Dvisahasri of Tembesvami (Summary and Study)
by Upadhyay Mihirkumar Sudhirbhai | 2012 | 54,976 words
This page relates ‘Literary Estimate of H.H. Tembesvami’s Dvisahasri’ of the study of the Dvisahasri by Tembesvami:—a Sanskrit epic poem (mahakavya) narrating the legend and activities of Lord Dattatreya, including details on his divine sports and incarnations. Also known as Datta, he is considered one of the Holy Masters in the Natha cult imparting spiritual knowledge and adequate practice to the aspirant.
Literary Estimate of H.H. Ṭembesvāmī’s Dvisāhasrī
H. H. Ṭembesvāmī was famous as means a Śāstrībuvā 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 fea-tures of his poetic talent and how exactly he presents the narratives.
The work Dvisāhasrī, also famous by the name Śrīgurucaritam [śrīgurucarita—śrī-gurucarita] incorporates the complete history of Lord Dattātreya and His two incarnations viz. Śrīpāda Śrīvallabha and Nṛsiṃha 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 Śrīgurustutiḥ [Śrīgurustuti] and 02 Rahasyas (as the appendices).[1]
Pauranic genre:
The 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 Lord Dattātreya (the long-living Yogi who attained the status of the Highest Brahman), Śrīpāda Śrīvallabha (14th Cent. AD) and Nṛsiṃha 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 Śrīgurustutiḥ & 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,
(1) Preceptor Vedadharmā and one of his disciples called Dīpaka (02/17-73) (under the dialogue between Brahmā & Kali).
(2) Siddha narrates Nāmadhāraka about Lord Viṣṇu incarnating as Lord Dattātreya to protect His devotees and about king Ambarīṣa (03/50-62).
(3) Rāvaṇa carries the phallus which is installed by Gaṇeśa at the holy place called Gokarṇa (06/ 01-36).
(4) Siddha narrating the story king Mitrasaha kills a demon who desiring to take revenge assumes the form of sage Vaśiṣṭha and asks 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. Vaśiṣṭha sprinkles water that falls on his legs and that makes him a dirty-feeted one (06/37 - 43).
(5) The story of the glory of Gokarṇa narrated by sage Gautama to king Mitrasaha about a Cāṇḍālī who eats in intoxication the meat of a calf instead of a goat and is yet liberated by worshipping the phallus of Gokarṇa (44-57).
(6) Nṛsiṃha 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).
(7) Nṛsiṃha Sarasvatī sings the glory of the Rudrākṣa -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]
(8) Nṛsiṃha 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).
(9) When Sāvitrī asks the Holy Master to teach any formula, He says that any formula instructed to women is harmful to the instructor as was the case of Śukrācārya and then He narrates the famous story of Bṛhaspati’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 Gāṇgāpura. Bhāskara approaches to feed Him with the rice enough for three persons. B l t 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).
(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, Nṛsiṃha Sarasvatī explains the important of the vow that was practised by Yudhiṣṭhira on the instruction of Lord Śrī Kṛṣṇa. The event includes the story of Sunatu’s daughter who had practised it. (20/86-122).
(15) Siddha narrates the incident of the prince Bhadrāyuṣ and his mother who were blessed by sage Ṛṣabha. The prince regains his kingdom and royal glory.[3] This narration is given from the Śivapurāṇa (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 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 Gāṇgāpura, offers his flash in the dream of Nāmadhāraka.[4]
In the 2nd chapter the exalted sage (siddha) narrates to Nāmadhāraka the auspicious story of the Holy Master and his disciple which was told by Brahmā (dhātrā) to kali (kalaye).[5]
In the 3rd chapter come the stories of three Lords (Brahmā, Viṣṇu & Maheśa) going to Anasūyā to test her chastity but they become small children and (the story of) king Ambariṣa.[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]
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 Gokarṇa Lord Ganeśa is told to have cheated Rāvaṇa as well as to have installed the Śivaliṅga and the liberation of the Cāṇḍāli 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. Nṛsiṃha Sarasvatī) and his wonderful child spots along with the adopting of the renunciation.[11]
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 ṅgānuja 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 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]
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 Rudrākṣa 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 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 toVārāṇasī 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]
And finally (ca), in the 23rd chapter it is described that the Holy Master (hari) 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, Viṣṇu and Maheśa)and answer is teacher’s appreciation about the evoking and of the devotion in Lord Viṣṇu this simply and specifically proves that the trinity of Lords and Lord Viṣṇu 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 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 mohaḥ in the sense of delusion (and not in infatuation) is seen as 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 Gaṇapati who would accept the request. LordGanapati 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 (prahelikā) 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,
śrīpādaḥ svaṅkitāṅghritvānnāmnoktaḥ pitṛlaulyataḥ|
svaṅgairṛddhiṃ pupoṣāraṃ saurāṃśvāpteḥ śaśīva saḥ|| 5/26||“On seeing his foot sole marked with auspicious sign (śrī) 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.”
