Gurucharitra- chapter 8

Shani Pradosha Vrata Mahatmya Siddha Yogi continued his narrative. From Gokarna, Sripad Srivallabha went to Sai Sailam and did the Chaturmasa there (the 4 months stay at a fixed place during the rainy season, by the monks who otherwise are forbidden from staying at any one fixed place for more than 5 days). From there he went to Navratri (Bivruthi) Sangam. After spending some time there, he finally came to Kurvapur (near the present Raichur). His spiritual fame spread far and wide, and devotees used to pour in for his Darshan all the time. His spiritual power was such that with his mere Darshan, people used to be relieved from all distress. He always radiated peace and love. The ailing used to be cured instantly; spiritual seekers coming to him used to feel highly uplifted, their doubts clearing off like fog and darkness before sunrise. His mere glance would transport people to higher realms of consciousness and fill their hearts with supernatural joy and transcendental peace. At that time, there lived in Kurvapur a learned Brahmin, His wife's name was Ambika. She gave birth to many children but, except the last one, none of the others survived. Unfortunately, that boy who survived, was dull headed. All efforts of his father to teach him were of no avail, as the boy had no grasping power at all. This was a cause of frustration and anxiety to the parents. The father died in dejection. Having no support, the son and mother were thrown into penury and had no means of livelihood. They had to take to begging and had to leave a very hard and miserable life. They were disgusted with their life, and both of them decided to end their lives by throwing themselves into the river. As they approached the river bank with the object of putting end to their lives, the woman saw Sripad SriVallabha who came there for his bath. Seeing the Halo around his face and divinity in his looks, her aching heart was soothened, and her fatalistic desperation was overcome by newborn peace, hope and joy in her heart. The compassion and love in Sripada's looks - love surpassing even that of a thousand mother's instilled and charged new life in her depressed and broken heart. She fell at his feet and vented out the anguish in her heart, and said, "How I wish I will have a son like you in my next birth at least." "So be it, mother!" said Sri Vallabha. He added, "But you will have to observe a particular Vrata; you will have to worship Lord Maheswara in the evenings on Trayodasi Thithi days coinciding with and coming on Saturdays, which is called as Sani Pradosha Puja. It is a powerful Vrata, and if dutifully performed, it will certainly endow you a son like Lord Krishna Himself." He narrated the following ancedote; Once upon a time, there lived a king named Chandrasen in Ujjain. He had a friend by name of Manibhadra, an ascetic and who was deeply devoted to Lord Maheshwara. Lord Maheshwara, very pleased with Manibhadra's devotion, gave him the celestial gem in the shape of Marakatha Linga. This gem, by its mere touch, could turn iron into gold, and fulfill any wish of the person who wore it. Manibhadra gifted the gem to Chandrasena, which bought prosperity to his people and kingdom. All the kings and people of other regions came to hear about the gem. Some of the neighboring kings wanted to get possession of the gem, and they plotted and invaded Ujjain. That day happened to be Sani Trayodasi day, and the king, was his wont, was engaged in worship in the Siva Temple. Although he was told about the invasion of his kingdom by the enemy kings, he remained unperturbed and unmoved, and did not leave from his place of worship. One of the cowherd boys saw the King's worship, and he also was seized with a desire to worship likewise. He picked up a round stone and started worshiping it as Shiva Linga. It was getting late in the night , but the boy remained totally absorbed in the Puja. As the boy did not return home, while all his companions returned to their homes, his mother felt worried. She came searching for him, and found him doing his worship. She asked him to stop the Puja and return home along with her instantly. But the boy refused to move from there. The mother got furious and threw out 'the stone', which he was worshiping as Shiva Linga. The boy felt very unhappy and distressed at the sacrilege committed by his mother in her anger. He though he should atone for it by giving up his life. Lord Shiva was very much moved by the anguish and sincere and deep devotion of the boy and appeared before him in the Linga form, dazzling with a million Sun's effulgence. It was the manifestation of the Jyotirlinga, emerged by itself a magnificent temple - the Mahakaleshwar Temple. The boy prayed to Siva to pardon his mother for the sacrilege she had committed. Lord said the boy's mother had already earned great merit as she had witnessed the Puja which he (the boy) was doing and with such great devotion, and because of that she would be having God himself as her child in her next birth. Meanwhile the brilliance of the light, emanating from the JyotirLinga was spreading far and wide, far upto the horizon in all directions. The Kings who attacked Ujjain saw the marvel and realised that divine protection was there on Ujjain and it's King, and it was suicidal on their part to enter into a fight against such a King. They made peace with the king and returned to their Kingdoms. Thus Ujjain remained safe, the king and the people remaining unscathed by the enemies attack, and all due to the power of Shani Pradosha Puja. The king made the shepard boy the ruler of the shepard community and gifted him many villages to rule. The shepard's mother felt very penitent for the sacrilege she had committed by casting away the 'stone', which her son was worshipping with such great devotion. Having witnessed the emergence of the JyotirLinga as a fruition and reward for worship done by her child, she was also filled with great devotion. In her next birth she was born as Yashoda. As foretold by Lord Shiva, she became the foster-mother of Lord Sri Krishna. This was the merit she earned by merely witnessing the Sani Pradosha Puja being done by her son. Had she done the Puja herself, Lord Krishna would have been born to herself as her own son. Sripada Sri Vallabha finally said to Ambika, "if you do the Sani Pradosha Puja devotedly and regularly, you will certainly bear God himself as your child in your next life." Sripada Sri Vallabha then blessed Ambika's son. With the mere touch of Sripada, the boy became fully enlightened. All wisdom and knowledge dawned on him. He became proficient in all the scriptures, making the mother happy all measure. Thus ends the Eight Chapter of Sri Guru Charitra, describing "the Sani Pradosha Mahatmya".

Gurucharitra- chapter 7

Gokarna Sthala Mahatmya

Namdharak was thrilled with joy listening to the origin of Gokarna Mahabaleshwar. He said to Siddha Yogi "From what you have said, the place must be spiritually very powerful, and it should have been conferring immense benefits materially, morally and spiritually on all pilgrims visiting there. I am eager to hear of any instance in which anyone had derived such benefits from making a pilgrimage to the place." In reply to this, Siddhayogi narrated the following anecdote...

In the Ikshwaku race, there was once a king by name of Mitrasahu. He was very pious, noble and kind hearted king. He treated his subjects as his own children and was ever engaged in promoting their welfare. Vasishtha Maharishi was his family guru and priest. The king, however, had one weakness (vice), viz., his craze and over fondness of hunting.

The king once went out for hunting, he killed many wild animals. Thereafter, he confronted a wicked Rakshasa and wounded him mortally. The Rakshasa, before falling down dead, told his brother that he should take revenge on this king. The brother Rakshasa then took the guise of a human form; he went to the king's palace and managed to become a palace cook. One day there was a Shraddha ceremony in the royal family (the annual ceremony in memory of the departed soul of a family elder and ritualistic offerings of food and water with chant of the Mantras, on the anniversary day of death of the person). Meat is forbidden on such a day, as the Brahmin priests and Rishis would come to partake of the food. The vicious Rakshasa surreptitiously cooked human flesh on that day, and taking everyone unawares, served it to the Brahmin priests, instead of the vegetarian food which was supposed to be served. The priests got enraged and were furious, and the spur of the moment, without waiting to know the truth, cursed the king that he should become a Brahma Rakshasa. The king was about to curse the priests in revenge taking water in his palm for the purpose, when the queen restrained him saying it was not proper for anyone to curse the priests. The king then let the water from his pal drop on his own feet. The feet got charred and because of this , he came to be know as Kalmashapada. Vasishtha Maharishi, realising that the king was really innocent, felt sorry for the curse uttered, and told the king that he was blessing him that the curse would last only for 12 years, and at the end of 12years, he would get back his normal form.

The king because of the excurse, became a Brahma Rakshasa, and made the forest his habitation. He used to kill and eat whichever or whoever came by that way, whether they be animals, beasts or human beings. One day, a Brahmin couple happened to be passing through the forest. The Brahma Rakshasa caught hold of the Brahmin, and ignoring the requests and plaintive pleadings of his wife, - who was imploring him to consider her as his own daughter and spare her husband's life - mercilessly killed the Brahmin and devoured him. At this, the wife of the Brahmin, who was suddenly widowed because of the blood thirstiness of the Rakshasa, cursed him saying, "Although after the expiry of the 12 years you are going to get back your human form, if you try to court the pleasure of your wife, you will be instantly drop down dead and your queen would become a widow like me". Thereafter the woman, along with the bones of her dead husband did Sahagamana and ended her life also.

The king, after the expiry of the curse period of 12 years, was rid of the form of Brahma Rakshasa. Having become normal again, he returned to his kingdom. He confided to the queen the curse of the Brahmin woman. Hearing it, the queen was heart broken as the prospect of her getting a son was now doomed. Seeing her grief, the king consulted the wise men of the court and priests, to find out whether hey could suggest any way of him escaping for the operation of the curse. They advised him, that if the royal couple could make pilgrimages to holy places and do their offering to Gods, the power of the curse would at least get mitigated and with Divine Grace, it would perhaps even be overcome altogether.

The king and queen set out on pilgrimage to almost all the holy places of the land, doing severe penances at those places. They came to Mithilpur at last. They were exhausted and sat down under the shade of the tree to rest. At this juncture, the king saw an illustrious sage Gautama passing by, along with a group of other Rishis. The king ran towards them and fell prostrate at the sage's feet and prayed that he should save him from the curse of the Brahmin woman and show him the way to expiate the sin of Brahmahatya.

Sage Gautama told the king that he should visit the holy Gokarna; his pilgrimage to the holy place would expiate his sin for certain. The sage said that all the gods, even the celestial beings make pilgrimage to Gokarna for expiating their sins and to earn merit. He said that even Brahma and Vishnu visited the holy place and did penances for a long time in order to earn merit.

