The unflinching devotion of Sayamdeo to Gurunath Namdharak said to Siddhamuni that listening to Guru Charitra was like drinking nectar. He said that his mind was getting rid of all doubts and dross was being filled with new light. he said that he felt so blessed indeed... He told Siddha Yogi that he felt very interested to learn details of his ancestor Sayamdeo who was a devotee and close disciple of Guru Nath and who also used to earlier live at Vasar-Brahmeshwar but later at Gangapur itself. Sayamdeo used to be very dear to Guru Nath, and he also was happy that he was born in the line of such blessed devotee of the Lord. then Siddhamuni narrated as under: Sayamdeo came to know that Guru Nath was now residing at Gangapur. It was Guru Nath that had saved him from the claws of death, from being killed by the muslim chief 16years ago. he was eager that he should have Guru Nath's Darshan again and spend the rest of his life in the service at his feet. He trekked to Gangapur. he fell prostrate at Guru Nath's feet and prayed that he should not forsake him. He poured out his prayers to Guru Nath. He said. "Thy Lotus feet is the confluence of the holy waters of all the sacred rivers; all the holy places merge and rest at Thy Holy Feet. All the nectar of the Heavens is in Thy Kamandalu only. Your Charan-teerth drives away death, and just a little sprinkling of it is enough to resurrect the dead. It is too presumptuous on my part to try to put into articulation the inexpressible and infinite glory of Thine, my Lord!...." Tears of joy, welling out from the depths of his heart were trickling down from his eyes drenching the feet of Guru Nath. Guru Nath was pleased, and clasping Sayamdeo closely told him that his grace would be ever on him and his family. He asked him to go to the Sangam and bathe there, which would wash away all his past sins. He asked him to come back to the math after the bath for food. After Sayamdeo has his food, Guru Nath enquired of him with great solicitude all the details of his family and their welfare. Sayamdeo told him that he would now come away permanently to live at Gangapur for serving the master. Sri Guru Nath said that it was not easy for anyone to do service to him properly and satisfactorily. It would be too arduous for anyone. But Sayamdeo stayed on there, trying to serve the Master. Guru Nath wanted to test him. One day Guru Nath took Sayamdeo along with him to the Sangam. Guru Nath sat down under the Aswatha Tree and went on conversing with him till late after dark. Then suddenly stormy winds started blowing, accompanied by thunder and lightening, there was a very heavy downpour of rain. Sayamdeo was shivering, unable to bear the cold. Nevertheless, he was trying to put up a bold face. Sri Guru Nath told him that he himself was also feeling very cold too much and therefore, he (Sayamdeo) should go to Gangapur and bring some fire from there. He told him that he should not look sideways at all, either while going or returning. Sayamdeo put his own shawl over Guru Nath's shoulders to cover him and to keep his body warm, and then left in the direction of Gangapur. It was pitch dark and nothing was visible, except when there were flashes of lightening. With great struggle Sayamdeo was able to reach Gangapur, He put some fire (burning coals) in a pot and started on his way and forgetting Guru Nath's instructions, he looked sideways. Oh! there were two huge five headed serpents, one each on either side, following him. He got very much frightened and almost lost his way. Struggling much and praying to Guru Nath, he at last managed to reach the Sangam. Lo! What does he find there? There are thousands of lights shining brightly all around. There is the Omkara Nada resounding and the chant of Vedic Mantras reverberating everywhere. Guru Nath is seated under the Aswatha Tree, shining with the splendour of thousands of moons and looking like Lord Shiva himself. It was a vision divine! Sayamdeo, dazed by the vision, fell prostrate at Guru Nath's feet. Guru Nath then ended the vision and lifted Sayamdeo, smiled at him and comforted him. He told him that he was very much pleased with his devotion, and added that it was he (Guru Nath) himself who sent the two serpents along with him for his protection. He further said, that he should never forget that Guru-Bhakti is the supreme protection in one's life and it's power is incomparable. Sayamdeo requested Guru Nath to tell him about Guru-Bhakti Mahima. Guru Nath said that he would narrate what Lord Shiva told Parvati about Guru-Bhakti Mahima. In the line of Brahma, there was one boy named Twasta. When the boy attained Upanayana age, the Upanayana ceremony was performed by the father and the boy was sent to the Gurukul. The boy was serving the guru very dutifully. One day there was a big storm, and the Guru's cottage collapsed and it's roof was blown off. The Guru called Twasta and told him. "you must build me a good, strong house; it should look beautiful and should have all comforts." The Guru's wife then came and told Twasta "You should get me a good dress. It should not be woven of thread. It should look very beautiful and fit me well." Then the Guru's son came and told Twasta, "You should get me a pair of shoes, just of the correct size for me. The shoes should be such that mud will never stick to them and they will never get soiled, and further I should be able to walk with them even on water and they should be able to take me instantly to wherever I just think of going. "Then the Guru's daughter came and said, "You souls get me ornaments for my ears, and an Ivory Toy house made from the single tusk of an elephant. You should also get me utensils for cooking. They should be such that they will not turn black with soot when food is cooked in them". Twasta was at a loss to know how he would be able to procure all these and fulfill the demands, but he felt confident and certain, that his Guru's grace alone will help him to fulfill all the demands of the Guru and his family. Twasta praying to his Guru only, started walking towards the nearby forest. He sat down there praying to his Guru , that he should help him to fulfill all the demands and to get through the ordeal. As he was praying thus all of a sudden an Avadhoot appeared before him. The boy was overjoyed at seeing him. The Avadhut enquired of him as to what was worrying him. The boy told him the impossible tasks set to him by his Guru and his (Guru's) family members and that he was at a loss to know how he would be able to discharge them all satisfactorily. The Avadhoot then said, "Dear child, do not despair about this. You will surely succeed. There is nothing impossible for those who win the lord Visweswara's Grace. It is through Visweswara's Grace only that Brahma could earn the capacity to create the worlds; it is through Visweswar's Grace that Vishnu could gain the capacity to sustain the creation and to grant the prayers of his devotees. Therefore, for success in fulfilling the demands of your Guru, you go to Kashi, serve Lord Visveswara there and earn his grace. He will certainly bless you. He will make you even Viswakarma and will enable you to earn an eternal name and fame". The Avadhuta continued, "Therefore I advice you to visit Kashi. You should undertake there the Pancha-Krosa Yatra, in and around Kashi, visiting all holy shrines and the teerta therein. The Pancha-Krosa Yatra will for one as much as merit as one gets through the performance of an Aswamedha yaga. Even the thousand tongued Adisesha cannot describe adequately the merit that accrues by pilgrimage to kashi", thus the Avadhuta told Twasta. Twasta said "Oh Mahatma! where is Kashi? How far is it? I am a lad, how can I reach it? " Then the Avadhuta said "I will also come along with You to Kashi. Thereby I too will get the merit of Lord Visweswara's Darshan." Saying thus, the Avadhuta took the boy to Kashi in a trice, through the power of his Siddhis. (mystic power) Twasta was overjoyed. He said, Oh! Mahatma! You are indeed Lord Visweswara Himself come to save me. Please let me know in detail, what places are to be visited, what rites are to done, and explain to me the whole Kashi Yatra Vidhana fully". The above, Siddhamuni narrated to Namdharak, as had been told by Guru Nath to Sayamdeo. Thus ends the Forty first chapter of Sri Guru Charitra describing "Kashi Khand Yatra". Glory to the All merciful, the Omnipresent and the ever responsive Guru Nath!

