The Life Journey of Śrīmat P. P. Vāsudevānandasarasvatī Svāmimahārāja: From 1896 to 1900.

Svāmimahārāja observed Cāturmāsa in 1896 at Haridwar, after which he travelled to Brahmavarta. During his journey, he starved for 18 days due to the absence of Deccani Brahmins along the route. Eventually, he reached Brahmavarta, where he stayed for a while.

A Dharmashastra conference was organised in Prayag, and Pandit Sakharamshastri Tillu represented the king of Indore. Svāmimahārāja advised him, saying, ‘The apauruṣeya Vedas, which are like the exhalation of Bhagwan, emanated from him. The entire world is his creation. To regulate worldly affairs, the great Mantradraṣṭā rishis composed many Smritis and Puranas, embedding all rules within them. These rules cannot be altered at any time. Even great figures like Shankaracharya never attempted to reform them. To protect these rules, Bhagwan incarnates as Avatāras. It is wrong to attempt to modify them.’

At Brahmavarta, people inquired about mantras related to black magic. Svāmimahārāja categorically stated, ‘It is not good to use such mantras to ruin others, as it ultimately leads to your own destruction.’ When asked why such mantras are mentioned in the Vedas and Tantras and why great sages like Gorakshanath and Machindranath mentioned them, Svāmimahārāja replied, ‘A trader keeps all kinds of items in his shop, both good and bad. He never forces a buyer to purchase only a specific item; it is the buyer’s responsibility to choose what is beneficial for him. Similarly, even though great people may showcase various practices, those who control their minds and follow good practices will prosper, while those who, due to their bad habits inherited from previous births, choose to engage in bad practices will perish.’

In December 1896, Svāmimahārāja left Brahmavarta. He stayed in Jalvan for approximately one and a half months, during which he taught the Aranyaka. Travelling through Sarangpur, Mahatpur, and Harangao, he eventually reached Nemawar. There, he prayed to Narmada Mata and composed the Narmadalahari. He also taught Āchārdharma to the Brahmins of Nemawar. In Nemawar, there was a devotee of Ganapati named Ganapatibuva, who had a limited knowledge of Yoga but displayed a facade of competence. Svāmimahārāja humbled him and provided guidance in his spiritual practice.

After that, Svāmimahārāja travelled to Ujjain and then reached Onkaraeshwar, where he lived for 33 days, giving daily lectures on the Puranas. He then travelled to Petlad, a large town in the Indore province, via Mandleshwar and Maheshwar. He observed the Cāturmāsa of 1897 at Petlad. Here, he composed Datta Lilāmṛut Sindhu, a Marathi text.

After concluding the Cāturmāsa, Svāmimahārāja travelled to Chikhalda, where he taught Yoga to Vyankatrao and commentaries on the Upanishads to individuals like Nansaheb, Gangadharrao, and Bala Vaidya. Daily lectures on the Puranas were part of the routine. An interesting incident occurred here.

Svāmimahārāja had a small Datta Murti, to which he used to offer baths and bhasma. On Narak Chaturdashi, Datta Maharaj ordered him to perform Abhyanga Snan for the Murti. Svāmimahārāja expressed his inability to comply, stating that as a sannyāsi, he was not permitted to touch fire; therefore, it was impossible for him to prepare lukewarm water for the Abhyanga Snan. He also reminded Datta Maharaj that he had previously ordered the use of cold water and bhasma, emphasising that no additional offerings were required.

On Narak Chaturdashi, Svāmimahārāja offered cold water and bhasma, but since the Abhyanga Snan was not performed, Datta Maharaj became angry, and the Murti disappeared into the river. When Svāmimahārāja went to offer Naivedyam in the afternoon, Datta Maharaj scolded him. Svāmimahārāja then went to the river and retrieved the Murti. Arrangements for the Abhyanga Snan were made, and the ritual was performed.

Svāmimahārāja has commented on this incident. His advice is as follows: A man should fulfil his life by worshipping Saguna Parameśvara. The realisation of Brahman is impossible without the worship of Saguna Parameśvara. Just as a king takes pride in his regal seal and laws, Ishvara takes pride in His Saguna form and the Vedas. It is true that the regal seal is not the king, but without it, regal affairs cannot function; and without a king, the regal seal holds no value. As the king is satisfied when citizens abide by his laws, Ishvara is satisfied when Shastric injunctions are followed. Hence, one should serve Ishvara by following the Shastras and thereby prosper.

From Chikhalada, Svāmimahārāja travelled to Tilakwada, where he observed the Cāturmāsa of 1898. During his stay, he transliterated the Kurma Purana from Telugu script to Devanagari. After Cāturmāsa, he travelled to Sinor, where he taught the Panchadasi and Bhagwat to Ramshastri Prakashkar. While in Sinor, his ideal disciple, Gandabuwa, met him for the first time. Svāmimahārāja then left Sinor and travelled to Nikoda, where he taught Yoga to Gandabuwa and instructed him to stay there for a while. Afterward, he continued his journey to Girnar and Somnath. During his stay at Prabhas, Svāmimahārāja began writing a commentary on the Sanskrit Gurucharitra.

Svāmimahārāja left Prabhas and reached Dwarka via Porbandar. He observed the Cāturmāsa of 1899 at Dwarka. Although he was requested to become the Shankaracharya of Dwarka, he declined. The commentary on the Sanskrit Gurucharitra, which he had started writing at Prabhas, was completed in Dwarka. The Sanskrit Gurucharitra had been composed fifteen years earlier at Mangaon, but the manuscript was unavailable. Nevertheless, he wrote the commentary by recalling the verses from memory. A Gujarati gentleman requested him to write a Cūrṇikā (a brief summary) of the Gurucharitra, and Svāmimahārāja graciously fulfilled his request.

After concluding the Cāturmāsa, Svāmimahārāja left Dwarka and reached Rajkot. There, an Arya Samaji attempted to slap him, but a woman spotted the act and gathered a mob. Meanwhile, the Arya Samaji fled. From Rajkot, Svāmimahārāja traveled to Siddhpur, where he stayed for three months, accompanied by Gandabuwa. At Siddhpur, he delivered lectures on the Gita. A sannyāsi named Bumbmahadev Saraswati visited him and requested teachings on Rudrabhasya and Vedānta. Svāmimahārāja fulfilled his request. One brahmachari was living there and was unwell. Svāmimahārāja instructed people to take care of him, but everyone neglected his request. Svāmimahārāja then asked Gandabuwa to look after him for fifteen days. After this period, the brahmachari, near death, passed away in the presence of Svāmimahārāja. Deeply displeased, Svāmimahārāja scolded the people for their neglect, and they sought his forgiveness.

After celebrating Dattajayanti in Sidhpur, Svāmimahārāja traveled to Dakor, where he summoned Ramshastri and imparted teachings to him. At Ramshastri's request, Svāmimahārāja visited Shinor, where he stayed for three months. During this time, Ramshastri had the privilege of learning many things from him. Cholera was rampant in the region, and Svāmimahārāja administered medicines to the afflicted, helping them recover.

He left Shinor and traveled to Chikhalda. In the next article, we will explore his life after this period.

Reference: Brahmashri Dattamaharaj Kavishwar. (2020). Shri Gurudev Charitra (13th ed.). Shri Vasudev Niwas. (Original work in Marathi).