Incorporation of Bhāgavad-gītā in the Dvisāhasrī

Now comes the turn of Śrīmadbhāgavadgītā [Bhāgavad-gītā], grammar, Yoga and the Vedānta.

Under Gurustuti (=Śrīgurustuti) 33^[1] The master of various strings present the comparison of Lord Dattātreya with the string holder of the puppet show Śrīmadbhagavadgītā (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” Śrīmadbhagavadgītā (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.”^[2] (Śrīgurustuti/78)

Under Śrīgurustuti 81^[3] he interweaves the idea of Śrīmadbhagavadgītā 09/11 that:

“The people endowed with the demoniac characteristics (asurabhāvagāḥ) and deluded by your Illusory Power do not recognize your true nature (dhāma) and therefore they revolve in the cycle of births and deaths.”

Under Śrīgurustuti/101^[4] 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,^[5] 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.

The soul’s natural instincts sung in Śrīmadbhagavadgītā 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 (utkrāmati & utkrāmanta) as well as sustains and whom the deluded ones do not know Him who is existing soul.”^[6]

Under Śrīgurustuti 105 the philosophical tenet of the Śrīmadbhagavadgītā 15/16-19 about the two Persons called Mutable and the Immutable is as if summarised 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.”^[7]

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.

Under 01/35 the bold declaration of Lord Śrī Kṛṣṇa (Śrīmadbhagavadgītā 09/17) is as if passed on to Lord Dattātreya with the words:

“Normally one of the parents is the refuge (jīvana), because both are different person but O Lord you are both for me and when you are cruel what should I do?”^[8]

Under 02/59 the Universal Form of the Lord being beyond the reach of the knowledge of the Vedas and the sacrificial rituals etc. (Śrīmadbhagavadgītā 11/48 & 53) is presented in one single verse with reference to the Vīṣṇu 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.”^[9]

Under 03/46 he writes,

“The Lord (i.e. Viṣṇu) 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.”^[10]

This has striking similarity with Śrīmadbhagavadgītā 04/06.

Under 04/30-31AB while instructing a student, he introduces the qualities of a devotee of the Śrīmadbhagavadgītā (12/14,15 & 19) he writes,

“The learner learns from a serpent that a practitioner (muni) should resolve that the house-building for this temporary body is useless and hence he should live in a forest or in the house of others.”^[11]

Under 04/38 he states the idea of Śrīmadbhagavadgītā 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.”^[12]

While declaring the fruit of the holy place under 7/59, he seems to refer to the statement of the Śrīmadbhagavadgītā (10/08) and writes,

“Those who reside in the holy place of Lord Śrīpāda obtain immediately the fruit more than that declared in the Vedas, sacrifices, austerity and charity.”^[13]

Under 08/59 he advises to bear the sufferings caused of the Nature that are stated in the Śrīmadbhagavadgītā (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.”^[14]

Under 09/40 while announcing the sense of Śrīmadbhagavadgītā (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.”^[15]

Under 10/12 he incorporates the 03 ways of acquiring knowledge as stated in Śrīmadbhagavadgītā (04/34) as

“How can there be iota of preceptor’s grace to him who is averted to salutation enquiry with questionnaire and service? The mental happiness comes to a person having the three qualities.”^[16]

Under 13/48 the famous declaration of Śrīmadbhagavadgītā (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.”^[17]

Under 13/54 the concept of the maintenance of the world (as described in Śrīmadbhagavadgītā 03/20) he writes,

“Perform the path of Action (i.e. his daily duties) with a view to practising of maintaining the world (lokasaṃgraha).”^[18]

Under 16/40 the Śrīmadbhagavadgītā (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)”^[19]

Under 22/34 he strengthens the view that the birth and the action of the Lord are divine (Śrīmadbhagavadgītā 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.”^[20]

Footnotes and references:

[1]:

nānāsūtradharaite te brahmasūtre prakalpite|
gṛhāṇa daivatamaye śrīdatta navatantuke||33||