Site is Designed & Hosted by

Deadwood puts forth thig's and grows into tree

Siddhamuni continued his narrative of Guru Charitra to Namdharak. Guru Nath was the reliever of all ills. He was Bhagwan Dhanvantari come on earth. There lived a Brahmin named Narahari Sarma who was suffering from leprosy. He came to Sri Narasimha Saraswati to pray to him to be relieved of the dreadful disease. He related to him how the disease had made him a virtual outcaste and what misery it had brought on him. He said he was disgusted with life and had decided to end his life. But hoping that Guru Nath might save him, he had come over there. Guru Nath was like a mother unto all. The Brahmin's plight moved him with pity. Sri Narasimha Saraswati told the Brahmin that he had committed many sins in his former lives, and the leprosy in this life was the result of all those sins. However, he said, he would be relieved of the disease and he should do what he (Guru Nath) would be telling him. At this juncture, a man came over there carrying Audumber branch wood, which was almost dead and dry. It was wood cut about five years ago. Guru Nath took that wood from the man and gave it to the Brahmin. He told the Brahmin to go to the Bhima-Amaraja confluence and plant it on the bank there. He should then take a bath and offer worship to it. He should have a second dip in the water, fill his tumbler with water, and water the planted Audumber wood. He should water it thrice everyday. The wood would sprout and put forth fresh leaves in course of time. No sooner than the wood would put forth leaves, he would be rid of his disease and would become completely well. This Guru Nath told the Brahmin. The Brahmin started on as per the above instructions with implicit devotion and faith in Guru Nath's words. Some of the people told Guru Nath about the great faith with which the Brahmin had been watering the deadwood. It was over a month since the Brahmin had planted the wood and had started watering everyday. They said that all the people were taking the Brahmin to be mad and foolish to be watering dead wood believing it would grow and put forth leaves, and that the Brahmin had become a butt of ridicule in the town. Listening to the above, Guru Nath told them that there was nothing that faith could not achieve. He narrated the story of the forest man (Sabari) to illustrate the power of faith. Once upon a time there was a king named Simhaketu, who was the ruler of Pamchal Nagar. He had a son named Dhananjaya. Once the prince went to the forest for a hunt. He had one of the forest men (Sabari), as his guard during the hunt. The prince was very tired and stopped for a rest at a place. Meanwhile, the forest man, wandering around sighted an attractive shaped 'stone'. He picked it up and brought it and showed it to the Prince. The prince told him that it was a 'Shivalinga' and explained to him about Shivalinga Mahima. He advised the Sabari that since he (the Sabari) had found it, he should take it home and start worshiping it. He also told him how to do the worship. Bilwa leaves are dear to Lord Shiva, he should therefore worship it wih Bilwa leaves and flowers. Frankinsence is to be burnt, oil lamp lighted and chita-bhasma (ashes) offered to the Shivalinga, as chita-bhasma is most dear to the Lord. The Sabari took the Prince's instructions as Gurupadesa and started following it with intense faith. The forest man and his wife started worshiping it daily with greatest devotion. One day for their worship they could not find chit-bhasma for the offering, although he tried for it at many places. He told his wife that as they could not let the Shivalinga go without chita-bhasma he would burn his body and she should make the offering of that chit-bhasma to the Lord and complete worship. The wife said that she would burn herself, as for a widowed woman life was very difficult and was beset with many risks and dangers. The husband said that she was too young, and hardly seen life, and as such she should not end her life, when he was there. But she said that life was anyway like a bubble and age should be of no consideration really. If the chita-bhasma of her body could serve as an offering to the Lord, what greater opportunity could ever be for this human birth, she said. Seeing her determination not to let him burn himself and further, as the time for the worship was passing away, he had to consent and let her burn herself. She went into the hut, and he set fire to it from outside. He took the chit-bhasma in his hands and was preparing to do the offering. As per his habit, obsessed with the worship, he called out to his wife by name, asking her to join him in making the chit-bhasma offering. Shiva was very moved with the devotion, the spirit of sacrifice and their matchless faith in Him. He gave back to woman her life, and in answer to the call of her husband who had called her forgetfully and through force of habit, she rushed out to join him in the offering. The only thing she remembered was that when the hut was set on fire, she felt overwhelmed by sleep and was not aware of anything. She heard the call of her husband, which was to say. 'woke her up from her sleep', and she rushed to him. Lord Shiva appeared before them and blessed them. This story, illustration of the immense power of faith, was narrated to Suta Muni to the Rishis, said Sri Narasimha Saraswati. He said that he very much appreciated the Brahmin's faith in his (Guru Nath's) words and the implicit manner in which he was following them. Thereafter, Sri Narasimha Saraswati set out towards the Sangam for his daily routine and rituals. On the way the Brahmin saw him and offered his obeisance to him. Guru Nath sprinkled water from his Kamandalu on the Audumber wood which the Brahmin was watering daily. No sooner did Guru Nath do this, than the wood sprouted up and put forth new leaves; the dead wood changed into a live, healthy growing tree. And the Brahmin's body too became clean, rid of the disease and shining bright. The Brahmin fell at the feet of Guru Nath, pouring out his gratitude and singing praises of him as under: "Oh Lord! my beloved Guru Nath! How much you love your devotees. Seated under the Aswatha Tree, you are only waiting to welcome your Bhaktas, and to shower your blessings on them. You so readily grant them all the luster outshine the light of crores of moons. Thou, the son of Atri and Anasuya and who named you as Datta, how beautiful you are! How charming you look with the garlands hanging down your body! Just as Ankush alone can control and tame the wild elephants, so also devotion to your feet and your grace alone can control the wayward minds of men being chased wildly by the Shadripus, the six inner enemies. I bow down to You, my beloved Guru Nath! Oh the Master of the Five Elements! Oh Shree Vallabesh Nayak! Oh ! the Lotus eyed! Thy Lotus feet are my sole refuge. Pray, never forsake me... The Brahmin offered elaborate worship to Guru Nath. He performed Samaradhana. Sri Guru Nath was very much pleased with the Brahmin's intense devotion. He newly named him as Yogesh, He gave him Vidya Saraswati Mantra. He asked the Brahmin to go to his house and to bring his wife and children to live at Gangapur. The Brahmin did accordingly and he used to constantly stay with Guru Nath, serving Him most devotedly. Thus ends the Fortieth Chapter of Sri Guru Charitra. Glory to the All merciful, the Omnipresent, and the ever responsive Guru Nath!

 

The barren woman past sixty bears children

Siddhamuni continues narrating to Namdharak the Leelas of Guru Nath. In Gangapur there lived a Brahmin named Samnath Sarma and his wife Gangabai. They had no children and very therefore very unhappy. The woman reached the age of sixty years and they felt a sense of desolation and frustration in life. Gangabai used to visit the Math daily and have the Darshan of Guru Nath. She used to wave lights before him and offer Karpura Aarti (camphor flame) along with prayers. She kept up this practice for years. One day Sri Narasimha Saraswati asked Gangabai why she always looked so sad. She told him she was sad because she had no chil all other women looked at her with contempt. Being childless, she lost her status as a Grihini. A house without a child is like a dungeon or a barren desert. There would be no joy in that house. Besides, all the scriptures also proclaim that the doors of heaven are for ever barred to childless couples and therefore life beyond also would be as gloomy and joyless to them as life in this world, and may perhaps be even far more worse. She had seen how happy, contended and joyous, the women who had children were. She undertook many fasts, many vigils and vratas and also made many pilgrimages, hoping that she would be able to earn the merit to be blessed with a child. But all her prayers and vigils were futile. And now that she had crossed her sixties, there was no hope at all of her having a child. That was why she was seized with despair and gloom. Sri Narasimha Saraswati, looking at her with deep compassion, said she was not to loose hope at all. He told her to visit the Sangam daily and offer he r worship with single-minded devotion to the Aswatha Tree there. He assured her that the Aswatha Tree would certainly fulfill her desire. The woman prayed to Sri Narasimha Saraswati to enlighten her on the Aswatha Mahima. Guru Nath said that he would narrate to her what Brahmadeva told Narada Rishi about the Aswatha Mahima. At the foot of the Aswatha Tree live all Deities including Brahmadeva. It is indeed KalpaVriksha. When the Rishis requested Narada to teach them the Achara Vidhi (the method and mode of worship), i.e., regarding the worship of the Aswatha Tree, Naradmuni taught them as follows: The worship of the Aswatha Tree should be started on an auspicious day. The days on which there is no backing of moon (i.e., Chandra Bala), the days on which Shukra is not on ascent, especially during the months of Ashad, Paush (Pushya) and Chaitra, are not auspicious days for beginning the Aswatha worship. The worship is to begin in the morning. The worshipper should take bath first, then place two Kalasas (vessels) filled with water near the tree. Worship is to be offered to the two Kalasas while reciting Purusha Sukta. This is to be done seven times and then they should take a bath again. After this Lord Vishnu (as Datta), holding the divine weapons in his six hands, has to be remembered and homage paid to him. Then a cloth or thread is to be wrapped around the tree, while again reciting the Purusha Sukta. This Pradakshina is equivalent to Pradakshina around the supreme Purusha, Lord Vishnu, the Virat Purusha Himself. It would sanctify the worshipper completely, expiating all his/her sins and conferring immense spiritual benefits, besides material prosperity. Brahmadeva explained the Aswatha Mahima thus to Narada Rishi, who in turn related the same to the Rishis. Sri Narasimha Saraswati now related the same to Gangabai. Thereafter, everyday Gangabai used to go to the Sangam, take bath in the holy waters of the confluence there, and then offer her worship to the Aswatha Tree. On the third night in her dream, a Brahmin appeared and told her to go to the Math and do seven Pradakshinas around Guru Nath himself and to eat whatever prasad Guru Nath would give her. Next day she did accordingly. Guru Nath gave her two fruits as prasad and told her that a son and daughter would be born to her before long. Two beautiful children , a boy and a girl, were born to her as per Guru Nath's blessings. And the Brahmin couple were immensely happy. Thus ends the Thirty Ninth chapter of Sri Guru Charitra. Glory to the All merciful, the Omnipresent and the ever responsive Guru Nath!

 

Feeding of Thousands of people, with but a small measureful of rice.

From this chapter begins the Bhakti Kanda section of Sri Guru Charitra.

The influx of devotees to Gangapur for Guru Nath's Darshan was increasing day by day. They used to offer Bhiksha to Guru Nath and they also used to do Samaradhana, i.e., feeding a large number of people of the town on that occasion. Not a single day passed without a Samaradhana in the town of Gangapur.

One day a poor Brahmin by name of Bhaskaryya came to Gangapur for Sri Narasimha Saraswati's Darshan and also with the intention of offering him Bhiksha. But, as he could not afford much, the provisions he brought along with him for the purpose of the Bhiksha were scant and would hardly suffice two or three persons. He had Guru Nath's Darshan and requested him that, although he was poor, Guru Nath should, on any day, accept Bhiksha from him also. To this, Guru Nath gave no reply but kept silent. But Bhaskaravya was hopeful he would get the opportunity and Guru Nath would certainly accept his Bhiksha one day.

Thus Bhaskaravya had to remain at Gangapur hoping that Guru Nath would accept his Bhiksha some day. He used to stay in the Math itself and for his food, he used to go to the Samaradhana everyday. The other Brahmins started criticising and ridiculing him that it was not proper for a Brahmin to be taking his daily food at the Samaradhanas only. But the Brahmin had no other means, and he carried on like this for three months, waiting for Sri Narasimha Saraswati to talk to him and accept his Bhiksha.