The sage citied the instances of incomparable redeeming power of the holy place. The greatest sins like killing or causing the death of a Brahmin, cow, etc., could be expiated by pilgrimage to and worship a Gokarna, he said. He narrated the following incident, which he himself had witnessed just a few days ago.

The sage saw a low cast woman at Gokarna; she was blind and was suffering from a dreadful disease. She was very exhausted and was very hungry. She begged for food, but could not manage to get anything. Due to exhaustion and hunger, she died. As soon as she died, messengers of Siva came near her in celestial Vimana to take her to Kailash, but, at the same time, the messengers of Yama also arrived there, both the groups laying claim to the Jiva of the dead woman, Gautama inquired of them as to why this conflict and confrontation should arise between them. The Yamadootas said the woman was a very sinful person; the sins she committed in her life were gravest and what she deserved were only the tortures and fire of hell. But the Shivadhootas said that, although she committed many a sin but yet as she died at the holy Gokarna, Lord Shiva had granted her Kailash Pada and sent them to fetch her. Her past story was as follows:

The woman in her previous birth was born in a Brahmin family. Her name was Saudamini. She was very beautiful and charming. When she was ten years old, she was married, but her husband died only few years after her marriage. In course of time, unable to control her sensuous desires and passions of youth, she yielded to and started living with a Wani (a grocer) from her neighbourhood. She also got addicted to drink and other evil habits and once after taking wine, in her intoxication, she killed a calf for food, mistaking it for a goat. At that time the husband was away. When she came to her senses, it was time for milking the cow , and she went for milking. But the cow, not finding her calf nearby, did not yield any milk. The women felt dead scared as to how her husband and neighbours would react to when they would come to know what she had done. She pretended to be weeping, telling that a tiger came and killed the calf and ran away with it. Everyone believed it to be true. After some years, the woman died and she was taken to hell. She was put to great torture there. The woman was late born as Chandali (in a very low caste). She was very ugly. As she grew up, she lost her sight and became blind. She was overtaken by leprosy also. As long as her parents were alive, they took care and looked after her. After she lost her parents, there was no one to take care of her; she never had enough food to eat. She was suffering great misery.

Once, in the holy month of Magha, she had heard that some people of the place were going to Gokarna for the Shivaratri festival. She thought if she accompanied them, they would give her something to eat during the journey. Hoping thus, she accompanied the party of pilgrims, but the pilgrims did not take to her kindly. On Shivaratri day too, as no one had given her anything to eat, she also had to fast. Then Bilwa leaves, were being distributed y someone. They gave her also some Bilwa leaves, but in anger, she flung them away. Lo! the Bilwa leaves although she never intended it, fell right on the ShivaLinga. And in a few moments after this, the woman famished and exhausted died.

Even the least worship, either done with devotion or without devotion, knowingly or unknowingly is enough to please Shiva. Thus the Chandali woman earned the favour and grace of Shiva. The merit earned by her was all the more because it happened to be the done at Gokarna the abode of Shiva's Atma Linga, and besides that day was Holy Shivaratri Day. Therefore no sooner that the woman died, than Lord Shankara sent his messengers to bring her to Kailash.

Hearing the narrative of Shivadhootas, the men of Yama beat a retreat, leaving the woman in the hands of the Shivadhootas. Such being the power and glory of Gokarna, Gautama Rishi advised the king to go to Gokarna and to do penance there, and assured him that thereby freed from the curse. The king advised by Gautama Rishi, made a pilgrimage to Gokarna, did penance there, and thereby got rid of the curse. Thereafter, he lived happily with the wife, was blessed with sons and lived for a long time.

Thus ends the Seventh Chapter of Sri Guru Charitra, describing "the redeeming power of the Holy Gokarna Kshetra."
Glory to the All merciful, the Omnipresent and the ever responsive Guru Nath.

Gurucharitra- chapter 4

SRI DATTAVATARA DATTAVATARA It is like the rain - bearing clouds, reaching to all places, and showering the rain of knowledge and wisdom and fostering the spiritual well being of all..... SRI DATTAVTARA Namdharak then asked Siddha Yogi how it actually happened that the three Gods, Brahma, Vishnu & Maheshwara, were born a single manifestation, as Datta. His heart was yearning to know the whole Guru Charitra from it's very beginnings and origin. Siddha Yogi began describing the origin of creation. In the timeless beginning there was no earth, no sky, no planet, no universe and no being. It was all infinite expanse of water. On it was resting Lord Sri Narayana. Actually that primal water itself was God. Out of the water was born Hiranyagarbha and out of Hiranyagarbha emerged Brahmananda. Brahmananda spilt into two and one became the sky and the other the earth. The Lord then created the four-faced Brahma and entrusted to him the task of creation of both the animate beings and the inanimate things. Brahma out of his Manas, created the seven sages, known as "Manasa Putras". Atri Rishi was one of those seven sons of Brahma. Atri practiced severe penance for countless number of years and attained Brahma-Jnana (Self-realisation). Later, at the instance of Brahma, he married Anasuya, the daughter of Kardama Prajapati. Anasuya was embodiment of perfection and was entirely blemishless and her name itself indicates, was devoid of even the least taint of envy, which is one of the greatest blemishes among humans. She has no malice against anyone and had overwhelming and motherly love for all beings. She was an embodiment of chastity, who worshipped and considered her husband alone as God. She is reckoned foremost among Pati-vratas, i.e., those whose devotion for their husbands is unalloyed and supreme. Her fame and glory spread far and wide, all over the three worlds. Indra, the Lord of heaven, felt all his power paling into insignificance like that of an oil lamp before the dazzling and splendorous sun-shine of the rising glory and powers of Anasuya, and was afraid of losing his supremacy, he approached the three Gods, Brahma, Vishnu & Maheshwara, and entreated them to arrest the ever increasing powers and glory of Anasuya by somehow casting a blemish on her chastity. He said Anasuya's name and fame already outshining and eclipsing that of the three Divine consorts, Lakshmi, Saraswati,and Parvatti, who were till then ranked as the foremost amongst the women in all the worlds. The Gods wanted to put Anasuya's purity and power to test. They transformed themselves into mendicants and approached the hermitage of Atri Rishi. They begged for alms. At that time, Atri Rishi had gone to the river to offer his daily oblations. Anasuya came out and welcomed them and extended hospitality to them. They made a strange request that the food prepared be served to them by Anasuya without wearing any garment. Anasuya, though perplexed at such a strange, embarrassing and impossible condition, however, though thought for a while as to what she do. Athitis, or guests, cannot be turned away under any circumstances; Athitis are aspects of God Himself. But .... yes, it flashed in her mind: If only the guests were her babies and she their mother; Oh, yes, she could feed them without donning a garment. Her thoughts - the thoughts of a pure and chaste mind instantly became a reality; the elderly guests turned into babies. She then fed them with all the motherly solicitude and love. She then sang lullabies and put them to sleep in a cradle. When Atri Rishi returned home, to his amazement, he found Anasuya fondling the three babies and singing to them lullabies on Upanishadic truths. Anasuya rose and offered the children at the feet of her husband and said "These children are the gift (Datta) of God to us. Atri Rishi was overwhelmed with joy. Atri Rishi, through his Divyadrushti, realised who the children really were. He prayed to them "Oh, Supreme Gods - Brahma, Vishnu & Maheshwar! It is all your inscrutable divine Leela (sport). You, the Infinite Beings, chose to become babes in our humble home so as to delight us who have been childless and have been praying to you in our heart of hearts to bestow a child. How blessed are we to fondle you!" Tears of joy started swelling out of the sage's eyes, bathing the babes, so to say. The Babes now assumed their real forms and made their appearance before the couple, as the Trinity - Brahma, Vishnu & Maheshwara. They said " We are pleased with you both. You ask for whatever boons you wish". The couple prayed, "Let the joy you gave us as babies in our home a little while ago, become permanent and a lasting reality. Make this humble cottage of ours your own home, and give us the blessed opportunity to fondle you as our little children." The Gods said in our voice. "Your wish will surely be fulfilled. Let us also who have never known what a mother's and a father's love is like, experience and enjoy it as children in your home. That is in truth, what we have been seeking for and why we came here, under the pretext of Bhiksha". To Anasuya, Brahma was born as Chandra, Vishnu as Datta, and Maheshwara as Durvasa. The children grew up under the fondling care of the parents. Atri Rishi performed their Upanayana Samskara, After this, Chandra sought permission of this parents to take his place in the skies and to make it his abode. Durvasa also sought permission of the parents to leave the home, for his pilgrimages and penance. Both of them merged their divine selves and power in their brother Datta before their departure from home. Thus, in Datta were merged all the divine aspects and powers of the great Trinity, which became symbolised as His three faces and six hands and because of which, he came to be called as Dattatreya (Datta Thraya). The name also bears another meaning. "The one who gifted himself as son to Atri." Dattatreya, from his very early years itself, took to the task of redemption of the world as Supreme Guru and Protector - He is a Purna Jnanavatar, incarnated to dispel darkness of ignorance in the world and to bestow spiritual knowledge and wisdom on all aspirants. Thus ends the Fourth Chapter of Sri Guru Charitra describing "the glorious advent of the Dattavatar on to the earth". Glory to the All-merciful, the Omnipresent and the ever responsive GuruNath.

Gurucharitra- chapter 6

Gokarna Mahabaleshwara

Namdharak prayed to Siddha Yogi to tell him about the Gokarna Mahatmya. He said it must have had great significance as it was a place chosen by Sripad Sri Vallabha, in preference to all other holy places in Bharat, for his sojourn and stay.