pratyavāyābhikrāmāntau naiva dhīmati dhīstviyam|
mama prāgdaihikākṣayyā bhaviṣantyātmajā hi vām|| 8/30||“In case of the sin of omission (pratyavāya) (of the Vedic study) and entering into the life of the mendicant (i.e. renunciation) they would end. Nevertheless the discriminating knowledge in me (who am a wise) is impossible to be diminished because it has been sprouted during many previous life. Moreover both of you beget sons (and daughter).”
Now the verse with the first line as one single compound and the second line is full of coalescing..
sannipātākṣiruṅmeha-kuṣṭhaśleṣmakṣayajvarān|
vātapaittikagulmādyān deśādyutthānharedidam||11/57||“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.”
prakṛtyutthaguṇaiḥ ko'pi jātvakarmā na tatkale|
sakto'jño'sakta idvidvānasyedaṃ lokasaṃgrahe|| 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).”
evaṃ satoścāparihāryaśoṣavān bhartā susāmyāsahanādvidherabhūt|
kṣīṇo'ruciḥ śvāsakakārdito'niśa dukhojhjhitasvāpabhujiḥ sumandavāk||16/11 ||“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 Nṛsiṃhasarasvatyaśṭakam 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.
kalyākṛṣṭahṛdujhjhitakratunara-trastādhvarāśīrmude
prātaḥ sūrya ivodito'syaja mahāmohāndhakāraṃ grasan |
suddharmāśramasetumatra śithilaprāyaṃ sudāḍharyāṃ nayan
vande śrīnṛhare sarasvati varaṃ te śrīpadābjadvayam || 20/68 ||“O Nṛsi ṃhasarasvatī, 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.
tasmadbhadre kṛtaṃ bhadraṃ dhanye naḥ pāvitaṃ kulam|
varo'pi durlabho labdho lokasyāpi hitaṃ yataḥ||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.”
vidyāpariśramo vādaṃ vinā na sakalo'si nau|
tadājñāpaya gacchāvo gāṃ jetuṃ viduṣo dvijān|| 14/18||“Our exertion of obtaining the knowledge (of the Vedas) is not fruitful without debate in the assemblies, so O king, permit us to more in this world to conquer other Vedic scholar.”
svadharmamṛtsṛjya madena ye dvijān gurundviṣantaḥ khalu rākṣasā vane|
bhavanti pāpo'pi yadānutāpitaḥ kaniṣṭhaśikṣo bhavati dvijāviva|| 14/70||“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.
bhukte yathānnaṃ sa satī tathānnaṃ śete'pi yāvatsa satī tu tāvat|
kṛśo'pi yadvatsa satī tu tadvat chāyāparevāsya pativratā'bhūt||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.”
Conciseness & Brevity:
His concise and brief style can be seen in these verses.
devo'rjunāyāpi yogaṃ prāhāṣṭāṅgaṃ nivṛttaye|
sadvācyāvidyāśabala-brahmāto'vyaktakaṃ mahat||
tatastato'haṅkāro'smāt pañjatanmātrakādyataḥ|
jagatsakāryavikṛta-bhūtānyurvātmavarṣma tat|| 4/45-46||“Lord Dattātreya also elaborated to Sahasrārjuna (the son of Kṛtavirya) 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 virāṭa body of the Lord.”
ityāśrutyoktamācāryaṃ vṛtvā kṛṣṇasarasvatīm|
tataḥ saṃnyāsyabhūnnāmnā sa nṛsiṃhasarasvatīm| 8/61||“The monks convince him who selects kṛṣṇa Sarasvatī as the Holy Master. Then he (i.e. boy) accepts the path of renunciation and becomes famous by the name Ṇṛsiṃhasarasvtī.”
