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Dattatreya, said to be the avatara of MahaVishnu, is an example of Avadhuta (अवधूतः). They are the ever-free, highly illuminated beings, yogis, who wander on the earthly sphere always immersed in the Brahman. The life of Dattatreya furnishes the best ideal of a [[Guru (गुरुः)|Guru]].

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== Avadhuta Dattatreya ==

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== अवधूतदत्तात्रेयः ॥ Avadhuta Dattatreya ==

Although many texts describe Dattatreya as the avatara of MahaVishnu, born as the son of Maharshi Atri and his chaste wife Anasuya, very often he is described as the incarnation of the Trimurtis - Brahma, Vishnu and Shiva, born of the same parents. Some state that he is also one of the Saptarshis. It was he who taught the knowledge of Self to Prahlada, Alarka, Yadu and Kartavirya. He is spoken of highly even in the Upanishads such as Jabala Upanishad, Narada Parivrajaka Upanishad, Yajnavalkya Upanishad and the Bhikshu Upanishad. The Shandilya Upanishad gives an explanation of the term Dattatreya along with his legend.<ref>Swami Chetanananda (2005 Fifth Edition) ''Avadhuta Gita, The Song of the Ever-Free By Dattatreya Avadhuta.'' Kolkata: Advaita Ashrama.</ref>

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Birth in the human form is like an open gate to Moksha from Samsara. He who even after being born as human being, which is an instrument to achieve Mukti, falls into the trap of ensnarement of Samsara, is a dull-intellect taking the downward path away from Shreyas (the highest good). Thus the '''Pigeon''' teaches a sadhaka not to get ensnared in the activities of Samsara and wisely '''choose the Path of Shreyas'''.<ref name=":6" />

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The Brahmana (Dattatreya) continues describing his Preceptors further.

==== अजगरः ॥ Ajagar (A Boa-Constrictor snake) ====

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<blockquote>सुखम् ऐन्द्रियकं राजन् स्वर्गे नरक एव च । देहिनां यद् यथा दुःखं तस्मान् नेच्छेत तद्‍बुधः ॥ १ ॥</blockquote><blockquote>ग्रासं सुमृष्टं विरसं महान्तं स्तोकमेव वा । यदृच्छयैवापतितं ग्रसेत् आजगरोऽक्रियः ॥ २ ॥</blockquote><blockquote>ओजःसहोबलयुतं बिभ्रद् देहमकर्मकम् । शयानो वीतनिद्रश्च नेहेतेन्द्रियवानपि ॥ ४ ॥ (Bhag. Pura. 11.8.1-4)<ref name=":3">Bhagavata Purana ([https://sa.wikisource.org/wiki/%E0%A4%B6%E0%A5%8D%E0%A4%B0%E0%A5%80%E0%A4%AE%E0%A4%A6%E0%A5%8D%E0%A4%AD%E0%A4%BE%E0%A4%97%E0%A4%B5%E0%A4%A4%E0%A4%AA%E0%A5%81%E0%A4%B0%E0%A4%BE%E0%A4%A3%E0%A4%AE%E0%A5%8D/%E0%A4%B8%E0%A5%8D%E0%A4%95%E0%A4%A8%E0%A5%8D%E0%A4% Skanda 11 Adhyaya 8])</ref></blockquote>Oh Yadumaharaja, just as sukha (pleasure) is obtained by the sense organs in the celestial regions as per a person's Prarabdha karma, so also he gets his share of dukkha (sorrow) in naraka accordingly without asking for it. Hence a wise man should ponder over such secrets and not hanker after the pleasures. A yogi should be content with whatever food he is given without effort, irrespective of its taste (delicious or distasteful) or quantity obtained (too much or too little). He should like an Ajagara (a python or a boa constrictor with slight differences), subsist himself on whatever food that comes to him without his effort and with indifference (Udaseena). Even if no food comes to him over a long period of time, he should not exert himself just like his Guru the Ajagara. Although endowed with a body of physical strength, having mental energy and soundness of the sense organs, a yogi should consciously withdraw from exerting himself for food and remain actionless yet sleepless.<ref name=":6" /> Thus a yogi learns to '''Control his sense organs like the Ajagara''' even-though fully endowed with all capacities to use them.

