse (45), efme× GJee®e (46), 13 verses (47-59), Þeerieg©©Jee®e (60) 08 verses (61-68) Þeerieg©©Jee®e (69), 36 verses (70-105) veeceOeejkeÀ GJee®e (106) and 07 verses (107-113). Thus there are 113 formulas.33

Chapter 22

Among 102 verses of 22nd chapter the 1st formula is veeceOeejkeÀ GJee®e (01), followed by 02 verses (02-03), efme× GJee®e (04), 13 verses (05-17), Þeerieg©©Jee®e (18), 25 verses (19-43), 44th formula is efme× GJee®e (44), followed by 32 verses (45-76), veeceOeejkeÀ GJee®e (77), 01 verse with the words meÊece (78), efme× GJee®e (79) and 29 verses (80-108). In this way there are 108 formulas in this chapter.34

HetCe& MueeskeÀelcekeÀe: meHle ceveJe: mebÒekeÀerefle&lee:~ ceveJeesçeqmcevcelee:

264 Appendix 01

Chapter 23 Among 129 verses35 of this last chapter the 1st formula is veeceOeejkeÀ GJee®e (01), followed by 10 verses (02-11), efme× GJee®e (12), 52 verses (13-64), jepeesJee®e (65), 02 verses (67-81), Þeerieg©©Jee®e (82), 02 verses (83-84), Þeerieg©©Jee®e (85), 01 verse with the words ³eeflecex (86), jepeesJee®e (87), 05 verses (93-109), Þeerieg©©Jee®e (110), followed by 18 verses (128).

This shows that the number 2008 of the efÜmeenñeer of H.H. Tembe Svāmī is not a Causal one, on the contrary henceforth. Only all the editions must have come out indicating the serial numbering (including GJee®e formula, half verse formula and interpolated formula) of the text but nobody has showed the enthusiasm.

ÞeeriegªeqkeÌlemlele: MueeskeÀceveJe: HeáeefJebMeefle~~ 2~~ MetêeseqkeÌle½e ®eleg½eÊJeeefjbMeÊece GoeËle:~ lele½e MueeskeÀceveJees Üeef$ebme±îekeÀe: mce=lee:~~ 3~~ veeceOeejkeÀJee*dcev$e: meÊecesefle lelees ceveg:~ efme×eseqkeÌle½e lelees ¿eskeÀesveef$ebMeled MueeskeÌcev$ee:~~ 4~~ leLee ¿eeqmcevceneO³ee³es ¿eäcevledje: MeleeefOekeÀe:~~ 35 SkeÀesveefJebMel³eefOekeÀMeleMueeskesÀçefvleces MegYes~ DeeÐees cevegvee&ceOeejkeÀeseqkeÌleªHe: ÒekeÀerefle&le:~~ 1~~ lelees oMeMueeskeÀcev$ee: efme×eseqkeÌle½e lele: Hejced~ efÜHeáeeMe®ídueeskeÀcev$ee jepeesJee®e lele: Hejced~~ 2~~ Üew MueeskeÀcev$eew efJeÒeeseqkeÌle¿e&ä

265 Appendix 02

Appendix 02

Various Metres employed in the Dvisāhasrī

[N.B. The Dvisāhasrī contains 2008 verses out of which 184 are the Uvāca (he spoke or she spoke) formulasand and after their deduction the number remains 1826 verses in metres.]

(01) DevegägHed - MueeskesÀ

Note: The Dviāhasrī is composed mainly in the Anuṣṭup metre. Hence the number of the verses in the Anuṣtup̣ is not given here.

The numbers of other metres are given here below.

(02) FvêJeýee - mJeeefovêJeýee ³eefo leew peieew ie:~

GS 77, GS 91, GS 102, 01/24, 05/13, 08/12, 10/52, 16/30, 16/37- 38, 18/26, 19/110-112, 19/116, 21/18-19, 21/23, 21/27, 21/29-30, 21/33 and 22/107. (=22)

(03) FvêJebMee - le®®esvêJebMee ÒeLecee#ejs iegjew~

GS 93, GS 105, 16/07, 16/11, 16/33-34, 16/42-45, 16/108, 19/32- 33, 19/102, 19/104-106, 20/65, 20/75, 20/78, 21/25 and 23/126. (=22)

(04) GHepeeefle - Devevlejeoerefjleue#eYeepeew Heeoew ³eoer³eeJegHepeele³emlee~

GS 75-76, GS 78-79, GS 88, GS 90, GS 92, GS 99-100, GS 103- 104, 01/23, 05/14, 08/53, 08/58, 09/10, 12/79, 15/79, 15/93, 16/12, 16/22, 16/32, 16/35-36, 16/39-41, 16/93, 17/118, 18/25, 19/86,

266 Appendix 02

19/107-109 , 19/113-115, 19/117-118, 21/20-21, 21/75, 20/78, 21/25 and 23/126. (=46)

(05) Yegpe²Òe³eele - Yegpe²Òe³eeleb ®elegefYe&³e&keÀejw:~

GS 44-53, 08/54, 16/09 and 20/09. (13)

(06) cevoe¬eÀevlee - cevoe¬eÀevlee yegefOejmeveiewYeex ceveew leew ie ³egiceced~

08/57. (=01)

(07) ceeefueveer - vevece³e³egles³eb ceeefueveer YeesefieueskewÀ:~

18/198

(08) JebMemLe GHepeeefle

16/08, 16/13, 16/26-28, 16/31, 19/103, 20/66, 20/76 and 21/32. (=10)

(09) JebMemLeefJeue - Jeoefvle JebMemLeefJeue peleew pejew~

10/51, 14/70, 16/15, 16/20-21, 16/23-24, 16/92. (=08)

(10) JemevleefleuekeÀe - GkeÌlee JemevleefleuekeÀe leYepee: peieew: ie:~

08/11, 16/19, 18/21-23 and 20/77. (=06)

(11) Meeot&ueefJe¬eÀeref[leced - met³ee&ée³e&efo ce: mepeew meleleiee: Meeot&ueefJe¬eÀeref[leced~

