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Thus this chapter provides a clear evidence of the fact how an individual endowed with righteous conduct, divine qualities and Supernatural virtues, treads on the path of practices of Yoga and spirituality which leads him up from the normal status of a monk (蝉补峁僴测腻蝉颈苍鈥�蝉补峁僴测腻蝉墨), to an exalted sage (补惫补诲丑奴迟补), Culminating himself into a teacher (耻辫补诲别艣补办补) then a preceptor (guru), then the Holy Master (艣谤墨驳耻谤耻) then a god (deva) and finally God (辫补谤补尘别艣惫补谤补).

The Vedic Literature including the 鲍辫补苍颈峁�a诲蝉 puts 顿补迟迟腻迟谤别测补鈥檚 name in the list of monks exalted sages followed by the 笔耻谤腻峁嘺蝉 and classical literature introduce him as the teacher of Yadu (predecessor of Lord 艢r墨 K峁涐梗峁嘺), Alarka (惭补诲腻濒补蝉腻鈥檚 son), Para峁�ur膩ma (搁别峁嘘办腻鈥檚 son), Sahasr膩rjuna (K峁泃avirya鈥檚 son) and so on.

The Time passese and brings into the effects famous statement of Poet 叠丑补惫补产丑奴迟颈.

k膩lohyaya峁� niravadhivipul膩 ca 辫峁泃丑惫墨|

鈥淭he Time is limitless and the earth is capacious.鈥�

The commencement of the medieval literature (in Sanskrit as well as in Marathi) seems to widen horizon and extends beyond all worldly limits to establish 顿补迟迟腻迟谤别测补 to be not only one of the important god of the trinity but also to be the trinity but also to be the Attributive Lord (蝉补驳耻峁嘺产谤补丑尘补).

The chapter also aims at the fact that the tradition of 顿补迟迟腻迟谤别测补 worship places ample illustrations of the Holy Master changing the devotees self into the Holy Master鈥檚 Self.^[1]

Footnotes and references:

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[1]:

d峁涐梗峁�膩nto naiva d峁涐梗峁璦stribhuvanaja峁環are sadgurorj帽膩nad膩tu岣�
  spar艣a艣cettatra kalpya岣� sa nayati yadaho svar峁嘺t膩ma艣mas膩ram|
na spar艣atva峁� tath膩pi 艣ritacara峁嘺yuge sadguru岣�
  sv墨ya 艣i峁�ye sv墨ya峁� s膩mya峁� vidhatte bhavati nirupastena laukiko'pi || jagadguru艣a峁卥ar膩c膩rya viracita 艣ata艣lok墨 01||