==== सिन्धुः ॥ Sindhu (Sea) ====

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<blockquote>मुनिः प्रसन्नगम्भीरो दुर्विगाह्यो दुरत्ययः । अनन्तपारो ह्यक्षोभ्यः स्तिमितोद इवार्णवः ॥ ५ ॥ </blockquote><blockquote>समृद्धकामो हीनो वा नारायणपरो मुनिः । नोत्सर्पेत न शुष्येत सरिद्‌भिरिव सागरः ॥ ६ ॥ (Bhag. Pura. 11.8.5-6)<ref name=":3" /></blockquote>Like the unfathomable, limitless, unperturbable deep sea of clear, translucent water, a yogi should be quiet, absorbed in meditation, inscrutable, unaffected by time and space, and undisturbed by passions. Just as the sea does not overflow its limits when rivers and flood waters come gushing into it, nor does it dry up with the drying up of rivers, a muni should neither be elated when his desires are fulfilled nor feel depressed when disappointed in actions, but be '''Complacent like the Sagara''' and be devoted to Narayana at all times.<ref name=":6" />

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==== पतङ्गः ॥ Patanga (A Moth) ====

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<blockquote>दृष्ट्वा स्त्रियं देवमायां तद्‌भावैरजितेन्द्रियः । प्रलोभितः पतत्यन्धे तमस्यग्नौ पतङ्गवत् ॥ ७ ॥ </blockquote><blockquote>योषिद्धिरण्याभरणाम्बरादिद्रव्येषु मायारचितेषु मूढः । प्रलोभितात्मा ह्युपभोगबुद्ध्या पतङ्गवत् नश्यति नष्टदृष्टिः ॥ ८ ॥ (Bhag. Pura. 11.8.7-8)<ref name=":3" /></blockquote>A moth is attracted by the brightness of the fire, comes near it and falls into it. Similarly a person having attachment to sense objects (अजितेन्द्रियः), by the deluding divine Maya gets attracted to women on seeing them and fascinated by their movement and alluring gestures becomes smitten and crazy about her and falls into the dark naraka like the moth which falls into the fire.<ref name=":2" />

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A moth is attracted to the appearance of fire (attracted to the rupam or form) and captivated by it, falls into it. With his mind enticed by women, decorated in gold ornaments, rich clothes and other things which are a creations of the deluding Maya, an ill-judging (मूढः) is easily tempted to obtain the objects of enjoyment. Such an infatuated person with a desire to obtain such objects, loses his discrimination and ruins himself like a moth which falls into the fire.<ref name=":2" />

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In this context, the following famous shloka from Garuda Purana gives us an insight about the addiction to five sense-objects. <blockquote>कुरङ्ग-मातङ्ग-पतङ्गं-भृङ्ग-मीना हताः पञ्चबिरेव पञ्च । एकः प्रमाथी स कथं न घात्यो यः सेवते पञ्चभिरेव पञ्च ॥ १,११५.२१ ॥ (Garu. Pura. 1.115.21)</blockquote>An deer, elephant, a moth, black-bee, and a fish - these five are destroyed due to addiction to their five sense organs.

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{| class="wikitable"

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|+Victims of Addiction to the Five Senses<ref>''The Garuda Purana, Part 1'' (1957 First Edition) Delhi: Motilal Banarsidass Pvt. Ltd. (Page 359)</ref>

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!

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!Victim

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!Sense Organ

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!Object

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|-

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|1

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|Deer (कुरङ्ग)

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|Sound (Ears)

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|र्गीतमोहितात् - Listens to sweet music and gets caught by the hunter.

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|-

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|2

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|Elephant (मातङ्ग)

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|Touch (Skin)

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|अङ्गसङ्गतः - It is caught through the touch of the she-elephant

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|-

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|3

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|Moth (पतङ्गं)

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|Sight (Eyes)

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|प्रलोभितः - It is attracted by the color of the flame and falls into the fire.

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|-

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|4

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|Bee (भृङ्ग)

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|Smell (Nose)

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|It is attracted to the fragrance of lotus flowers and gets caught within.

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|-

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|5

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|Fish (मीना)

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|Taste (Tongue)

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|रसविमोहितः - It nibbles at the bait and gets caught.

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|}

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Thus the lesson taught by Patanga is '''Not to get addicted to sense objects'''. The following shlokas relate to the above table.

