Shri Guru Leelamrit
(The Nectar of Teacher's Sport)
Pujya Shri Rang Avadhoot
Put into English by:
Shri Shantilal Thaker, M.A. B.T., Vidya-Bhasker
This book, the Guru Leelamrit, is written by Shri Rang Avadhoot, the saint of Nareshwer. It is a rich mine of knowledge, a storehouse of religious stories. It has got the power to awaken the self-knowledge in a sincere, humble, deserving reader. I have done a number of its recitals in the original in the presence of His Holiness Shri Rang Avadhoot. It was indeed a pleasure and joy that could not be described. I have tried to put the gist of it in simple English for the benefit of those who are unable to read it in Gujarati.
I should congratulate the Avadhoot Parivar of Kampala, especially Shri Ramanbhai Patel, for publishing this invaluable book, thus putting all the spiritual aspirants in a deep debt of gratitude. I hope and trust that the holy spirit of Pujya Shri Rang Avadhoot shall be mightily pleased to see this small effort of mine put as a humble offering of worship at his holy feet. I also hope and trust that many devotees and spiritual aspirants and seekers will find immense help and guidance from this book. May it receive a wide circulation and benefit all for whom it is planned and written.
NAIROBI, SHANTILAL THAKER,
P.O. Box 5262. M.A., B.T., Vidyabhasker. 21/6/1970.
Book of Knowledge
CHAPTER I. - INTRODUCTORY, LINEAGE OF SHRI RANG AVADHOOT.
The spiritual teacher is Brahma, the creator; Vishnu, the God protector; Maheshwar, the God Destroyer. He is the Highest all-pervading divine consciousness. A bow to such a holy spiritual teacher.
In the beginning of this book, I prostrate before thee, Oh Ganapati, who is beginningless and who has created this universe, in whose vast belly countless cosmoses are contained, who has the big head of the elephant - the great intelligence, whose minute eyes perceive everything, who has the white tusk of knowledge, who picks up the smallest and the biggest by means of his trunk, who eats fondly the sweet-ball of Self-Knowledge, who is the son of God Shiva, Self-trance incarnate, and Parvati who is Self-Knowledge incarnate.
Then I prostrate myself before Saraswati, the goddess of learning, of speech, the daughter of God Brahma, the eternal virgin, the form of the sacred syllable OM incarnate, the moon-faced, white-bodied goddess, in whose hands are the white lotus, the lute, the book and the rosary of beads. She is the Power of the Lord. All letters belong to her. She is the master of all sacred mantras.
Then I bow down to Lord Dattatreya, who is the master of all yoga, who combines in him the three great divine powers of Brahma, Vishnu and Mahesh, who is the great Avadhoot, self-centered, absolutely detached, beyond all scriptural commands and prohibitions, who is the son of the Sage Atri and mother Anasuya, chastity incarnate.
Then I bow down to Lord Datta's incarnations - Shri Pad Shri Vallabha, Shri Nrisinha Saraswati, and my own spiritual teacher Shri Vasudevanand Saraswati, who gave me the treasure of his self-knowledge. In fact, he has inspired me to write this book with his compassionate gaze. I am only a pen in the hand of my teacher. He is the writer, the book, and the knowledge contained in it. I am only his instrument. Otherwise, I am quite ignorant, the slave of holy persons.
Then I bow down to all the holy saints of the world, whose mercy I beg.
Then I bow down to my father Vitthal and mother Rukmini, by whose auspicious blessing this poor Rang has crossed the ocean of worldly existence. I am a Maharashtri Brahmin, Kahade is the title of my family. I belong to the Gotra (family-ancestry) of the sage Atri. Rig-Veda is my family Veda. Ashvalayan is my Sutra -the holy body of aphorisms. Shekel is my Shakha, the branch of Veda. Valame is my surname. Pandu-Rang is my name. I do not know poetry, rhetorics, metrics, etymology, exposition.
I have begun to write this book, for my teacher Vasudevanand commanded me to do so in a dream. putting his hand on my head; and who can remain silent although he may be dumb, when the teacher says, 'Speak' ?
I write in Gujarati, and not in Sanskrit, the language of the learned. But that is immaterial. Is not a jewel a jewel, though placed in a wooden box ? I have packed the treasure of knowledge in this book. Though the bee is small its honey tastes sweet. There can be a pearl in a shell. The pippal tree is worshipped, though stained by the feces of crows. The sugar-cane is crooked, but its juice is sweet. The swans taste of pearls while crows eat of the feces. Similarly, the wise pick up the substance and the worldly-minded wallow in sensual pleasures. This book contains the sweet taste of the Brahmic juice. You will be convinced of it. if you have faith in my word.
