संत साहित्य · Guru Charitra · Chapters
Chapter 4 — Birth of Shri Dattatreya
Literal. The chapter describes the cosmogony — Hiranyagarbha (the cosmic egg), Brahma's emergence, the four classes of life (born of perspiration, of eggs, of placenta, of earth), and the seven mind-born sons of Brahma (Marichi, Atri, Angiras, Pulasti, Pulaha, Kratu, Vashishtha). It then narrates the test of Anasuya, wife of Atri: the three gods (Brahma, Vishnu, Shiva), having been told that no one returns hungry from her door, come in mendicant disguise and demand to be served naked. Anasuya, pure in mind, transforms them into newborn babies, suckles them at her breast, and rocks them in a cradle. Atri returns, recognizes the Trimurti, and asks for them as sons. The three gods comply; thereafter Brahma is named Chandra, Vishnu is named Datta, and Shiva is named Durvas. Datta becomes Dattatreya — the founder of the Guru lineage.
Symbolic. Dattatreya as unified Trimurti — the structural claim that creation, preservation, and destruction are aspects of a single underlying agent, accessible through a single point of contact. The composite figure compresses a polytheistic cosmology into a single addressable teacher. Anasuya's chastity is the catalyst: purity of intent is what makes the Trimurti convertible into a single locus.
Structural. Brahma creates 14 lokas, 10 directions, 7 sons (the Saptarishi), and the four classes of life. The numerical structure of the cosmos is laid out compactly here.
Verse by verse
श्रीगणेशाय नमः ।
śrīgaṇeśāya namaḥ |
Salutations to Shri Ganesha.
The text opens with an invocation to Gaṇeśa (remover of obstacles), the customary first bow before any sacred undertaking.
Begin any important work with a moment of humility and invocation, not haste.
ऐशी शिष्याची विनंती । ऐकोन सिद्ध काय बोलती । साधु साधु तुझी भक्ति । प्रीति पावो गुरुचरणी ॥१॥
aiśī śiṣyācī vinamtī | aikona siddha kāya bolatī | sādhu sādhu tujhī bhakti | prīti pāvo gurucaraṇī ||1||
Hearing such a request from the disciple, what does Siddha say? "Well done, well done, your devotion — may your love reach the guru's feet."
The teacher praises the disciple's sincere question before answering it — genuine bhakti (devotion) draws forth genuine teaching.
When someone asks you a sincere question, honor their sincerity before you answer.
ऐक शिष्यचूडामणी । धन्य धन्य तुझी वाणी । आठवतसे तुझ्या प्रश्नी । आदिमध्यावसानक ॥२॥
aika śiṣyacūḍāmaṇī | dhanya dhanya tujhī vāṇī | āṭhavatase tujhyā praśnī | ādimadhyāvasānaka ||2||
Listen, crown-jewel of disciples, blessed, blessed is your speech; your question recalls to me the beginning, middle, and end of the story.
Siddha calls Namdharak the crest-jewel of disciples, and the question itself becomes the frame for the whole coming narrative — from origin to conclusion.
Ask questions that seek the whole picture, not just fragments.
प्रश्न केला बरवा निका । सांगेन आतां तुज विवेका । अत्रि ऋषीचा पूर्वका । सृष्टीपासोनि सकळ ॥३॥
praśna kelā baravā nikā | sāmgena ātām tuja vivekā | atri ṛṣīcā pūrvakā | sṛṣṭīpāsoni sakaḷa ||3||
You have asked a good and excellent question; now I will tell you with discernment, from the origin of creation, the lineage of sage Atri.
Siddha promises to trace the story back to the very beginning of creation, showing that lineage and cosmology are inseparable from the guru's origin.
To understand where you stand, be willing to trace things back to their root.
पूर्वी सृष्टि नव्हती काही । जलमय होते सर्वही । आपोनारायण म्हणोनि पाही । वेद बोलती याची कारणे ॥४॥
pūrvī sṛṣṭi navhatī kāhī | jalamaya hote sarvahī | āponārāyaṇa mhaṇoni pāhī | veda bolatī yācī kāraṇe ||4||
Before, there was no creation at all; everything was made of water. See it as Āpo-Nārāyaṇa (Nārāyaṇa dwelling in the waters) — the Vedas speak of this cause.