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==== मधुकृत् ॥ Madhukrd (A Bee) ====

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<blockquote>स्तोकं स्तोकं ग्रसेद् ग्रासं देहो वर्तेत यावता । गृहान् अहिंसन् आतिष्ठेद् वृत्तिं माधुकरीं मुनिः ॥ ९ ॥</blockquote><blockquote>अणुभ्यश्च महद्‍भ्यश्च शास्त्रेभ्यः कुशलो नरः । सर्वतः सारमादद्यात् पुष्पेभ्य इव षट्पदः ॥ १० ॥ (Bhag. Pura. 11.8.9-10)<ref name=":3" /></blockquote>A bee painstakingly visits and enjoys the very little honey in many trips. Similarly a Muni should seek Bhiksha in small quantities by visiting many households, sufficient enough for his sustenance following the Madhukari Vrtti. This way the grhasthas are also not burdened by offering small amounts of food. Just as the bee takes the essence, the honey, from flowers big or small, skilful and clever person should assimilate the essence of the Shastras great or small.<ref name=":6" /><ref name=":2" /> The bee teaches a sadhaka to '''Seek Small amounts of Bhiksha and Assimilate the Essence of Shastras big or small'''.<blockquote>सायन्तनं श्वस्तनं वा न सङ्गृह्णीत भिक्षितम् । पाणिपात्रोदरामत्रो मक्षिकेव न सङ्ग्रही ॥ ११ ॥</blockquote><blockquote>सायन्तनं श्वस्तनं वा न सङ्गृह्णीत भिक्षुकः । मक्षिका इव सङ्गृह्णन् सह तेन विनश्यति ॥ १२ ॥ (Bhag. Pura. 11.8.11-12)<ref name=":3" /></blockquote>A Muni should not accept Bhiksha with a view of storing (a part of it) it for the evening meal or for the next day like a honey-bee (मधुमक्षिक) which hoards honey. His hands should be used as his vessel and consume that amount of food enough to fill his stomach. A Bhikshuka asking for alms should not store any food for the evening or the following day and if he were to hoard more than he needs he will perish along with it just like the honey bee with its honey.<ref name=":6" /> Thus a sadhaka learns not to be a '''Hoarder like the Honeybee'''.

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==== गजः ॥ Gaja (An Elephant) ====

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<blockquote>पदापि युवतीं भिक्षुः न स्पृशेद् दारवीमपि । स्पृशन् करीव बध्येत करिण्या अङ्गसङ्गतः ॥ १३ ॥</blockquote><blockquote>नाधिगच्छेत् स्त्रियं प्राज्ञः कर्हिचित् मृत्युमात्मनः । बलाधिकैः स हन्येत गजैरन्यैर्गजो यथा ॥ १४ ॥ (Bhag. Pura. 11.8.13-14)<ref name=":3" /></blockquote>A mendicant should not touch, even with his foot, a wooden figurine of a woman, for he will fall into the trap of beauty and enticement just like the male elephant which gets fettered due to its attraction to the female elephant. (See the table above near Patanga). A wise person should not at any cost get attracted to the beauty and grace of woman (of another person) for he should know that she is his veritable death, just as an elephant is killed by the other powerful tuskers surrounding the female elephant.<ref name=":6" /> A recluse thus learns '''Not to get Attracted to Physical beauty and learns to Control his senses'''.

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==== मधुहा ॥ Madhuha (A honey-gatherer) ====

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<blockquote>न देयं नोपभोग्यं च लुब्धैर्यद् दुःखसञ्चितम् । भुङ्क्ते तदपि तच्चान्यो मधुहेवार्थविन्मधु ॥ ५ ॥</blockquote><blockquote>सुदुःखोपार्जितैः वित्तैः आशासानां गृहाशिषः । मधुहेवाग्रतो भुङ्क्ते यतिर्वै गृहमेधिनाम् ॥ १६ ॥ (Bhag. Pura. 11.8.15-16)<ref name=":3" /></blockquote>A Lobhi (a greedy miser) hoards wealth painstakingly but is neither enjoyed by him nor is given in dana (charity) but is enjoyed by others just as the honey collected painstakingly by the honeybees are enjoyed by the honey-gather who knows the way to misappropriate it from the honeycomb. Many honey-bees collect the honey and store it in the honeycomb after great efforts but it is the honey-gatherer who enjoys the honey even before the honey-bees. Similarly a Yati (recluse) is the first to enjoy the wealth amassed as the fruits of labour of the grahasthas. Thus a sadhaka learns '''Not to be Greedy'''.