Then one day, in the morning Guru Nath did send for Bhaskaravya and told him that he should prepare for the Bhiksha that day. The Brahmin felt very happy. With the meager provisions which he had brought along with him, he started cooking food for the Bhiksha, which should suffice Guru Nath and himself. Sri Narasimha Saraswati told all the Brahmins who came for his morning Darshan not to leave the place nor go back to their homes without partaking of the food at the Bhiksha and Samaradhana which Bhaskaravya was going to do at the Math on that day. All the Brahmins thought that Guru Nath must have provided for the Math all the provisions needed by the Brahmin for the Samaradhana. Sri Narasimha Saraswati then told the Brahmin to bring the food he had cooked and to place it before him. The Brahmin, with great trepidation and embarrassment, brought the scanty food he had cooked and placed it in before Sri Guru Nath. Guru Nath covered the vessel containing the food with his shawl. The Brahmin then offered his worship to Guru Nath. After worship was over, Guru Nath asked the brahmin to start serving food to al the assembled Brahmins, but keeping the vessel containing the food, covered with the shawl. The Brahmin started serving and the food became "Akshaya", i.e.,in exhaustible and undiminishing. Besides the Brahmins, people of all the castes, their families and their children were also served the food and Guru Nath said that the Brahmin should now take his food. The Brahmin was asked to remove the shawl that was covering the food all along. The shawl was removed Lo! whatever food Bhaskaravya had cooked and what was in the vessel originally, remained. Bhaskaravya thanked Guru Nath who asked Bhaskaravya to feed dogs, crows etc., for Bhuta-Trupti and also offer it to the aquatic creatures (fishes, etc) in the river waters. The little residual food still continued to remain undiminished.

Ah, the small measureful of rice which the Brahmin had cooked could feed thousands of men and several other creatures too. Faith and Grace can work wonders indeed!
Thus ends the Thirty Eighth chapter of Sri Guru Charitra describing "The poor Brahmins's Samaradhana".

Glory to the All merciful, the Omnipresent and the ever responsive Guru Nath!

What is to be observed and what is to be avoided - The Dos and the Don'ts Siddhamuni continued his narrative to Namdharak on the spiritual illumination Sri Narasimha Saraswati was lighting up in the minds of people. He was giving instruction on the disciplines necessary for keeping up the spiritual flame shining brightly in the homes and in the hearts of people. After soothing their body and minds, he used to start giving spiritual instruction to put them on Godward path, to help them evolve spiritually, so that they would be relieved forever from the afflictions of birth and death. In the previous chapter, Guru Nath narrated to the Brahmin couple the Acharavidhis for the Brahmins. In this chapter, he described to them Deva Puja Vidhi (about the daily worship) and it's Mahima. For Deva Puja, the shrine room should be kept clean, Rangoli should be done and the place should be decorated with flowers. The atmosphere should be filled with the fragrance of incense sticks, sandalwood or other perfume materials. The place should be specially congenial and soothing to the minds. It should make an instant appeal to the minds and bring it into devout and worshipful mood. The atmosphere should be such that the senses get sublimated, mind gets collected and calmed and the spirit gets uplifted and elevated. Seated on a clean, comfortable seat, one should take to the Puja (worship). The worship has to be done three times a day - morning, afternoon and evening. If the full and elaborate worship is not possible for want of time or any other reasons, one should at least do the Shodasopachara Puja (worship constituting the sixteen types of services) in the morning, Panchopachara Puja (worship constituting of five types of services) in the forenoon, and offering of the camphor light (Niranjan) in the evening, and perform the worship this way. Having been born as a Brahmin if he does not do the worship daily, he will be subject to hell life after death. There are six types of Puja. These are:- i) Udaka Narayana Puja, i.e, worshipping of God in Water. ii) Agni Puja, i.e., worshipping God in Fire. iii) Aditya Puja, .i.e, worshipping God in the Sun. iv) Manasika Puja, i.e, worshipping God in the Shrine of one's heart. (offering of worship mentally) v) Pratima Puja, i.e., worshipping God in the Icons (idols) vi) Yadnya Puja, i.e, worshipping God through performance of Yadnya. The Manasika Puja is the highest form of worship. Idol worship is a relatively lower type or form of worship compared to Manasika Puja, but it also has its place in the spiritual journey. Worship of cow and a Brahmin, visualising them as God, is also an accepted form of Puja. Worship of Guru pleases all the Trimurtis. In the Kali age, as men are not capable of cultivating and cherishing such exalted form of adoration towards the Guru and of identifying the Guru with God, God has assumed the forms of Saligrama stones and of Linga form stones, which are found on the banks and the river beds of the Narmada and the Gangaki rivers. Worship of the Saligrama of the Linga, absolves man from all his sins. With Guru's Upadesha, and worshipping the idol as per his instructions, God will respond fully in stone and wood idols even and will fulfill all the desires of the worshipper. Regarding the worship to the idol, firstly one should seat himself before the shrine, should do Sankalpa and then Pranayama (regulation of breath). Pranayama helps to quieten the mind and centralises the consciousness for concentration. Water has to be sprinkled over the materials for worship. The idol has to be then installed in the Simhasan (throne or seat for the Lord). On the left side of the idol should be placed the bell. The flowers and other materials of worship of the previous day are to be removed. The lamp has to be lighted. Then worship has to be first offered to Lord Ganapati. Then the Guru has to be remembered. The worship to the shrine has to be done. The tutelary deity has to be visualised in the shrine of one's own heart, and the same visualised form has to be then invoked and enshrined in or to be identified with the idol placed for worship. This is Prana-Pratishtha, imparting living reality to (or instilling life into) the idol. One should visualize that God himself has come and is standing in front of him. Bhavana, with true faith, is the very essence of the idol worship. Then to the visualised form of God, identified with the idol, Padya, Arghya, Aachamana, Madhuparka, Snana - all these Upacharas (services) are to be done. Then chanting the prescribed Mantras, Abhishekas has to performed with milk Panchagavya, etc. The idol has to be dried with a clean cloth and placed back on the Shrine. Then Vastra (cloth/clothes), Gandha (sandal-paste), Yajnopavita (sacred thread), are to be offered and thereafter Puja has to be done with flowers, with materials and articles of fragrance, and with Akshatas (rice mixed with Turmeric paste), etc. While white flowers are ideal for worship, coloured flowers are not so sacred for worship. Lotuses, Jasmines and some other such flowers are good; Ganapati is not to be worshipped with Tulsi, and Devi is not to be worshiped with Garika. Maredu (Bilwa) is dear Shiva and Tulsi for Vishnu. After the offerings of flowers, Dhoopa has to be offered. During the Puja, appropriate Mantras and prayers are to be recited with full devotion. After the Puja, Naivedya (food) will have to be offered to the Lord. Visualising God to have eaten the food offering, His hands are to be cleaned with water. Then Tambula (Betel leaves) have to be offered. The Puja will have to be conducted with Arti and offering Mantra Pushpa at His feet and doing the Pradakshana and finally doing the Sashtang Namaskar. Namaskara Vidhi is also explained in detail, how to offer Namaskars to the idol, to the Guru, to the elders, to parents, etc. The Puja Teertha has to be sprinkled on one's forehead, to be smeared on the eyes and should be sipped by the mouth. The Puja-Teertha is most purifying; it purifies the body, mind and the spirit. After the Deva Puja and before taking food, we have to offer oblations, the Pancha Yagnas, viz., Deva Yagnya, Rishi Yagnya, Pitru Yagnya, Bhuta Yagnya, and Athiti Yagnya. These Yagnya's absolve man of the Pancha-suna suns which everyone invariably commits while doing the daily chores. The Pancha Yagnya's are done through Vysvadevatri from the food cooked, a little portion will have o be first offered to the Gods, Pitrus, ancestors, Bhutas, Rishis and Athitis, and then only one will have to take his food, considering it as Yagnya-Sesha ( the remnant portions of Yagna). If a guest happens to arrive, he should be welcomed and fed. Athiti is to be deemed as God himself come in human form. After the guest is fed only the Grihastha (the house holder) has to take his food. When an Athiti or Brahmachari comes for Bhiksha, he should be offered Bhiksa, instantly even if Vaisvadeva and Naivedya have not been performed yet. If Athiti is pleased, all Gods, all Pitrudevatas will be pleased. One morsel of food given to them brings mountain sized merit and one tumbler of water offered to them brings an ocean-size merit. One who does not offer food to Athiti and eats by himself, will be born as a dog or donkey in his next life. Strict silence is enjoyed while taking food. Actually before taking food, there are other oblations to be done and observed. A circle with four cones (mandala) should be drawn with flour and plate of food should be kept on the mandala. A little food has to be kept aside on the right side on the floor as 'Bali', in the name of Chitragupta, and thereafter only we should et the food. One should visualise that God only, seated inside him, is eating the food and that the food is also Brahman himself (Brahmarpanam, Brahma Havir, Brahmagnav, brahmanahutam, Brahmaivathena gantavyam, Brahma Karma Samdhina). "Pranabhuti" and "Ausposana" Mantras are to be recited at the beginning and after the completion of taking the food. At night when taking food,there should be lighted lamp and one should not eat the food in the dark. Moderation in food is also enjoyed. Moderation is very much necessary in food. How many mouthfuls one should take as per day of the fortnight, i.e, Chandrayan Vrat is described. The types of utensils and plates to be used for taking food, the metals out of which thy are made, their shapes - these are also described in some detail. There are also rules prescribed about drinking water, washing hands, washing eyes, etc. The auspicious sounds with which one should hear, the sounds which are inauspicious, whose faces are auspicious to see and whose faces are not - these are also described. Sri Narasimha Saraswati teaches also about the typesof food to be taking and those which are prohibited for a Brahmin. Food without a daily oblation, food made with too much salt, garlic, etc, are prohibitive. On particular days, some types of food and certain types of vegetables and fruits are to be avoided, like Padwal on Padyami day, belphal on Friday, Shaniphal on Tuesday, etc. A Brahmin should never take nishiddha food or food touched by a cat, rat, crow, dog, etc. He should not eat food that is stale, i.e, leftovers from previous. These impair, the Satwic states and promote rajasic and tamasic tendencies in him. A Brahmin should nurture and guard his Satwic gunas which are necessary and essential for his functioning as the community and the society as a whole. In the evening the Brahmin should perform Shyam Sandhya, i.e., chanting Gayatri Mantra with three oblations of water and uttering Gotra, Pravara and with Auposan. Thereafter only he should take his night meals. before retiring to bed, one should read some sacred books, and then after offering his whole day's work as worship done to the lord, he should go to sleep. Sayana Vidhan (sleeping) is also described, i.e., regulations, relating to the cot used for sleeping by a Brahmin, etc. The cot should be clean. It should not have been made of jambul wood or tusks of a dead elephant. Days for weaving cots are also specified - they are either Sunday, Tuesday or Thursday. When weaving, certain Deities are to be remembered. One should sleep with head towards east or south. The places prohibited for sleep for a Brahmin are also mentioned. Old temples, cremation grounds, at the foot of a tree, near anthill, near tanks, on foodgrains and dilapidated house are prohibited places for sleeping. A Brahmin should not go to bed with wet clothes. He should not go to sleep without a garment. He should not sleep under the bare sky. A Brahmin should not indulge with his wife when she is in her monthly period or when she is wearing blue coloured saree. There are injunctions on the wife as to how to conduct herself during her monthly periods and the things and disciplines she should observe. All these are necessary for bodily health as well as for moral and spiritual health, not only for the couple but also for the well being and welfare of the progeny. All these have been codified by Prasara Rishi in Parasara Smriti. With this ends the Karma Kanda section of Sri Guru Charitra. Thus ends the Thirty Seventh chapter of Sri Guru Charitra describing "Varnashrama Achar Vidhi". Glory to the All merciful, the Omnipresent and the ever responsive Guru Nath! Namaskara Priyaha Suryaha Alankara Pryaha Vishnuhu Abhisheka Priyaha Sivaha "One meal a day makes a Yogi, Two meals a day makes a Bogi and three meals a day makes a Rogi (a patient)" It is said. Further it is said that the purity of one's mind depends on the purity of food he takes, not only through the mouth, but also through his five senses, namely eyes, ears, nose, limbs and the tongue.

