Dvisahasri of Tembesvami (Summary and Study)
by Upadhyay Mihirkumar Sudhirbhai | 2012 | 54,976 words
This page relates 鈥業ncorporation of Upanishads in the Dvisahasri鈥� of the study of the Dvisahasri by Tembesvami:鈥攁 Sanskrit epic poem (mahakavya) narrating the legend and activities of Lord Dattatreya, including details on his divine sports and incarnations. Also known as Datta, he is considered one of the Holy Masters in the Natha cult imparting spiritual knowledge and adequate practice to the aspirant.
Go directly to: Footnotes.
Incorporation of 鲍辫补苍颈峁诲蝉 in the Dvis膩hasr墨
There are ample quotations as well as ideas of the 鲍辫补苍颈峁诲蝉 are incorporated in the Dvis膩hasr墨. This not only proves his expertise in the Vedic literature but his involvement in the theory of Absolute Monism of 膧di 艢补峁卥补谤腻肠腻谤测补.
The grammatical explanation of the word 鲍辫补苍颈峁诲 is given in his auto-commentary (under 01/03) as under:
j帽膩n膩tmaka aupani峁da岣� sa c膩sau yoga 耻辫腻测a岣� tacch墨l膩n膩峁� garbhav膩sajanmajar膩ni艣膩ta-n膩ttadavas膩n膩诲惫腻 产谤补丑尘补峁嘺 upagamayit峁泃v膩dvopani峁ttvasmara峁嚹乼tajjanyaj帽膩na峁� divyo 测辞驳补岣�| 鈥�ta峁� tvaupani峁da峁� 辫耻谤耻峁峁� 辫峁沜肠丑腻尘颈鈥� iti 艣rute岣 艣膩bdasya parok峁tve'pi 艣rava峁嘺manan膩din膩 sa峁兣沘yabh膩van膩'蝉补峁僢丑腻惫补苍补鈥�vipar墨tabh膩van膩tirask膩r膩ttasyaiv膩parok峁tvapratip膩dan膩t| dhy膩nayogo v膩| 鈥�膩t尘腻namara峁噄峁� k峁泃v膩 辫谤补峁嘺惫补峁� cottar膩峁噄m| dhy膩nanirmathan膩bhy膩s膩ddeva峁� pa艣yennig奴岣峢avat||
This can be well compared with that of the 碍补峁环辞辫补苍颈峁诲.
The concept that a person committing suicide suffers miseries even in the next worlds called the Sunless worlds (补蝉耻谤测腻 lok膩岣�) of the 莫艣辞辫补苍颈峁诲[1] under 07/12 in the narration of a Brahmin boy who wants to commit suicide.
He writes,
鈥淥 Brahmin boy, don鈥檛 show your adventure a suicide is very difficult to bear in every birth therefore it is better to bear the misery in every birth only.鈥�[2]
Under 13/19 the city of 11 gates of the 碍补峁环辞辫补苍颈峁诲 (02/02/01) is taken note of in his auto-commentary, while explaining the word 鈥榗ity鈥� he presents a beautiful synthesis of two seemingly different points i.e. the city (of body) of nine gates[3] of 艢r墨madbhagavad驳墨迟腻 and the body) of eleven gates of ka峁環opani峁d (02/02/01).[4]
The city is none but this human body which has nine gates viz. 02 eyes, 02 ears, 02 nostrils, and a mouth as well as 02 organs of urine and excreta and 02 more gates of the 碍补峁环辞辫补苍颈峁诲 are the navel and the head.
The metaphor of the body with the city is aptly presented in his auto commentary.
| The body | The city | ||
| 01 | ek膩da艣a 诲惫腻r膩峁噄 颈苍诲谤颈测腻峁噄 | 01 | ek膩da艣a 诲惫腻r膩峁噄 |
| 02 | The wind and other are gate-keepers | 02 | Watchmen |
| 03 | The seven essence of like skin, flesh, blood, fat, marrow, bones & muscles. | 03 | Safety walls for stress |
| 04 | seven cross roads are 尘奴濒腻诲丑腻谤补,
蝉惫腻诲丑颈峁ａ弓丑腻苍补 up to 蝉补丑补蝉谤腻谤补 |
04 | The square and cross roads are like (ma 啷� l膩dh膩ra, 蝉惫腻诲丑颈峁ａ弓丑腻苍补 up to 蝉补丑补蝉谤腻谤补) the midtown, down town, etc. |
| 05 | Horripilation i.e. on the body | 05 | Machines for various functions |
The word 蝉耻辫补谤峁嘺 [蝉耻辫补谤峁嘺岣�] (M) of the 惭耻峁囜笉补办辞辫补苍颈峁诲 (03/01/01)[5] means a bird or a beautiful winged bird. This allegory of birds introduces the individual soul as one partaking the fruits of the Peepal tree and the Supreme Self as one witnessing the individual soul.