The narrative opens with the Vedic cosmogony: before form, there was only the primordial ocean in which the divine reposed — creation begins from formless potential.
Remember that every beginning, even yours, arose from unformed potential — be patient with what is still forming.
उदक आपोनारायण । सर्वां ठायी वास पूर्ण । बुद्धिसंभवप्रपंचगुण । हिरण्यगर्भ अंड निर्मिले ॥५॥
udaka āponārāyaṇa | sarvām ṭhāyī vāsa pūrṇa | buddhisambhavaprapamcaguṇa | hiraṇyagarbha amḍa nirmile ||5||
The water is Āpo-Nārāyaṇa, dwelling fully in every place; from the qualities of intellect and manifestation, the golden-womb egg (hiraṇyagarbha) was formed.
From formless water and cosmic intelligence emerges the hiraṇyagarbha (golden embryo), the seed-egg of the universe — the first stirring of manifest order.
Trust that quiet inward stirrings often precede visible creation — give your ideas time to gestate.
तेचि ब्रह्मांड नाम जाहले । रजोगुने ब्रह्मासि निर्मिले । हिरण्यगर्भ नाम पावले । देवतावर्ष एक होते ॥६॥
teci brahmāmḍa nāma jāhale | rajogune brahmāsi nirmile | hiraṇyagarbha nāma pāvale | devatāvarṣa eka hote ||6||
That came to be called the brahmāṇḍa (cosmic egg); by the quality of rajas it created Brahma; it was named Hiraṇyagarbha and lasted one year of the gods.
The cosmic egg, driven by rajoguṇa (the active quality), gives rise to Brahma the creator — creative energy needs active will to take shape.
Pair your good intentions with active effort; inertia alone creates nothing.
तेचि ब्रह्मांड देखा । फुटोनि शकले झाली ऐका । एक शकल भूमिका । होऊनि ठेली शकले दोनी ॥७॥
teci brahmāmḍa dekhā | phuṭoni śakale jhālī aikā | eka śakala bhūmikā | hoūni ṭhelī śakale donī ||7||
See, that cosmic egg then broke and became two shells; one shell became the earth, and so the two shells remained.
The cosmic egg splits into two halves, one becoming the earth — the world takes physical shape from what was once a single undivided whole.
Recognize that division and differentiation are often the very process by which a whole world comes into being.
ब्रह्मा तेथे उपजोन । रचिले चवदाहि भुवन । दाही दिशा मानसवचन । काळ कामक्रोधादि सकळ ॥८॥
brahmā tethe upajona | racile cavadāhi bhuvana | dāhī diśā mānasavacana | kāḷa kāmakrodhādi sakaḷa ||8||
Brahma, born there, fashioned the fourteen worlds, the ten directions, mind and speech, time, desire, anger, and all such things.
Brahma the creator brings forth the fourteen worlds and even the inner faculties — mind, speech, time, and the passions — showing creation is both outer and inner.
Remember that shaping your inner world — thought, speech, emotion — is as much an act of creation as building anything external.
सृष्टि रचावयासी । सप्त पुत्र उपजवी मानसी । नामे सांगेन परियेसी । सात जण ब्रह्मपुत्र ॥९॥
sṛṣṭi racāvayāsī | sapta putra upajavī mānasī | nāme sāmgena pariyesī | sāta jaṇa brahmaputra ||9||
To fashion creation, he mentally begot seven sons; listen, I will tell their names — the seven mind-born sons of Brahma.
Brahma generates seven mind-born sons to help populate and organize creation — the work of creation is delegated and shared, not done alone.
Don't try to carry every task alone; entrust capable helpers with parts of the work.
मरीचि अत्रि आंगिरस । पुलस्त्य पुलह क्रतु वसिष्ठ । सप्त पुत्र जाहले श्रेष्ठ । सृष्टिकर्ता ब्रह्मा जाण ॥१०॥
marīci atri āmgirasa | pulastya pulaha kratu vasiṣṭha | sapta putra jāhale śreṣṭha | sṛṣṭikartā brahmā jāṇa ||10||
Marīci, Atri, Aṅgiras, Pulastya, Pulaha, Kratu, Vasiṣṭha — these seven great sons were born; know Brahma as the creator.