Vedic Injunctions of man's duties and obligations

Vedic Injunctions of man's duties and obligations

Namdharak was all raptures joy listening to the glorious narrative of Guru Leelas from the lips of Siddhamuni. He said he was at a loss to know how he could express his gratitude to Siddhamuni who came to him like a dawn of Sun to dispel his ignorance and fill him with the light of wisdom. He said that his thirst and yearning to hear more and more of the Guru Leelas was insatiably increasing. Siddhamuni, pleased with the yearning of Namdharak, continued his narrative.

Gangapur had become a great centre of pilgrimage because of Sri Narasimha Saraswati's stay there and his association with the place. Thousands of people from different parts of the country started pouring in daily, seeking Guru Nath's Darshan and blessings and for redress of their afflictions - afflictions of the body, mind and spirit through his divine grace.

In Gangapur, at the time, there lived a Brahmin, who was very devout. He never accepted gifts from any. He never used to go to Samaradhana, where cooked food (Paranna) is fed. He used to maintain himself and his family on dry alms (cereals offered to him). His wife had an angry temperament. She used to tell him every day that he should accept Paranna which would relieve their troubles to a large extent.

Everyday, many people used to come to Gangapur and perform Samaradhana. At Samaradhana, couples are invited for Bhojan (food). At Samarashana, sumptuous feast is given with several preparations and delicacies. The Brahmin's wife felt that her husband's obstinacy was depriving them of proper and even minimal food when it was aplenty around. But the husband was never in an agreeable mood to their going to Samaradhana feasts.

Once the woman went to Sri Narasimha Saraswati and requested him to tell her husband to change his mind and to accept invitations to Samaradhana Bhojan. To this Guru agreed and prevailed upon the Brahmin to comply with the wishes of his wife once atleast. How could anyone disobey Guru Nath's command?

When the Brahmin and his wife went to the Samaradhana feast, a strange thing happened. The woman had an obnoxious vision of dogs and swine hovering around her plate of food, and she felt a revulsion and nausea to partake of the food, though it was lavishly served and was rich with many delicacies. She got up from her seat and asked husband also to leave from there all at once, and to come out along with her. She along with her husband, came to Sri Narasimha Saraswati and told him about the repulsive and nauseating vision, which she had at the Samaradhana gathering. Sri Narasimha Saraswati said that it was very much wrong on her part to have forced her husband through him (Sri Narasimha Saraswati), to change his principle and observance. The woman prayed to Guru Nath and also her husband that she that she should be forgiven for what she had done. As he Brahmin was feeling very sorry for having broken his rule, Guru Nath told him that he was not to worry about it any longer. No sin would touch him on that account because he did not go there on his own volition, and that in exceptional cases Brahmins can accept Paranna form other's houses.

The Brahmin prayed to Guru Nath to enlighten him in which houses one can take food and in which houses it is to be avoided. Guru Nath explained about this in detail, as under.

There are many disciplines regarding acceptance of food. One can take food in Guru's house without any hesitation, so also in the maternal uncle's house, in the father-in-law's house, in the houses of brothers, and in the houses of pious people. If there was no Brahmin priest available at the time of Sraddha ceremony, one can attend and take food, but on the next day, he should do Gayatri Japa.

Anyway, food is most holy. It should be taken in the houses of the pious and Satwic people, and taking God's name.

Home's of evil minded people are to be avoided. Food is not to be accepted from: i) Greedy people; ii) People who are not doing their duty to their family; iii) People who are proud and egositic; iv) People who indulge in always self-praise and taking ill of others; v) People who are ill tempered; vi) People of immoral conduct; vii) People who are addicted to drinking wine and other intoxicating drinks; viii) People who delight in harming others; ix) People who live regularly on Paranna only, etc. If we accept food from such people, their sins will affect us.

The food should be taken only from the hands and homes of people of Satwic and devout temperment. Through the food we take, the gunas flow into us. The food should promote Satwa Guna, i.e., pure, cool and enlightened temperament in us.

The Brahmin requested Guru Nath to instruct him on Achara Dharma, the code of conduct for Brahmins. Guru Nath said that Parasara Smriti lays down in great detail under Achara-Samhita the code of conduct for the Brahmins, who are spiritual custodians of the community and the society. The Achara Samhita is something like Bhagwad Gita, for the Brahmins. It is, so to say, like a Fifth Veda. It lays down daily disciplines to be strictly observed by a Brahmin from dawn to dusk. The disciplines laid down are as under and whoever meticulously observes them will attain everything and will never suffer from any want, nor will be ever subject to grief.

Early Morning Prayers:

The Brahmin should rise in the early hours of the morning, which is called the Brahma Muhurta (between 3.30 and 5.00 AM), during which time, the Satwa quality will be prevalent in the atmosphere.

As soon as one rises form bed, he should remember his Guru first and offer mentally his obeisance to him; he should then offer his obeisance to God and the deities (Trimurties, Sun God, the Navagrahas, etc), then to the sages, the Pitru Devatas and to the parents. he should not let the mind wander away. He will have to let it dwell on Guru God thoughts only for sometime atleast.

He is advised to have first the darshan of Cow (Gomata), before he does anything else.

Achamana:

After offering obesiance to the cow, he should (gargle his mouth and then) do Achmana, by sipping a little water. This Achmana is a constant practice, many times during the day, prescribed for Brahmin. If there is no water available for the Achmana, if he just touches his right ear, that is said to be sufficient. The right ear is said to be the seat of Agni (Fire God), Varuna (God of the seas and air), Surya, Chandra and other Dieties. Achamana is to be done taking the Guru's / God's name and chanting the appropriate Mantras.

Swadhyaya /Vedic Chant / Meditation:

Till sunrise and before he goes out for his morning ablutions, he will have to devote either to chanting of prayers, recital of Vedic Mantras or Meditation.

Morning Ablutions:

After dawn one should attend to the calls of nature. At that time he should keep silent. He should then clean his mouth and teeth (to get rid of the foul odor, as well as for the mouth hygiene). The twigs of trees which are to be used for cleaning the teeth are listed. After this one should take his bath. It cleanses and refreshes the body and drives away laziness. It endows strength, longevity, intellectual brilliance, etc. It cleanses away the effect of bad dreams and also drives away poverty and all ills.
Brahmacharis (celibates) are to bath in the mornings and all house-holders both in the morning and in the afternoons as well as in the evenings ie, all three times during the day. Whatever water one should be using for bath, he should deem it as waters of the Holy Ganges flowing down from the feet of Hari, and which endow both bodily purity as well as purity of the mind and spirit.

When water is not available or when one is sick, one should recite the "Apohista..." Mantra, and do Marjana three times. This is called "mantra Snana". Doing Vishnu Nama Sankirtan is called "Manasika Snana". Taking Darshan of the Guru, or sprinkling the water after washing the feet of the parents is called "Teertha Snan".