10/61, 15/17, 15/78, 16/10, 16/48 and 20/67-74. (=13)

(12) Meeefueveer - ceeÊees ieew ®es®íeefueveer JesoueeskewÀ:~

267 Appendix 02

08/55. (01)

(13) ñeiOeje - ce´Yvew³ee&veeb $e³esCe ef$ecegefve³eglee ñeiOeje keÀerefle&les³eced~

01/03 and 16/91. (=02)

268 Appendix 03

Appendix 03

Citations of the texts referred to in the Dvisāhasrī

1. Deeqive³e&LewkeÀes YegJeveb ÒeefJeä ªHeb ÒeefleªHeb yeYegJe~ (16/38) (keÀþ.16/38) 2. Dele SJe ®eeiveervOveeÐeveHes#ee:~~ (14/05) 3. Delees p³ee³eeb½e Heg©

269 Appendix 03

26. Flejm³eeH³esJecemebMues

270 Appendix 03

56. leoefOeiece GÊejHetJee&Oe&³eesjMues

271 Appendix 03

03/02/11) 79. veeHeg$em³e ueeskesÀçefmle~ (05/29, 18/37, 19/35) (íeW. 05/10/01) 80. vew

272 Appendix 03

107. Deelcev³esJe ®e mevlegämlem³e keÀe³e¥ ve efJeÐele~~ (09/65) (ieerlee 03/17) 108. ³eLee oerHe:0~ (04/56) (ieerlee 06/19) 109. ³eoeefol³eieleb lespe:0~ (04/45) (ieerlee 15/12) 110. ³em³e osJes HejeYeeqkeÌle: ~ (02/64,09/64, 19/05,) (ées.G. 06/23) 111. ³em³eeeqivenes$eceoMe&ceHeewCe&ceemeceveeûe³eCece®eelegcee&m³eceefleefLeJeefpe&leb ®e~ DengleceJew½eosJeceefJeefOeveengleceemeHleceelem³e ueeskeÀeved efnveefmle~ (09/76) (cegb.G. 01/02/03) 112. ³eesieef½eÊeJe=efÊeefvejesOe:~ (04/32) (³ees.met. 01/02) 113. ³eesefvecev³es ÒeHeÐevles MejerjlJee³e osefnve:~ (12/37, 23/33,) (keÀþ. 02/02/07) 114. j®eveevegHeHeÊes½e veevegceeveced~ (01/01) (ye´.met. 02/02/01) 115. jMc³evegmeejer Delem®ee³evesçefHe efn oef#eCe:~ (08/66) (ye´.met 04/02/18) 116. jm³ee eqmveiOee: efmLejeËÐee Deeneje: meeeqlJekeÀefÒe³ee:~ (09/45) (ieerlee 17/08) 117. efJeefnlelJee®®eeÞecekeÀcee&efHe~ (14/05)(ye´.met. 03/04/32) 118. Jew

273 Appendix 04

Appendix 04

Some Important words employed in the Dvisāhasrī

DekeÀeefpe&le (4/22) (DekeÀ=og:Ke+Deefpe&le) means gathered, collected, earned with great difficulty or painfully.

DeieCes³e (1/18) beyond the capacity of count ability.

DeieeOe: (6/6) looks like deep (De+ieeOe:) but it means below the mountain (Deie+DeOe:)

DeefOeueeYe: (7/47) more profit

DeefYecev$eerleced (14/62) sanctified.

Deefceefle (18/106) means innumerable, immeasurable or infinite and it can be explained as De+efceefle ve efceefle: ³em³e leled (DeJ³e³eerYeeJe:)

DenwlegkeÀer YeeqkeÌle: (20/75) means the reasonless devotion and hence the word ‘reasonless’ expresses the selfless attitude of worshipping the lord hence such a reasonless devotion is offered by the liberation wishers and not by the desire – oriented (mekeÀece) person.

Den: mJeeHe: (9/80) means (efoJeeMe³eveced) (sleep during the day) which is explained by H.H. Ṭembesvāmī in his auto commentary as efJeÐee efoveb ÒekeÀeMelJeeoefJeÐee jeef$e©®³eles~ efJeÐeeY³eemes Òeceeoes ³ees efoJeemJeeHe: me G®³ele~~ which is well compare with ³ee efveMee meJe&Yetleeveeb lem³eeb peeieefle& meb³eceer~ ³em³eeb peeûeefle Yetleeefve mee efveMee HeM³elees cegefve:~~ ieerlee. 2/69~~

274 Appendix 04

DeeIes (De+DeIes) (01/37) = (F

DeeefleLes³eer (11/20) (a guest worshipping lady) is to be understood in its grammatical exposition the S³e (={) suffix is added to the word DeefleefLe: (M) a guest (along with HeefLe = HeeLes³eced good for journey Jemeefle: Jeemeles³eced helpful to the house or a residence mJeHeefle: mJeeHeles³eced beneficial for ones husband). According to the rule HeL³eefleefLe Jemeefle mJeHeles{&_e (Hee. 4/4/104) and then feminine termination is added. Thus it means a lady worshipping guest or a guest devoted lady.

DeeHlecevlees: (M/43) (Genitive Singular of DeeHlecevleg:) (peele+DeHejeOe:) one who has committed an offence or a mistake

Deejes¿e (14/15) ( making one mount on) Causal Gerund / absolutive mebyebOekeÀYetleke=Àovle from De + Ë-jesnefle 1st P to mount on, to climb, to ascend.