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==== हरिणः ॥ Harini (A deer) ====

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<blockquote>ग्राम्यगीतं न श्रृणुयाद् यतिर्वनचरः क्वचित् । शिक्षेत हरिणाद् बद्धान् मृगयोर्गीतमोहितात् ॥ १७ ॥</blockquote><blockquote>नृत्यवादित्रगीतानि जुषन् ग्राम्याणि योषिताम् । आसां क्रीडनको वश्य ऋष्यश्रृङ्गो मृगीसुतः ॥ १८ ॥ (Bhag. Pura. 11.8.17-18)<ref name=":3" /></blockquote>Yati who dwells in the forest should learn the lesson that he should not listen to vulgar songs describing the sensual pleasures from the deer which got ensnared by being beguiled with the music notes of the hunter. Born of a deer [[Rshyashrnga (ऋष्यशृङ्गः)|Rshyashringa]], the son of Vibhandaka rshi, came to be manipulated by the courtesans by his attraction to their instrumental music and dances depicting sensual pleasures.<ref name=":2" /> A sadhaka should '''refrain from all kinds of sensual attractions''' and restrict himself to listening to songs and speeches about Narayana.

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==== मीनः ॥ Meena (A fish) ====

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==== पिङ्गला ॥ Pingala (A ~~courtesan~~) ====

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<blockquote>जिह्वयातिप्रमाथिन्या जनो रसविमोहितः । मृत्युम् ऋच्छत्यसद्‍बुधिः मीनस्तु बडिशैर्यथा ॥ १९ ॥</blockquote><blockquote>इन्द्रियाणि जयन्त्याशु निराहारा मनीषिणः । वर्जयित्वा तु रसनं तन्निरन्नस्य वर्धते ॥ २० ॥</blockquote><blockquote>तावत् जितेन्द्रियो न स्याद् विजितान्येन्द्रियः पुमान् । न जयेद् रसनं यावत् जितं सर्वं जिते रसे ॥ २१ ॥ (Bhag. Pura. 11.8.19-21)<ref name=":3" /></blockquote>A fish tempted by the bait gets caught and loses its life. Similarly a person, who is a slave to alluring tastes through his uncontrolled tongue, loses his reasoning capacity and dies of diseases. Wise people may soon bring all senses, other than than taste, into their control by observing fasts; but because of this the sense of taste becomes all the more powerful during famishment. Even if a person has controlled all other senses (except the taste) he cannot really be called as जितेन्द्रियः - one who overcame his Indriyas, unless he has conquered the sense of taste. It is only when sense of taste is overcome that all senses become controlled. Thus a sadhaka learns to '''control the sense of taste''' through the example of the fish.<ref name=":6" />

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==== पिङ्गला ॥ Pingala (A Courtesan) ====

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<blockquote>पिङ्गला नाम वेश्याऽऽसीद् विदेहनगरे पुरा । तस्या मे शिक्षितं किञ्चित् निबोध नृपनन्दन ॥ २२ ॥</blockquote><blockquote>आशा हि परमं दुःखं नैराश्यं परमं सुखम् । यथा सञ्छिद्य कान्ताशां सुखं सुष्वाप पिङ्गला ॥ ४४ ॥ (Bhag. Pura. 11.8.22 and 44)<ref name=":3" /></blockquote>Here the Brahmana relates the story of Pingala (Adhyaya 8 Shlokas 22 to 44), a courtesan, who lived in the city of Videha and the lesson he learnt from her. Pingala was a veshya, who hoped to earn great riches by attracting wealthy paramours who would give her rich fee. So thinking, all adorned she would wait all night hoping rich people to pass by, thereby losing her sleep. When all her hopes got thwarted she understood that: "Complete indifference to worldly objects is like a sword in a man's hand to cut off the cords of desire". Realising her folly and delusion, she came to dwell on the eternally proximate paramour (the Indwelling Atman) capable of giving real delight and who bestows eternal wealth. She thought that in the whole city of Videha, she was the only foolish person who expected to get pleasure from persons other than Achyuta who confers his own self to his devotees. So saying she submitted herself to the most beloved friend, protector and the very Self of all embodied beings. When a person observes that this world is practically devoured by the serpent in the form of Time, he becomes alert and is disgusted with all worldly objects. He realizes that his Atman is the protector of himself. The Brahmana concludes saying that Hope is the greatest misery and freedom from hope is the happiest state; having come to this conclusion, Pingala gave up all hope for a paramour and enjoyed a happy sleep.<ref name=":6" /> The sadhaka learns to '''Give up hope for worldly things, be dispassionate''' and rest on the Achyuta as the eternal companion.