The seven great sages (saptarṣi) are named, among them Atri — the ancestor whose line will produce the Guru of this very text.
Know your lineage — understanding where you come from grounds where you are going.
सप्त ब्रह्मपुत्रांमधील अत्रि । तेथूनि पीठ गुरुसंतति । सांगेन ऐका एकचित्ती । सभाग्य नामधारका ॥११॥
sapta brahmaputrāmmadhīla atri | tethūni pīṭha gurusamtati | sāmgena aikā ekacittī | sabhāgya nāmadhārakā ||11||
Among the seven sons of Brahma is Atri; from him comes the seat of the Guru's lineage. Listen with one-pointed mind, fortunate Namdharak.
Siddha now narrows the cosmic frame to the specific thread that matters — Atri, from whom the Guru's pīṭha (seat, lineage) descends.
When telling or learning any story, keep bringing the big picture back to what concretely matters for you.
ऋषि अत्रीची भार्या । नाम तिचे अनसूया । पतिव्रताशिरोमणिया । जगदंबा तेचि जाण ॥१२॥
ṛṣi atrīcī bhāryā | nāma tice anasūyā | pativratāśiromaṇiyā | jagadambā teci jāṇa ||12||
Sage Atri's wife was named Anasūyā, crest-jewel among chaste wives — know her as the Mother of the Universe herself.
Anasūyā is introduced as the foremost of chaste wives (pativratā) and identified with the Divine Mother — her virtue is cosmic, not merely domestic.
Let quiet fidelity in your own relationships be understood as sacred, not small.
तिचे सौंदर्यलक्षण । वर्णू शके ऐसा कोण । जिचा पुत्र चंद्र आपण । तिचे रूप काय सांगो ॥१३॥
tice saumdaryalakṣaṇa | varṇū śake aisā koṇa | jicā putra camdra āpaṇa | tice rūpa kāya sāmgo ||13||
Who could describe the mark of her beauty? Her own son is the moon himself — what can be said of her form?
Her beauty is praised through her offspring — she who bore the moon (Chandra) needs no further description of loveliness.
Judge a person's worth by what they bring into the world, not by appearances alone.
पतिसेवा करी बहुत । समस्त सुरवर भयाभीत । स्वर्गैश्वर्य घेईल त्वरित । म्हणोनि चिंतिती मानसी ॥१४॥
patisevā karī bahuta | samasta suravara bhayābhīta | svargaiśvarya gheīla tvarita | mhaṇoni cimtitī mānasī ||14||
She served her husband greatly; all the gods became afraid, thinking she would soon take away the wealth of heaven.
Her devoted service to her husband generates such spiritual power that even the gods grow anxious — sincere virtue is itself a force to be reckoned with.
Do not underestimate the quiet power built through steady, faithful service.
इंद्रादि सुरवर मिळुनि । त्रयमूर्तिपासी जाउनी । विनविताती प्रकाशोनी । आचार अत्रि ऋषीचा ॥१५॥
imdrādi suravara miḷuni | trayamūrtipāsī jāunī | vinavitātī prakāśonī | ācāra atri ṛṣīcā ||15||
Indra and the other gods, gathering together, went to the Trimūrti and, revealing it, entreated them about the conduct of sage Atri's wife.
The gods, threatened, appeal to the Trimūrti (Brahma, Viṣṇu, Śiva) themselves to intervene — even divine order looks to the ultimate source when unsettled.
When a problem is beyond you, take it to the wisest counsel you can find rather than acting rashly alone.
इंद्र म्हणे स्वामिया । पतिव्रता स्त्री अनसूया । आचार तिचा सांगो काया । तुम्हाप्रती विस्तारोनि ॥१६॥
imdra mhaṇe svāmiyā | pativratā strī anasūyā | ācāra ticā sāmgo kāyā | tumhāpratī vistāroni ||16||
Indra says, "O Lords, Anasūyā is a chaste wife; let me describe her conduct to you at length."
Indra formally lays the matter before the Trimūrti, framing Anasūyā's virtue as the very problem needing resolution.
State your concern plainly and fully before those you seek help from.