DeeÞegl³e (2/43) (=ieg©CeeççÞegl³e) (after having promised to accept the condition) is a special usage according to the Òel³ee*dY³eeb ÞegJe: HetJe&m³e keÀlee& (Hee. 01/04/40)

F³evleg efYeled (M/5) F³eb leg Yeso: difference (between the individual Self and the Supreme Self)

Sveesneefj (9/44) (removing sins) is a paraphrased by H.H. Ṭembesvāmī as HeeHenjced. The Svemed (N) is normally understood as the effect or evil deeds. Hence it is corroborated by himself with the words, “the water of the washed lotus-feet of Holy Master dries up the mud of sins and

275 Appendix 04 enkindles the lamp of the knowledge.” (Mees

Sseqvê³ekeÀced (megKeced) (M/86) Feqvê³e mebyeefvOe related to the sense organ i.e. sensual

$eÝef

DeewOem³eeMeveeled (03/31) after partaking (the breast milk) is explained in his auto commentary as TOe: mleveb le$e YeJeb DeewOem³eb lem³e DeMeveeled Heeveeled |

DeewHeHel³ele: (15/28) means GHeHeeflelJe – keÀejCeeled which means by the reason of debauchery, because the word GHeHeefle means a second wife or a second husband who is not a legal one.

keÀ®®ejs (5/6) impure keÀled = kegÀeqlmeleced ®ejefle = ®eueefle (that which goes or passes badly.

keÀueeJee³eg: (keÀueew+Dee³eg:) (8/36) speaks about the span of life in the kali era (and the word has no connection what so ever with keÀuee+Jee³eg:)

efkebÀoelee (01/30) taken as efkebÀ and oelee separately and efkebÀoelee as a kegÀeqlmeleoelee wretched donor.

kegÀHeg$eced (7/5) (a fool son) is paraphrased by himself as stupefied (mleyOe:), less intelligent (nerveceefle:) and stubborn (pe[:).

276 Appendix 04

ke=ÀHeemet: (M/10) o³eepeveveer eqkeÌJeHed (HeeefCeefve 03/02/61) Mother of compassion

kesÀ (16/103) means on the head i.e. forehead and it seems the plularal of the pronoun efkeÀced (who, what) in masculine but the context kesÀ ye´ïeefueefHe Deefmle ve Jee (is there the script of creator on the forehead?) makes it clear that the locative of the word keÀ: (M) is used in the sense of Brahma the creator and his script or writing on the forehead is generally known as efJeOeele= uesKe: or also called

keÀesjmlee[veHetJe&keÀced (12/41) keÀ+Gj:+lee[ve+HetJe&keÀced (means beating her head and the chest)

¬eÀevleeHeeJe=lecegeqkeÌleÜeve=&pevce®³egle: (4/15) (¬eÀevle+DeHeeJe=le+cegeqkeÌle+Üe:+ve=+pevce+®³egle:) (means a man gets deviated from this human birth which is the door way open to Liberation and which again is ascended (by him).

The idea is that a man enmeshed in the worldly objects, is unable to understand the prime importance of the human birth (ve=pevce) which is extremely difficult to get. The birth as a man is declared to be the door way for stepping forward to liberation.

keÌJee³eeleesçefmle kegÀlees ievlee? (02/03) ( where have you come? from where will you go?) should be as H.H. Tembesṿ āmī explains in his auto commentary should be read as kegÀle: Dee³eeleesçefme keÌJeievlee? (from where have you come? Where will you go?) He justifies the inter change of the indeclinable keÌJe (where) in the place of kegÀle: (from where) vice-versa with the words oMe&veeuneoelmebYe´ceeskeÌl³ee (due to the confusion created by the joy by His vision)

277 Appendix 04

ieueefMeueced (9/23) (ieues ye×e efMeue ³em³e ieueefMeue: leced) (with a big stone tide around his neck.) Seems to be a normal social condition in which a person afflicted by difficulties commits suicides by tying a big stone round a neck so that the person can not come out.

iee²eefÓ: (M/31) (iee²+DeefÓ:) ie²e³eeced GÓtleeefYe: GokewÀ: the water of river Gan˙gā

ie=efnmelHeg$eowJeleced (5/41) A righteous son is a god for the house holder is a very special type of compound where the compound provides the meaning of the senses as ie=efnCeeb ke=Àles meOeg: Heg$e: osJelee FJe cev³eles~

ieesefYe: (M/5) Feqvê³ew: senses

ieesnlkeÀe³ew: (17/82) (means by speech, mind and body) includes the word ieew in the sense of speech though it also means a ray (efkeÀjCe:) sense organ (Feqvê³eeefCe) a cow etc. here the phrase expresses speech, mind and physical action which is comparable to keÀe³esve Jee®ee cevemeseqvê³esJee& yegO³eelcevee Jee Òeke=Àles mJeYeeJeeled~ keÀjesefce ³eÐeled mekeÀueb Hejmcew veeje³eCee³esefle meceHe&³eeefce~

ef®eÊeew (4/43) ef®eÊes (means the process of thinking or intending) where it is the locative singular of ef®eefÊe: (F) thinking, intention or mentality. H.H. Ṭembesvāmī paraphrases it as the mentality receiving the difference of the world (YesoûeenkeÀceveesJe=efÊe:)

peielme=ìd (03/26) (ye´ïee, the Creator Of the world means) (me=peleerefle me=ìd peieled me=ìd peielme=ìd) i.e. one who creates the world.

pe%es (M/15) was born

278 Appendix 04

pe³³e (6/21) actually means vincible i.e. peslegb MekeÌ³e: pe³³e:~ and hence to be defeated. The word pe³³e (conquerable) is regularised in the sense of possibility by Pāṇini in #e³³epe³eew MekeÌ³eeLex~ 6/1/81

pe³³ee (efpe»e) ( 4/23) = (peslegced MekeÌ³ee) (means fit to be conquered, subdued or controlled. The sense of the taste jmevee can be subdued by eating less and that too, as if taking a medicine)

%eeveeced = Òe%eeveced (01/01) the knowers

%eesçyJe×ecvee (4/7) (%e+DeHed+Jeled+Oeecvee) means the knower (sanctifies the people) with the body (or existence) (Oeecvee) like the water.

leÓ=led (M/12) (leled efJeéeb ÒeeefCevees Jee efyeYeefle&) Sustainer of it i.e. the world or being

ef$e³e%ee{îeced (18/162) along with the three sacrifice

ef$e

$³eem³e: (5/10) (ef$e+Deem³e:) (means three faced or the god with three faces (Deem³e:) of the Creator (ye´ïee) Protector (efJe

o³eesvee (o³ee+Tvee) (01/09) Gods are cruel.