On the days of Vratas, Sraddhas, or after birth ceremonies or death ceremonies in the family - on the tenth day of the pollution period, how water bath is prohibited. In flowing water of a river one should face opposite the current, and in tanks, etc,one should face towards the east and then take the bath.

If one takes oil-bath on Sundays, it could lead to disease, on Mondays it should lead to draining of energy, on Tuesdays it could lead to death, on Wednesdays it endows wealth (Lakshmiprapti), on Thursdays and Fridays, it could cause the impairment and danger to the health of children (Santhana-Nastham), and on Saturdays it brings in all auspiciousness, health and wealth. Housewives are not to take hair bath daily.

On the days when one has taken oil bath, he is not to apply Bhasma. On all other days and at all times, he should necessarily apply Bhasma on his forehead.

Gopichandan is to be applied by those devoted to the form of Hair. It is called Urdhva Pundra (vertical markings) and it is equally meritorious like Bhasma-Dharana which is to be applied in horizontal lines (Tripundra). Whoever applies both Bhasma and Gopichanda, he is equally dear to both Hara and Hari.

Somavara Vrata Mahima

Siddhamuni continued the narrative of the Guru Charitra to Namdharak as under.  Savitri's heart was overflowing with gratitude and devotion towards Guru Nath who gave her back her husband, by restoring his life. The husband looked quite hale and hearty and with no trace of his former disease at all. Savitri now prayed to Guru Nath to give her Mantropadesa, which would protect them (herself and her husband) against all turmoils of life in this world and also give them a safe passage to life beyond and liberate them for ever. Guru Nath told her that for a woman, no mantra is needed. It is only Patiseva (devotion and service done to the husband) that is needed for a woman and that this alone would safely ferry her across the ocean of Samsara to the Heavenly shores beyond. For woman the mantra is not as efficacious as Patiseva. Further, a mantra needs strict nista (disciplines and austerities), secrecy etc. A mantra cannot be given to any and everybody. It requires some merit on the part of the recipient. That was what happened in the case of the Sanjeevani Mantra of Sukracharya, the Perceptor of the Asuras (the demons). Sri Narasimha Saraswati explained it further as follows. Once a war was raging between the Dewas and the Asuras, Sukracharya alone knew the Sanjeevani Mantra, the chanting of which would revive the dead back to life instantly. Because of the power and protection of the Sanjeevani Mantra, the Asuras could remain invincible and the Devas, as they had no resource to and no protection of the Mantra, were being routed in that battle. The Devas had to flee away, utterly defeated and battered.  The Devas then went to Kailash and narrated to Lord Shiva their woe and perilous condition and prayed to Him to rescue them from the devastating onslaught of the Asuras against them. Shiva sent Nandi to fetch Sukracharya. When the latter was brought, Shiva gulped him into his mouth. Sukracharya stayed for some days in the stomach of Lord Shiva, but one day managed to come out when Shiva was lost in His Samadhi. He reached back to the kingdom of Asuras safe and the Asuras were again emboldened that their preceptor's full protection was restored to them. They became again a great menace and terror to the Devas. Devas then hatched out a plan. The preceptor of the Devas, sage Brihaspati had a son named Kacha. Kacha was sent to Sukracharya to be his disciple under him. Sukracharya accepted him as his student because of his veneration for Brihaspati. Sukracharya's daughter Devayani caught a fascination and liking for Kacha. Twice the Asuras caught hold of Kacha secretly and killed him. At Devayani's pleading, Sukracharya, by the power of his Sanjeevani Mantra, revived him and brought him back to life. When the Asuras opportunity to catch hold of Kacha secretly, they did not want the body to be left after staying him, because Sukracharya might again bring him back to life. Therefore this time, they burnt the slain body to ashes, mixed the ashes in wine which they surreptitiously made Sukracharya to drink. As Kacha did not return home in the night, Devayani expressed her anxiety to Sukracharya about the safety of Kacha. Sukracharya saw through his DivyaDrishti (i.e., through his Yogic vision) that the ashes of kacha were in his stomach and this he told to Devayani. he told her that this time he would not be able to bring him back to life. If he were to try to bring him back to life, as Kacha would have to come out of his (Sukracharya's) stomach, he (Sukracharya) himself would be dying in the process. Therefore he would not be able to save him this time. But Devayani pleaded if he would teach her the Sanjeevani Mantra and in the process of reviving Kacha if Sukracharya were to die, she would chant the Mantra and revive him (Sukracharya) also back to life. At her persistent pleading, he taught her the Mantra. As he was uttering the mantra, Kacha heard it from within his stomach of his Guru and memerised it. Kacha was saved. Sukracharya was revived back to life. Later Devayani pleaded to Kacha that he should marry her. But Kacha pleaded that it would be sacrilege to do so; they were like sister and brother to each other. Firstly, she was his Guru's daughter; further, having emerged out from the vitals of Sukracharya by the result of the Mantra, he had also become a child of Sukracharya. Furthermore, she had revived him back to life, she was like a mother to him. Therefore, he said the marriage was unthinkable between them. Saying thus, he left from there and went back to his Father.  The Sanjeevani Mantra however, had lost it's potency for good, having been given to a woman who did not merit the Mantra, and further having lost it's secrecy, because of being overheard by another (ie by Kacha) besides the one it was intended to (ie to Devayani) at that time.  As Sri Narasimha Saraswati dissuaded the woman Savitri, thus from being desirous of taking Mantra, the woman pleaded she be taught some Vrata (vow), which would be beneficial as a Mantra. Sri Narasimha Saraswati told her about the Somwar Shiva Vrata. He narrated to her one ancedote to illustrate the beneficial effects of this Vrata. Once upon a time, in the olden days, there lived a king by the name of Chitravarma in Aryavrata. He was in the line of the great Nala. He was a great devotee of Lord Shiva. He had no children for a long time. At last a daughter was born to him. She was named Simantini. The king consulted his court astrologers about the future of the princess. They all said she would grow into a very virtuous girl and would have a long life, but at the age of fourteen itself, she was likely to become a widow. The King's and Queen's hearts were filled with gloom and sorrow at the prospect of their daughter's child-widowhood.  The princess reached the age of seven years. The King started searching for a suitable alliance for her. Meanwhile, Simantini learnt the Somwar Shiva-Vrata from Maitryayani, which is believed to confer mangalya and auspiciousness to women. From that very young age she started performing this Vrata. She was thereafter married to a young Prince by name Chitrangada, the son of king Indrasena. The marriage was celebrated in all regal pomp.  One day Prince Chitrangada went to swim in the river Kalindi along with his friends. There were also his guards attending upon him. The prince was swimming in the stream with his friends. He was suddenly caught in a whirpool in the mid-stream and sank down. The guards tried to search for him and save him, but to no avail. Simantini said to her father and mother that she would throw herself in the stream and die and join her husband in the other world at least. Her grief was inconsolable. She was all fury against Shiva, as inspite of her devout and strict observance of the Somwar - Vrata, he had not protected her at all. She was being dissuaded by all from doing Sahagamana, because Sastras did not approve of Sahagamana for a woman without the dead body of the husband by the side. To add to the misfortune, as the king and the people were steeped in sorrow at the prince's death, one enemy king attacked the kingdom of Indrasena and defeated the latter. 'Misfortunes never come alone but come in chain' - is the old saying. So it was the case with regard to Indrasena who lost his son as well as his Kingdom. Chitrangada, when he was caught in a whirlpool, sank down to the depths of the river. The damsels of Nagaloka sighted him and rescued him and took him to their Kingdom in the neither world. It was the kingdom of Takshaka, the great Serpent King. The Naga-Kanyas sprinkled Amrit (celestial nectar) over the body of Chitrangada who was lifeless. The Amrit revived him instantly. He was taken to the King "Takshaka' who received him very kindly. Takshaka was happy to learn that Chitrangada was in line of descent from the famed king Nala, who happened to be a dear friend of his in olden times. Takshaka was very hospitable to him .The prince was looked after very well. The prince saw everywhere in the Nagaloka richest treasures, pearls and diamonds piled up. Takshaka's city was most beautiful. After sometime, Chitrangada asked Takshaka to permit him to go back to his father. Takshaka gave him a very warm and loving send-off, sent a Naga-Prince for escort and also gave him many precious and handsome gifts. The prince and the Naga-prince who escorted him, emerged out of the waters of the mid-stream. They swam to the bank. Just at that time Simantini came over to the river for the bath before her Vrata as it happened to be Somvar (Monday). Although God deemed to have let her down, still she wanted to continue the Vrata.  The prince recognised her as Simantini, the princess wedded to him. Her face was clouded with grief. He enquired of her, who she was and why she looked so much grief-stricken. Although he had close resemblance to her dead husband, she did not take to be her husband, as though that her husband was lost forever. The maids waiting on the Princess narrated to him all about her misfortune, and how she lost her husband whom she loved so dearly. The stranger (the prince) said that he knew Chitraganda very well and that the latter was quite safe and would return to her soon. After saying thus, the prince, along with the Naga-prince, went to his father's kingdom. Already by that time the enemy king was thrown back and Indrasena got his Kingdom back. The king was delighted at his son's safe return. he sent messengers immediately to ChitraVarma to inform him of the happy turn of events and of his son's safe return and that he, along with his son was coming over there, to his kingdom. The joy of Simantini knew no bounds. Her faith in Lord Shiva and the merits of Somvar Vrata were thus vindicated and she had got back her lost husband.  Sri Narasimha Saraswati thus impressed on Savitri the Mahima of Somvar Shiva Vrata. He told her that she should observe the Vrata all through her life, and this Vrata meant worship of himself (Sri Narasimha Saraswati) only.  Savitri and her husband then offered elaborate worship to Guru Nath, performed Samardhana and with blessings of Guru Nath returned to their home place, Mahur. The parents of the young man were overwhelmed with joy at the safe return of their son and daughter-in-law and to see their son restored completely to good health. Their hearts overflowed with gratitude towards Guru Nath for the Divine Mercy which he had showered on the family. Thus ends the Thirty Fifth chapter of Sri Guru Charitra describing 'Simantini Aakhyan'.  Glory to the All merciful, the Omnipresent and the ever responsive Guru Nath! There is a Higher power than Destiny. "mad Bhaktah Napranasyati - My devotee never perishes" is the eternal assurance of the Lord. But the Lord also knows what is good and what is appropriate for His devotees and He has His own way of dispensation of His Grace. Leaving it all to His will and Mercy, let us surrender unto Him....