पतिसेवा करी भक्तीसी । मनोवाक्कायमानसी । अतिथिपूजा महाहर्षी । विमुख नव्हे कवणे काळी ॥१७॥
patisevā karī bhaktīsī | manovākkāyamānasī | atithipūjā mahāharṣī | vimukha navhe kavaṇe kāḷī ||17||
She serves her husband with devotion, in mind, word, and deed; she worships guests with great joy and never turns anyone away.
Her virtue has two pillars: undivided devotion to her husband and unfailing hospitality to guests — both practiced with the whole being, not by half-measures.
Practice hospitality and loyalty wholeheartedly — in thought, word, and action together.
तिचा आचार देखोनि । सूर्य भीतसे गगनी । उष्ण तिजला होईल म्हणोनि । मंद मंद तपतसे ॥१८॥
ticā ācāra dekhoni | sūrya bhītase gaganī | uṣṇa tijalā hoīla mhaṇoni | mamda mamda tapatase ||18||
Seeing her conduct, the sun grows afraid in the sky, thinking it might cause her heat, and so shines gently, gently.
Even the sun tempers itself out of reverence for her purity — nature itself bows before sincere virtue.
Let your integrity be gentle enough that even the forces around you soften in response, not harden.
अग्नि झाला भयाभीत । शीतळ असे वर्तत । वायु झाला भयचकित । मंद मंद वर्ततसे ॥१९॥
agni jhālā bhayābhīta | śītaḷa ase vartata | vāyu jhālā bhayacakita | mamda mamda vartatase ||19||
Fire became afraid and remained cool; wind became startled and blew gently, gently.
The elements themselves — fire, wind — restrain their nature before her purity, continuing the theme of nature yielding to virtue.
Restrain your own intensity when in the presence of someone gentle or vulnerable.
भूमि आपण भिऊनि देखा । नम्र जाहली पादुका । शाप देईल म्हणोनि ऐका । समस्त आम्ही भीतसो ॥२०॥
bhūmi āpaṇa bhiūni dekhā | namra jāhalī pādukā | śāpa deīla mhaṇoni aikā | samasta āmhī bhītaso ||20||
See, the earth itself grew afraid and became humble beneath her footsteps; listen, we all fear she might curse us.
Even the earth bows beneath her feet; the gods confess their fear that her spiritual power could curse them if provoked.
Recognize that real spiritual strength commands respect without needing to demand it.
नेणो घेईल कवण स्थान । कोण्या देवाचे हिरोन । एखाद्याते वर देता जाण । तोही आमुते मारू शके ॥२१॥
neṇo gheīla kavaṇa sthāna | koṇyā devāce hirona | ekhādyāte vara detā jāṇa | tohī āmute mārū śake ||21||
We do not know whose position she might take, snatching it from which god; and if she grants a boon to someone, even that one could destroy us.
The gods' fear escalates into paranoia — they worry her power could unseat any of them or empower a rival, showing how insecurity distorts judgment.
Guard against letting fear of others' virtue turn into unfounded suspicion or hostility.
यासि करावा उपाय । तू जगदात्मा देवराय । जाईल आमुचा स्वर्गठाय । म्हणोनि आलो तुम्हा सांगो ॥२२॥
yāsi karāvā upāya | tū jagadātmā devarāya | jāīla āmucā svargaṭhāya | mhaṇoni ālo tumhā sāmgo ||22||
A remedy must be found for this; you are the soul of the world, O king of gods; our place in heaven will be lost — that is why we have come to tell you.
The gods appeal directly for a solution, revealing their self-interest is the true motive behind testing Anasūyā's virtue.
Examine your own motives honestly before you act against someone whose virtue unsettles you.
न कराल जरी उपाय यासी । सेवा करू आम्ही तिसी । तिचे द्वारी अहर्निशी । राहू चित्त धरोनिया ॥२३॥
na karāla jarī upāya yāsī | sevā karū āmhī tisī | tice dvārī aharniśī | rāhū citta dharoniyā ||23||
If you do not find a remedy for this, we will serve her ourselves; we will stay at her door day and night, holding our minds fixed on her.
The gods threaten, half-seriously, that they would rather become her devoted servants than risk her power unchecked — even in jest, true virtue commands service.