osJe: (4/45) (effulgent means the self – luminous one) the word is used her with a special purpose with the logical support of the Vedic text. The Supreme Effulgence (Yee:) is read in the Kaṭhopaniṣad in the Śrīmadbhagavadgītā ³eoeefol³eieleb lespees peieÓeme³elesçefKeueced~ (15/12)

279 Appendix 04

êeiIejCeced (êekedÀ+njCeced) (01/013) quick removal

vejnefj: (8/17) is the name and is explained etymologically in a verse as vej+nefj: where the word nefj: is derived from Ë-njefle-njles 1ST U. to remove, to take away, to destroy. Thus the name means one who removes the sins, agony and poverty of the people

vee = (Heg©

vee%e: (20/17) means intelligent one in which ve peeveeefle Fefle De%e: = De%eeefve ve De%e: ³e: me: vee%e: (He who is not an ignorant one i.e. an intelligent one)

efvemle=ìd (M 2) = efveefj®í passionless.

ve=Oeecvee(¬eÀer[vleb ieg©ced) (02/75) the holy master sporting in a human form stands for ve=+Oeecvee where ve= ‐ vee (M) a man is a same crude of ve=He: and ve=Heefle: while second member Oeecvee is instrumental singular of Oeeceved (N) an abode here a receptacle or a substratum.

ve=efmebn: (13/34) of man-lion incarnation is explained with the help of the grammatical etymology by desolving the name ve=efmebn: as ve= (the soul)+efmeced = DeefJeÐeeced (ignorance) and n: = nvlee (the destroyer or the killer) thus the incarnation of lord Viṣṇu assuming the form of a Man-

280 Appendix 04 lion has the secret that it destroys the ignorance and nescience of the souls ve= = veg: vejm³e peerJem³e Jee efmeced DeefJeÐeeb nvleerefle ve=efmebn:~

Hejevevocetefle&: (19/80) means gross form of the Highest Bliss but here it means a bestower of liberation.

HejeJej: (4/36) (Hej+DeJej:) (means the lord who is characterised or associated with the creator etc.) including sustainer and destroyer as well as the creatures i.e.beings and the human beings. This indicates the oneness of the Supreme Person (Heg©

HeeuekeÀ (N) (03/37) a cradle used to make the child sleep in that though the word HeeuekeÀ: (M) is often used is often used in the sense of foster (Heeueef³elee) father or a guarding but H.H. Tembesṿ āmī has used it in the sense of Heeueve (N) – a sanskritised word form of Pāraṇu (gujarāti word) meaning a cradle.

HeeJeveHeeJeve: (13/20) (purifier of the pure ones) is an epithet used for holy master viz. H.H. Nṛsi m˙hasarasvatī. It is stange that he purifies the pure ones, but the meaning is a bit deep, because the Scriptures declare the list of pure ones viz. Fire, Wind, the Moon god, the Sun god and Indra.

HeerþefJeled (4/50) means Deemeve-efJeled in practicing postures. Normally the term Deemeveb famous yet the word Heerþced is employed here. Cf. ®elegjMeerefleHeerþsef

281 Appendix 04

Òel³egÃlJee (03/19) (after having approached to welcome) must be Òel³egÃc³e according to the rule meceemesçve_eHetJex keÌlJees u³eHed (Hee. 7/1/37) and hence it is an Archaic usage (Dee

Òeeiegoioe$eIeced (4/7) (ÒeekedÀ+GokedÀ+oele=+DeIeced) (means the sins of the giver of the oblation) (the sacrificer) the sins of his previous life and the future life stand for the accumulated (meáeerle) and the actions in functions (ef¬eÀ³eceeCe).

ye´ïemJeeled (12/8) (enjoyer of the Brahmin money) can be explained as ye´eïeCem³e mJeb Oeveefceefle ye´eïeCeOeveb leod DeefÊe Fefle (Deod DeefÊe 2nd P to eat) Deled-od. Here the agentive suffix eqkeÌJeHed zero termination is applied.

Yetlesìd (M /6) Yetleeveeced F&éej: Lord of beings

cevletved (20/101) (sins or sinful acts) is a word in masculine in the sense of guilt, crime, a sin or a sinful acts.

ceveesotje (03/38) (beyond the reach of a human mind) is special usage for beyond the reach of the human mind and speech ((ceveesJee®eeb Deiees®ej:)). As the sage is reciting a hymn, how the trinities of the divinities (Brahmā, Viṣṇu and Maheśa) can be beyond the reach of speech.

ceneIeIveeefve (11/17) means ceneHeelekeÀ efJeveeMekeÀeefve (destroyer of five great sins) and they are:

ceeJeMeeod (M/13) cee³eeJeMeeled Under the control of His Divine power.

282 Appendix 04

cegoÞeg³egkedÀ (10/48) with his eyes full of tears of joy. cegÐeles ceesob ÒeeH³eles Fefle cegled (joy) and ³egveeqkeÌle Fefle ³egped-³egkedÀ (joined i.e. possessed of ) both cegled and ³egped are the agentive nouns, derived with the eqkeÌJeHed suffix.

cegveerve: (cegefve+Fve:) (8/55) (best of monks) means cegveerveeb mebv³eemeerveeb Fve: met³e&: Þesÿes Jee~

cegveer j#e: = cegefve: j#e: (6/24) means respectively “the sage” and “o demon”. There is a special type of Visarga coalescing cegefve: j#e: - cegefvejd j#e: - cegefve j#e: = cegveer j#e: by the rule of changing the visarg in to jd which is dropped and followed by another j and preceding short vowel is lengthened by the rule {£ ueesHes HetJe&m³e oerIeezçCe: 6/3/111

ce=iele=

³elmLeced (M/12) (³eeqmceved efleÿefle Foced) residing in which i.e. world.

³eem³es (6/23) I shall is future tense 1st person singular from ³ee ³eeefle 2nd P here Atmanepada, to go it is used to give the force of Rāvaṇa’s ego – with the words I shall myself go i.e. I am going.