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==== कुररः ॥ Kurara (A Bird) ====

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<blockquote>परिग्रहो हि दुःखाय यद् यत् प्रियतमं नृणाम् । अनन्तं सुखमाप्नोति तद् विद्वान् यस्त्वकिञ्चनः ॥ १ ॥</blockquote><blockquote>सामिषं कुररं जघ्नुः बलिनो ये निरामिषाः । तदामिषं परित्यज्य स सुखं समविन्दत ॥ २ ॥ (Bhag. Pura. 11.9.1-2)<ref name=":4">Bhagavata Purana ([https://sa.wikisource.org/wiki/%E0%A4%B6%E0%A5%8D%E0%A4%B0%E0%A5%80%E0%A4%AE%E0%A4%A6%E0%A5%8D%E0%A4%AD%E0%A4%BE%E0%A4%97%E0%A4%B5%E0%A4%A4%E0%A4%AA%E0%A5%81%E0%A4%B0%E0%A4%BE%E0%A4%A3%E0%A4%AE%E0%A5%8D/%E0%A4%B8%E0%A5%8D%E0%A4%95%E0%A4%A8%E0%A5%8D%E0%A4% Skanda 11 Adhyaya 9])</ref></blockquote>O Raja, acquisition of whatever persons crave to possess is certainly the cause of misery. The wise who overcomes this desire to possess attains infinite happiness. The more powerful birds of prey which longed for the piece of flesh that the Kurara bird (Osprey) acquired, attacked and pecked him until he dropped it and got relief from them.<ref name=":6" /> A sadhaka should learn that possessing things leads to misery and one should '''Overcome propensity for possession'''.

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==== अर्भकः ॥ Arbhaka (A child) ====

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<blockquote>न मे मानापमानौ स्तो न चिन्ता गेहपुत्रिणाम् । आत्मक्रीड आत्मरतिः विचरामीह बालवत् ॥ ३ ॥</blockquote><blockquote>द्वावेव चिन्तया मुक्तौ परमानन्द आप्लुतौ । यो विमुग्धो जडो बालो यो गुणेभ्यः परं गतः ॥ ४ ॥ (Bhag. Pura. 11.9.3-4)<ref name=":4" /></blockquote>A small child roams all over free from anxiety and enjoys delight in his own Self. In the same way the thought that "I am enjoying bliss in my Self, I am not affected by honour or dishonour. I am free from anxiety for house, wife or children" makes one delight in his own Atman just like a child. O Raja, only two (types of) persons are free from anxiety and are immersed in Supreme Bliss - One who is as innocent as child and the other who has transcended the Gunas.<ref name=":6" /> Thus the sadhaka learns to '''Let go of all anxiety''' from a child.

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==== कुमारी ॥ Kumari (A maiden) ====