Siddha Yogi began the narration of the birth of Gokarna Atma-Linga, as originally related by Lord Ganesha.
In the most ancient times in the Treta Yuga, there was a great Brahmin sage by name Pulasthya in the kingdom of Lanka, His wife's name was Kaikasi. They had a son named Ravana, who was the ruler of the kingdom. Ravana had ten heads and twenty arms and he was unusually mighty and strong. Kaisaki was a great devotee of Lord Shankar, and she offered worship to Shivalinga every morning. She would not take food until she finished her worship. For her worship, she must daily find a new and original Shivalinga. If she failed in finding a new Shivalings she would fast for one day. For that day, when she did not get an original Linga, she would prepare a Mrithika Linga (the Linga form moulded out of clay) and would do her worship to it and would fast for the whole day.

One day, as Kaikasi did not get an original Shivalinga, she was doing her worship to a Mrithika Linga which she had prepared. Ravana saw this and felt in his pride and conceit that it did not befit her, the mother of a mighty person like him, to have to do worship to a mere Mrithika Linga, instead of an original Shivalinga. He said that he would bring down the Kailash itself along with Shankara into Lanka for his mother's worship. he made a vow to this effect and set out for Kailash. Reaching there, he tried to put out the Kailash mountain, for taking it to Lanka. The mountain began to totter; the Devas-Ganas and even Goddess Parvati were being tossed about. Even the heavens and the neither worlds became shaky and all became extremely panicky. Goddess Parvati asked Shiva what was happening and Shankara told her that Ravana, the son of his great devotee Kaikasi, was trying to pull out Kailash to take it to Lanka for his mother's worship. He said that even Ravana was a great devotee of his, and hence he was refraining from doing anything in the matter. But with further pleading of Parvati, Shankara intervened and pressed down with just the mere toe of his right foot, which nearly crushed Ravana under the mountain. Ravana realised his folly and started praying to Shankara for His mercy and grace. In his rich musical voice he began singing Sama Vedic hymns in praise of the Lord. He undertook penance; he made a new musical instrument (Yantra Karkamalika - Rudra Veena) with his head, veins and nerves and started playing on it rich and enrapturing music to please the Lord. He was cutting off his heads and offering as sacrifice in oblation to the Lord. It was a penance unprecedented and never undertaken by any one, ever before. Shankara was very much moved by his devotion and austerities of Ravana. He appeared before Ravana and told him that he would give him whatever boon he would wish for. Ravana prayed he wanted Kailash itself for his mother's worship.

Shankara said that it was an impossible wish; but he would, instead, give him his Atma-Linga, which is the Divine Core and Essential Principle of Lord Shiva himself. He said the Atma-Linga embodied in itself the Highest Divinity, and whoever worshipped it for just three years, would himself become like Shankara. He, however, warned and cautioned that the Linga should not touch the ground till it reached Lanka and was enshrined there.

Ravana was elated at winning the Atma Linga, but all the Gods were frightened because the new power which Ravana won through the possession of the Atma-Linga would make him the mightiest person and unconquerable even by Gods and unconquerable even by the Trinity. Ravana had already subdued and enslaved the Five Elements and the Nava Grahas. Now his pride and power would have no bounds and restraints. The Gods started shuddering in fright and prayed to Vishnu to save them and the worlds from impending doom. Lord Vishnu approached Ganesha and together with Narada, they planned out how to deprive Ravana of the Atma-Linga. Ravana was still mid-way and had not reached Lanka yet. Vishnu would create an artificial dusk by covering the orb of the sun with his Sudarshan Chakra. Ravana would then break his journey, wherever he be, to perform his Sayam Sadhya (evening oblations). Ganesha should then appear there as a rustic boy. Ravana would then request Ganesa to hold the Atma Linga in his hands till he (Ravana) would finish his Sandhya-Vandan. Narada would then appear and draw Ravana into conversation and delay the latter in completing his Sandya-Vandan, Ganesh should ground the Atma-Linga in the meanwhile there itself. Such was the plan.

Ravana was midway to Lanka, but proudly carrying the Atma-Linga. The sun suddenly dimmed down due to the contrivance of Vishnu, and giving the impression that it was already nearing dusk. Ravana was a meticulous observer of the daily rituals and, therefore was keen on doing his Sandya-Vandan before sunset was over. But what to do with the Atma-Linga while doing the Sandya-Vandan? Shiva told him not to keep it on the ground before he reached Lanka. While he was in a dilemma, there appeared nearby a shepard boy playing around who looked so guileless and innocent. It was Lord Ganesa himself in that guise. Ravana called out to the boy and pleaded with him to hold the Shiva-Linga for him till he finished his evening oblations to the Sun-Deity. The boy pretended that he was in a hurry to get back home as it was getting dark. On Ravana's further pleading, the boy said that the Shiva-Linga seemed to be too heavy for him, and anyway he would hold it, but Ravana should return soon. He said "If you delay I shall lay it on the ground and go away." He added "However, I shall count to thrice before putting it on the ground before leaving".

Ravana, placing the Shiva-Linga in the hands of the boy, hurried to the river. There he was accosted by Narada, who went on complimenting and congratulating him for winning the Atma-Linga which is the most powerful Linga in the world. He said "it will make you the mightiest person in the world, and you will forever rule all the gods". Narada thus delayed Ravana, engaging him in conversation. Before Ravana took it easy, but never the less completed the Sandhya-Vandana fast and hurried back. Lo! by the time he reached back, the boy had already grounded the Shiva Linga. Ravana was furious with the boy, but the boy pleaded "it was too heavy for me, I called out for you thrice. As you did not return I couldn't help laying it on the ground".

Ravana tried with all his might to pull out the Shiva-Linga, the more he pulled the more firmly it was getting stuck in the ground. However, with the pull of Ravana, the Linga got twisted and elongated in the shape of a cow's ear (Go-Karna). As it withstood the mighty strength of Ravana, the Shiva-Ling came to be know as "Gokarna Mahabaleswar" and it is deemed most holy, as the Shiva Linga was installed there by Lord Ganesha, the foremost of Deities and further more, the installation was done at the instance of Lord Vishnu Himself.

It is said that Ravana did severest penances at this place only, and attained all the boons from Lord Shiva. All the gods also are said to have done great penances at this holy place.

The power of this place has been described in detail in Skandha purana.
Thus narrated Siddha Yogi to Namdharak about the origin of Gokarna, where Sripad Sri Vallabha chose to stay for three years in this sojourn in the South.

Thus ends the Sixth chapter of Sri Guru Charitra, describing how the Atma-Linga of Shiva found its habitation at Gokarna and made it one of the holiest spots in the land.
Glory to the All-merciful, the Omnipresent and the ever responsive Guru Nath!

Gurucharitra- chapter 5

ncarnation of Sripada SriVallabha Siddha Yogi again referred the curse of Durvasa Rishi on Lord Vishnu. Due to this curse, Lord Vishnu had to take quite many incarnations on earth. Each of the incarnations subdued evil, re-established Dharma, destroyed the wicked people and helped and protected the good. Like the incarnations of Vishnu in the earlier Yugas, in the Kali Yuga, Lord Dattatreya too had to take many incarnations to promote righteousness, to dispel spiritual ignorance which had overtaken the world due to the influence of Kali, and to light the lamp of wisdom among people. Lord Dattatreya was born as Sripada Sri Vallabha. The Siddha Yogi narrated about his Avatar to Namdharak as under: There is a place called as Peethapuram* on the eastern coast of southern India. There lived a pious Brahmin couple in this place; the husband's name was Appalaraju and the wife's name was Sumata. Managing the household, Sumata was devotedly assisting her husband in the religious rituals. She was very hospitable and used to serve guests with great veneration. One one Amavasya (new moon day), there was a Shraddha ceremony (i.e., death anniversary of one of the family ancestors) in the house. All the food preparations were ready, but the priests still had to take the sacramental food. At this juncture, a mendicant (Sanyasi) came near the back door and asked for food. How to offer food to this strange guest before the priests were fed, was a dilemma for Sumata. On Shraddha days to feed someone before the priests ( who symbolize and represent the departed souls, the pitru devatas) are fed is prohibited; If anyone else is fed, it is supposed to detract from and nullify the merit and purpose of the Shraddha ceremony. In her dilemma, Sumata looked with embarrassment at the face of the Sanyasi. She instantaneously felt 'the guest', was no ordinary being. "Has God Himself come to test me?" she felt. She forgot everything as to what was right and what was wrong, and rushed to serve him food. Lo! "the mendicant" was Guru Dattatreya Himself. Dattatreya was extremely pleased with Sumata for her goodness of heart, and said, "Mother! I am very pleased with you. Ask for whatever boon you may wish". At this, Sumata was overjoyed. In that ecstasy, she spoke out, "Maharaj!. Let the word 'Mother' (Amma), you addressed me become true and real (i.e., may you be born to me). That is all what I beseech you". The Lord said, "so be it!" and instantly disappeared. In course of time, Sumata became a mother and Sripada Sri Vallabha, the incarnation of Lord Dattatreya, was born to her as her son. In truth, it was not a birth in normal sense. It was the manifestation of Lord as a child in her House. How blessed is the Mother that bore the Lord as her child! The child was named "Sripada", as advised by the priests of he place, as the child's feet bore all auspicious and holy marks and signs like the conch, chakra, etc. Sripada's thread ceremony (Upanayama Samskara) was performed at the age of seven. Just as the initiation ceremony commenced , Sripada shone like Jnanan-Bhaskara (Sun of Wisdom), and started reciting Vedic Mantras with great mastery. All the pundits and scholars were dazed at Sripada's self-manifest knowledge and wisdom, and bowed down to him. When Sripada attained marriageable age, one alliance came. When the parents told him about it, Sripada smilingly said, "renunciation (Vairagya) alone is my companion in life and every single woman in the world is none other than my mother". As he said that "the Vairagya Stree" (Yoga Stree) would be would be his life's companion he came to be known as 'Sri Vallabha' (Sripada Sri Vallabha). Sripada further said that "My mission is to go out in the world, to give initiation to and guide the sadhus." Saying thus, he sought permission from his parents to take to Sanyasa and leave the home. But it was too much for the parents to give their consent. How could they forgo such a son? The situation was all the more poignant because, among the other two children they had, one was dumb and deaf and the other was blind, and both were invalids and mentally retarded. If Sripada Sri Vallabha forsook them, who would look after them in their old age? What would be the plight of the family? That was the anxiety and anguish of the parents. Sripada understood their worry and anxiety. He called his brothers near him, cast a divine and benevolent glance at them with overflowing love, and what a wonder! Instantly their physical and mental disabilities disappeared. They became perfectly normal and also gained instantaneous knowledge of all the Vedas and scriptures. All were overwhelmed with joy. Sripada then blessed all of them saying that they would have a healthy and prosperous life. He enjoined on his brothers to serve the parents with love and devotion and assured them all, liberation in that birth itself. Sripada Sri Vallabha then decided to set out on his mission. He bade good-bye to his parents. To his mother he said. "Mother, don't be sorry that I am leaving you now. I have got a divine mission to fulfill. I have to redeem the world from ignorance it is steeped in. I have taken this birth as your son only to redeem humanity. I have to instill into all people faith in God and reveal to them the Divine Glory". He consoled all his relatives with his kindly advise and loving words and went out of sight in a trice. Using his yogic power, he traveled with the speed of mind, and reached the holy Varanasi (Kashi) instantly. There he remained incognito. He then went to Badarikasaram on a pilgrimage, worshipped the deity there and then went to South. He arrived at Gokaran-Mahabaleswar*. Gokaran is a hallowed place; it is the seat of Mahabaleswara Siva Linga. Sripada Sri Vallabha stayed there for three years and by his stay made it even far more holy. *This place is in Karnataka state. Thus ends the Fifth Chapter of Sri Guru Charitra describing "the Reincarnation of Lord Dattatreya as Sripada Sri Vallabha." Glory to the All-merciful, the Omni present and the ever responsive Guru Nath!