There was a Brahmin, Niranjan (untainted by ignorance) by name. He was a great devotee of God. He was self-controlled, had a peaceful mind. He wanted eagerly to realize God. So he was not easy in mind. His mind was deeply agitated. He did many pilgrimages to holy places, observed many vows, gave much in charity. studied many scriptures. But he did not get God. So he renounced the world, and went into the forest. He started doing rigorous austerities. But who can show the way except the spiritual teacher ?
What is the use of devotion, if God be got by fate? If books can give self-knowledge, white ants should get it. In the world there are neem-trees at every step; but rare is the sandal-tree. Only a rare fortunate person can see the desire-yielding heavenly tree. In the world there are many hypocrites, who assume the role of a teacher. But they do so to rob a disciple of his wealth, not to remove his mental agony, arising out of worldly ignorance. A real teacher is made available by storing holy deeds in many births. He gives self-knowledge. So Niranjan went out in search of a true spiritual teacher, indifferent to all worldly enjoyments. The foolish people of the world were laughing at him. He forgot to eat and drink, the distinction between day and night. There was only one idea in his mind. 'How and when shall I see God ?' His eyes were sunken in the sockets. His body was covered over with the dust of the road. Children pelted him with stones and smashed his begging-bowl to pieces. His clothes were torn, became rags. His hair flew loose and dry. He did not get food to eat for days together. Still he was firm in his resolve. He wandered like a ghost. He came to the mount Girnar in his wanderings. That is the abode of Lord Datta. He had fasted for four days. He prayed, 'Lord, oh teacher, appear before me. Remove my agony. Have compassion on me.' Then the teacher appeared. His name was Alakh - the Inscrutable, the Secret. He got a guru, spiritual teacher after many troubles. Then the teacher Alakh began to teach Niranjan.
The Lord wanted to create the universe in this Varah age. So he abandoned his yogi sleep and willed. From his navel rose up a lotus stem. In it was God Creator He had four faces in four directions of the vast space. He found nobody. So thought he was the supreme. So, Lord Narayan smiled seriously and said, 'Child, I am your father. Don't get puffed up. I command you to create the cosmos.' Brahma sat 'I don't know the way of creation. How can I create the cosmos? '
The Lord Narayan thereupon gave him the Veda, the knowledge, the eternal mirror. Then the God Brahma created the beings born of womb, the birds, the vegetable kingdom a creatures born of perspiration. He created his mental sons - Sanaka, Maric, Atri and others who helped him in the process of creation. He created gods, demons, human beings, demi-gods like Kinnaras, Gandharvas, Yakshas and the rest. He created the four castes and four stations of life, the four ages. The golden age of truth is when all will be religious-minded. Its duration was fixed 17 lakhs and 28 thousand years. Then came the Treta age, when sacrifices were performed. Its duration was fixed 12 lakhs and 96 thousand years. Then came the Dwapar age, when religiousness and irreligiousness will be half-half. Its duration was fixed 8 lakhs and 64 thousand years. The last came the Kali age, the iron age of quarrels and hatred. Its face was dirty, its heart was tainted. It walked stumbling. It was impure, given to all sorts of addictions. It held the procreative organ by its left arm, and its tongue with the right. Its speech was sweet, but heart full of deadly poison. It laughed and wept alternately. Brahma said to it. 'When you will rule the universe, people will be short-lived, atheistic, selfish, slaves of lust and greed, given to anger and jealousy. They will have no self-control. They will not like to practice austerities. They will revile holy people and the scriptures. But those, who will do the Lord's devotion, will be quickly saved. The true teacher will save his disciples.'
Kali-age asked Brahma to tell him the greatness of the spiritual teacher. Brahma told this story:
Formerly, there was a beautiful hermitage on the bank of the holy river Godavari. In it was dwelling the Sage Vedadharma, a descendant of Sage Angiras, the son of Sage Paila. He had many disciples. But Dipak was most devoted to the teacher. Once he gathered them all and said, 'I want to exhaust all my sins by experiencing in this body a deadly disease. Who is ready to serve me during that period? Who will take me to the holy city of Benares ? ' Dipak willingly offered his services. The teacher put him to a severe test. Pus began to form in his body. He passed urine and feces in the bed. Dipak washed him clean with love and devotion. When he would bring food in alms, the teacher would show mock-anger, 'why do you not bring sweet dishes daily ? ' If he would bring vegetables and light food, or sweet dainty dishes, he would get invariably angry and scold Dipak. But Dipak would smile and bear all abuses, remain steady and unflinching in his devotion to the teacher.