Siddhamuni continued the narrative to Namdharak as to the Rudrabhisheka Mahima as told to the woman by Guru Nath in the guise of 'the Tapasvi'. 

The King Bhadrasena, after listening to the account of the past life of his son and that of the minister, prayed to Prasara Rishi to throw some light on how his son's future was going to be. The Rishi was hesitant to say anything in reply to the king. As the King was persistent, the Rishi said that the prince had only eight more days to live. The king fainted in grief of hearing this. When he recovered, he fell at the Rishi's feet and prayed that he should show him the way, his son's life could be saved. Moved by pity, the Rishi said that if he could earn the grace of Lord Shiva, the Mrityunjaya, there was all possibility of his son's life being saved. The Rishi said further as follows.

Lord Shiva is all powerful, it was Lord Shiva who caused the Vedas to manifest and gifted them to Brahmadeva to serve as a guidance to the latter in his functioning as the Creator of the world of matter and the Universe of beings. Along with the Vedas, He also gifted to him the Brahmopanishad, in which there is one chapter entitled Rudradhyaya and describing the Rudrabhisheka Mahima. Brahmadeva narrated the Rudrabhisheka Mahim to the Rishis once, as described in the Rudradhyaya of the Brahmopanishad. His narration goes as under:

The study of Rudradhyaya and performance of Rudrabhisheka would expiate one of all his sins and would endow also liberation on him from the cycle of birth and death. He said that Rudrabhisheka was the panacea for all the ills of the mundane life. All the Rishis, thereafter, as advised by Brahmadeva as above, took to Rudrabhisheka. From the Rishis, it spread among all the people, and everywhere the echo of Rudra Japa and Rudradhyaya could be heard. Whenever and wherever Yama Dharma Raja's Dhootas (servants/guards) visited, they were repelled by the seething heat generated by the spiritual vibrations emanating from Rudra Japa. The YamaDhootas narrated their plight to Yama Raja. The latter rushed to Brahmadeva and told him about the matter. Brahmadeva told Yama Raja that he should instruct his Dhootas that they should never approach anywhere near where Rudradhyaya and Purusha Sookta chanting would be going on and they could move feely only where such chanting is not there.

Prasara Rishi advised the king that he should invite one hundred Brahmins and arrange for performance of Ten Thousand Rudrabhishekas and bath the prince with Rudrabhisheka Teertha, which alone could save the life of the prince. The king arranged for the performance of Rudrabhishekas as advised by the sage. On the eighth day, the prince fell down dead. But Prasara Rishi immediately sprinkled the Rudrabhisheka Teertha on the body of the prince, and bathed the body with the Theerta. Lo! the prince came back to life instantly. Just at this time Sage Narada came and told the king how blessed he (the king) and the prince were. Narada told them that Yama Dhootas were there to take the prince to the Yama loka. But as soon as the body of the prince was bathed with the Rudrabhisheka Teertha the Shivadhootas appeared there, snatched away the prince's Jiva (soul) from the hands of the YamaDhootas and restored the life of the prince. Yama Dhootas ran back to Yama and reported the happening. Yama approached Brahmadeva and the latter told him that though the prince was to die as his twelfth year, the Rudrabhisheka Teertha bath bestowed on him a fresh, long lease of life, and the prince was thus blessed to live for full span of 100 years. Enlighted thus about Rudrabhisheka Mahima, Yama returned to his abode and instructed his Dhootas once again, that they should be watchful and cautious and should not go near any one engaged in Rudrabhisheka or having Rudrabhisheka Teertha sprinkled on the body or even wearing Rudrakshas on the body, because all such people are dear to Lord Shiva and ever enjoy protection of his Divine Grace. Thus Shri Guru Nath, who was in the guise of a Tapasvi, narrated to the Brahmin lady.

Thus end the Thirty Fourth chapter of Shri Guru Charitra, describing 'the Rudrabhisheka Mahima'.

Glory to the All merciful, the Omnipresent and the ever responsive Guru Nath!

Reviving to Life the dead husband of the young woman.

Reviving to Life the dead husband of the young woman.

Siddhamuni continued the narrative.  'The Tapasvi' described to Savitri all the duties that pertain to women in their family life. He also described the duties that pertain to them after one losing the husband. He said that a woman who has lost her husband will have to adjust herself to the new situation. In grief, in olden times women used to enter the funeral pyre along with the husband's body, which is called as Sati or Sahagamana. They believed that life with a husband is a continuous companionship, not only in this world but in this life beyond as well. It is both a worldly companionship as well as, or actually even much more, a spiritual companionship between wife and husband. A Pativrata who mounted the funeral pyre along with her husband's body certainly attains liberation. But it should be totally voluntary and a subjective act taken in wholeheartedly. It is not a matter to be forced upon the woman, but based on her conviction and her own volition and choice.  There are exemptions or exceptions provided for, regarding Sahagamana. A woman carrying, i.e., woman with child in womb, a nursing mother, i.e., one who has an infant child, are forbidden to take Sahagamana. If a widow chooses to live the widowed life as per Sastraic injunctions and tradition, she need not take to Sahagamana. If she lives a pure and austere life during her widowhood, she will earn as much merit as she would have got through Sahagamana. The disciplines to be observed by a widow as per Sastraic injunctions or tradition were described by 'The Tapasvi'. She should be without head-tress (hair). She should take meal only once a day. She should observe Chandrayan Vrata, i.e., taking increasing and decreasing mouthfuls of food as per Kalas (phases) of the moon. She should thus restrict her food and should give up comforts of life to whatever extent possible and take to austere habits. She should occasionally go on pilgrimage to holy places. She should herself perform Tarpan (food and water offerings to the soul of the departed husband) if she is without a son. She should observe Vaisakh, Magh, Kartika Maas bathing. She should offer in charity to Brahmins Ghritdan (ghee), Jalkumbh-dan (tumbler), Deep-dan (lamp), food, clothes, fruits, etc., in the name of her husband. She should discard bangles and wear white saree. When her husband was alive she was, so to say, the sole mistress of the house (household), but after the loss of her husband, she has to take only a subordinate position. She should abstain from demanding too much and from exercising her authority. She has to, more or less, abide by the will of her son, who of course should always revere and love her as a dutiful son and respect her wishes always. The woman surrenders and transfers her responsibilities of the household to her son and daughter-in-law. She has to devote more and more time in the memory of her husband and contemplation of God. In the above way, Sage Brishaspati narrated all the PatiVrata Achara dharmas to the Rishis and Gods who had assembled at Agastyashram. An d now 'the Tapasvi' (Sri Narasimha Saraswati) in disguise recounted the same to the woman who has now lost her husband, and who sought advice and guidance as to the duties and mode of life for the woman, in her different stages of her life. 'Thus Tapasvi', tried to console and comfort her in her bereavement and was advising her to pick up courage to face the irretrievable situation and pursue her duties as ordained for women, but ever remembering the transitoriness of all life, and the solicitude of 'the Tapasvi. for her ultimate welfare. She expressed to him that her mind was much pacified, and she profusely thanked him for dispelling her ignorance and freeing her from the meshes of illusion of the mundane life. She told him that he was her all, mother, father and God. She however said in a determined and resolute manner that she had chosen to do Sahagamana along with the body of her husband. 'The Tapasvi' gave her Bhasma (sacred ash) and told her to besmear her husband's ears and body, before it was consigned to the flames. She should also perform Maharudra Abhishek before the cremation, he said, telling her that she should go to the Sangam and seek blessings of Guru Nath there before the final ceremony , he walked away.  The woman got all preparations done for the funeral and her Sahagamana. She invited the priests and asked them to start the funeral sacraments with the chant of the prescribed Mantras. She took her bath, adorned herself with all her ornaments and the bright red kum kum mark on her forehead. She took the dead near the river, carrying also the fire in her hand.  All the men and women of Gangapur gathered there , hearing of the sad event. They were all moved to tears, because the woman was so young, hardly sixteen years of age, and so beautiful. They were trying to persuade her not to do the Sahagamana, saying that it was not proper, they said, for a young girl of her age. She was almost a child still. But the woman adamantly stuck to her resolve. She got the firewood piled up. She called the Suvasinis there and gave away whatever she had. She requested them to bless her, and further send word to her in-laws that her husband and herself were doing very well at Gangapur, and that none should let them know the truth as it would break their hearts. When she was about to mount the funeral pyre, she remembered suddenly the instructions of 'The Tapasvi', she tied the Rudrakshas given by him, two to the earlobes, and two on the chest of her husband's body. She applied the Bhasma on his forehead. Then she rushed to the Sangama to seek Guru Nath's blessings before taking to Sahagamana, as previously advised by 'The Tapasvi'. The woman approached the Sangam and saw Guru Nath seated under the Audumbar Tree. She fell prostrate at his feet. The blessed she would soon be the Mother of two children - 'Suputra Praptirastu' - thus he blessed her. The people who accompanied her told Guru Nath that she had lost her husband, and she had come to seek blessings for her Sahagamana along with her husband's body. Shri Narasimha Saraswati told then to bring the dead body to him at the Sangam. The body was brought. Just at that time four Brahmins came there to offer their worship to Sri Narasimha Saraswati. Guru Nath asked the Brahmins to sprinkle his 'Charan teertha', on the dead body. This was done, and Lo! the dead body rose to life as if from sleep. The revived man noticed his wife whose face lit up with wonder and joy at seeing the unbelievable, and asked her how they happened to be there. The woman told all that had happened, how Guru Nath retrived him from the realm of death and restored to her the Mangalya and thus protected the lives of both of them. Both of them fell at Guru Nath's feet and bathed them with their tears, tears welling out from the innermost depth of their hearts. Thus ends the Thirty Second chapter of Shri Guru Charitra describing how "Faith triumphed over death with Guru Nath's Grace." Glory to the All merciful, the Omnipresent and the ever responsive Guru Nath.