鈥淟辞谤诲 顿补迟迟腻迟谤别测补, the inner controller of all, one from whom comes memory, the knower and the author of the philosophy of 痴别诲腻苍迟补. His two portions are associated with each other, resorted to the tree (of transmigration) and one of the two eagerly partakes (the fruits of the tree) and the other witnesses (the one partaking the fruits).[6]
It must be borne in mind that the fruits of the Peepal are tasty and hence they bind the soul. So the tree should be cut and that too with sword of non-attachment.[7]
The other reference of the same upani峁d 鈥淭he knot of the heartis broken, the doubts are cut,鈥�[8] etc. is found under 09/65 that 鈥淪uch delighted ones in the Self are happy, blissful, free from knots of the heart i.e. the ignorance and free from the thoughts of the duality move in this world like a stubborn, a mad and a goblin:
prasann膩t尘腻na岣� pra艣膩nt膩 nirbandh膩 dvaitavarjit膩岣
sv膩t尘腻r膩尘腻艣carantyatra ja岣峯nmattapi艣膩cavat|| 09/65||
Under 艢r墨gurustuti 83 he incorporates the Universal Functions of Brahman transferring on the Holy Master,
鈥淭he world emanates from you, enjoys pleasures in you and merges into you. You appear to be like the universe with these 08 forms of yours.鈥�[9]
This is the place where he combines the 鲍辫补苍颈峁诲ic theoryof Creation[10] with the 08 Cosmic Forms of Lord 艢颈惫补.
The theory of the Triple Causation (迟谤颈惫峁泃办补谤补峁嘺) discussed in the 颁丑腻苍诲辞驳测辞辫补苍颈峁诲 (06/03) is referred to under 04/05.
鈥淢ore over like the ether he should remain untouched (补蝉辫峁沰) to his physical form which is the modification of the three elements caused from the time.鈥�[11]
The citations of the relevant texts of the 颁丑腻苍诲辞驳测辞辫补苍颈峁诲[12] reveals his profound scholarship in the auto-commentary on 02/35 where he explains the text along with the conclusion regarding the gods approaching the Holy Master for the knowledge of the self and hence they are bound in some of the bondages like hunger, thirst, etc. of the world of transmigration.
Under 08/41[13] he writes,
鈥淭he body is insentient. The soul is omni-present, sentient, unborn, immutable and permanent. His happiness and the misery are unreal like a dream while his contact with worldly parlance is caused of the ignorance.鈥�
The similar expressin is found in the 叠峁沨补诲腻谤补峁噛补办辞辫补苍颈峁诲 (04/03/10).[14]
The 艢vet膩艣vataropani峁d (06/23)[15] is taken note of under 01/23 and 02/64. The verses run as under:
鈥淪uch a Yogi after performing the actions as per his caste, stages of his life and as per the precepts of the scripture, the knower, dearer to the righteous and serving the Holy Master as the God attains all the pleasures and then the Liberation through the path of renunciation.鈥�[16]
鈥淚f Lord 痴颈艣惫补苍腻迟丑补 returned (without offering a boon) you do not like to go back, give me unflinching devotion to the Holy Master. I do not prefer anything else (like the worldly pleasures) that is not permanent.鈥�[17]
The verses 21/ 83-86[18] prove his extraordinary mastery over incorporating the philosophical text in the versified form. The Garbhopani峁d (Prose 03).
鈥淔rom there (i.e. from the orb of a man) the soul having entered in to the plants, transform in the semen of a man and then become an embryo (in a woman) by the contact of a male and female (after the period of menstruation).鈥�
鈥淭hen the foetus of the soul becomes a bublates, a bubble in the boiling water till the 5th night, a bubble in the till the 7th night, a ball of flesh after a fortnight and then it becomes solid yet soft in its self.鈥�
鈥淭hen it becomes hard, the head develops by the end of two months, the neck, etc., by the end of the 3rd month, the skin by the end 4th month, the body hair and nails by the end of the 5th month, the nostrils, mouth as well as eyes by the end of the 6th month, the movement by the end of 7th month, the intelligence by the end of the 8th month and the whole of the body gets developed by the end of the 9th month. He then prays to the Lord.鈥�
The 05 verses of Gaudp膩da鈥檚 M膩峁囜笉奴kyak膩rik膩 (01/01-05) describing 03 stages of an individual soul are nicely summarized in 03 verses only.