³eesieefveefêlem³e (02/17) (genitive singular of ³eesieefveefêle) It is explained by Him in his auto commentary Òeue³es meJe&ÒeeefCeJeemeveemeefnlecevemeeb ³eesie: mewJe efveêe mebnejªHelJeeled meeçm³e me¡eelesefle ³eesieefveefêle: leom³e me¡eeleced Fefle le®ed leom³e me¡eeleced Fle®ed

j#e³ee (8/16) (should be taken in the sense of the thread of protection) (j#ee met$esCe). This is mostly frequently observed in case of a child who is handsome, pleasant, cleaver or cute. It is also called ¢efäyevOe

jcesled = jcesle (4/20) Archaic usage

283 Appendix 04

jme%ee (M/76) Tongue Mues

©keÌMegiYeerefveêeue³eesefveles (17/100) means in the city which is free from (Tefveles) diseases, grief, fear and sleep i.e. jesie+MeeskeÀ+Ye³e+efveêeue³e+Tefveles where efveêeue³e is same as efveêe .

ueyOeefJeOe: (9/75) (ueyOee: efJeÐee: ³esve me) (one who has learnt all the lores) i.e. one who has completed his study and hence a graduate (called mveelekeÀ). The tradition counts 14 lores : 04 Vedas+06 Vedān˙gas +Purāna+̣ Nyāya+Dharmaśāstra+Mimam ˙sā.

ueerueeOeecvee = ueerueeefJeûensCe (01/07) (21/95) sportive human forms.

JekeÌle=Þeesle=ceueIv³e: (02/72) JekeÌle==Ceeb Þeesle==Ceeb ®e ceueeved HeeHeeve Jee nvleerefle ceueIveer leoyengJe®eves ceueOv³e: (stories of the holy master are destroyers of the impurities or sins of the speakers and listeners)

JeÚîeefyevesvogYetKeHeJeveelcee (20/73) means the corporeal form constituting fire (JeefÚ), water (DeHed = DeeHe:), the Sun (Fve:), the Moon (Fvog:), the Earth (Yet), the Sky (Ke), the Wind (HeJeve) and the soul (Deelcee) i.e. a man.

JeeiËÎtjlJeeled (03/11) beyond the reach of the a speech and heart (i.e. mind) is equivalent to the phrase Jee²ceveesçiees®ej: or ceveesJeeieiees®ej:

efJeÐeeefJeve³emebHeVe: (10/27) (means one endowed with knowledge and modesty) but H.H. Ṭembesvāmī paraphrased efJeÐeemecHeVe: as ke=ÀleefJeÐe: (educated) and efJeve³emecHeHeVe: means efJeves³e: (graduate). The whole word

284 Appendix 04 suggests the completion of the study with the conferring of the degree (ke=ÀlemeceeJele&ve:)

efJeJeled (efJe+Jeled) (4/15) where the word efJe: (M) means a bird in general, a pigeon (keÀHeesle:/keÀHeesleer) in the context here.

J³eeefOeªHesCe (2/37) (in the form of a disease) where the word J³eeefOe is taken in two senses: 01 mental tension (DeeefOe:) and sickness.

J³eeefce

J³eemeeled (5/2) (with full details) i.e. J³eemeb = efJemleejb ke=ÀlJee

J³ewkeÌ³eced (16/36) (means gathering or union of the birds) (efJe+SskeÌ³eced = efJeveeb Heef#eCeeb SskeÌ³eb meceeiece:) as they get togather on a tree in the evening and depart in the morning.

MeHlegb (03/18) to taste is regularly in the sense of cursing or giving promise or taking oath according to MeHed Dee¬eÀesMes and the word Dee¬eÀesMe means efJe©×evegO³eeveced but H.H. Tembesṿ āmī has used it in the sense of tasting or checking (Anasūyā’s chastity).

Meced (= keÀu³eeCeced) (02/52) (beneficence) that which cuts or minimises the misery (M³eefle leveg keÀjesefle og:Keb)

MecYeg: (19/80) means one who is auspicious but here it means bestower of the health. (Deejesi³eoelee)

285 Appendix 04

MegÞeg

me¹j: (8/76) (chaotic situation) originally means a hybrid situation and therefore the word is compounded with JeCe&: (caste) which then means the hybrid condition or situation of the caste. (pee³eles JeCe&me¹j:~ (ieerlee 1/41) me¹jes vejkeÀe³ewJe0 (ieerlee 1/42))

mevO³ee (18/91) the twilight rite is explained as that period during which the Brahmin concentrate whole heartedly (meced = mec³ekedÀ) on the Supreme Reality.1

meefVeefOe (M/93) vicinity

mebv³eemevesvewJe for mebv³eemesve (01/23) Through the path of renunciation.

mJeie&e³e (23/10) means simply for the attainment of heaven yet the paronomastic (Í}s

meeLe&ced (7/49) with money is a special case where it is taken as me+DeLe&ced and DeLe&: means Oeveced i.e. DeLexve = Oevesve meefnleb ³eLee m³eeled leLee meeLe&ced – Oevemeefnleced

megleHe: (03/39) (o sage of stainless penance) is a vocative of a word in attributive compound (yengJe´erefn:) viz. megleHee: (like ®evêcee: or oerIe&lecee:) the

1 mec³eiye´ïeeç$e O³ee³eefvle efJeÒee:~ efÜ. mee. 18/91

286 Appendix 04 same word can mean the same word can mean to be megÿg meeOeg Jee leHe: (good or pious penance) which would be then can appositional (lelHeg©

metveeHevegÊe³es (18/162) for the removal of the caused from the places of killing.

met³e&®³e&pe (metefj+De®³e&+pe) (7/10) is a vocative employed for the son of a Brahmin who was utterly respected by scholar Brahmins. This is an interesting yet a praiseworthy usage of grammatical expression.

mesJeesvee = mesJee+Tvee (01/31) = mesJeejefnle one who has not served.

meewHeHel³eb (me+DeewHeHel³ebb) (6/45) (means with a co-wife) i.e. like a co-wife and the word is derived from me+GHe+Heefle: lem³e YeeJe: i.e. being one whose husband has a second wife. This means that lady enjoying the second position in the house.