Gurucharitra- chapter 2

The Cause for Sri Hari taking Incarnations on Earth

Namdharak prayed to Siddha Yogi to accept him as his disciple. He pleaded "pray, enlighten me more and fully on Guru Leelas. Also let me know about your way of life, what type of food you take, etc. The Siddha Yogi said "unceasing remembrance of Guru Nath's Glory, chanting of his (GuruNath's) Name and reading and re-reading (Parayana) of the Guru Charitra Text (which recounts the Leelas of Guru Nath), are my sole sustenance and very way of life. He showed him the palm-leaves bundle(book), which was a record of the Guru Leelas, which he always carried with him, and which was his priceless treasure. He further said,"Guru Charitra is the panacea for all the ills of the world, and reading it or listening to its narration, will relieve men of all their mundane worries, and would endow on them enduring peace, happiness and spiritual enlightment. It is like Kamadhenu (the celestial cow) and the Kalpavriksha (the celestial tree) and will fulfill all human desires and aspirations". Speaking thus, the Siddha Yogi led Namdharak to the holy Aswatha Tree on the banks of the river Bhima-Amaraja Sangam. Siddha Yogi seated himself at the foot of the tree and asked Namdharak also to be seated in front of him. Namdharak pleaded with Siddha Yogi to narrate the Guru Charitra and said "One great doubt troubles me much, and you must first clear it for me. Why would the One, who is beyond all Gunas and qualities, who is formless, take form at all and especially the human form, and come down to earth? I am unable to reason out and understand why, while men strive all their lives to conquer and transcend their Gunas and take to severest penances, with the sole objective of getting freedom from the tradom of the body and to merge in the formless God, the formless God should assume human form and incarnate on earth."What is the reason for Nirgun to become Saguna? Please make it clear to me" asked Namdharak. The Siddha Yogi hen began to narrate as follows: Whenever earth is overpowered by evil and the gentle and pious folks are harassed and troubled by asuras i.e., by the demonic-natured people, and whenever righteousness is on the decline, God incarnates on earth to restore Dharma, to punish the wicked and to reform them, and to protect the pious and the good. The devotees especially will be ever protected by God; God brooks no harm to be done to his ardent and faithful devotees by anyone or being. Let me tell you the ancedote of Ambareesha, which will explain to you clearly the mystery of the Avatars. King Ambareesha was a very righteous ruler and was a great devotee of Lord Sri Hari. He was a scrupulous follower of all Sastraic injunctions. Once, after observing the Ekadashi fast, on the following morning he was about to break his fast. Just at that time, Sage Durvasa arrived. The King offered is obeisance to the sage and prayed that he should accept his hospitality. The sage agreed and went to bathe in the river telling that he would return soon. But hours passed by and yet the sage did not return, It was nearing mid-day and the Dwadasi hours were passing away. Unless Ambareesha broke the fast before the Dwadasi hours passed away, the fruits of the Ekadasi fast would be lost altogether. Consulting his priests, he sipped a little water, taking the Lord's name. The fast was thereby symbolically broken, yet without actually any food being taken. The sage returned after mid-day. He was furious that the king had taken something, though it was just water, without he himself (the guest) partaking of the food first. He was about to curse the king in fury, that he would be born as a fish, tortoise, pig(boar), etc. Just as this instance, as Ambareesha was all the time praying and was totally absorbed in the thought of Lord Sri Hari, the later appeared and told Durvasa, that he (Durvasa) might curse him (Sri Hari) instead of cursing Ambareesha, his devotee. Durvasa foresaw how immensely the curse was going to benefit the world, and pronounced the curse upon Sri Hari that he would have to born again and again in the world, beginning with the life of a fish and further that in one of the Avatars, he would have no steady place to live in and would be continuously wandering and be ever on the move from place to place, thus indicating the Dattavatara too. The curse of Durvasa thus became a blessing to the world. The Lord had to take incarnations on earth. Besides the ten principal Incarnations, he took many other incarnations, which were all described in Srimad Bhagavata, One of the most glorious Incarnations was that of Sri Dattatreya. Thus ends the Third Chapter of Sri Guru Charitra describing Sage Durvasa's curse on Sri Hari and which led to the Lord's taking Incarnations on the earth. For devotee's sake, God would court any amount of trouble, like a mother for her child and even very much more. Glory to the All-merciful, the Omni present and the ever-responsive Guru Nath! Each of the Avatars has a profound message. Matya (Fish) Recover the resure of wisdom from the deluge of doubt. Kurma (Tortoise) Live unattached as master of here and hereafter. Varaha (Boar) Carry the burden of duty on the twin tusks of discipline and devotion. Narasimha (Man-Lion form) Let not your ego hide the glory of God Vamana Offer yourself at the feet of the lord and gain the Feet Parashurama Learn the lessons of surrender or suffer. Sri Rama What one meets in life is destiny and how one meets it is self effort. Sri Krishna Strive to become an instrument in my hand Buddha Perfect yourselves so that you may aid others to perfect themselves. Kalki Build the mansion of life on Truth, Morality, Peace, Love and Non-violence. (Sathy, Dharma, Shanti, Prema and Ahimsa)

Namdharak is blessed with the Vision of Sri Guru Nath

Sri Gurubhyo Namaha Sri Ganesaya Namaha Sri Saraswathyai Namaha Sri Guru Dattatreyaya Namaha Sri Mahalakshmyai Namaha Gurur Brahma, Gurur Vishnuhu, Gurudevo Maheswaraha, Gurur-Sakshaat Para Bramhaha, Tasmai Sri Gurave Namaha... Guru (the Spiritual Preceptor) is himself the Lord Brahma, the Creator of the Cosmos; Guru himself is the Lord Vishnu, the Sustainer of the Cosmos; Guru himself is the Lord Maheswara, who absorbs unto himself this creation at the end of each cycle, and verily the Guru himself is the Absolute and Supreme Godhead, and unto that Guru, I offer my total obeisance.......... To transcribe into finite language, in the confines of limited vocabulary, the infinite glory and effulgence of Guru Dattatreya, the unified manifestation of the Supreme Trinity - Brahma, Vishnu and Maheswara, is an impossible task for any. Even the Vedas failed and beat a retreat faltering an excuse "Not this.... Not this .....& quote;. But even so, if at least a small and single ray of Supreme effulgence of the Godhead can be captured, that is enough to redeem the world. And through divine grace, the impossible becomes possible to some or a little extent at least.

Saraswati Gangadhara, the blessed devotee of Dattavatara Sri Narasimha Saraswati, before setting out to write the sacred Guru Charitra (the life story of the Avatar), invokes the grace of Lord Ganesa. Without Lord Ganesha's grace, nothing can be achieved. He is Mangala Murthi, the embodiment of all the auspicious attributes and the abode of all auspiciousness. He is most easily pleased, responds instantaneously, and bestows his grace ever readily on whosoever calls out to him. He makes the impossible possible. With his grace and help the sage Vyasa could compose the incomparable and monumental MahaBharata, the ever greatest of the epics. Saraswati Gangadhara extols Lord Ganesa as follows: "You are the remover of all obstacles.You keep your large fan-like ears always waving. The air-waves produced thereby drive away all the obstacles in the path of your devotees. In your stomach rest all the worlds, and that is why you are extolled as Lambodara. Even all the gods have to worship you alone first, before undertaking any of their divine tasks. I pray, you have to bless this venture of mine and help me through....." Next, Saraswati Gangadhara invokes the grace of Mother Saraswati, the bestower of all knowledge and wisdom. He prays "Oh Mother! you are the Mother of all the Vedas. Without grace, man cannot pronounce even a syllable. You are the life-force behind the "sound" faculty of men. You are the indweller in all the four-fold aspects of sound, viz., Para,Pasyanti,Madhyama and Vaikhari-is from the subtlest of the grossesf expressions of sound. I beseech you to bless me and help me in this venture of mine...." Saraswati Gangadhara next prays to Trimurtis and to Sri Dattatreya. He prays "Oh Lord! You are the Primeval Guru.... You are the one who incarnated in the Kali age as Sri Narasimha Saraswati to redeem people from their ignorance and their ills. With full faith, that you alone are going to steer me through this colossal venture, I am setting out upon this task. It is like the child trying to catch the moon by stretching out it's hand, but even so, I have complete faith in you, that you will help me through".