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<blockquote>क्वचित् कुमारी त्वात्मानं वृणानान् गृहमागतान् । स्वयं तान् अर्हयामास क्वापि यातेषु बन्धुषु ॥ ५ ॥</blockquote><blockquote>तेषम् अभ्यवहारार्थं शालीन् रहसि पार्थिव । अवघ्नन्त्याः प्रकोष्ठस्थाः चक्रुः शङ्खाः स्वनं महत् ॥ ६ ॥</blockquote><blockquote>सा तत् जुगुप्सितं मत्वा महती व्रीडिता ततः । बभञ्जैकैकशः शङ्खान् द्वौ द्वौ पाण्योरशेषयत् ॥ ७ ॥</blockquote><blockquote>उभयोरप्यभूद् घोषो ह्यवघ्नन्त्याः स्म शंखयोः । तत्राप्येकं निरभिदद् एकस्मात् नाभवद् ध्वनिः ॥ ८ ॥</blockquote><blockquote>अन्वशिक्षमिमं तस्या उपदेशमरिन्दम । लोकान् अनुचरन् एतान् लोकतत्त्वविवित्सया ॥ ९ ॥</blockquote><blockquote>वासे बहूनां कलहो भवेत् वार्ता द्वयोरपि । एक एव चरेत् तस्मात् कुमार्या इव कङ्कणः ॥ १० ॥ (Bhag. Pura. 11.9.5-10)<ref name=":4" /></blockquote>In a certain place, a maiden herself had to receive the guests who had come to see her (for selecting her as a bride) while her relatives (parents etc.,) had gone out somewhere. To prepare and serve food to the guests she was pounding the paddy alone secretly inside the house. At that time her bangles of shell on her wrists began to make loud jingling sound. The intelligent girl felt it would be a shame to disclose that the bride had to do the work herself (conveyed by the jingling sound of her bangles), broke the bangles one by one till only two of them remained on each of her wrists. Then she continued to pound paddy and realized that even the pair of bangles created a noise, therefore, she broke one bangle each from each pair with the result that no sound was produced from the one bangle.

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The Brahmana continued, "O Vanquisher of enemies! I learnt this lesson from her, while roaming over the world with the desire to know the true nature of the world. If many persons live together there will be quarrels; if two live together there is a talk. Hence a person should wander alone without any companion like the single bangle on the wrist of the girl".<ref name=":6" />

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Thus the bangles of a maiden teach the sadhaka '''not to engage in banter and arguments but to move about alone and engage in the Self'''.

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==== शरकृत् ॥ Sharakrt (An arrow-sharpner) ====

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<blockquote>मन एकत्र संयुञ्ज्यात् जितश्वासो जितासनः । वैराग्याभ्यासयोगेन ध्रियमाणमतन्द्रितः ॥ ११ ॥</blockquote><blockquote>यस्मिन्मनो लब्धपदं यदेतत् शनैः शनैः मुञ्चति कर्मरेणून् । सत्त्वेन वृद्धेन रजस्तमश्च विधूय निर्वाणमुपैत्यनिन्धनम् ॥ १२ ॥ </blockquote><blockquote>तदैवमात्मन्यवरुद्धचित्तो न वेद किञ्चिद् बहिरन्तरं वा । यथेषुकारो नृपतिं व्रजन्तं इषौ गतात्मा न ददर्श पार्श्वे ॥ १३ ॥ (Bhag. Pura. 11.9.11-13)<ref name=":4" /></blockquote>Sitting on a firm ground, a person should control his breath by Pranayama and concentrate on his mind. By Vairagya (renunciation) and Abhyasa (practice) he should vigilantly keep his mind steady and focus on the target. The mind, when steadfast on the Blissful Paramatma, sheds off the particles of Karma-vasanas (remnants of fruits of karma) gradually. In such state Satvaguna increases extinguishing the Rajasik and Tamasik tendencies, just like the fire which is extinguishing as the fuel is completely depleted; and he enters the state of Nirvana bringing peacefulness. In such a stage, a person whose mind is firmly and completely absorbed in the Self, does not remain conscious of anything inside or outside, just as the arrow-sharpner who was so absorbed in his work of making the arrows that he was not aware even if the Raja and his retinue passed by his workshop.<ref name=":2" /> A sadhaka learns to '''Concentrate his mind and have undivided attention''' from an arrow maker.

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==== सर्पः ॥ Sarpa (A Snake) ====

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<blockquote>एकचार्यनिकेतः स्याद् अप्रमत्तो गुहाशयः । अलक्ष्यमाण आचारैः मुनिरेकोऽल्पभाषणः ॥ १४ ॥</blockquote><blockquote>गृहारम्भोऽतिदुःखाय विफलश्चाध्रुवात्मनः । सर्पः परकृतं वेश्म प्रविश्य सुखमेधते ॥ १५ ॥ (Bhag. Pura. 11.9.14-15)<ref name=":4" /></blockquote>Like a snake, a Muni should live alone (avoiding company of others), should not be attached to any house, should live in places devoid of human habitation and take shelter in caves. By his acharas or worldly activities and behaviour he should not be marked out or draw attention of others. He should be sparing of words and lead a solitary life. For housing this perishing body building a house is fraught with misery and is useless. A serpent enters into a house built by others such as an ant-hill or a hole prepared by a rat and lives happily.<ref name=":2" /> Similarly a sadhaka should follow the example of a serpent and '''not bother about constructing a house'''.