God Shiva was pleased at his such devotion and service. He appeared before Dipak and asked him to choose a boon. He came to the teacher and asked if he should choose from the God the healing of his body. The teacher said, 'No, I want to exhaust away my sins by experiencing this agony in this very body.' Dipak came to God Vishwambhar and requested him to depart. Then came God Vishnu to give him a boon, but he politely declined and said, 'I have not worshipped you. Why do you insist on granting me a boon ' But God Vishnu said, 'I am pleased with thy devotion to and service of the teacher. So do ask for a boon! Dipak replied, 'All right. Then grant that I may have still more devotion and love for my teacher.' The God was pleased, blessed Dipak, granted the boon, and departed. The teacher knew all. He was pleased and blessed Dipak. He said, 'Stay here in Benares. All yogic powers will wait upon you. Even God will be always pleased with you. People will be happy, when they will take your name. Live in peace and supreme happiness.' Vedadharma removed his assumed disease, and became well with a lustrous body. Dipak passed the test.
IDEAL DISCIPLE DIPAK - SERVICE OF THE TEACHER.
Alakh continued his teachings to Niranjan. I will tell you the power of devotion. There was a king in the solar dynasty. Ambrish by name. He was a devotee of God Vishnu. He fasted on the eleventh day of every month. Once on the twelfth day in the early morning, Sage Durvasa came to test the king. The time for breaking the fast was near. Durvasa went to take a bath in the river, together with his disciples he deliberately delayed there. To keep his vow, the king broke his fast by sipping only a little water. The Sage Durvasa returned. He was angry with the king 'For having broken the fast without feeding the guests. The king remembered the Lord, who appeared for the sake of his devotee. The Sage cursed the king to be born in various kinds of species. The God Vishnu interceded! "The king is too soft to bear your curse. Please transfer that curse to me" The Sage agreed, and said, 'You will have to incarnate yourself ten times in the bodies of a fish, a boar, a tortoise, a lionman etc.' Vishnu accepted the curse for the sake of his devotee.
It is difficult to understand the power of devotion; It is of nine kinds:
(4) Serving His feet,
(6) Loveful prostration,
(7) Steady-minded serfdom,
(8) Feeling of firm friendship, and
(9) Total self-surrender.
In the first kind of devotion, the devotees hears with a pure mind the deeds of the Lord in all His incarnations.
In the second, he recites the names of the Lord with the accompaniment of musical instruments.
In the third, he remembers the beloved image of the Lord continuously, even in sleep.
In the fourth, he serves the auspicious marked feet of the Lord, of the saints, holy persons, his spiritual teacher and of parents with deep love.
In the fifth, he worships the beloved image of the Lord thrice a day with flowers, burning incense, waving before it the holy lamp of ghee.
In the sixth, he prostrates himself before his beloved image of the Lord in all temples, without pride, not caring for the criticism of worldly people.
In the seventh, he thinks himself to be his Lord's serf doing his will, casting away all ego and pride, never caring for his means of livelihood, so that there arises in his heart deep love for the Lord, dispassion and knowledge.
In the eighth, he thinks of the Lord as his dearest friend, uniting his soul with the Lord's self so that no distinction remains.
In the ninth he offers himself completely, unreservedly, within and without, to the Lord with the sense of absolute surrender, so that no inner or outer sense of separateness remains with the Lord. It was by this supreme eighth kind of devotion that the Lord was pleased with the cowherds-women in his incarnation as Krishna, and with mother Anasuya, so that He was born as Datta of her womb.
SATI ANASUYA AND THE BIRTH OF LORD DATTATREYA.