The extra ordinary style of brevity can be shown in the delineation of the method of adopting the monk-hood (sanyāsapaddhati) how nicely he presents the whole procedure in just 05 verses and that to in Anuṣṭup metre:
virajomāñchucirdevīṃ praviṣṭo hāpitaiṣaṇaḥ||
saṃnyastasakalo'sūtra-cūḍo daṇḍī guruṃ bhajet|
prajñānaṃ brahmāyamātmā brahma tattvamasīti ca||
ahaṃ brahmāsmīti mahā-vākyānyāptvārthato vaśī|
pañjīkaraṇavillabdha-saṃgaḥ śaucī svadharmavit||
daivabhāvo yogapaṭṭī saṃnyāsī śreyase'rhati|
gatijño dhāraṇābhyāsājjīvanmucyetparātmadṛk||
brahmībhūtasya gavyātmā vyasuḥ kṣepyo'pkriyādi no|
ityuktvā grāhayāmāsa saṃnyāsaṃ svadhikāriṇaḥ|| 8/63kaḍa/67||“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 (mahāvakyāni) like(01) prajñānaṃ brahma (Aitareyopaniṣad 05/03), (02) ayamātmā brahma (Māṇḍukyopaniṣad 01/02), (03) tattvamasi (Chāndogyopaniṣad 06/08/07) and ahaṃ brahmāsmi (Bṛhadāraṇyakopaniṣad 01/04/10). One should control the senses, should 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:
bhavāntare'tra vā nānnaṃ dattaṃ puṇyaṃ na vā kṛtam|
govipragrāso'pahṛto ninditāḥ pitarau guru||
neśo'rcito vātithayo hāpitā dhikkṛtā dvijāḥ|
miṣṭānnaṃ pitarau tyaktvā sākaṃ bhuktaṃ striyā mayā||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.”
strīkathālaulyayānāhaḥ-svāpakhaṭvā'spṛgātmadṛk|
japabhikṣāṭanadhyāna-śaucārcanarato vaśī|| 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
ko brūyādbhagavallīlāṃ kati citrāṇi vacmi te|
mūko brūte prekṣate'ndho mṛto jīvati yadṛśā|| 16/05||“Who can narrate the divine spot of Nṛ̣si ṃhasarasvatī? 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?”
dantābhrābdhyarkanṛpabhū-kṣmārkāṣṭāśonmitākṣataḥ|
kaṇṭhakaśrutidoścūḍā-dṛkkarorāṃsi bhūṣayet||17/9||“One should put on 32 Rudrākṣa- 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.
sarvajña māṃ na jānīṣe viśvasākṣinna cekṣase|
vilāpo na śrato viṣṇo mama śrutvāpyupekṣase||
cejjñāte'tra kva vaiklavyaṃ kathaṃ dainyaṃ tvayekṣite|
śrute cecchukkuto'pyarhā tvayyupekṣā dayānidhe||1/26-27||“O All-knower, don’t you know me? O witness of the universe, don’t you witness me? O all-pervading (viṣṇu) don’t you hear my lamentation? Do you ignore me even though you hear me? How can there be uneasiness in me if you know me? How can there be poverty (miserable condition) for me if you witness me? How can there be grief in me if you hear my lamentation? Is your neglecting me (a devotee) when you treasure of mercy witness me?”
gatirmekāgrataḥ svāminbhavasindhorbibhemyaham|
pāpiṣṭhāṃ moddhara hare sadgurustvaṃ hi me prabho|| 9/16||“What will be my condition henceforth? O Lord, I am afraid of ocean of Existence. O Lord Viṣṇu uplift me who am the most sinful person. O Lord you are my Holy Master.”
patisevanamevaikaṃ tārakaṃ nāparaṃ, striyāḥ|
pātivrataṃ bhaja tato bhavābdheḥ pārameṣyasi|| 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).”