They are as under:
鈥淭he waking state of is grasping (perceiving) the objects by the (respective) senses. The soul presiding over the waking state and the groups of the five products in their non-modified state, the body is called 惫颈艣惫补: and the astral body is called the subtle body Which is also a material one.鈥�[19]
鈥淭he Golden Egg (丑颈谤补峁噛补驳补谤产丑补) the experience after the cessation of the (functioning of) sense organs and the dream state caused by the impression of the enjoyed objects (in the waking state). Thus the soul presiding over the dream state and the subtle body is called taijasa:.鈥� [20]
鈥淭he ignorance of the soul caused of the perception of duality with its projection, the manifest, the concealment of the knowledge, the state of the soul caused of intelligence and the deep sleep (supti) the presiding soul over this is called 辫谤腻箩帽补岣�.鈥�[21]
Footnotes and references:
[1]:
[2]:
[3]:
[4]:
辫耻谤补尘别办腻诲补艣补诲惫腻谤补尘补箩补蝉测腻惫补办谤补肠别迟补蝉补岣
anu峁ａ弓h膩ya na 艣ocati, vimukta艣ca vimucyate|| etadvaitat|| 办补峁环补. 02/02/01||
[5]:
[6]:
ya岣� sarvah峁泃stho'sya 测补迟补岣� sm峁泃irvid ved膩ntak峁沝yo'pi ca 惫别诲补惫别诲测补岣�|
samau yada峁兣沘u sayujau supa峁嚹亃 v峁沰峁Ｄ伵況ito bhuktyavalokanotkau|| gurustuti岣� 104||
[7]:
[8]:
bhidyate h峁沝ayagranthicchidyante sarvasa峁兣沘ya岣
k峁Ｄ珁ante c膩'sya kar尘腻峁噄 tasmin d峁涐梗峁璭 par膩vare||02/02/08||
[9]:
tvadudeti ramatyetad惫颈艣惫补峁� tvayyeva l墨yate|
a峁ａ弓am奴rtibhir膩bhistva尘腻bh膩s墨va jaganmaya岣| gurustuti岣� 83||
[10]:
[11]:
gu峁嚹伵況ayo gu峁嘺iryujyenna gandhairv膩yuvatsvad峁沰|
k膩lotthagu峁噀tejo'bbh奴-may膩bh膩v膩sp峁沢itpu尘腻n|| 4/5||
[12]:
[13]:
deho'citsarvago j墨va艣cida峁兣沷'jo'vyayo dhru惫补岣
svapnavatsukhadu岣h膩di-sa峁僢andho'j帽膩na'sya tu|| 8/41||
[14]:
[15]:
yasya deve par膩 bhakti yath膩 deve tath膩 gurau|
tasyaite kathit膩 hyarth膩岣� prak膩艣ante mah膩tmana岣| 艣ve. u. 6/23||
[16]:
k峁泃asvavar峁嚹伵況amad峁涐梗峁璦kar尘腻 vi诲惫腻n sadi峁ａ弓o gurudevabhakta岣
ihaiva bhukti峁� ca labheta mukti峁� sa峁僴y膩sanenaiva path膩 sa yog墨||1/23||
[17]:
cidvi艣ve艣o yath膩 y膩tastath膩 gantu峁� na rocate|
gur膩vevacal膩峁� bh膩kti峁� dehyanna峁� v峁涐箛e'dhruvam|| 2/64||
[18]:
tato'pyo峁dhigo bh奴tv膩 pu峁僺i retastato'pyasau|
str墨pu峁儁og膩cchukrarakta-mayo garbhatvametyaho||
办补濒补濒补峁� 辫谤腻办 辫补帽箩补谤腻迟谤腻诲 产耻诲产耻诲补岣� 蝉补辫迟补谤腻迟谤补迟补岣�|
pe艣墨 pak峁Ｄ乨erbudo'tha bhavati svasthito ghana岣|
尘腻s膩 kr奴ra岣� 艣iro 诲惫腻bhy膩峁� gr墨v膩dya峁単膩ni ca|
tribhi岣� caturbhistvagromanakh膩岣� pa帽jabhi岣� 峁岣峛hirapyatha||
苍腻蝉腻蝉测腻办峁腻诲颈谤补苍诲丑谤腻峁噄 saptabhi艣calana峁� ca dh墨岣
a峁ａ弓abhirnavabhi岣� p奴r峁噊 deh墨 bh奴tve艣vara峁� jagau||21/83-86||
[19]:
j膩g峁泃irgobhirarth膩ptir惫颈艣惫补stadabhi尘腻nav膩n|
sak膩rya艣uddhabh奴t膩ni lai峁単膩t尘腻t尘腻 sa bhautika岣| 4/47||
[20]:
丑颈谤补峁噛补驳补谤产丑补岣� 蝉惫补辫苍补岣� sy膩t kara峁噊parame'rthayuk|
辫谤腻办sa峁僺k膩rotth膩nubh奴tis taijaso'tr膩bhi尘腻nav膩n||4/48||
[21]:
dvihetv膩尘腻vits膩bh膩s膩'vy膩k峁泃a峁� j帽膩nasa峁僪峁泃i岣
dh墨hetv膩tmasthita岣� suptir尘腻ni pr膩j帽o'tra tatparam||4/49||