Thus Saraswati Gangadhara starts the divine narrative - The Guru Charitra.

As a prelude, he gives a brief account of his lineage and of his immediate forbears. He belongs to the Kaundinya Gotra. He is of the fourth generation in the line reconing from Sayamdeo. Sayamdeo's son was Nagnath and Nagnath's son was Deorao. All of them were staunch devotees and worshippers of Guru Nath. Sayamdeo and Nagnath had the blessed privilege of being the closest disciples of Guru Nath and of serving the master in his life-time. It was because of the merit earned by them, that one among their family, Saraswati Gangadhara, could become an instrument of the Lord to write about the divine Leelas of the great Dattavatara, for the benefit of humanity and the world. It should, however, be understood that the life of any great Saint or Master, and much more so of an Avatar like that of Sri Narasimha Saraswati, is like a huge ice-berg lying submerged in the frozen waters of the ocean, and showing but a tiny crest or pinnacle afloat on the waters. What will be discernible to human eyes is just the tiny portion afloat above the waters, but not the mountain-sized iceberg submerged under the waters. So also in the following account of Guru Nath's life, it is but a fraction of his glory that will be delineated. It is impossible for any to describe the Avatar's full glory. He is a mystery beyond all human comprehension. Now begins the sacred Guru Charitra narrative. There was once a devotee by the name of Namdharak, who had a great yearning to visit the holy Gangapur for darsan of sacred Guru Padukas, the Nirguna Padukas of Dattavatar Sri Narasimha Saraswati Deva, enshrined there. He had heard much most authentic anecdotes, how Guru Nath continues to shower his grace on all seekers, even after his Mahaprasthan, and that a pilgrimage to Gangapur is sure to soothe the mind, to satiate the yearnings of the heart, to quench the thirst of the should, and to allay the hunger of the spirit, for all the devotees. With great expectations and hopes, Namdharak set out from his far off village to Gangapur. The journey was long and arduous, He was very exhausted and had lost all stamina. He was seized with despair as to whether he would survive and be able to reach the destination at all. Resting under a tree, Namdharak cried out in desperation, "oh Guru Deva! Don't you have pity and compassion on me? I may be unmerited with so many sin-loads on my head, but what of it? Will a mother ever forsake her son however bad or evil he may be? If you consider hat I do not have enough devotion. You know how devotedly my ancestors worshipped and served you. Because of that at least, show me also a little consideration, ignoring and forgiving all my lapses. If you forsake me, who can I look to, Oh my Lord! I will end my life if you are so callous to me". Wailing thus in anguish and desperation, and fatigued by the journey, he fainted and fell unconscious. Lo! No mother ever forsakes her child. The cow comes seeking it's calf. Namdharak had a wondrous dream. Guru Nath Sri Narasimha Saraswati Deva stood there before him, casting his benevolent looks upon him and placing his hand on his (Namdharak's) head as a token of his blessings. Namdharak's joy knew no bounds. He fell at Guru Nath's feet. HE sang out long hymns of praise to the Lord. He offered mental worship to him. He collected the dust from under the feet of the Lord and smeared it on his own forehead and all over his body. He was overwhelmed with joy.

Thus ends the first chapter of Guru Charitra, describing the 'Dream Vision' vouchsafed to Namdharak by Sri Guru Nath. Glory to the All merciful, the Omni-Present and the ever responsive GuruNath!

Lord Dattatreya Wallpapers Trinity

Lord Dattatreya Wallpapers Trinity

Mission and special features

A. The one maintaining the honour of the code of the four classes (varnas) and stages (ashrams).

B. The model of the Guru principle and preacher for Yoga (Shandilyopanishad). Sahasrarjun, Parshuram, etc. are the renowned disciples of Datta.

C. The teacher of the science of Tantra (Tripurasundarirahasya).

D. The one who wanders as per His own will, the one (like Krushna) beyond restrictions (Markandeya Puran).

E. The one behaving according to His wish and always being there for someone who remembers Him.

F. Bestower of detachment (other deities bestow everything else).

G. Avadhut (Refer point ‘2.1’.)

H. A symbol of equanimity.

• Shaivites and Vaishnavites: Both these sects are drawn to Datta due to His form as a Guru.
  
• Hindus and Muslims: In the ritualistic worship (puja) of Datta by Hindus both music and incense (dhup) are important as in the Muslim religion.
  

I. The one resolving the problem of ancestors’ subtle souls (Refer point ‘The problem of ancestors’ souls’.)

J. Constant wandering

• 1. Bath: Varanasi
  
• 2. Application of sandalwood paste: Prayag.
  
• 3. Collection of the afternoon alms: Kolhapur
  
• 4. The afternoon meal: Panchaleshvar (Bid district) in the stream of river Godavari.
  
• 5. Chewing a roll of betel leaves together with betelnut, lime, catechu, etc. (tambul): Rakshasbhuvan in Bid district, Marathvada.
  
• 6. Listening to spiritual discourses (pravachans and kirtans): Naimisharanya (Bihar)
  
• 7. Sleep: Mahurgad
  
• 8. Yoga: Girnar
  The places at points 1, 3 and 7 are famous.
  

K. Principle, ability and manifest energy

• Principle: 100% (Isham = 100%)
  
• Ability: Creation 10%, sustenance 80% and dissolution 10%
  Since the ability for sustenance is 80% according to various holy texts Datta is generally considered the sixth among the 24 incarnations of Lord Vishnu and rarely the fourth or the seventh.
  
• Manifest energy: 10%
  

2. Science behind the idol

Around 1000 A. D. the idol of Lord Datta became three-faced (trimukhi). Before that it had only one face.

Object in the hand	Representing whom?
1. Kamandalu (water pot) and japamala     (rosary)	Brahmadev
2. Conch and discus	Vishnu
3. Trident and small hourglass shaped     drum (damaru)	Shankar

3. Implied meaning of the family

• The cow (behind the idol): The earth
  
• The four dogs: The four Vedas
  
• The holy fig tree (oudumbar): A symbol of Datta, worthy of worship as the Datta principle exists in it in a greater amount.
  

4. Incarnations

Numerous are the incarnations
Which undergo dissolution with the passage of time
Lord Dattatreya (that is the Guru principle) however is unlike this,
He never undergoes dissolution.

                                            - Ramavijay 13:21 by Shridharswami

Implied meaning: Since Datta performs the function of the Guru principle His mission continues till all attain the Final Liberation (Moksha).

In all, Shri Datta assumed sixteen main incarnations. The book ‘Shri Dattatreya Shodashavataraha’ by H.H. Vasudevanand Sarasvati narrates the stories of these incarnations.

5. Spiritual practice

A. Meticulous observance of the code of conduct according to the four classes (varnas) and stages of life (ashrams)

B. According to the Path of Yoga and initiation by transfer of energy (shaktipat diksha)

C. Datta is the Guru deity. He has to be worshipped in that form itself. He is glorified as ‘Shri Gurudev Datta’ or ‘Shri Gurudatta’. Since Dattatreya is the Supreme Guru the tradition of the human Guru-disciple lineage has not been maintained in the Datta sect.

D. Discipline plays a very important role in the sect.

E. Extremely harsh observances and physical hardships are undertaken.

F. Paduka (wooden footwear) and the holy fig tree (oudumbar) instead of an idol was used for worship. Formerly a single faced idol was used. Presently however three-faced idols are becoming more common.

G. Strict observance of cleanliness and purity (with respect to clothing, utensils)

H. Ritualistic worship of Satyadatta (Satyadattapuja) [ritualistic worship similar to that of Satyanarayan]

I. Mantras of Dattatreya: The following seven mantras of Dattatreya are related to spiritual practice of Tantra.

• The one letter mantra (ekakshari mantra): ‘Dam (दां)’ is the bija of Datta and also His one letter mantra. The chanda (rhythm) of this mantra is Gayatri, the sage Sadashiv and the deity Dattatreya. This is a saviour mantra and the entire universe is incorporated in it.
  
• The six letter mantra (shadakshari mantra): ‘Dam om rhim clim gloum dram (दां ॐ ह्रीं क्‍लीं ग्‍लौं द्रां)’ is the six letter mantra. Chanting of this mantra bestows the supernatural power of yoga.
  
• The eight letter mantra (ashtakshari mantra): It goes thus ‘Dam (dra or dram) Dattatreyay namaha [दं (द्रा किंवा द्रां) दत्‍तात्रेयाय नम: ।]' In this mantra Dattatreyay is the kilak (clue to a mystical puzzle) and the bija and namaha, the energy.
  
• The thirteen letter mantra (trayodashakshari mantra): ‘Om am rhim krom ehi Dattatreyay svaha (ॐ आं ह्रीं क्रों एहि दत्‍तात्रेयाय स्‍वाहा ।)’ The chanda (rhythm) of this mantra is Gayatri, the sage Sadashiv, the deity Dattatreya, Om the bijakshar, svaha the energy and Dattatreya the kilak.
  