[2]:

tvadīyabhaktāṅghya´malābjapūjāṃ dhuliṃ madaṅgāni sadā vahantu|
manasturaṅgo nivasatvajasraṃ tvayyeva dīpo yathā nivāte||78||

[3]:

na jānanti bhavanmāyā-mohitā divyamuttamam|
bhavaddhāmāta evaite bhramantyasurabhāvagāḥ|| [Gurustuti] 81||

[4]:

vaiśvānarātmā'khiladehasaṃsthaḥ pacatyasau prāṇasakhaḥ sadānnam|
yo bhāsvadātmākhilakarmasākṣī viśvaṃ sadā cetayate svabhāsā|| [Gurustuti] 108||

[5]:

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.

[6]:

ākāśarūpo'khilago'pi saukṣmyādyo'bhedasaṅgaḥ kila śabdasaṃsthaḥ|
bhunakti cotkrāmati tiṣṭhate'pi mūḍhā viduryaṃ na sadātmarūpam|| [Gurustuti] 103||

[7]:

sa tvaṃ parātmā puruṣotma śruti-khyātataḥ samāviśya jagattrayaṃ sadā|
īśāvyayānanta vibharti datta te pādābjayugmāya namo'stu sarvadā||[Gurustuti]105||

[8]:

jīvanaṃ pitarau yatra bhinnāvanyatarācchiśoḥ|
tvaṃ tūbhayaṃ me kiṃ kāryaṃ nirghṛṇe viśvabhṛttvayi|| 1/35||

[9]:

tapasāṣṭāyāyogaiśca sūpāyairmananādibhiḥ|
upavāsairva´tai yogairdhamazrgamyo'smi no nṛṇām|| 2/59||

[10]:

durvāsaḥśāpamāśrutya bhūdevārthamanantaśaḥ|
dhṛtvāvatārānkāryānte līlākāyānjahātyajaḥ||3/46||

[11]:

ekacāryapramatto'lpa-vāggṛhastho'gṛho muniḥ|
eko'hivadgatyalakṣyo gṛhārambho'dhṛvātmanaḥ||
vikalo'kāya saryapa'nya-kṛtadhāmnyedhate sukham|| 04/30-31aba||

[12]:

viśvaṃ yasminprotametad yena saṃsarate pumān|
dehātsto bodhavairāgye pārakyātsodbhavakṣayāt||04/38||

[13]:

vedayajñatapodāna-pradiṣṭakalato'dhikam|
śrīpādādhiṣṭhitasthāna-vāsināṃ drākkalaṃ labhet|| 7/59||

[14]:

kaṣṭotthādyantavatsparśa-bhūbhogasuratātmabhiḥ|
ucchinno'dhyātmasaukhyājñairayaṃ kalihatātmabhiḥ|| 8/59||

[15]:

tathā kuryāmapi bhavānsaśiṣyo'ṅgīkarotu me|
bhikṣāṃ gṛhe'smi te śiṣyaḥ prapanna śādhi māṃ guro ||9/40||

[16]:

praṇipātaparipraśna-sevādharmaparāṅmukhe|
kuto gurukṛpāleśastadvatyeva prasannatā||10/12||

[17]:

tamāha durnirikṣyaṃ me rūpaṃ divyadṛśā'pi te|
darśitaṃ dhyāna hṛṣṭena dhāmātho paśya laukikam|| 13/48||

[18]:

karmamārgaṃ tatāneśaścikirṣurlokasaṃgraham|| 13/54kaḍa||

[19]:

bhavodbhavaḥ karmata eva karma bhavodbhavaṃ tūbhayamajñabhāvāt|
dhīreṇa yenobhayameva kṛttaṃ tattvāsinā tasya na vai bhūmo'yam||16/40||

[20]:

viśvavyāpaka te'nanta divyaṃ janmakriyāpyaja|
nānyārthaṃ no'mṛtatvārthamavatāraprayojanam||22/34