Let your own conduct be such that others would rather serve alongside you than oppose you.
ऐसे ऐकोनि त्रयमूर्ति । महाक्रोधे कापती । चला जाऊ पाहू कैसी सती । म्हणती आहे पतिव्रता ॥२४॥
aise aikoni trayamūrti | mahākrodhe kāpatī | calā jāū pāhū kaisī satī | mhaṇatī āhe pativratā ||24||
Hearing this, the Trimūrti trembled with great anger; they said, "Let us go and see what kind of chaste woman she really is."
The three great gods, provoked, resolve to test Anasūyā's virtue directly — the drama shifts from divine council to divine trial.
Before believing rumors about someone's virtue, be willing to see for yourself rather than judge from a distance.
वतभंग करूनी तिसी । ठेवूनि येऊ भूमीसी । अथवा वैवस्वतालयासी । पाठवू म्हणोनि निघाले ॥२५॥
vatabhamga karūnī tisī | ṭhevūni yeū bhūmīsī | athavā vaivasvatālayāsī | pāṭhavū mhaṇoni nighāle ||25||
"We will break her vow and leave her on the earth, or send her to the abode of Yama (Vaivasvata)" — so saying, they set out.
The Trimūrti's stated intent is severe: to break her chastity vow or destroy her — the test they design will be a genuine ordeal, not a token one.
Understand that real tests of character are rarely gentle — face them fully rather than seeking shortcuts.
सत्त्व पहावया सतीचे । त्रयमूर्ती वेष भिक्षुकाचे । आश्रमा आले अत्रीचे । अभ्यागत होऊनिया ॥२६॥
sattva pahāvayā satīce | trayamūrtī veṣa bhikṣukāce | āśramā āle atrīce | abhyāgata hoūniyā ||26||
To test the virtue of the chaste woman, the Trimūrti, disguised as mendicants, came to Atri's hermitage as guests.
The three gods disguise themselves as humble beggars to test her — true character is revealed by how one treats the powerless, not the powerful.
Treat every visitor with equal respect and generosity, regardless of how humble they appear.
ऋषि करू गेला अनुष्ठान । मागे आले त्रयमूर्ति आपण । अनसूयेसी आश्वासून । अतिथि आपण आलो म्हणती ॥२७॥
ṛṣi karū gelā anuṣṭhāna | māge āle trayamūrti āpaṇa | anasūyesī āśvāsūna | atithi āpaṇa ālo mhaṇatī ||27||
The sage had gone to perform his rites; meanwhile the Trimūrti arrived, and reassuring Anasūyā, said, "We have come as guests."
They arrive precisely when her husband is away, engineering a moment when she alone must uphold the household's duty of hospitality.
Let your values hold steady even when no one who usually holds you accountable is watching.
क्षुधे बहु पीडोन । आम्ही आलो ब्राह्मण । त्वरित द्यावे सती अन्न । अथवा जाऊ आणिका ठाया ॥२८॥
kṣudhe bahu pīḍona | āmhī ālo brāhmaṇa | tvarita dyāve satī anna | athavā jāū āṇikā ṭhāyā ||28||
"We are Brahmins, greatly afflicted by hunger; give us food quickly, chaste one, or we will go elsewhere."
They press urgency and the threat of leaving, testing whether she will rush to serve or turn them away under pressure.
Respond to genuine need promptly, without letting impatience or pressure make you begrudging.
सदा तुमचे आश्रमांत । संतर्पण अभ्यागत । ऐको आली कीर्ति विख्यात । म्हणोनि आलो अनसूये ॥२९॥
sadā tumace āśramāmta | samtarpaṇa abhyāgata | aiko ālī kīrti vikhyāta | mhaṇoni ālo anasūye ||29||
"We have heard the famous report that guests are always well-fed in your hermitage — that is why we have come, Anasūyā."
They flatter her reputation for hospitality even as they prepare to test its limits — praise can be a subtle form of pressure.
Do not let flattery raise the stakes of what you feel obligated to prove.
इच्छाभोजनदान तुम्ही । देता म्हणोनि ऐकिले आम्ही । ठाकोनि आलो याचि कामी । इच्छाभोजन मागावाया ॥३०॥
icchābhojanadāna tumhī | detā mhaṇoni aikile āmhī | ṭhākoni ālo yāci kāmī | icchābhojana māgāvāyā ||30||
"We heard that you grant whatever food a guest desires; we have come here specifically to ask for the meal of our choosing."