• The sixteen letter mantra (shodashakshari mantra): ‘Om aim krom klim klum rham rhim rhum souhou Dattatreyay svaha (ॐ ऐं क्रों क्‍लीं क्‍लूं ह्रां ह्रीं ह्रूं सौ: दत्‍तात्रेयाय स्‍वाहा ।)’
  
• The anushtubh mantra:
  Dattatreya Hare Krushna unmattananddayak
  Digambar mune bal pishach dnyansagar
  दत्‍तात्रेय हरे कृष्‍ण उन्‍मत्‍तानन्‍ददायक ।
  दिगंबर मुने बाल पिशाच ज्ञानसागर ।
  
• Datta Gayatri: The Gayatri of Dattatreya is akin to that of other deities as:
  दत्‍तात्रेयाय विद्महे । अवधूताय धीमहि ।
  तन्‍नो दत्‍त: प्रचोदयात्‌ ।।
  Meaning: We are quite familiar with Dattatreya. We meditate on Avadhut. May that Datta inspire our intellect benevolently. The chanda of this mantra is Gayatri, the sage Shabar and the deity Dattatreya.
  
• The problem of ancestors’ souls: Nowadays since most people do not perform rites for the departed (shraddhas), etc. as in the olden days nor undertake spiritual practice, most suffer due to the subtle bodies of ancestors. Only saints can tell whether one is suffering or will suffer due to ancestors. If one is not fortunate enough to meet such a saint then considering that certain suffering is inflicted due to ancestors’ subtle souls one can do spiritual practice as given below. Inability to get married, marital disharmony, difficulty in conceiving a child, miscarriages, mentally retarded or handicapped child or all female progeny, death during childhood, etc. are some of the indications of suffering due to ancestors’ subtle bodies. Poverty, physical illness, etc. can be some other indicators.
  

  A. If one has no problems at all, to avoid suffering in the future or if one has a minor problem, one should chant three malas (rosaries) of ‘Shri Gurudev Datta’ everyday. Apart from this to avoid suffering due to destiny as well as to make spiritual progress one should do maximum amount of chanting of the Name of the family deity.
  

  B. If the problem is moderate, then along with chanting of the Name of the family deity one should chant atleast six malas of ‘Shri Gurudev Datta’. In addition every Thursday one should visit Shri Datta’s temple and perform five circumambulations and chant one or two malas of ‘Shri Gurudev Datta’ in the temple, for atleast a year. Thereafter one should continue to chant three malas.
  

  C. If the problem is severe, a minimum of nine should be chanted everyday. Rituals like Narayanbali, Nagbali, Tripindi shraddha, Kalasarpashanti, etc. should be performed at places where jyotirlingas (the divine phallus as a symbol of Lord Shiva) are situated. In addition to this one should undertake spiritual practice at the seat of worship of Lord Datta or render service unto a saint and acquire His blessings.
  

  D. Shri Datta Jayanti (Birthday of Shri Datta): Devotees of Lord Datta celebrate His birthday on the full moon day (pournima) of the Hindu lunar month of Margashirsha.
  

6. Sects

Nowhere else is worship of Lord Datta as common as in Maharashtra.

6.1 The Nath sect

The Avadhut state as described in the Avadhutgita compiled by Datta, is similar to that in Siddhasiddhant-paddhati compiled by Gorakshanath.

Yogis belonging to the Nath sect are also referred to as Avadhuts. They are beyond restrictions and accept food from all classes of society with the exception of the Shudras (labourers). These yogis emulate pythons and spend all their time in contemplation of the soul. In the Brahmanirvantantra four types of Avadhuts have been described.

• Brahmavdhut: These worshippers of Brahman are from any stage (ashram) of life.
  
• Shaivavdhut: They are the ones who have ritualistically taken the vow of celibacy. They matt their hair, observe silence (moun), and sit beside a fire place. They also smear mud onto their bodies.
  
• Viravdhut: Their hair is long and unruly. They wear a necklace of bones or rudrakshas and carry a staff, an axe and a small hourglass shaped drum (damaru). These yogis smear their bodies with holy ash (bhasma) and wear a loin cloth (langoti).
  
• Kulavdhut: These yogis are initiated into the Koul sect and are householders.
  Avadhut ascetics consider Sage Gorakshanath as their Guru. (Refer point ‘Avadhut’.)
  

6.2 The Mahanubhav sect

In this sect the lineage is of Dattatreya - Changdev Raul - Gundam Raul - Chakradhar. Literature of this sect states that Datta is Brahman.

6.3 The Chaitanya sect

Raghav Chaitanya, the founder of this sect undertook the spiritual practice of Dattatreya at Girnar.

6.4 The Anand sect

Here Datta is considered as the foremost (adi) Guru.

6.5 The Shripad Shrivallabh and the Shri Nrusinha Sarasvati sects

Shripad Shrivallabh	Shri Nrusinha Sarasvati

Shripad Shrivallabh was the first incarnation of Lord Datta. He began worship of Datta in Maharashtra in the 15^th century. Shri Nrusinha Sarasvati was His second incarnation. The Shri Gurucharitra gives information on both these incarnations.

• Prominent saints from the Datta sect : They are Eknath, Manikprabhu, Swami Samarth of Akkalkot, Vasudevanand Sarasvati, Pantamaharaj Balekundrikar (Balekundri is a village near Belgaum in India.)
  
• Incarnations: ‘In the historical age the three incarnations assumed were Shripad Shrivallabh, Shri Nrusinha Sarasvati and Manikprabhu. The fourth incarnation was Shri Swami Samarth. These four are absolute incarnations but there are several partial incarnations. Shri Vasudevanand Sarasvati (Tembeswami) is included in Them.’
  To avoid disturbance from people Shri Nrusinha Sarasvati retired to the Kardali (the plantain tree) forest after informing His disciples. When performing austerities there, ants covered His entire body with anthills. Several years later when a woodcutter was cutting wood in the forest his axe lightly struck the anthill. Seeing the blade of the axe stained with blood frightened him and he dug up the anthill. Nrusinha Sarasvati emerged from it as Akkalkot Swami. The Swami used to live at the present hermitage (math) below the holy fig (oudumbar) tree at Akkalkot.
  Information on some of the main incarnations of this sect is given in 9.0
  
• Incantation of the Name: ‘Digambara Digambara Shripad Vallabh Digambara. Come quickly O Lord Shri Nrusinha Sarasvati Digambara (दिगंबरा  दिगंबरा श्रीपादवल्‍लभ दिगंबरा । धावा पावा त्‍वरा करा श्री नृसिंह सरस्‍वती दिगंबरा ।।)’ is one of the incantations of this sect.
  

6.6 Others

Jains worship Dattatreya in the form of Neminath while Muslims remain in the attire of a mendicant. A mendicant is always a devotee of Lord Datta.

7. Main places of pilgrimage (tirthakshetras)

• 1. Mahur: Kinvat taluka, Nanded district, Maharashtra.
  
• 2. Girnar: Near Junagad, Sourashtra. This has 10,000 steps.
  
• 3. Karanja: The birthplace of Shri Nrusinha Sarasvati. It is known as Lad - Karanje. Brahmanand Sarasvati of Kashi first built a temple of Lord Datta here.
  
• 4. Oudumbar: In the four months of chaturmas of the Hindu lunar calendar Shri Nrusinha Sarasvati lived here. This place is situated at a distance of 10 kilometres from Bhilvadi railway station in Maharashtra, on the banks of the river Krushna.
  
• 5. Narsobavadi: This is located in Maharashtra. Shri Nrusinha Sarasvati lived here for twelve years. The confluence of the two rivers Krushna and Panchaganga occurs here. This is the place which inspired Tembeswami.
  
• 6. Gangapur: This is situated in Karnataka on the Pune - Raychur highway. The confluence of the rivers Bhima and Amaraja occurs here. It is here that Shri Nrusinha Sarasvati spent twenty-three years and carried out His entire mission. Later He proceeded to Shri Shailya from here.
  
• 7. Kuravpur: This is an island in the waters of the Krushna river in Karnataka. One can reach this destination by road from Raychur till Palladini (Kurguddi). This is where Shripad Shrivallabh undertook His mission.
  
• 8. Pithapur: The birthplace of Shripad Shrivallabh, in Andhra Pradesh. It was Tembeswami who brought this place into the limelight.
  
• 9. Varanasi : Here, the Dattatreya hermitage (math) is situated on the Narad ghat. The family members of Shri Nrusinha Sarasvati who still live here have the surname, Kale. Later, the name Kale was changed to Kaliya. Even today a garden and a lane named Kaliya exist here.
  
• 10. Shri Shailya: Located close to Hyderabad, Shri Nrusinha Sarasvati travelled to this place.
  
• 11. Bhattagaon (Bhadgaon): This is at a distance of 35 kilometres from Kathmandu.
  
• 12. Panchaleshvar: District Bid, Maharashtra.
  

8. Main holy texts

1. Datta Puran: This Puran has the following three parts.

• A. Part of ritualistic worship (karmakand)
  
• B. Part of mental worship (upasanakand) : H.H. Vasudevanand Sarasvati (Tembeswami) has translated this into Marathi. It is called ‘Dattamahatmya’.
  
• C. Part of spiritual knowledge (dnyankand) : This is referred to as ‘Tripurasundarirahasya’.
  

2. Avadhutgita: This is one of the main holy texts of the Nath sect. This Gita was preached by Dattatreya to Kartikeya.

3. ‘Shri Dattaprabodh’ by Viththal Anantsut Kavadibova

4. Shri Gurucharitra: This describes the glory of the Guru and the code of conduct of this sect. The pattern is as follows - chapters 1 to 24 : Part of spiritual knowledge (dnyankand), 25-37 : Part of ritualistic worship (karmakand) and 38-53 : Part of devotion (after Self-realisation)[bhaktikand].