meewjYeeC[ced (15/45) (means a vessel containing liquor) (meewj+YeeC[ced = megje³ee: Fob meewjb lem³e YeeC[b Hee$eced)

meew³exçefÚ (meew³es& DeefÚ) (8/22) (on Saturday or on Sunday) can be grammatically explained in two meanings; (01) leom³eeçefmle Fefle (Hee. 05/02/94) DeCed (making vruddhi). So met³e&m³e mecyeefvOe Den: (a day connected with the sun ) = meew³e&ced Den: leeqmceved meew³ex DeefÚ~ (02) lem³eeçHel³eced Fefle (Hee.04/01/122) DeCed (making vruddhi) so met³e&m³e DeHel³eced Hegceeved meew³e&: = Mevew½ejes cevoes Jee (a male child of the Sun is meew³e&) lem³e DeefÚ (on the day of the son of

287 Appendix 04 the Sun). The word meew³e& also used in the very first verse of the Gurustuti-ÞeerJew

mLeemveg®eefj

mcele&=ieeefceveer (M/10) Manifesting immediately in front of the remembering one.

ñekeÌkegÀC[er[ce©®ítueMe±®e¬eÀOej: (5/10) ñekedÀ+kegÀC[er+[ce©+Metue+Me±+®e¬eÀ+Oej: manifests lord Dattātreya’s physical appearance in a way that he bears in his six hands from lower to upper and that too from right to the left rosary beads (ñekedÀ = ceeuee), the begging bowl (kegÀefC[ = keÀceC[ueg), a kettle drum ([ce©), a trident (ef$eMetue) the conch (Me±) and the discus (®e¬eÀ).

ñeekedÀ (03/09) (immediately, in no time ) like êekedÀ

nefj: (19/80) means a remover but here it means a remover or a destroyer of the sins ((HeeHe nlee&))

nJ³ekeÀJ³eeoyeg×îee (5/11) (nJ³e+keÀJ³e+Deo+yeg×îee) (means with the thought or the idea or the recognition of the eater (DeefÊe Fefle Deo:) of the pious i.e. the sacrificial food (nJ³eced) and the impious i.e. the food of cemetery.

288 Appendix 05

Appendix 05

Holy places mentioned in the Dvisāhasrī

(01) Ayodhyā (DS 09/85) is located on the bank of river Sarayu in Uttarapradesh. This town is closely connected with Lord Rāma.

(02) Avantikā / Ujjain (DS 07/31) (DS 09/85): is an ancient city of Mālvā. It is situated on the bank of the river Kisprā The holy Jyotirlin˙g Mahakāleśvar is situated there.

(03) Karavīrapu (Kolhāpura) (09/85) (11/04) is situated on the bank of the river Pañca-Gan˙gā in the south-west corner of Maharashtra. It is well-known for the temple of goddess Mahālaksmi.

(04) Kāñcī (09/85) Kañcipuram is located 72 km from Chennai, the capital city of Tamilnadu. It is considered as one of the seven holiest cities of India.

(05) Kārañjā (08/07) is a birth-place of Nrsim˙hasarasvatī. It is situated in the Washim district in Maharashtra.

(06) Kāśī (02/37, 08/55, 09/8-4) is situated on the bank of Ga n˙ga in Uttarpradesh. The famous Jyotirlin˙ga Viśvanātha is situated there.

(07) Kuravapura (07/56) is situated 25 km Rāicur in Karnataka on the bank of the river Krishna and Panchandi.

(08) Kuruksetra (09/84) also known as Dharmaksetra, was belonged to Punjab in past but now it comes one of the districts of Hariyana. The place has its significance because of the Great War between Kauravas and Pandavas was fought there. The BG was preached on this very land.

289 Appendix 05

(09) Ga n˙gāsāgara (08/69) lies on the continental shaft of the Bay of Bengal about 100 km south of Kolkata. On the day of makar- Sankranti (14 January), thousands of Devotees gather there to take the holy bath at the comfluence of the river Gan˙ga and the Bay of Bengal.

(10) Gandharvapura (Gāngāpura) (09/86, 18/05, 19/09) is place where Nrsim˙hasarasvatī staus for long time. It is located in Karnataka state on the bank of Bhīmā.

(11) Gayā (08/55) is situated on the bank of river Falgu 100 km away in south from Patna in Bihar.

(12) Gokarna (Ch. 06) is a town in Uttar Kannad District of Karnataka. Lord Mahabaleśvar Phallus was established there by Lord Ganeśa.

(13) Gokula (09/85) is 15 km from Mathura in Uttarpradesh and it was the site of divine sports of Lord Krishna.

(14) Devakanyakā (Kanyākumārī) (09/86) is located at the southern most tip of India in the state of Tamilnadu

(15) Dvārvatī (Dvārikā) (09/85) is in the Gujarat at the western most tip of India.

(16) Naimisāranya: (09/84) is an ancient forest. It is situated at the bank of river Gomati. It is said that the whole narration of Mahabharata tokk place there.

(17) Prayāga: (09/84), modern Allahabad, is situated on the confluence of the river Ga n˙ga and Yamuna.

(18) Pīthāpura: (Ch. 05) a birth place of Shripadvallabh is located on the eastern sea shore in the state of Andhrapradesh.

290 Appendix 05

(19) Purusottama: (08/55) it is said that it is modern Puri where Lord Jagannātha is situated in Orrisa.

(20) Badarīkāśrama: (08/55, 09/84) is situated on the bank of the riverof Alakanandā in the Chamoli district of Uttarakhand. Lord Badrinath is situated there.

(21) Mathurā: (09/85) a birth place of Lord Krishna is situated on the river bank of Yamuna.

(22) Māyā (Haridvāra) (09/85) is situated on the river bank Ganga in Uttarakhand.

(23) Māhūragadha (16/06) is a birth place of Lord Dattātreya. It is situated in Maharashtra.

(24) Vaidyanāth (10/04) Famous Śiva pilagrimage in Maharashtra.

(25) Śrīra n˙ga (09/84) is situated on the bank of the river Kaveri in Tamilnadu.