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==== ऊर्णनाभिः ॥ Urnanabhi ( A Spider) ====

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In the shlokas, 16 to 21 of Adhyaya 9, the Brahmana describes about the emergence and dissolution of [[Srshti Siddhanta (सृष्टिसिद्धान्तः)|Srshti]] by Narayana through the example of a spider.<blockquote>एको नारायणो देवः पूर्वसृष्टं स्वमायया । संहृत्य कालकलया कल्पान्त इदमीश्वरः ॥ १६ ॥</blockquote><blockquote>एक एवाद्वितीयोऽभूत् आत्माधारोऽखिलाश्रयः । कालेनात्मानुभावेन साम्यं नीतासु शक्तिषु ।सत्त्वादिष्वादिपुरुषः प्रधानपुरुषेश्वरः ॥ १७ ॥</blockquote><blockquote>तामाहुः त्रिगुणव्यक्तिं सृजन्तीं विश्वतोमुखम् । यस्मिन् प्रोतम् इदं विश्वं येन संसरते पुमान् ॥ २० ॥</blockquote><blockquote>यथोर्णनाभिः हृदयाद् ऊर्णां सन्तत्य वक्त्रतः । तया विहृत्य भूयस्तां ग्रसत्येवं महेश्वरः ॥ २१ ॥ (Bhag. Pura. 11.9.16,17,20, 21)<ref name=":4" /></blockquote>Bhagavan Narayana without any other help, creates the jagat (Universe) by his Maya, just by his sankalpa only, which he withdraws at the end of the Kalpa, by the power of [[Kala (कालः)|Kala]] (Time). He then remains alone, without a second (undifferentiated) supported by Himself. He becomes the support to all beings of the universe. He regulates the Prkrti and Purusha. He maintains the state of equilibrium of the three Gunas, Sattva, Rajas and Tamas by the force called Time. He exists as the First Cause of the Jagat thus having the cause-effect relationship. He however remains in Unity, as the one without a second, known only through experience as Absolute Unconditioned Bliss. He is not attached to any embodied form. He creates the Mahat which is the root cause of all visible creation. By his potency called Time, with the power of Maya, he creates the Sutra or the Principle called Mahat. This Sutra is the manifestation of the three gunas which evolves this Universe. It is in this Sutra that the Universe is woven where the person wanders through the cycle of births and deaths.

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Just as a spider extends through its mouth the web from its heart, sports with it and again swallows it, so also the Supreme Ruler evolves, protects and withdraws the Universe. A sadhaka must understand the '''Concept of Evolution''' from the activity of the spider.<ref name=":6" />

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==== सुपेशकृत् ॥ Supeshakrt (A Wasp) ====

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<blockquote>यत्र यत्र मनो देही धारयेत् सकलं धिया । स्नेहाद् द्वेषाद् भयाद् वापि याति तत् तत्स्वरूपताम् ॥ २२ ॥</blockquote><blockquote>कीटः पेशस्कृतं ध्यायन् कुड्यां तेन प्रवेशितः । याति तत्सात्मतां राजन् पूर्वरूपमसन्त्यजन् ॥ २३ ॥ (Bhag. Pura. 11.9.22-23)<ref name=":4" /></blockquote>It may be out of love, hatred or fear but on whatever object an a person concentrates his mind entirely, he attains the semblance of that object (or attains the same Guna as that object). The larva captured and confined in the nest of a wasp, O Rajan, continuously broods over it out of fear, and without losing its original form it gets transformed into the semblance of a wasp.<ref name=":6" /><ref name=":2" /> A sadhaka with continuous brooding over Paramatma, out of Bhakti, attains the same '''(Tadatmya)'''.

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Thus the Brahmana explains how he learnt lessons from the twenty four entities which he called as preceptors, to Yadu Maharaja.

== References ==

[[Category:Shastras]]

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