The God Creator produced seven Sages, who were his mental sons. They were Marich, Atri, Angiras, Pulastya, Pulaha, Kratu and Vasishthe. But of these, Atri, the second son of Brahma, had attained self-knowledge. He composed the fifth Mandal of the Rig-Veda, the science of medicine - Harit-Samhita, and a Smriti laying down rules of conduct. He married Anasuya, the daughter of Sage Kardama, the sister of the Sage Kapil who promulgated the Samkhya system of philosophy. The Saga Atri was practicing penance on the Riksha mountain, Brahma, Vishnu and Mahesh - the gods of creation, protection and destruction were pleased by his austerities. The Triune godhead appeared before the Sage Atri and asked him to choose a boon. He chose the state of absolute spiritual liberation and their closest proximity. They granted him the boon, and said that he would get a son, combining in his consciousness the divine Trinity.
Then Atri and Anasuya came in Gujarat and built a hermitage on the holy bank of the river Narmada. As a result of his severe austerities and the chastity of Anasuya, the hermitage and its surroundings were quiet, peaceful, full of divine bliss. The moon showered the nectar of its rays on that lovely spot. Mother earth became soft. Soft breezes blew. All seasons were favorable. It rained there gently and in necessary measure. The sun shone, not very hot. Due to the perfect vow of non-violence of the sagely pair, there played the tiger and the lamb together, the mouse gambled with the cobra, the crane fondled the fish. Gods were afraid of the austerities of Sage Atri. They repaired to God Vishnu, who told them not to worry, as the Sage Atri had no worldly desire in his heart, not even of the heavenly kingdom. Then God Vishnu thought of his divine play to be born of Anasuya's womb in his triune divine form. He also wanted to remove the pride of Laxmi, Savitri and Uma - the wives of Vishnu, Brahma and Mahesh - of their being unrivaled and unsurpassed women of chastity.
The Sage Narada, who is the divine mind of Lord Vishnu incarnate, wanders over all the three worlds, singing the Lord's name and praise on his lute given by the Lord. Once he came to earth and went to the hermitage of Sage Atri. He was struck by the peace pervading all over, the holiness of the atmosphere, the pleasantness of the surrounding, and above all the quiet peaceful lustre and aura of the Sati Anasuya. He was glad to have her holy sight. He could not withdraw his sight from her face, so enrapturing and purifying was Anasuya's physical frame and subtle body. When he returned to the Vaikunth, the goddess Laxmi received him well and asked if he had come across anything extra-ordinary in his wanderings all over the three worlds. Narada replied that he was blessed by the sight of Sati Anasuya, who was the holiest, the most peaceful and divinely charming lady he had seen in his life. Laxmi asked him if she was more chaste and charming even than she. Narada, undaunted, replied, 'By all means. You cannot compare with Anasuya even in a slight degree.' Then he went to Savitri and then to Uma. The same conversation took place with them two also. The three goddesses became jealous of Anasuya and decided to pull her down from her high pedestal of chastity. They met together and resolved to exhort their husbands to pull Anasuya down from her superb chastity by any means.
The three gods assumed the forms of mendicant ascetics and went to the hermitage of the Sage Atri to defile the chastity of Sati Anasuya. But none of them dared to enter the hermitage first. Each goaded the other to enter first. At last they all three entered simultaneously, shouting for alms of food. Anasuya gave them seats, bowed down before them, and said, 'Please wait for a while. My husband shall be returning soon from his ablutions and meditations on the banks of the holy river Narmada'. But they were in a hurry for fear of being detected and cursed by the Sage Atri. So they pleaded great hunger and consequent inability to wait longer. Anasuya was confident of her husband's faith in her, and she went into the kitchen to prepare three dishes for the mendicant ascetics. When the dishes were ready, the gods shouted, 'We belong to the sect of Aghori mendicants, and dine from the dish that is served only by a naked lady. Do so or here we depart ! '
Anasuya began to doubt that they must be gods come to put her to test. She was pure at heart, a chaste woman. So she had neither fears nor doubts. She knew that no trouble would come from the side of her husband. She did not like the idea that the mendicants should go without food from her house. So she removed her clothes, and said, 'Whoever these three mendicant ascetics may be, let them become small children by my power of chastity,' Lo ! the three gods became small children forthwith and she came out of the kitchen naked. Milk began to flow from her breasts and the three gods were drinking it with gladness. In the meantime, Sage Atri arrived on the scene and was highly delighted for he knew everything by his supernatural yogic powers. Anasuya put the three god-children in the cradle and they vied with one another to be first to be rocked and sung a lullaby too. The joy of Atri and Anasuya knew no bounds, for the presence of the three god-children made their hermitage more blissful than the divine abodes of the three gods.