(26) Śrīśaila (09/84) is situated in the district of Koornal, Andhrapradesh.

291

Appendix 06

Sequence of 24 Gurus (Compared to Śrīmadbhāgavat Purānam, Śrīgurumurticaritra and Śrīgurulīlāmrta)

Sr Holy Verse in BhP GurumurtiC Gurulilā no Master Dvisāhasri aritra mrta . 01 Earth (#cee) 01 02 36 69 (04/ 03) (07/ 37-38) (33/ 25-60) (52/ 05- 73) 02 Air 01 ½ 02 38 53 (ÒeeCeJe=efÊe:) (04/ 04- (07/ 39-40) (33/ 61-97) (52/ 74- 05AB) 126) 03 Ether (Ke) 01 ½ 03 33 11 (04/ 05CD- (07/ 41-43) (33/ 98-104, (52/ 127- 06) 34/ 01-26) 137) 04 Water ½ 01 24 27 (DeHed) (04/ 07AB) (07/ 44) (34/ 27-50) (52/ 138, 53/ 1-26) 05 Fire (Deeqive:) 02 ½ 05 25 28 (04/ 07CD- (07/ 45-49) (34/ 51-76) (53/ 27- 09) 54) 06 Moon ½ 01 27 36 (Deype:) (04/ 10AB) (07/ 50) (34/ 77-103) (53/ 55- 80) 07 Sun (Deke&À:) 01 ½ 01 21 19 (04/ 10CD- (07/ 51) (35/ 01-21) (53/ 81- 11) 99) 08 Pigeon 04 21 33 34 (keÀHeesle:) (04/12-15) (07/ 52-72) (35/ 22-54) (53/ 100-

292 133) 09 Python 02 04 22 24 (Depeiej:) (04/16-17) (08/ 01-04) (35/ 55-76) (53/ 134- 135, 54/ 1- 22) 10 Ocean 01 ½ 02 11 20 (DeeqyOe:) (04/ 18- (08/ 05-06) (35/ 77-89) (54/ 23- 19AB) 42) 11 Moth (efJe:) ½ 02 16 22 (04/19CD) (08/ 07-08) (35/ 88-103) (54/ 43- 64) 12 Honey 01 01 24 22 Bee (04/ 20) (08/ 09) (36/ 01-24) (54/ 43- (ceOegke=Àled) 64) 13 Elephantn ½ 02 17 24 (FYe:) (04/ 21AB) (08/ 13-14) (36/ 25-41) (54/ 65- 88) 14 Honey bee 01 02 12 11 (ceOegne) (04/ 21CD- (08/ 15-16) (36/ 42-53) (54/ 89- 22AB) 99) 15 Dear (SCe) ½ 02 10 11 (04/ 22CD) (08/ 17-18) (36/ 54-63) (54/ 89- 99) 16 Fish 01 03 17 13 (celm³e:) (04/ 23) (08/ 19-21) (36/ 64-80) (54/ 100- 112) 17 Courtesan 02 ½ 21 29 29 (JesM³ee) (04/ 24- (08/ 22-42) (36/ 81-109) (54/ 113- 26AB) 115, 55/ 1- 16) 18 Osprey 01 01 13 11 (kegÀjj:) (04/ 26CD- (09/ 01) (37/ 01-13) (55/ 27- 27AB) 37) 19 Child 01 03 15 19

293 (DeYe&:) (04/ 27CD- (09/ 02-04) (37/ 14-28) (55/ 38- 28AB) 56) 20 Conch 01 ½ 06 16 13 Bangles (04/ 28CD- (09/ 05-10) (37/ 29-44) (55/ 57- (Me±keÀ¹Ce) 29) 69) 21 Serpent 01 ½ 02 12 13 (Deefn:) (04/ 30- (09/ 14-15) (37/ 45-56) (55/ 70- 31AB) 82) 22 Arrow 02 03 11 14 Maker (04/ 31CD- (09/ 11-13) (37/ 57-67) (55/83-96) (MejkeÀej:) 33AB) 23 Worm 01 01 11 07 (keÀerì:) (04/ 33CD- (09/ 23) (37/ 68-78) (55/ 97- 34Ab) 103) 24 Spider 01 ½ 07 03 14 (TCe&veeefYe:) (04/ 34CD- (09/ 16-22) (37/ 98-100) (55/ 104- 35) 117)

294

Appendix 07

Evil Consequences of theft (mentioned in the Dvisāhasrī)

The thieves get birth in different species. (15/20-21)

No The thief of Get a birth as Verse No.

01 Wealth Camel 15/20-21 02 Fruit & leaves Forester 15/20-21 03 Honey Honey bee 15/20-21 04 Flesh Eagle 15/20-21 05 Food Rat 15/20-21 06 Water Cātaka Bird 15/20-21 07 Fragrant item Female musk rat 15/20-21 08 Corn Grass-chopper 15/20-21 09 Poison Bee 15/20-21 10 Gold Insect, Worm & Moth. 15/20-21 11 Grass Animal 15/20-21 12 Gold One suffering from white 15/23-24 encoderma 13 Book Born blind 15/23-24 14 Fund, etc. One suffering from the 15/23-24 inflection of the gland of neck. 15 The money of Childlessness 15/23-24 others 16 Cloth Leper 15/25 17 Food One suffering from piles. 15/25 18 Oil One with crooked face 15/25 19 Fruit, etc. One suffering from scab. 15/25 20 Bronze, Cotton & One suffering from ancoderma 15/25 Iron. 21 Temple money One suffering from jaundice 15/26