The guests demand not just food but a wish granted exactly as desired — setting up the extreme request that will follow.
Be wary of promises made too broadly; know your limits before you commit to fulfilling every wish.
इतुके ऐकोनि अनसूया । नमन केले तत्क्षणिया । बैसकार करूनिया । क्षालन केले चरण त्यांचे ॥३१॥
ituke aikoni anasūyā | namana kele tatkṣaṇiyā | baisakāra karūniyā | kṣālana kele caraṇa tyāmce ||31||
Hearing this, Anasūyā at once bowed to them, seated them, and washed their feet.
Without hesitation she performs the full rite of guest-welcome — prostration, seating, foot-washing — honoring them before knowing their true demand.
Extend full courtesy to guests before you even know what they will ask of you.
अर्ध्य पाद्य देऊनि त्यांसी । गंधाक्षतापुष्पेसी सवेच म्हणतसे हर्षी । आरोगण सारिजे ॥३२॥
ardhya pādya deūni tyāmsī | gamdhākṣatāpuṣpesī saveca mhaṇatase harṣī | ārogaṇa sārije ||32||
Giving them the ritual offerings of water and foot-water, with sandal paste, rice, and flowers, she said joyfully, "Please take your meal."
She completes the full ritual welcome (arghya, pādya, sandal, flowers) with genuine joy, not reluctant duty.
Serve others not grudgingly but with real gladness, so the gift is complete.
अतिथी म्हणे तये वेळी । करोनि आलो आंघोळी । ऋषि येती बहुता वेळी । त्वरित आम्हा भोजन द्यावे ॥३३॥
atithī mhaṇe taye veḷī | karoni ālo āmghoḷī | ṛṣi yetī bahutā veḷī | tvarita āmhā bhojana dyāve ||33||
The guests said at that time, "We have come having bathed; the sage will return after a long while — give us our meal quickly."
They press again for urgency, reminding her that her husband is delayed, isolating her further in the decision she must make alone.
Do not let urgency from others rush you past your own good judgment.
वासना पाहोनि अतिथीते । काय केले पतिव्रते । ठाय घातले त्वरिते । बैसकार केला देखा ॥३४॥
vāsanā pāhoni atithīte | kāya kele pativrate | ṭhāya ghātale tvarite | baisakāra kelā dekhā ||34||
Seeing the wish of the guests, what did the chaste wife do? She quickly laid out seats and had them sit.
She reads their desire and moves to meet it promptly — attentiveness to a guest's need, even unspoken, is part of true hospitality.
Pay attention to what people actually need, not only what they explicitly ask for.
बैसवोनिया पाटावरी । घृतेसी पात्र अभिधारी । घेवोनी आली आपण क्षीरी । शाक पाक तये वेळी ॥३५॥
baisavoniyā pāṭāvarī | ghṛtesī pātra abhidhārī | ghevonī ālī āpaṇa kṣīrī | śāka pāka taye veḷī ||35||
Having seated them on low stools, she brought a vessel filled with ghee, and herself brought milk-pudding, vegetables, and cooked food.
She personally serves a full feast — ghee, sweet rice, prepared dishes — sparing no effort for her guests.
Give generously of your best when serving others, not the leftover or minimal portion.
तिसी म्हणती अहो नारी । आम्ही अतिथी आलो दुरी । देखोनि तुझे स्वरूप सुंदरी । अभीष्ट मानसी आणिक वसे ॥३६॥
tisī mhaṇatī aho nārī | āmhī atithī ālo durī | dekhoni tujhe svarūpa sumdarī | abhīṣṭa mānasī āṇika vase ||36||
They said to her, "O woman, we have come as guests from afar; seeing your beautiful form, another desire now dwells in our mind."
The disguised gods now reveal an ulterior motive tied to her beauty — the true test of her chastity begins.
Recognize when a situation shifts from a simple request into a test of your principles, and stay alert.