lepo'tyuṣṇa ivānilo'nalasamaḥ śītāṃśuruṣṇāṃśuvacchayyā
vṛścikavatsumasragahivadbhūṣāḥ samāḥ kaṇṭakaiḥ|
vāṅmādhuryamapi pradīpanasadṛksvādvannamapyutkaṭu
preṣṭhe tvantarite kṣaṇaṃ dṛḍhatarāṃ sādhvyā abhūtsarvadā||16/10||“Whenever the dear husband is separated just for a moment the chaste wife feels always the anointing as if hot, the wind as if the fire, the moon as if the sun, the bed as if full scorpion the garland of flower as if a serpent, the ornaments as if the thorns, the sweetness of speech as if hot (like chilli).”
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 mood and sometimes smiles them whenever they remember. Some such incidents are noted here below.
(1) Under 03/31 He has made a humorous connection with Śiva’s growth (puṣṭivardhanatā) 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.
harastu viśvasaṃhāra-karmataṣṭa iva sākṣāt|
satyaughasyānā-tṛptaḥ puṣṭivardhanatāṃ yayau||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).”
(2) 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 (upadeśa) but also indicates such a massage by way of witty style of suggestive meaning (vyaṅgyārtha) i.e. these Holy Masters are not the really Holy Master instructing about the Reality (paramārthopadeśaka) who need to be worshipped, paid homage or touched at the feet.
(3) Under 12/11 He writes,
lohāśmadārucūrṇāni prayatnājjarayetpumān|
brahmasvaṃ triṣulokeṣu kaḥ kathaṃ jarayiṣyati|| 12/11||“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?”
(4) The finest example of his humorous style is shown under 15/56-57. In the 15th chapter Nṛsi ṃhasarasvatī 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]
(5) 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 (ātiśayokti) in 19/118,[39] Poetical fancy (utprekṣā) in 20/15,[40] Simile (upamā) in 13/07, 13/09, 23/119,[41] etc. Relative Order (yathāsaṅkhayāा) in 02/04[42] Artful Praise (vyājastuti) in Śrīgurustuti 69.[43]
The Exemplification (dṛṣṭānta)[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 (rūpaka) 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 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]
“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 (śleṣa) is the expression of more than one meaning by words naturally bearing one signification.[54]
This is explicit in the word rasajñā 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]
- Anuṣṭup,
- Indravajrā,
- Indravaṃśā,
- Upajāti,
- Bhjangaprayāta,
- Mandākrāntā,
- Mālinī,
- Vaṃsasthopajāti,
- Vaṃsastvila,
- Vasantatilakā,
- Śārdūlavikrīdita,
- Śālinī and
- Sragdharā.
Society:
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” (sṛṣṭe'pi laukike neśaḥ ko'pītyuktaṃ vadasvacet||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.
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]
“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 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 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 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 Nṛsi ṃhasarasvatī are included in a single verse which reveals His poetic talent.