Months passed, and the three divine consorts of the gods-Vishnu, Brahma and Mahadeva saw neither the return of their husbands nor got any news about them. So their minds were filled with anxiety. They met together and came down to earth near the hermitage of Sage Atri. Nobody of them dared to enter it, for they had wronged the Sati Anasuya without any cause of provocation. They approached the goddess of the river Narmada with a request to intercede on their behalf. The The goddess Narmada readily acceded to their request, for noble souls have always a compassionate heart. She took the three goddesses to mother Anasuya and told her the reason why they had gone there. The goddesses stood trembling in the corner behind the door. The kindhearted Sati Anasuya requested the three godchildren to assume their original forms and accompany their divine consorts back home. They began to weep and requested mother Anasuya not to be so hardhearted as to drive them away from her, for in her vicinity they had found greater and diviner bliss than in their heavenly abodes. Anasuya requested them to understand the pain in the hearts of their consorts and go. The three gods requested her to be kind to allow them to be born of her womb, for that was the boon granted by Lord Vishnu to her husband, Sage Atri. The mother Anasuya gladly agreed, and they went to their abodes with Laxmi, Savitri and Uma.
Days passed and the full-moon day of the month of Marg-Shirsha arrived. Mother Anasuya was pregnant. She held in her womb the lustrous seed of Sage Atri's lifelong austerities. On that holy day, she gave birth to three sons - Durvasa, the moon and Dattatreya. Durvasa, who was destined to be a great ascetic, went away to the forest for practicing penance's and austerities. The moon went over to the sky and took there its station to illumine the world with its cool rays. The third was so called, because the three gods had given themselves away completely to the devotee soul, Anasuya, and because he was the son of the sage Atri (Datta and Atreya). He was a born Yogi. He began to roll in the holy ashes as soon as he was born. He sat in meditation, while lying in the cradle. His gaze was steady and fixed, as it were, in the vacuum of the sky. The mother would give him a bath, and the next moment he would throw earth and mud over his body and make it dirty. Great Yogis try to find the Lord in the heart by practicing hard austerities, but they do not have his sight even in the dream. The same Lord took great delight in lying in the lap of mother Anasuya. Datta became eight years old, and the sage Atri invested him with the sacred thread. He went to Panchaleshwer, on the bank of the river Goda, to do austerities. The next moment he would come back to Mahurgadh and prostrate before his parents. Some times he would put on a loincloth, and the next moment he would throw it away, and go and sit naked in the cemetery-grounds. Sometimes he would appear fat and well-nourished in body, the other day he would appear lean and thin, emaciated, only a skeleton. Sometimes he would appear a celibate with only a gourd in his hand, the next day he would appear like a rich householder; the third day he would appear like a sannyasin who has renounced the world. He acted beyond all scriptural commands, throwing away to the winds all commands and prohibitions. He sometimes behaved like a child, at other times like a mad man or like a tipsy man. Who can bind the Lord ! By his supernatural yogic powers, he would stay on the Sahya mountain, sleep in Mahurgadh, take his morning bath in the Ganges, do achaman ceremony (sipping holy water) in Kurukshetra, do meditation in Ganagapur, apply holy ashes to his body in Dhoot-papeshwer, would do his evening worship in Karhat, would beg for food-alms in Kolhapur, would do the holy mark in the forehead in Pandharpur, would eat his lunch in Panchaleshwar, would drink water in the rive Tunqabhadra, and would hear the religious discourse in Badari-Narayan. Then h would rest on the mount Girnar and do his evening worship in the Western Deccan. He taught self-knowledge to the great devote Prahlad and the cobra Pingal.
Chapter IV - SHANDILI
There was the city of Pratishthan on the banks of the river Goda. In it there was living a Brahmin, Kaushik by name. Shandili was his wife. She was a chaste woman. He got infatuated with a prostitute. As a result he contacted a disease. There was pus oozing out of his limbs. He became deformed. He had wasted all his money on that prostitute. Once he went to the house of that prostitute. She despised him and turned him away. He returned home. Shandili welcomed him gladly. She joined her hands in salutation to him. She put him in the bed and began to serve him tirelessly. She changed his pus-soiled clothes now and then, gave him a soft towel-bath. He was surprised to see his wife's wonderful devotion, although he had neglected her all the time. He apologized to her and praised her. She replied that she was not doing anything wonderful. Everybody minded himself or herself. He was not at all different from her, separate from her. Months passed away, and by her single-minded attendance on his sickbed and punctilious service, he became better. Then he began to say, " Look, you are wonderful, but I cannot forget the moonlike face of that my beloved prostitute. You have, no doubt, given me a new lease of life, but today I am very eager to meet her. She gave me such sex-pleasure as I have never found with you. Oh, if I could go to her house ! " Shandili replied, " Lord, don't worry. I will take you to her tonight on my shoulders." When night came, she took out a little casket in which she kept her ornaments she had brought from her father's house. She took it with her, tied in the fringe of her sari. She softly and gently carried Kaushik on her shoulders. She was careful that he received no jerk or jolt. She avoided streetlights so that her husband's prestige may not suffer.