9. Some prominent incarnations

Name of the incarnation	Name of the father	Name of the mother	Period of birth	Native Village	Site of the mission	Total surrender	Renunciation of the body
1. Shripad     Shrivallabh	Apalraj	Sumatibai	Shake 1245	Pithapur (Andhra Pradesh)	Andhra Pradesh	At 7 years	Twelfth day of the dark fortnight of Ashwin Shake 1275
2. Shri     Nrusinha     Sarasvati	Madhavrao	Ambasati	Shake 1339	Karanja (Vidarbha)	Gangapur (Karnataka)	At 12 years	Third day of the bright fortnight of Magh Shake 1380
3. Shri    Manik-    Prabhu	Manohar- pant	Bayamma	Shake 1739	Ladvanti (Karnataka)	Maniknagar	In child- hood	Tenth day of the bright fortnight of Margashirsha Shake 1787
4. Shri     Swami     Samarth    (Akkalkot)	Unknown	Unknown	Unknown	Unknown	Akkalkot (district Solapur)	Unknown	Thirteenth day of the dark fortnight of Chaitra Shake 1800
5. Shri     Saibaba	Unknown	Unknown	Unknown	Pathari	Shirdi	Unknown	Tenth day of the bright fortnight of Ashvin Shake 1839
6. Shri     Bhalchandra     Maharaj	Parshuram	Anandibai	Shake 1825	Mhapan	Kankavli (district Sindhudurga)	At 22 years	Seventh day of the bright fortnight of Margashirsha Shake 1899

|| Shri Gurudev Datta ||

1. Shri Dattatreya - One who provides frequencies of Divine consciousness!

The principle that makes available to an embo-died soul both gross and subtle (i.e. manifest and unmanifest) frequencies of higher or lower Gods and Deities in a shorter time is called Datta or Shri Dattatreya). The very meaning of Datta is the 'One who provides frequencies of Divine consciousness'. - A Scholar (Through the medium of Ms. Anjali Gadgil, 2.54 pm on 7.6.2005)

2. Other Names of Shri Dattatreya

2.1 Avadhut

The One who controls the eight faculties in the body of an embodied soul and shows it the path to the unmanifest dimension through the manifest dimension. Avadhut is a medium that connects both the manifest form of Shri Datta and His unmanifest form. He is a manifest form (the gross manifestation) of the three principles - Brahma, Vishnu and Shiv. He is also related to the unmanifest dimension (manifestation of these three principles in the form of light). 'Avadhut' comes alive with the radiance of Shri Dattatreya.

2.2 Digambar

Is the principle which gives company to an embodied soul till it gets Final Liberation in the radiance of the sky, i.e. beyond all the directions.

2.3 Shripad

'Shri' is the never-ending principle of God. The principle that takes an embodied soul to that principle of God or to the Holy Feet of 'Shri' principle is the Datta principle in Shripad.

2.4 Vallabh

The Datta principle in the form of Vallabh protects the Universe from the circular-shaped distressing frequencies that create a fear psychosis, and thus protects the embodied souls. - A Scholar (Through the medium of Ms. Anjali Gadgil, 2.54 pm on 7.6.2005)

3. Function of Shri Dattatreya

Shri Dattatreya bestows His grace on man by giving speed to the journey of his ancestors to the next region and reducing his distress from ancestors. God gives man a chance to get liberated from the debt of ancestors through the ritual that gives speed to ancestors onward journey and through chanting the Name of Dattatreya.
One cannot get rid of the ancestors' debt merely by remembering them off and on, displaying their photos in the house or publishing their photos in newspapers on their death anniversaries. It is only by chanting the Name of Dattatreya that the ancestors get speed to go on their onward journey in true sense. From this we can realise that it is imperative to worship the Deity to get liberated from the ancestors' debt. This also reduces the debt of God on us. - A Devotee of Datta (Through the medium of Ms. Madhura Bhosale, 2.36 pm on 11.5.2005)

4. Worship of Shri Datta (who has one head)

Till the Satya Yuga, the spiritual level of all embodied souls was high and they acquired knowledge on the strength of their own spiritual practice. They possessed the state of 'Soham' (I am He). So Shri Dattatreya was required for the functions of dissolution and imparting knowledge to a very limited extent. Only the Vishnu principle in Him was active that time. As a symbol of this, the idol of Datta had only one head. Thereafter, during the Treta Yuga, the spiritual level of the embodied souls started to come down and they found it difficult to protect themselves and acquire knowledge on their own. To impart more knowledge to them through the subtle dimension, Shri Dattatreya had to bring out the dormant Brahma and Shiv principle in Him. To symbolise this, the three-headed idol of Dattatreya became prevalent.

4.1 The Japamala (rosary) in Shri Datta's hand represents perennial spiritual practice

Brahma of the three-headed Datta has a rosary in His hand. Datta's chanting goes on continuously, without a break. Perennial spiritual practice is the quality of Lord Shiv too. This feature of 'perennial spiritual practice' of both the Deities is found in Shri Dattatreya. Perennial spiritual practice in the present Era means functioning either in a saviour or a destroyer form, as is required.' - A Devotee of Datta (Through the medium of Ms. Madhura Bhosale, 12 noon on 11.5.2005)

4.2 Kamandalu (water-pot with a specific shape carried by ascetics)

Contains water which has the potential to absorb the unmanifest waves emanating from the Lord and to draw a protective sheath in a moment around the three celestial regions for protecting them from the distress of negative energies in the Universe.' - A Scholar (Through the medium of Ms. Anjali Gadgil, at 11.39 am on 8.5.2005)

5. Benefit of chanting Shri Dattatreya's Name

A. The ancestors get speed in their journey to the next region and this makes the atmosphere in the house pleasant.
B. An embodied soul gets energy from Lord Shiv also.
- Lord Ganesh (Through the medium of Bharat Miraje, 8.30 pm on 2.11.2005)

History of His birth

History of His birth

3.1 According to the spiritual texts (Purans)

According to mythological texts, Anasuya (Sage Atri’s wife) was a pativrata (Chaste and virtuous). Brahma, Vishnu and Mahesh decided to test her chastity.
Once when Sage Atri had gone out for some austerities, this Trinity of Deities disguised themselves as guests. They approached Anasuya and asked for alms. She requested them to wait till Sage Atri returned after His austerities. They replied, “It will be long before the Sage returns. We are very hungry. Please serve us quickly otherwise we will go elsewhere”. Upon hearing this, she welcomed them and requested them to sit for a meal, to which they complied. When she came to serve them, they said, “Seeing your beauty we wish that you serve us without wearing any garments”. She thought to herself, “It is wrong to send a hungry guest away. My mind is pure. The prowess of my husband’s penance will save me”. She then said to the guests, “I will undress and serve you. Eat to your heart’s content”. Back in the kitchen she contemplated upon her husband and thought ‘these guests are my children’. Then she took off her garments and came to serve them. To her surprise, the guests had turned into three crying babies ! She then held them to her breast and fed them, thus stopping their crying.

Just then, Sage Atri returned. She narrated everything to Him. Since He was omniscient, He recognised the babies and offered obeisance to them. The babies remained in the cradle and Brahma, Vishnu and Mahesh appeared before the couple. Appeased, these Deities told the couple to ask for a boon. Sage Atri and Anasuya asked for the babies to remain with them. Blessing them accordingly, the Deities returned to their abodes. From the three Deities, Chandra was created from Brahma, Datta from Vishnu and Durvas from Mahesh. With consent, Chandra and Durvas left for chandralok (Moon region) and to pilgrimage places respectively to undertake penance. The third, that is, Datta remained on the earth to accomplish the mission of Srivishnu. This is the origin of the Guru lineage.

3.2 According to the science of Spirituality

A (अ) means absent (a is the vowel signifying negation) and tri (त्रि) to the triad. Hence ‘Atri (अत्रि)’ means the one in whom the triads of the waking - dream - deep sleep states, sattva - raja - tama components and the meditator - object of meditation - act of meditation are absent. Atri’s intellect was pure, devoid of asuya, that is desire and anger and the six actions (shatkarmas). That pure intellect itself is referred to as Anasuya. It is the resolve of this pure intellect itself which gave birth to Datta.

4. Gurus and subordinate Gurus of Datta

4.1 Guru

The eleventh skandha (volume) of the Shrimadbhagvat narrates a conversation between Yadu and Avadhut. Here Avadhut names His Gurus and narrates what He learnt from them. [The word Guru used in this context means the teacher. The features of a true Guru are given in ‘Science of Spirituality : Chapter 6 - Path of Guru’s Grace (Gurukrupayoga)’.]

Everything in the universe is a Guru because one can learn something or the other from it. From bad things one learns what defects to reject and from good things what good qualities to acquire. For example I accumulated knowledge from the twenty-four Gurus enlisted below and converted it into an ocean. Then bathing in it, I cleansed all my sins.

1. The earth: One should acquire the virtues of endurance and tolerance of duality from the earth.

2. The wind: One should be detached like the wind. Just as the wind blows both in the hot and cold regions without being influenced by their qualities or defects so also those desirous of Liberation (mumukshus) should wholeheartedly tread along the path prescribed by the Vedas (Shrutis) in the hot and cold regions without paying attention to virtues or defects of others.

3. The sky: Just like the sky the soul pervades all animate and inanimate objects yet it remains unaltered, single and steady.

4. The water

• Just like water one should behave with affection towards all. One should never be partial to anyone.
  
• Just as water retains its impurity at its bed and cleanses others of their impurities so also should man renounce the impurities arising from attachment to the physical body, acquire the treasure of spiritual knowledge and cleanse people with vices, of their sins.
  
• Just as water flows from a higher altitude uprooting impudent trees, nurturing humble vegetation on its way to the low lying land so also liberated souls should destroy the vain and wealthy, punish the hypocrite evildoers and redeem those who surrender to them, of their sins.
  
• Man is akin to water which becomes impure by stagnation and gets purified as it flows. Hence men with a spiritual attitude should visit various places of pilgrimages (tirthakshetras) instead of living in one place.
  

5. The fire

• Like fire, man should undertake austerities and get illumined with knowledge. He should partake of whatever is available, refrain from bad deeds and utilise his virtues only at the opportune moment for a worthwhile cause.
  
• When on a pilgrimage, etc. one should eat whatever is available without accumulating it.
  