“O Nṛsiṃhasarasvatī, 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]
The unit of śrīgurustutiḥ [śrīgurustuti] (54-64) comprise of the hymn of Lord Dattatreya’s 108 names beginning with ‘द’ (dakārādistati) and continues to supply the rest of the names beginning gradually with the later ‘da’ followed by each of the ‘dvādaśākṣarī’ excepting the visarga ‘daḥ’ such as,
da - dattaṃ vande daśātītaṃ dayābdhiṃ dahanaṃ damam|
dakṣaṃ daraghnaṃ dasyughnaṃ darśaṃ darpaharaṃ davam||54||dā - dātāraṃ dāruṇaṃ dāntaṃ dāsyādaṃ dānatoṣaṇam|
dānaṃ dāvapriyaṃ dāvaṃ dāsatraṃ dāravarjitam||55||di - dikpaṃ divasapaṃ diksthaṃ divyayogaṃ digambaram|
divyaṃ diṣṭaṃ dinaṃ diśyaṃ divyāṅgaṃ ditijārcitam||56||dī - dīnapaṃ dīdhitiṃ dīptaṃ dīrghaṃ dīpaṃ ca dīptagum|
dinasevyaṃ dīnabandhuṃ dīkṣādaṃ dīkṣitottamam||57||du - durjñeyaṃ durgrahaṃ durgaṃ durgeśaṃ duḥkhabhaṃjanam|
duṣṭaghnaṃ dugdhapaṃ duḥkhaṃ durvāso'grayaṃ durāsadam||58||dū - dūtaṃ dūtapriyaṃ dūṣyaṃ dūṣyatraṃ dūradarśipam|
dūraṃ dūratamaṃ dūrvābhaṃ dūrāṅgaṃ ca dūragam||59||de - devārcyaṃ devapaṃ devaṃ deyajñaṃ devatottamam|
dehajñaṃ dehinaṃ deśaṃ deśikaṃ dehijīvanam||60||dai - dainyaṃ dainyaharaṃ daivaṃ dainyadaṃ daivikāntakam|
daityaghnaṃ daivataṃ dairghyaṃ daivajñaṃ daihikārtidam||61||do - doṣaghnaṃ doṣadaṃ doṣaṃ doṣitraṃ dordvadāyanvitam|
doṣajñaṃ dohapaṃ doṣeḍbandhuṃ dorjñaṃ ca dohadam||62||dau - daurātmyaghnaṃ daurmanasya-haraṃ daurbhāgyamocanam|
dauṣṭayātraṃ dauṣkulatyadoṣa-haraṃ daurhṛdyabhañjanam||63||daṃ - daṇḍajñaṃ daṇḍinaṃ daṇḍaṃ dambhaghnaṃ dambhiśāsanam|
dantyāsya danturaṃ daṃśi-ghnaṃ daṇḍayājñaṃ ca daṇḍadam||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]
This has its origin in Puṣpadanta’s Śiva Mahimnaḥ Stotram[68] followed by Śrīharṣa’s Naiṣadhīyacaritam,[69] too.
In order to give the composite meaning of a cluster of four verses (kulaka) 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 bhavet (= 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 19/02[72] 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 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’ “ aṅgājihvābabhṛt” (02/21C) is explained by H.H. Ṭembesvāmī in His auto-commentary as “śiśnodararata |” 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 Śaṅkarācārya is revealed in the statements like:
alamitivistareṇa | prakṛtamanusarāmaḥ|3/14|
In the verses of the Dvisāhasrī and in His auto-commentary also H.H. Ṭembesvāmī clarifies that the ideology in the bhāṣya style of argumentation and its reply.
As e.g. the word brahmavādini (19/75) is explained as an argument:
nanu mantrapāṭhaśravaṇayoḥ striyo doṣaśravaṇāt kathaṃ brahmavādini jātā|
And the reply in:
nāyaṃ doṣaḥ| ādhikāraṃ vinā mantrapāṭhaśravaṇayoradhikāra eva na tu sāṃgaśākhādhyayane'nupanītatvāt|
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 Viṣṇu’s 10 Incarnations.
| No. | Incarnation | Day, fortnight & Month | Time | Purpose |
| 01 | Fish | 3rd day of bright Caitra | Afternoon | To lifting up the Vedas and protecting Manu |
| 02 | Tortoise | Fullmoon-day of bright Vaiśākha | Evening | To Bear the mandār mountain on his back |
| 03 | Boar | 3rd day of bright Bhādrapada | Afternoon | To protect the earth by killing Hiraṇyakaśipu |
| 04 | Man-lion | 14th day of bright Vaiśākha | Evening | Protect Prahlāda killing Hiraṇyakaśipu |
| 05 | Dwarf | 12th day of bright Bhādrapada | Noon | To cheat bali, the king of demons |
| 06 | Paraśurāma | 3rd day of bright Vaiśākha | Noon | To kill the arrogant kings of warrior class Kṣatriya |
| 07 | Rāma | 9th day of bright Caitra | Noon | To kill the demon king Rāvaṇa along with his race. |
| 08 | Śrī Kṛṣṇa | 8th day of dark Śrāvaṇa | Midnight | To lessen the burden of earth and to protect the righteousness and the righteous. |
| 09 | Buddha | 10th day of bright Āśvina | Evening | To spread the teaching of non-violence of animals in the sacrifices. |
| 10 | Kalki | 6th day of Bright Śrāvaṇa | Will incarnate to destroy the Mlecchas. |
Conclusion:
The above study of H. H. Ṭembesvāmī’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. Ṭembesvāmī’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, Purāṇas, grammar and the Vedāntais 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.