295 Appendix 08

Appendix 08

Different Names employed for the Holy Master

1. Deef¬eÀ³e: (ieg©mlegefle: 02) 24. G©¬eÀce: (ieg©mlegefle: 18) 2. De#ej: (ieg©mlegefle: 70) 25. G©iegCe: (1/18) 3. DeieCes³e: (1/18) 26. ßkeÀejJee®³e: (20/77) 4. DeiegCe: (ieg©mlegefle: 02) 27. keÀ©veeefveefOe: (19/36) 5. Deef®evl³e: (ieg©mlegefle: 10) 28. keÀlee& (ieg©mlegefle: 82) 6. De®³egle: (29/80) 29. ketÀìmLe: (ieg©mlegefle: 17) 7. Deû³e: (ieg©mlegefle: 99) 30. ke=ÀHeeê&Oeer: (07/52) 8. Depe: (ieg©mlegefle: 01) 31. ke=ÀHeemet: (ieg©mlegefle: 10) 9. DeOees#epe: (03/04) 32. iegCee{îe: (19/111) 10. Deleereqvê³e: (07/04) 33. iegCeelceved (14/26) 11. Devevle: (ieg©mlegefle: 01) 34. iegneMe³eefmLele: (22/33) 12. Devemet³eeçef$eHeg$e: (ieg©mlegefle: 35. peielÒeYeg: (01/05) 01) 36. peieoeréej: (ieg©mlegefle: 68) 13. Deype: (ieg©mlegefle: 102) 37. peieÃg©: (14/26) 14. DeªHe: (ieg©mlegefle: 02) 38. peieÓ=led (ieg©mlegefle: 20) 15. Deke&À: (19/111) 39. peieVeeLe: (18/28) 16. DeJ³ekeÌle: (ieg©mlegefle: 12) 40. peveeo&ve: (20/113) 17. DeJ³e³e: (ieg©mlegefle: 105) 41. leÓ=led (ieg©mlegefle: 12) 18. DeJ³e³eelcee (ieg©mlegefle: 42. l³eeieer (ieg©mlegefle: 091) 06) 43. ef$eiegCeelcekeÀ: (20/71) 19. DemHe=n: (01/04) 44. o#e: (ieg©mlegefle: 54) 20. DeeÐeced (12/79) 45. obefMeIve: (ieg©mlegefle:64) 21. DeevevokeÀvoced (19/104) 46. oC[: (ieg©mlegefle:64) 22. F&Me: (ieg©mlegefle: 105) 47. oC[%e: (ieg©mlegefle:64) 23. F&éej: (ieg©mlegefle: 15) 48. oC[o: (ieg©mlegefle:64)

293

Appendix 08 49. oefC[ve: (ieg©mlegefle:64) 79. oem³eeo: (ieg©mlegefle: 55) 50. oC[îe%e: (ieg©mlegefle:64) 80. efokeÌHe: (ieg©mlegefle: 56) 51. oÊe: (ieg©mlegefle: 10) 81. efokeÌmLe: (ieg©mlegefle: 56) 52. oÊee$es³e: (ieg©mlegefle: 01) 82. efove: (ieg©mlegefle: 56) 53. ovlegj: (ieg©mlegefle:64) 83. efoiecyej: (ieg©mlegefle: 56) 54. ovl³eem³e: (ieg©mlegefle:64) 84. efoJemeHe: (ieg©mlegefle: 56) 55. oce: (ieg©mlegefle: 54) 85. efoJ³e: (ieg©mlegefle: 56) 56. ocYeIve: (ieg©mlegefle:64) 86. efoJ³e³eesie: (ieg©mlegefle: 56) 57. oeqcYeMeemeve: 87. efoä: (ieg©mlegefle: 56) (ieg©mlegefle:64) 88. efoM³e: (ieg©mlegefle: 56) 58. o³eeeqyOe: (ieg©mlegefle: 54) 89. efoJ³ee²:(ieg©mlegefle: 56) 59. o³eeê&Oeer (07/36) 90. efoeflepeeef®e&le: (ieg©mlegefle: 60. oJe: (ieg©mlegefle: 54) 56) 61. onve: (ieg©mlegefle: 54) 91. oer#eeo: (ieg©mlegefle: 57) 62. o³eeefveefOe: (01/27) 92. oeref#eleesÊece: (ieg©mlegefle: 63. o³eeeqyOe: (ieg©mlegefle: 53) 57) 64. ojIve: (ieg©mlegefle: 54) 93. oerefOeefle: (ieg©mlegefle: 57) 65. oHe&nj: (ieg©mlegefle: 54) 94. oerveyevOe: (ieg©mlegefle: 57) 66. oMe¥: (ieg©mlegefle: 54) 95. oerveHe: (ieg©mlegefle: 57) 67. oMeeleerle: (ieg©mlegefle: 54) 96. oervemesJ³e: (ieg©mlegefle: 57) 68. om³egIve: (ieg©mlegefle: 54) 97. oerHe: (ieg©mlegefle: 57) 69. oelee (16/91) 98. oerHle: (ieg©mlegefle: 57) 70. oeleej: (ieg©mlegefle: 55) 99. oerHleieg: (ieg©mlegefle: 57) 71. oevelees

297

Appendix 08 109. ogJee&meesçû³e: 140. owJe%e: (ieg©mlegefle:61) (ieg©mlegefle:58) 141. owJele: (ieg©mlegefle:61) 110. ogäIve: (ieg©mlegefle:58) 142. owefJekeÀevlekeÀ: 111. otle: (ieg©mlegefle:59) (ieg©mlegefle:61) 112. otleefÒe³e: (ieg©mlegefle:59) 143. owefnkeÀeefle&o: (ieg©mlegefle:61) 113. otjie: (ieg©mlegefle:59) 144. oes%e¥: (ieg©mlegefle:62) 114. otjoefMe&He: (ieg©mlegefle:59) 145. oesÜ&oe³eeqvJele: 115. otj: (ieg©mlegefle:59) (ieg©mlegefle:62) 116. otjlece: (ieg©mlegefle:59) 146. oesnHe: (ieg©mlegefle:62) 117. otJee&Ye : (ieg©mlegefle:59) 147. oesno: (ieg©mlegefle:62) 118. otje²: (ieg©mlegefle:59) 148. oes

298

Appendix 08 166. Hejip³eesefle: (20/06) 194. efJeéeJ³eeHekeÀ: (22/34) 167. Heefjle=Hle: (ieg©mlegefle: 20) 195. efJeéemebûen: (03/34) 168. Hejevevocetefle&: (14/26) 196. efJeéeelcee (ieg©mlegefle: 98) 169. Heg©

299

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