• Always remaining pure like the fire one should behave with equality towards all.
  
• Fire delivers the oblations to the deities made in it amidst chanting of their respective Names.
  
• In order to realise the transient nature of the body the flame of fire is considered as a Guru. Just as hardly any time is required to kindle and extinguish a flame so also creation and dissolution of a body from the five cosmic elements does not take long.
  

6. The moon: There are in all sixteen phases of the moon including the subtle phase of the new moon and the fifteen of the fortnight. Though there is waxing and waning of the moon, it remains unaffected by them. Similarly, the soul is not affected by changes in the body.

7. The sun: The sun stores water taking the future into account and benevolently showers it on the earth at the appropriate moment. In the same way man should store useful things and make them available to all living organisms impartially, considering the time, place and the prevalent conditions.

8. The pigeon: A man who lives with intense attachment for his wife and children feeling that worldly life is pleasurable is destroyed with time just like a pigeon along with its family is devoured by a falcon. Thus a seeker desirous of Liberation (mumukshu) should be mentally detached from all this.

9. The python: The python lies in one place fearlessly having faith in its destiny. It is content with whatever food it gets and has no preferences about the quantity, taste, etc. It does not feel threatened if no food is available for sometime and inspite of having the strength does not make use of it. Similarly those desirous of the Final Liberation should partake of whatever little is available reposing faith in destiny and at times if nothing is available then they should become introverted and remain engrossed in meditating on the soul.

10. The sea

• During monsoons just as the sea is neither pleased if the rivers bring in plenty of water nor is displeased if they do not, and consequently does not swell or shrink, so also man should remain steadfast to his duties and should neither feel elated if he experiences worldly pleasures nor unhappy if he is faced with tragedy. He should always remain immersed in Bliss.
  
• One should not let anyone perceive one’s virtues just as the sea keeps its length, breadth, depth and the treasures in its bed hidden from everyone. However one should always utilise them favourably, for the sake of others.
  

11. The moth: The moth enchanted by the alluring radiance of the lit lamp, dives at it and is soon charred to death. A man who is similarly fascinated by a woman’s beauty and youth for the sake of sexual pleasure finally perishes in it just like the moth.

12. The queen bee and the honey collector

• The queen bee: The queen bee builds a hive encountering several difficulties in a cumbersome location high up on a tree and collects honey in it. It neither eats it itself nor lets others feast upon it. Finally all of a sudden the honey collector kills it and takes away the hive along with the honey. In the same way the miser who accumulates wealth with relentless efforts finally either becomes unhappy when it is suddenly lost in the fire, stolen by thieves or taken away by the king or when unrighteous progeny is born to him which misuses it or if he dies issueless. Thus after his death the wealth either remains where it is or is acquired by someone unrelated to him. If at the time of death he still has attachment for that wealth then he harasses the one who enjoys it in the form of a spirit or a serpent. Thus learning that accumulation of wealth leads to sudden death like the honey bee, one should stop amassing wealth.
  
• The honey collector: Just as the one who collects the honey acquires it effortlessly so also a male seeker should partake of food cooked in the home of a householder instead of spending time in making a fire, collecting utensils, firewood, etc. and should devote that time to realise God. Such seekers desirous of Liberation partake of food from householders and ultimately uplift them.
  

13. The elephant (Gajendra)

• Although the elephant is so powerful, man tries to capture it by digging a pit in the ground, covering it with grass and placing a wooden cow elephant covered with elephant skin on that pit. Infatuated by the cow elephant the elephant craves for sexual pleasure and runs towards that wooden cow elephant with speed and falls in the pit. Thus it is easily made a captive by man. Similarly man lured by sensuous pleasure is instantly entrapped in bondage.
  
• Men allured by adulterous women are destroyed in the same way as elephants overcome with lust die fighting amongst themselves.
  

14. The bumble-bee

• The sunflower which blooms with sunrise closes with the sunset. At that time if a bumble-bee is seated on it, then it gets trapped in the flower. Thus realising that attachment to object pleasure gives rise to bondage, one should refrain from such attachment.
  
• Just as the bumble-bee savours the fragrance of several sunflowers instead of one so also seekers desirous of Liberation should realise that every science will not be easy to grasp and hence should try to understand their implied meaning.
  

15. The Musk deer: The musk deer which is as swift as the wind and can be captured by none, gets enchanted with melodious music and loses its life to others. Keeping this in mind one should not get entrapped in any kind of attachment.

16. The Fish: When a fish-hook fastened with bait is thrown into the water, the fish lured by the bait swallows the hook and gets caught. Thus it loses its life. Man too is trapped in satisfying his taste buds and thus continues to suffer in the whirlpool of births and deaths.

17. The prostitute - Pingala: One night despite a long wait not a single client approached her. As she restlessly waited pacing up and down, hoping for a client she was finally bored and suddenly developed detachment. As long as man has desire he cannot sleep peacefully. The one who sacrifices desire is unaffected by unhappiness.

18. The lapwing: Seeing the lapwing fly with a fish in its beak hundreds of crows and eagles began chasing it, pecking at it and tried to snatch the fish, thus harassing it. This flock began following it wherever it went. Finally exhausted it dropped the fish. Just then an eagle caught the fish. No sooner had the eagle caught the fish than all the crows and eagles began chasing it. The lapwing however calmly perched itself on the branch of a tree. In this world there is peace only if sense objects are rejected, otherwise it leads to great distress.

19. The child: Forsaking respect and disrespect, believing that the universe is governed by destiny one should live carefree like a child and enjoy the Bliss.

20. The bangles: When two bangles strike each other a jingling sound is generated. The more the bangles the greater is the sound. Similarly when two persons live together it leads to conversation and when many persons live together there is strife. In both circumstances there is no peace of mind. Hence those doing meditation, yoga, etc. should search for an isolated place and live there in seclusion.

21. The artisan: One day an artisan was chiselling the blade of an arrow with great concentration. A king’s procession to the accompaniment of music passed by that way. A man arriving later approached the artisan and enquired, “Have you seen the king’s procession passing by this way, just now?” The artisan replied, “I was so engrossesd in my work that I was not aware of anything”. Just like this artisan a seeker desirous of Liberation (mumukshu) should meditate surrendering all his sense organs to The Lord.

22. The snake: Two snakes never live or wander about together. They move around cautiously never making any sound. Instead of making a home for themselves they occupy someone else’s habitat. They neither move around freely, criticise without reason nor get angry unless injured by someone. Thus two intellectuals should not move around together, should speak limitedly, should not quarrel with one another or ridicule anyone, should act thoughtfully, should not address a gathering and should spend their lives living anywhere instead of building a house for themselves. By building a house one develops vanity and consequently attachment develops.

23. The spider: The spider spins a web secreting a fluid from its belly and plays in it day and night. When it feels like it, it swallows the entire web and becomes free again. Similarly God creates the world when He wishes and indulges in various kinds of play in it. When He feels like it, with a resolve He destroys it and becomes single again. Just as a spider can weave a web with its fluid repeatedly so also can God create the universe by a mere resolve, dissolve it within Himself and recreate it at His will. Hence one should not attach importance to worldly events.

24. The wasp: The one who regularly meditates on an object finally merges into it. The wasp builds a house from mud and keeps a worm in it. It lightly blows air over the worm time and again. Consequently the worm meditates on the wasp and finally also becomes a wasp. A seeker desirous of Liberation should in the same manner meditate on God as advised by the Guru so that he merges into God.

4.2 Subordinate Gurus

A. The tree: The man who does unrighteous acts under the predominance of the tama component becomes a tree in the next birth and because of his vanity is compelled to remain standing as a tree all his life. These trees remain dependent on others and cleanse themselves of the sins committed in their previous births by pleasantly serving others till they die. That is why they happily offer shelter to birds and other creatures. They also protect their refugees by bearing the brunt of the cold, wind, heat, etc. onto their bodies and offer them their leaves, flowers and fruits for survival. Men break, cut, saw, peel, uproot them, rob them of their flowers, fruits, leaves and even their gum. They are debarked, cut, scraped and used as timber, firewood, etc. Suffering is inflicted upon them according to one’s wish and any possible task is undertaken making use of them. Just as the species of trees endures the suffering inflicted by people on them and continues to serve them till they live so also seekers desirous of Liberation should endure all suffering and continue to serve others till they die.

Just as trees offer shelter to travellers, householders should offer meals to guests coming to their doorstep and give them shelter. If by chance one acquires wealth then one should not become insolent. Just as trees blossoming with flowers and fruits bow down and serve others more so also if one becomes wealthy one should humbly render more service to others.

B. The mountains: The mountains and the earth store precious stones, etc. in their mines. As a result man is benefitted tremendously. Every man should acquire knowledge likewise and use it favourably. Just as in summer mountains quench the thirst of man with their springs so also one should develop the habit of talking melodiously so as to make others happy.

Datta had several such subordinate Gurus.

[Based on ‘Brahmibhut Shrimat P.P. Vasudevanand Sarasvati (Tembe) Swaminche Charitra’. Author : Shrimant Rajmanya Rajbandhu Gandabuva Brahmachari. Publisher : Smt. (Mrs.) Supriya S. Marathe. Navachaitanya Publishers, 410, Shanivar Peth, Pune 411 030.]

4.3 Is it necessary to have a number of Gurus?

Datta: O King Yadu ! You will wonder why it is necessary to have so many Gurus when only one Guru is sufficient for Self-realisation. Is this not akin to the behaviour of an adulterous woman?

The answer to this is that to attain Self-realisation only one Guru is sufficient. If any doubts regarding His preaching are generated then they should be clarified. To be able to perceive unity of the soul principle in all animate and inanimate creation I imbibed the qualities from these objects in the form of a Guru. Thus the spiritual knowledge that My Guru imparted Me with was strengthened by My choosing these attributes as Gurus.