Reaching to the prostitute's house, she gently put her husband on the sofa of the drawing-room. She went within, and giving the ornaments to the prostitute, she requested her to receive her husband kindly that night, for he was mad to see her that night. Kaushik was admitted to the prostitute's inner apartment. He spent an hour with her, and came out panting, exhausted. Shandili allowed him to rest on the sofa for ten minutes, and then putting him on her shoulders, left the prostitute's house. It was midnight.
Now on the way a strange thing was happening. A thief had stolen away from the royal palace the jewellery-box of the king. The policemen and guards got his scent and chased him. In a hurry he dropped the box near Mandavya, the disciple of the sage Markandeya. He was sitting in meditation outside the city in a solitary place. The policemen thought him to be the thief, for the jewellery-box was found near him. He was taken to the king, who ordered him to be put on a stake. He was put in the public square on the piercing point of the stake in the part of his abdomen, and his body was made to revolve on it, so that the piercing point would slowly and painfully go deeper in his body. While Shandili was carrying-Kaushik on her shoulders, his foot touched the body of sage Mandavya with force, and the revolution became quicker and therefore more painful. In extreme pain, the sage Mandavya gave out a curse, " He, who by his touch was the cause of this excruciating pain to me, shall not see sunrise tomorrow."
Shandili came home with her husband Kaushik. She uttered forth a resolve, " Oh Sun-god, hear my words. If I am a chaste woman, if I have not seen another man's face with a lustful desire even in dream, if I am faithful to my husband in thought, word and deed, you will not rise except when I give you order to rise again." The next morning the sun did not rise. It was all dark. Birds, beasts, human beings did not know how to perform their daily duties. Sacrifices came to a standstill.
Nobody could tell the time. All were puzzled. Eight days passed in that state o things. Gods went to the Creator and complained about the chaos. God Creator replied, " A chaste woman's power is very great. Even the sun has to obey h orders. Go to Sati Anasuya, the mother of Dattatreya. Request her to approach Shandili and to persuade her to withdraw her orders. Only then will the sun and people be happy." The Gods acted according to the Creator's advice. Anasuya went to Shandili and said, " Sister, look at the piteous condition of all the beings of the world. A Sati - a chaste woman should have compassion for all in her heart Withdraw your orders, and let the sun rise." Shandili replied, " I am fortunate today to have your holy sight, mother. But the sage Mandavya has cursed my husband unjustly. He should have cursed me to death, for it was my fault. I was carrying my husband on the shoulders. I was in a hurry to go home to avoid public gaze and scandal. I would have succumbed to death willingly. But this injustice I could not bear." Anasuya said, " Don't worry. Let the sun rise. I will bring Kaushi your husband, back to life by my power of chastity. Rely on my words." Shandi withdrew her orders. The sun rose, and Kaushik dropped down dead in the bed.
Sati Anasuya took Kaushik's body in her lap and spoke, " If I am a Sati, an have never looked upon another man with a lustful eye even in dream, let Kaushi arise, come back to life." Kaushik yawned, and stretching his arms, arose. He thanked Shandili for giving him second time a lease of life. Shandili said, " No, fall at the feet of mother Anasuya, who has given life to you and to me, both She is the holy mother of Lord Dattatreya, the great Yogeshwar." Kaushik fell at Anasuya's feet. She blessed him and Shandili both. Kaushik lived thereafter for a full hundred years.
The Sage Mandavya was saved from the stake by gods and other sages, who went to the king and told the whole story about Kaushik and Shandili. The sage Mandavya had to suffer for a short while the excruciating pain of the stake, for while in play, as a child, he had pierced a small bird with a thorn. He had to pay so dearly for that sin.