- (2) Note: (a) What is the Anu- bhava Mantap which the author refers to ? (i) The first few lines indicate that it might be the Anubhava Mantap of the body, but (ii) the historical references etc. later, indicate that the histo- rical aspect cannot be disputed. (b) The Anubhava Mantap at Kalyan was a spiritual Assembly where the sages of great reputation had been invited, where Paramatman was the supreme topic of discussion. ಗುರುಚರಲಿಂಗ-ಗುರು, ಜಂಗಮ, ಲಿಂಗ- ಗುರು ಲಿಂಗ ಜಂಗಮ, ಶಶಿಭಾನು ವಕ್ರದೊಳಿರಲು:- The vision - of the two eyes was concentra- ted upon either the tip or the top of the nose. ಪಡದರಾಗತಿಹರ್ಷ: ಪಡದರು+ಆಗ+ ಅತಿ ಹರ್ಷ: They were were then filled with rapture. ಜೈಲು ಆದವರೆಲ್ಲ ಜೈಲು:- Those who had entered the void, became identified with the void. There are two more readings of the last two lines. The first runs like this: odb, ಛಾಯರಹಿತ, ಮಾಯರಹಿತ, ಬೆರಟೂ ಕೇಶ, ಷಡಸ್ತರಿ ಮನನಾಯಿತಿಂದು ಅನುಭಾವಮಂಟಪ, cf, The three to words, ಕಾಯರಹಿತ, ಛಾಯರಹಿತ, ಮಾಯರಹಿತ, Correspond those in the following descri- ption in ಪ್ರಭುಲಿಂಗಲೀಲೆ ಕಾಯ ಬಲಿದಡೆ ಮಾಯೆ ಬವುದು ಮಾಯೆ ಬಲಿದಡೆ ಛಾಯೆ ಬವುದು ಕಾಯ ಮಾಯಾ ಛಾಯೆ ಬಲಿದಡೆ ಸಿದ್ಧನವನಲ್ಲ ! When ಪ್ರಭುದೇವ met ಗೋರಹ, Rod told him that by yoga, he had made his body a ವಜ್ರಕಾಯ, ಪ್ರಭುದೇವ retorted: ಕಾಯಾ is ಮಾಯಾ and ಮಾಯಾ is. What is the use of your adamant body? It is merely an illusion and a shadow. Note: Who is the author of this poem ? ಷಡಕ್ಷರಿ, Or ಬೆರಟೂರ ಪತಿ ? If ಷಡಕ್ಷರಿ, then he seems to be the disciple of ಬೆರಟೂರ ಪತಿ, If ಬೆರಟೂರಪತಿ, then ಷಡಕ್ಷರಿ means one who utters the six syllabled Mantra of God. The second version of the two lines runs as follows: ಕಾಯಕಲ್ಪಿತ ಜೀವುಪಾಯವು, ಮಾಯ ಗಾರನು ಬೆರಟುರೇಶನು | ಛಾಯಗಾರ ಷಡಕ್ಷರಿ ಕಾಯ ತತ್ವದನುಭವ ತಿಳುಹಿದ | Here it is evident, that ಷಡಕ್ಷರಿ the disciple of ಬೆರಟೂರೇಶ, who taught him the way to the achievement of the highest ideal of life. 080