Footnotes and references:
[1]:
Śrīgurustuti =112 + 2008 of Dvisāhasrī (Jñānakāṇḍa chs. 01-13 in 821 verses + Karmakāṇḍa chs. 14-18 in 588 verses + Bhaktikāṇḍa chs. 19-23 in 599 verses + Yogarahasya 43 verses + Bodharahasya 44 verses which make the total of 2207 verses.
[2]:
This story is elaborately narrated in the Śivapurāṇa (Śatarudra 26). Vaiśyavarya (Lord Śiva) takes an incarnation of a merchant.
[3]:
This narration along with the mode of worship and the armour-hymn (kavacastotram—kavacastotra) is given from the Brhmottara Book of the Skandapurāṇa.
[4]:
[5]:
dvitīye kalaye proktāṃ guruśiṣyakathāṃ śubhām|
dhātrā siddho'bravīndbhaktidāḍhayarārthaṃ nāmadhārakam||
[6]:
anasūyāsattvahṛtyai tṛtīye strīriteśvarāḥ|
garbhā jātā iti proktambarīṣakathāpi ca||
[7]:
caturviṃśatigurvāptajñānaṃ turye'bravīdyudam|
datta ānvīkṣikīṃ cāpi prahlādāyārjunāya ca||
[8]:
[9]:
rāvaṇaṃ vañjayitveśaṃ gaṇeśā(śo?) liṅgamāhatam(dharat)|
ṣaṣṭhe caṇḍālyaddhṛtiśca proktā gokarṇa varṇanam||
[11]:
aṣṭame naraharyākhyāvatāro varṇyate paraḥ|
bhālalīlā vicitrātra turyāśramaparigrahaḥ||
[12]:
navame janmabhūmiṃ sa dṛṣṭvodararujārditam|
dvijaṃ yavanabhītaṃ ca trātvā tīrthādyavarṇayat||
[17]:
evaṃ trayodaśādhyāyairjñānakāṇḍaḥ samarthitaḥ|
śuddhāntaḥkaraṇo'nena mucyate karmabandhanāt||
[18]:
ye'śuddhamānasāsteṣāṃ pāpakarmakṣayāya hi|
vairāgyotpattaye ceyaṃ pañjādhyāyī vitanyate||
[19]:
mattadvijābhyāmābhāṣya vedatattvaṃ caturdaśe|
jñānaṃ datvantyajāyāśu prabhurviprāvaśikṣayat||
[20]:
kriyāvipāko'ntyajāya prāyaścittaṃ ca bhikṣave|
prāha pañjadaśe bhasmamāhātmyaṃ rākṣasoddhṛtim||
[21]:
ṣoḍaśe mṛtaviprasya bhāryāyai prāha sadguruḥ|
strīdharmāṃstatpatiṃ kṣipraṃ dayayā'jīvayānmṛtam||
[22]:
rudrākṣabhasmamāhātmyaṃ prāha saptadaśe striyāḥ|
mantrajāpyānarhatāṃ ca somavāravrataṃ mahat||
[23]:
brāhmaṇyā duḥsvabhāvaṃ ca parihṛtya dvajātaye|
śaśaṃsāṣṭādaśe kṛtsnamāhnikaṃ śrīguruḥ svayam||
[24]:
evaṃ pañjabhiradhyāyaiḥ proktā nityakriyā yayā|
pavitratvaṃ yogyatā ca nānyatheha dvijanmanaḥ||
[25]:
śraddhābhaktidhyānayogādavehīti śruteriyam|
śuddhāntaḥkaraṇānāṃ ca dhyānārthaṃ bhaktirucyate||
[26]:
[27]:
guruprasādo viṃśe ca sāyaṃdevaparikṣaṇam|
kāśīyātroditā'nantavratamāhātmyamuttamam||
[28]:
śrīśailayātraikaviṃśe sadbhaktistantukasya ca|
nandyuddhāraḥ kavidvandvasamutkarṣaḥ prakīrtitaḥ||
[29]:
dvāviṃśe'ṣṭatanurbhūtvā dīpāvalyutsavaṃ vyadhāt|
dadau śūdrāya dhānyarddhiṃ kṣetramāhātmyamāha ca||
[30]:
trayoviṃśe ca yavanarājābhīṣṭakaro hariḥ|
adṛśyo'bhūdabhaktānāṃ nānyeṣāmiti varṇyate||
[31]:
trayyātmāsau kuto jāto bhūmau nara iveśvaraḥ|
yaṃ bravīṣi paraṃ brahma tanme śuśruṣave vada||3/2||
[32]:
ko'pi gāṃ paryaṭantaṃ māṃ na pṛcchati guroḥ kathām|
tvayyādya bhaktacandreṇa bodhābdhirme prapūritaḥ||3/5||
[33]:
dhanyo'si te'dya bhagavatprasādānmatirīdṛśī|
atastaccaritaṃ vaktumānando'tīva vardhate||23/13||
[34]:
[35]:
mohastu viparitapratyayaprabhavo'vivekabhramaḥ|
svaṅgairṛddhiṃ pupoṣāraṃ saurāṃśvāpteḥ śaśīva saḥ|| 5/26||
[36]:
yajñotthaṃ vā karīṣyotthamagnirityādimantritam|
dhāryaṃ tryāyuṣamityetairaṅga§lībhiḥ pratisthalam||15/82||
[37]:
taccha¦tvā śrīgururvipra-bhrāntyā dūrātstriyaṃ sutān|
vārayantaṃ vīkṣya śiṣyamāhāmuṃ snāpaya drutam||
tadā lubdhadvijenaiṣa snāpitaḥ patitaḥ svakaiḥ|
sahāgādvismṛtaprāptajñāno hīno nijālayam||15/56-57||
[38]:
kṛtvāpyāhnikamāgacchanchāntaṃ sarvamavekṣya tam|
praṇataṃ prāha kimidaṃ kṛtaṃ sāhajikoktitaḥ||22/58||
[39]:
[40]:
yogakṣemekṣakā bhrātṛ-putrā me te'nukampayā|
tvatpādābjarasaṃ pātumaliprāyo'smi samprati||20/15||
[41]:
agocarastvanāryāṇāṃ janmāndhānāmivoṣṇa guḥ||23/119||
[42]:
kāle'nukūle pratīpe nā svaiḥ sadbhiśca yujyate|
nisaṅgāsya mumūrṣorme sarva evādya vai bhavān|| 02/04||
[43]:
kāraṇaṃ tvadamevātra jagadviparivartane|
yeṣāṃ nāvyakta gamyo'si tvameva paramā gatiḥ||maṃ 69||
[44]:
dṛṣṭāntastu sadharmasya vastunaḥ pratibimbanam|| sā.da. 10/50||
[45]:
nakro'psu yadvattṛṣitaṃ yathā druḥśrāntaṃ yathā gāṃ tṛṇagāṃ ca hiṃsraḥ|
prāsāda īśekṣakamunnihanti jātaṃ tathā me gurudarśanāpteḥ|| 16/30||
[48]:
yatrāmbvavittu tuṣṇormirgrahāḥ kāmādayo dhvaniḥ|
bhogo'pāre'tra naiाstveṣā gururnetā kṛpāmarut|| 3/8||
[49]:
kālakarmaguṇādyuttha-dehinaḥ svatvakalpanā|
putrādirūpā mithyaiṣā nadyāṃ kāṣṭhaughavaccalā|| 12/59||
[50]:
āvidyāghātakaṃ karma tadutthaṃ kathamityamum|
chindhi me saṃśayagranthim bhavagaccaritāsinā|| 14/3||
[51]:
hare'vidyāpravāhe māṃ majjantaṃ jñānanaukayā|
kṛpāmarutsaṅgatayā svātmarūpataṭaṃ naya|| 13/52||
[52]:
asyāstyavidyaiva ghaṭādivaddyo rupādhirātmatatvamupādhyapāye|
mālāhivatkalpita eti nāśaṃ bhramo'sya saddarśitatattvadīpāt||16/41||
[53]:
yastattvadīpastasmāt yadvā'jñānotthamithyāpratyayalakṣaṇamohāndhakāranāśārthaṃ svabhaktāntaḥkaraṇāśayasthitena satā satyajñānāntādilakṣaṇeneśvareṇa svānumpānimittaṃ svabhaktāya pradarśito yo jñānadīpo vivekapratyayarūpo bhaktiprasādasnehābhiṣikto bhagavadbhāvanābhiniveśavāteritaḥ brahmacaryādisādhanasaṃskāravatprajñāvartirviraktāntaḥ karaṇādhāraḥ viṣayavyāvṛtacittarāgadveṣākaluṣita-nivātāpavarakasthito nityapravṛttaikāgya´dhyānajanitasamyagdarśana- bhāsvānīdṛśāddīpāt|
[54]:
śabdaiḥ svabhādikāthazḥ śleṣo'nekārthavācanam|| sā.da. 10/58||
[55]:
pādau tvadīyālayatīrthayātrāvihāriṇāvarcanatatparau me|
karau rasajñāpi bhavatvajasraṃ sa tvatkathodghātarasajñatotkā||maṃ/76।
[56]:
The Metres employed are given with definitions and verse numbers in Appendix 02.
[58]:
darśitavyaṃ mukhaṃ natāz stotavyaṃ nāgamādim|
snātvā caturthehni bhartā prakṣyo vā'sambhave||16/58||
[59]:
bhaktyā chāyeva yāśrantaṃ svabhartṛparicāriṇī|
patireva vrataṃ yasyā akhaṇḍaṃ sā pativratā||16/49||
[60]:
pādāmbu tīrthamucchiṣṭaṃ prasādo devatārcanam|
tatsevā bhūṣaṇaṃ toṣo dharmo'nujñānupālanam|| 16/50||
[61]:
[62]:
kāryāṃ nājñāṃ vinā kiñjid dūrātstheyaṃ sthite priye|
suptosthitātprāgutthāya sevyo'śrāntaṃ patirmudā||26/52||
[64]:
[65]:
sa prāha nānyathoktirme prasādātsadgurustviyām|
[lbdhvā?]labdhvādhānyaradadhiranayaṃ spṛśāmyarpayoktavāt||22/73
[66]:
mūke gāṃ dṛśamandhake sutanayaṃ vandhyāsu cāsūnmṛte
saubhāgyaṃ vidhavāsu pallavamaho dattaṃ suśuṣkendhane|
evaṃbhūta iyāntavaiṣa mahimā trailokyasaṃsthākṣamo
vande śrīnṛhare sarasvati varaṃ te śrīpadābjadvayam||20/70||
[67]:
[68]:
madhuskītāvācaḥ paramamamṛtaṃ nirmitavatastava
brahman kiṃ vāgapi suragurorvismayapadam|
mamatvetāṃ vāṇīṃ guṇakathanapuṇyena bhavataḥ
punāmītyartho'smin puramathana buddhirvyavasitā|| śrīśivamahimnaḥ stotram 03||
[69]:
pavitramātratanute jagadyuge smṛtā rasakṣālanayeva yatkathā|
kathanaṃ na sā madgiramāvilāmapi svasevinīmeva pavitrayisyati||01/03||
[70]:
labdhvā dvijatvaṃ saṃskārairbrahmacārī paṭhantrayīm|
dvādaśābdaṃ kṛtī sūtra-mekhalājinadaṇḍadhṛk||
sāyaṃ prātaḥ sa karmāgni-kāryaṃ bhikṣāṃ carangurum|
bhajanbhaktyā'svapannahni yācitāṃ gurave'rpayan||
taddattabhuglabdhavidyaḥ snāyāddattvā varaṃ vratī|
anāśramī na tiṣṭheta bhavetsa pratyavāyyataḥ||
snātakastūdvahe् bhāryāṃ gṛhyaṃ paricarad gṛhī|
poṣyabhṛdyajñakṛdveda-śāstradharmaparo bhavet|||| 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]: