Panduronga
S. S. Pissurlencar, "A
propósito dos primeiros livros maratas impressos em Goa", Boletim di Instituto da Gama 73, 1956, p. 55-79 (
http://memoria-africa.ua.pt/Library/ShowImage.aspx?q=/BIVG/BIVG-N073&p=1 ), refers to Jesuit manuscripts from Goa preserved at the Library of Braga (Portugal), dated to the end of the 16th century, with texts in Konkani and Marathi languages (in approximative Roman transcription); among the ones in Marathi, there would be a Bhagavadgītā-ṭīkā (Bhagavata-Guitechi-tticá, ff° 209-233v)
by one Nivr̥tti-deva (Nivriti-deva) — see p. 62 (but different reading of the same manuscript by
L. A. Rodrigues, "Glimpses of the Konkani language at the turn of the sixteenth century,
XIII: Ramayana and Mahabharata", Boletim do Instituto Menezes Bragança
163, 1991, p. 43-72,
https://issuu.com/redmackerel/docs/glimpses_-_xiv t, p. 65). This Nivr̥ttideva could correspond to Nivr̥ttinātha the elder brother and guru of Jñāneśvara.
As for the latter, according to Antonio Rigopoulos in Dattātreya. The immortal Guru, Yogin, and Avatara (State University of NY 1998; Sri Satguru Publ. 2000), p. 99:
"According to tradition, Jñāndev was initiated into the Nātha sect by his elder brother Nivr̥tti, a disciple of Gahinīnāth, said to be the third or fourth in the Marāṭhī nav-nāth lineage. Gahinīnāth and Gorakhnāth – to whom the Viveka-darpaṇa and the Gorakha-gītā are attributed – are considered to be the founders of mystical literature in Marāṭhī that was subsequently taken up by Jñāndev."
(Rigopoulos deals also with the connections of Dattātreya's cult with Kashmir Shaivism in several places, e.g. pp. 171-172; there could be also things thereabout in Christian Bouy, Les Nātha-yogin et les Upaniṣads: étude d'histoire de la littérature hindoue, Paris, 1994, Publications e l'Institut de civilisation indienne, 62).
I have joined a Marathi group here in the Bay Area that plans to read Jñāneśvara's Amr̥tānubhava. The very first verse salutes Nivr̥ttinātha as his Guru. I have tried to locate compositions of Nivr̥ttinātha himself, without any success so far. I would appreciate any help on sources, and also on the connection of Nivr̥ttinātha to the Nātha tradition, and the connection of the Nātha tradition to Kashmiri Shavism. With best wishes,
Madhav M. Deshpande
Professor Emeritus, Sanskrit and Linguistics
University of Michigan, Ann Arbor, Michigan, USA
Senior Fellow, Oxford Center for Hindu Studies
[Residence: Campbell, California, USA]
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