The Supreme Power of Chastity

The Supreme Power of Chastity

Siddhamuni continued the narrative to Namdharak.    The woman, calmed a little now, requested 'the Tapasvi' to tell her about the duties of a woman in family life and also her duties after she is widowed. She wanted him to give her guidance and enlighten her on StreeDharma and Achar (the duties of conduct for women). Thereupon, 'the Tapasvi' narrated the following.  Once there lived in the city of Kashi, the great Agastya Rishi. His wife's name was Lopamudra. She was like Anasuya in her chastity and was the most ideal wife. Agastya was renowned for his austerities and for his spiritual knowledge, wisdom and prowess.  Once Narada Rishi paid a visit to the mountain king Vindhyachal. Narada Rishi praised Vindhyachal for his great qualities. He, however, added that the Meru mountain (the king of the Himalayan range) though inferior to the Vindya in it's grandeur, yet because of it's height, it ranked as superior and is called the Sovereign of mountains, and but for his shorter stature, he (the Vindhya) would have been really the Sovereign of mountains. Vindhyachal took it to heart, and then started growing taller and taller, almost touching the skies like the Meru Mountain. The result of this was that the sunlight was not reaching the southern region, plunging it into darkness. People were not able to perform their Nitya-Vidhis (daily rituals and oblations to the Deities) and thereby Indra and other Gods were deprived of the daily offerings which people have to make. The Gods, therefore, along with Rishis approached Brahma Deva and prayed to him to find a remedy for this. If Nity-Vidhis are not performed, it will disturb the harmony in the cosmos and evil will befall the people and the world. Brahma Deva advised them to go to Agasthya Rishi and request him to do something in the matter, as Vindhyachal was disciple of Agasthya Rishi and was greatly devoted to him. Indra and the Rishis came to Agasthya Ashram at Kashi. They explained to him the plight of the southern regions as the sun had been blocked by the Vindhyachal as a result of his growth, which reached the very heights in the sky. Agasthya agreed to help them in the matter.  Agasthya went to Vindhyachal. Seeing his guru (Master) Vindhyachal bent down to offer his obeisance to the Guru. Agasthya said that he was going on a pilgrimage to some of the holy places in the southern region, and he (Vindhyachal) should remain in the same inclined (bowing) position till he returned. Vindhyachal said he would be happy to do whatever command his guru would give him. Agasthya crossed over to the south, thereby opening the blocked way for the Sun. Agasthya saved the Gods thus and also restored the well being and prosperity of the southern region and its people. Agasthya wife was an example for all women. All the Gods and even Brihaspati acclaimed Lopamudra as peerless and as an ideal for woman for all times. Now 'the Tapasvi' recounted to Savitri what Brihaspati said to the Rishis, describing the duties of the family women, taking example of Lopamudra. He said that for a woman the husband himself is God. Service to him should take all priority and precedence in the woman's duties. The husband should be considered and worshipped as God himself. Husband's pada-teertha (the wash-water of the feet of the husband) is even more sacred for a woman than Vishnu-Teertha. She should never disobey him, and should faithfully and respectfully obey all his commands whatever they be. All the household duties will have to be faithfully discharged, and all Sastraic injunctions, like Athithi Puja, etc., are to be done by the wife, to bring good name to her husband. She should respect and serve her husband's parents as her own parents. Even if the husband is afflicted with disease, or whatever difficulties befall him, she should share the sufferings and serve him with all love and dedication. 'The Tapasvi' then said that when the woman loses her husband, there are Sastraic injunctions as to the disciples of life she should strictly observe. She should realise that with her husband's loss, she should take to many austere disciplines.  Thus ends the Thirty First Chapter of Sri Guru Charitra describing "Pativrata Nirupan". Glory to the All merciful, the Omnipresent and the ever responsive Guru Nath!

Vairagya Bodha (Giving of Philosophical Consolation) who was bemoaning her husbans's death

Siddhamuni continued the narrative to Namdharak describing the glorious account of the Leelas of GuruNath

Gurunath's name and fame was increasing day by day and it started spreading over the county. People from all regions, even from the farthest parts of India, started visiting Gangapur for Guru Nath's Darshan and for seeking His blessings. Whoever came, went back with their hearts filled with great satisfaction and a sense of fulfillment in life and with peace and joy. Everyone returned with a deep conviction that Guru Nath, though physically staying at Gangapur, is ever with them wherever they be living and is ever providing his protection. Without his call, none can ever think of going to Gangapur for his Darshan and without his will none will be able to visit the place and have the audience with him. His love is like the love of a thousand mothers. Whoever visits there will have all his aspirations fulfilled and his grievances redressed although he might put these people to much test during the process.

There lived in the town of Mahur, a Brahmin who was quite well to do and rich. His name was Gopinath. His wife gave birth to many children, but none survived. They prayed fervently to Lord Dattatreya that they should have at least one son who would have longevity and survive. In response to their faith and prayers, they had a son born again, whom they named as Datta, i.e., after the name of Lord Dattatreya with whose blessings he was born. The boy was very healthy and free from any ailment. The parents were very happy. When the boy was five years of age, his thread ceremony was performed. When he was sixteen years of age, he was married to a girl whose name was Savitri, and who was very beautiful. The young couple were leading a very happy life.

After four years of happy married life, the young man unfortunately fell seriously ill. The parents consulted many Vaidyas (doctors) and tried various treatments without minding the expenses. But there was no improvement in his condition. Actually his condition was deteriating day by day. The young wife thought that if she could take her husband to Gangapur and pray to Sri Narasimha Saraswati, his life could be saved. She felt that was the only hope for her. She expressed the same to her parents-in-law. They did not want to stand in her way. They were very distressed that their boy's condition was becoming more and more critical, all the medical treatment proving of no avail. They also felt that only Divine Grace, if at all anything, could save their son and that they should let their daughter-in-law do whatever she felt was best course.

The young wife told her husband that she would take him on pilgrimage to Gangapur for Sri Narasimha Saraswati's Darshan and that would certainly restore his health. The young man was in tears, started saying how distressed he was, not for his illness, but considering that he had not been able to give her any happiness and had to see her toiling all the time looking after him and his needs. The wife said she was happy in doing service to him, and all her anxiety and concern was that he should get well soon. For the purpose she was prepared to make any sacrifice. She said that troubles so come in life as per one's Karma; no one can escape it altogether, but with Divine Grace it should be possible to overcome it. She said she had all hopes that Sri Narasimha Saraswati would rid him of his illness by his Grace, and would shower his blessings on them.

Comforting the parents-in-law, telling them not to worry at all and assuring that she would certainly bring her husband back to them safe and fully restored in health soon, she set out on her pilgrimage to Gangapur along with her husband.

The couple after great difficulty, reached the outskirts of Gangapur and although the wife was very exhausted, she was slightly elated that they could reach the holy precincts. She left her husband in a place nearby, asking him to rest and saying that meanwhile she would go into the town first and find out the whereabouts of Guru Nath and would come back to take him along with her for Darshan. She went into town and was told that Sri Guru Nath had gone to the Sangam. She came back to the place where she had left her husband for rest. Alas! the husband, because of over exhaustion of the journey possibly accentuating his sickness, meanwhile collapsed and died. She was aghast and broke down completely with grief.

The woman was not able to withstand the situation. She started crying aloud, "I have brought my husband away from his parents telling them that with Sri Narasimha Saraswati's Grace I would bring him back to them fully restored in health. What can I do now? What can I tell them, how could I ever face them? Everything for me is dark and dismal, and there is no way out for me except death along with my husband". She was furious with Guru Nath and started shouting "You have belied all my hopes. All my faith in you has been misplaced. You have cheated me. Before, I end my life, I will tell everybody and proclaim to all how you betrayed me and my hopes. I fancied you were the "Mangala Murti". Instead you have proved to be the opposite.. you are heartless..". After giving vent to her wrath against Guru Nath, she fell upon the body of her husband and burst into sobs again, "Oh, my beloved, why have you left me? Didn't you know how much I loved you? You were dearest to me, how can I live a movement without you?" Meanwhile, people nearby, seeing the sad advent, gathered around her and were trying to console her. At this Juncture, Sri Guru Nath himself, in the guise of a Tapasvi, with Rudraksha Malas around his neck and his whole body smeared with Vibhuti and holding a Trishula in his hand, appeared there. He also started comforting and consoling her. He told her "Who can escape Prarabdha Karma? Death is inevitable for whoever is born. Some die early and some die later. But none can escape death. What a delusion of life! How deluding are all family relationships! Wife and husband, father and children, it is all Maya, a scene for a while. Two logs of wood floating separately in a stream come close to one another and flow together for a while and again drift apart and float again separately each going it own way. There is no permanent relationship at all between any two persons. Each one has his or her own de stiny to suffer, each according to his or her Karma of his/her past lives. In life, the only certainty is death, and of avail is bemoaning the inevitable and inescapable. We have to accept things as they come, and reconcile ourselves to the inevitable. Yet at the same time, we should not forget the higher purpose of life and the ultimate goal, and should strive to attain it, irrespective of whatever calamities befall us in life".

Guru Nath's presence, and especially his words though it was all a 'negative philosophy', yet soothed her heart a little. A little sense of reconciliation to her fate and preparedness to face the event with courage came upon her. She prayed to Guru Nath to tell her what she do, about the Stree Dharma after losing the husband.

Thus ends the Thirtieth Chapter of Sri Guru Charitra describing the "Pretanganga Soka".
Glory to the All merciful, the Omnipresent and the ever responsive Guru Nath!

The Significance and Power of Vibhuti (Holy Ash)

The Significance and Power of Vibhuti (Holy Ash) Siddha Yogi continued the narrative to Namdharak as follows.  Trivikrama Bharati requested Sri Narasimha Saraswati to enlighten them about Bhasma-Mahima and how it possesses such great power as they witnessed in the Matanga episode. Now Sri Narasimha Saraswati narrated the following anecdote.  There used to be one Yogi by the name of Vamadeva. He used to smear his body always with Bhasma. His hair was matted and he used to wear the bark of tress for his garment. He was a very exhalted Yogi. He had won over all humans frailties, sublimated his senses and conquered the six inner enemies - Shadripus (likes, dislikes, greed, delusion, ego and pride, envy and jealousy) - which enslave man. He was a fully-realised soul and a Brahma-Jnani. He used to be always wandering, visiting holy places. One day he came to the Krouncharanya (forest). This forest was full of wild beasts; there were also ghosts and Brahma-rakshasas inhabiting the forest. One Brahma-rakshasa noticed Vamadeva entering the forest, and he was very happy that he would be having a good feast with the body of the Yogi. He feel upon him with a view to eating him up. But Vamadeva was least perturbed, and remained steady and calm. The contact with the Bhasma (sacred ashes) on the body of Vamadeva brought an instant and total transformation of the Brahma-rakshasa. He was totally changed, rid of his demonic nature by the contact with the Bhasma. He prayed to Vamadeva to free him from the cycle of birth and death. He told Vamadeva that by the mere contact with Bhasma, he gained the memory of his past twenty five births, he started recounting them to Vamadeva. The Brahma-rakshasa said he was actually the king of Yavandesh. But he had a very vicious and lustful nature. He led a very sensuous life, running after women always, without any decency, compunction and consideration. His sins crossed all bounds and limits. In an encounter with an enemy king, he was killed. He was dragged to the court of Yama, He was subjected to torture in hell, and later he had to take several births only because of his sins. He was born as a tiger in one birth, as a wolf in second, as a dog in the third birth, as a camel in the fourth, camel in fifth, then as a cat, thereafter a tortoise, then as a frog and so on. He had suffered much, all of his own making though. Now the mere touch with Bhasma had so much smoothened his soul, and never before had he felt such peace. He further said that his hunger, which never got satiated normally, however many animals or persons he might eat, was how totally appeased, and that he was feeling a great sense of peace and happiness. He prayed that he should be enlightened as to how the Bhasma came to possess such great redeeming power.  Vamadeva told the Rakshasa that the power of Bhasma is beyond all description, and it is beyond the comprehension of any, except of Lord Siva. Shiva only knows; he alone knows fully the glorious power of Bhasma. That is why he (Shiva) smears his whole body always with Bhasma. Vamadeva told that there lived once a Brahmin in Dravida desa. He took to bad ways of life. He went to live with a low caste woman. He took to theft. Once while he was committing a theft, he was caught and beaten up. He died and his body was thrown in the cemetery, at that time, a dog was sitting on chitabhasma (ashes of a burnt corpse). That dog saw the body of the dead brahmin, and came and sat on the body sniffing it all over. As it was doing so, the chitaBhasma from it's body fell over the body of the corpse. No sooner did the chitaBhasma fell over the body of the corpse, then the Shiva Dhootas appeared over there, stopping the YamaDhootas who had already come there to take away the jiva (soul) of the evil man. A dispute arose between the servants of Yama and Shiva. The guards of Yama were claiming the Jiva, because the sins committed by the man were countless, and the place he deserved was nowhere else but hell. But the Shiva Dhootas said that with the touch of the Bhasma on the body, all his sins, however heinous they might have been, had been burnt off and expiated. It is Lord Shankara's command that whenever they see a dead person's body with Bhasma smeared on the forehead or even on any part of the body, they should fetch that Jiva to Kailash. Thus saying, the ShivaDhootas snatched away the Jiva from the Yamadhoota's hands and took it away to Kailash. When this was reported by the YamaDhootas to their Lord, Lord Yama went to Shiva in anger, and complained to Him the intrusion, high-handedness and interference of ShivaDhootas and their preventing his servants from the discharge of their duties and carrying out of justice. He complained how could Dharma be protected and rule of law enforced by him in the world under such circumstances. Shiva then told Yama that Bhasma Dharma is the highest Dharma and it annuls and supersedes all other codes and injunctions of dharma. He told Yama Dharma Raja to tell his servants that they should abstain from approaching the bodies of the dead, smeared with or wearing the risk of Brahma. Such was the Mahima of Bhasma, said Vamadeo to the Brahmin rakshasa. The Rakshasa requested Vamadeva to teach and explain the same through the following ancedote.  Once Lord Shiva and Parvati went to the Mandara Mountain. All the Gods, Rishis, Apsaras, Gandharvas, Yakshas, Kinnaras, Rudgragan, ShivaDhootas, all came and assembled over there. Lord Shiva was seated on His Throne. By his side was seated Mother Parvati. Golden in complexion, and bedecked in richest jewellery and adorned with beautiful flowers, she was radiating all splendour. All were absorbed in the ecstacy of the Darshan of the Divine couple, the Mother and Father of the Universe.  Sanatkumara Rishi prayed to Lord Shiva to teach them the one Dharma Vidhi, which will be simple to be observed by all yet will confer all the four Purusharthas - four chief Aims of Life, Dharma, Artha, Kama and Moksha and which will destroy all the sins, endow bodily and mental purity and also intellectual illumination. Lord Shiva said there is one Dharma Vidhi which is simple and can be followed by each and everyone and which will confer all good and save men from all ills of the world. This Vidhi is called 'the Tripundra Bhasma Dharana Vidhi'. The Bhasma is symbolic of the ultimate truth, the ultimate truth of all matter. It has a spiritual significance in that it is changeless, immutable like Godhead, It is colourless or white, so to say, indicating purity. In Jabalo-panishad, Bhasma Vidhi is described in great detail.  Agni is the presiding deity for Bhasma. The ash from the sacrificial fire is most sacred. In the absence of it, ash prepared from cowdung is to be used. A little ash is to be taken, reciting the 'Sadyojata...' mantra. A little water is to be added and mixed in it with the aid of thumb, while reciting the 'Manasthoka...' mantra. Then chanting the 'Trayambakam Yajamahe...' mantra, it has to be taken near the forehead. Then reciting the 'Thrayayusham Jamadagne...' mantra, the tripundra dharana, i.e., applying it in three lines - is to be done. First, with the aid of the middle and ring fingers two lines are to be applied, the top one and the bottom are from left to right, then with the aid of the thumb, the middle line is to be applied, drawing it from right to the left. The marks are not extend beyond the sides of the eyebrows. With devotion, these marks are to be always worn on the forehead. Bhasma Dharana can be done by one and all, and during all the stages of Life. It will cure all the ills of the body, mind and spirit. It ensures mental purity, intellectual illumination and spiritual enlightment in their life beyond it opens the gates of Kailash for him, which is the Eternal Abode of Supreme peace and beatitude. (PRASHANTI) Lord Shiva said that for destroying one's sins, there is nothing comparable to doing Bhasma Dharana, but it should be done with full faith and devotion. For one who applies ashes on his forehead and wears Rudraksha Mala on his neck, there will be nothing wanting for him either in this life or in the beyond.  That was Lord Shiva explained to SanantKumara Rishi and all the assembled sages.  Hearing the Divine glory of Bhasma, The Rakshasa sought the Bhasma from Vamdeva and applied it upon himself. His Rakshasa form totally changed and he got a new splendorous body. A Divine vehicle came and took him away to Kailash.  Thus ends the Twenty Ninth Chapter of Sri Guru Charitra describing "the Bhasma Mahima". Glory to the All merciful, the Omnipresent and the ever-responsive Guru Nath!  VEEPUDHI (VIBHUTI) DHARANA MANTRA  Trayambakam yajamahe sugandhim pushti vardhanam Urvarukamiva bandhanaat mrutyor muksheeya maamrutat    The one who spreads a fragrance (of Vibhuti) around Himself and all around, Who fosters the worldly well being, as well as the spiritual well being of all, That Three-eyed Lord, Him I worship... Oh! You the supreme One! Like the ripened cucumber which severs itself from the creeper and drops off,  Grant release for me from death, (from the unending cycle of births and deaths), But, pray, never cause severance for me from Immortality (Amritatwa) And may I ever abide in awareness of Thee...