नग्न होवोनि आम्हांसी । अन्न वाढावे परियेसी । अथवा काय निरोप देशी । आम्ही जाऊ नाही तरी ॥३७॥
nagna hovoni āmhāmsī | anna vāḍhāve pariyesī | athavā kāya niropa deśī | āmhī jāū nāhī tarī ||37||
"Listen — serve us food while unclothed, or else give us your answer; otherwise we will leave."
They make the outrageous demand explicit: she must serve them naked or refuse and let them leave unfed — an impossible choice between hospitality and modesty.
When faced with a demand that seems to force you to betray one value for another, pause and seek a third way rather than accepting the trap as given.
ऐकोनि द्विजांचे वचन । अनसूया करी चिंतन । आले विप्र पहावया मन । कारणिक पुरुष होतील ॥३८॥
aikoni dvijāmce vacana | anasūyā karī cimtana | āle vipra pahāvayā mana | kāraṇika puruṣa hotīla ||38||
Hearing the Brahmins' words, Anasūyā reflected: "These Brahmins have come to test my mind; they must be beings of great purpose."
Rather than panic, she reasons calmly, sensing these are no ordinary guests but a deliberate test — discernment under pressure.
When tested, pause to think clearly rather than react from fear.
पतिव्रता शिरोमणी । विचार करी अंतःकरणी । अतिथी विमुख तरी हानि । निरोप केवी उल्लंघू ॥३९॥
pativratā śiromaṇī | vicāra karī amtaḥkaraṇī | atithī vimukha tarī hāni | niropa kevī ullamghū ||39||
The crest-jewel of chaste wives deliberated in her heart: "To turn a guest away is a loss; how can I disregard their request?"
She weighs the sacred duty of hospitality against the impossible demand, refusing to simply turn the guests away.
Honor your commitments even when fulfilling them becomes difficult, rather than abandoning them at the first obstacle.
माझे मन असे निर्मळ । काय करील मन्मथ खळ । पतीचे असे तपफळ । तारील मज म्हणतसे ॥४०॥
mājhe mana ase nirmaḷa | kāya karīla manmatha khaḷa | patīce ase tapaphaḷa | tārīla maja mhaṇatase ||40||
"My mind is pure; what can wicked desire (Kāma) do to me? My husband's power of austerity will save me" — so she says.
She grounds her courage in the purity of her own mind and the spiritual merit of her husband's austerities — inner virtue is her true protection.
Trust that a genuinely pure intention, backed by real integrity, is your strongest shield in a difficult moment.
ऐसे विचारोनि मानसी । तथास्तु म्हणे तयांसी । भोजन करावे स्वस्थ चित्तेसी । नग्न वाढीन म्हणतसे ॥४१॥
aise vicāroni mānasī | tathāstu mhaṇe tayāmsī | bhojana karāve svastha cittesī | nagna vāḍhīna mhaṇatase ||41||
Having thought this in her mind, she said to them, "So be it; eat with an untroubled mind — I will serve you unclothed."
She agrees, resolved and calm, trusting her own purity and her husband's spiritual power rather than her fear.
Act from calm resolve rather than panic when your principles are tested.
पाकस्थाना जाऊनि आपण । चिंतन करी पतीचे चरण । वस्त्र फेडोनि नग्न । म्हणे अतिथी बाळे माझी ॥४२॥
pākasthānā jāūni āpaṇa | cimtana karī patīce caraṇa | vastra pheḍoni nagna | mhaṇe atithī bāḷe mājhī ||42||
Going herself to the kitchen, she meditated on her husband's feet; removing her clothes, unclothed, she said, "May these guests become my children."
In the decisive moment, she meditates on her husband's feet and utters a resolve that the guests become as infants to her, turning the ordeal into an act of prayer.
In your hardest moments, anchor yourself in what you hold most sacred rather than in the fear of the moment.
नग्न होवोनी सती देखा । घेऊनि आली अन्नोदका । तव तेचि झाले बाळका । ठायांपुढे लोळती ॥४३॥
nagna hovonī satī dekhā | gheūni ālī annodakā | tava teci jhāle bāḷakā | ṭhāyāmpuḍhe loḷatī ||43||
See, the chaste woman, having become unclothed, brought the food and water; and at once they became infants, rolling before the seats.
Her sincere resolve manifests instantly — the three gods are transformed into helpless babies, proving her purity's power over even divinity itself.
Trust that genuine integrity can transform even the most threatening situation into something harmless.
बाळे देखोनि अनसूया । भयचकित होवोनिया । पुनरपि वस्त्रे नेसोनिया । आली तया बाळकांजवळी ॥४४॥
bāḷe dekhoni anasūyā | bhayacakita hovoniyā | punarapi vastre nesoniyā | ālī tayā bāḷakāmjavaḷī ||44||
Seeing the infants, Anasūyā was startled with wonder; putting her clothes on again, she came near the babies.
Even she is astonished at the miracle her own faith has wrought, and she quickly composes herself to tend to the new infants before her.
Stay grounded and responsive even after an astonishing turn of events — don't freeze in wonder when action is still needed.
रुदन करिती तिन्ही बाळे । अनसूया रहावी वेळोवेळ । क्षुधार्त झाली केवळ । म्हणोनि कडिये घेतसे ॥४५॥
rudana karitī tinhī bāḷe | anasūyā rahāvī veḷoveḷa | kṣudhārta jhālī kevaḷa | mhaṇoni kaḍiye ghetase ||45||
The three infants cried, wanting Anasūyā to stay by them constantly; realizing they were simply hungry, she took them on her hip.
Her maternal instinct takes over instantly — she recognizes their hunger and responds with the same care she would give any child.
Respond to need with practical care rather than being paralyzed by the strangeness of the situation.
कडिये घेवोनि बाळकांसी । स्तनपान करवी अतिहर्षी । एका सांडोनि एकाशी । क्षुधा निवारण करितसे ॥४६॥
kaḍiye ghevoni bāḷakāmsī | stanapāna karavī atiharṣī | ekā sāmḍoni ekāśī | kṣudhā nivāraṇa karitase ||46||
Taking the infants on her hip, she nursed them with great joy, moving from one to another, satisfying their hunger.
She nurses the three transformed gods as her own children — the miracle continues as the Trimūrti submit to the vulnerability of infancy at her breast.
Give your full, joyful attention to whoever depends on you in the moment, one at a time if needed.
पाहे पा नवल काय घडले । त्रयमूर्तीची झाली बाळे । स्तनपान मात्रे तोषले । तपफळ ऐसे पतिव्रतेचे ॥४७॥
pāhe pā navala kāya ghaḍale | trayamūrtīcī jhālī bāḷe | stanapāna mātre toṣale | tapaphaḷa aise pativratece ||47||
Behold what a wonder occurred — the Trimūrti became infants, satisfied merely by her nursing; such is the fruit of a chaste wife's austerity.
The narrator marvels directly at the wonder: the gods who sustain the universe are content with mere milk — this is the fruit of Anasūyā's virtue.
Recognize that quiet, disciplined virtue can produce results far beyond what force or status ever could.
ज्याचे उदरी चौदा भुवन । सप्त समुद्र वडवाग्नि जाण । त्याची क्षुधा निवारण । पतिव्रतास्तनपानी ॥४८॥
jyāce udarī caudā bhuvana | sapta samudra vaḍavāgni jāṇa | tyācī kṣudhā nivāraṇa | pativratāstanapānī ||48||
He in whose belly are the fourteen worlds, the seven seas, and the submarine fire — his hunger was satisfied by the chaste wife's milk.
The one who contains the entire universe within himself is, paradoxically, satisfied by a mortal woman's milk — divine power submits to human devotion.
Let humility temper even your greatest strengths; be willing to receive care, not only give it.
चतुर्मुख ब्रह्मयासी । सृष्टि करणे अहर्निशी । त्याची क्षुधा स्तनपानेसी । केवी झाली निवारण ॥४९॥
caturmukha brahmayāsī | sṛṣṭi karaṇe aharniśī | tyācī kṣudhā stanapānesī | kevī jhālī nivāraṇa ||49||
Four-faced Brahma, who creates the universe day and night — how was his hunger satisfied by mere nursing?
The narrator poses the wonder as a question — how could the ceaseless creator himself be reduced to needing an infant's milk? — deepening the sense of miracle.
Allow yourself genuine wonder at things that defy ordinary explanation rather than rushing to rationalize them.
भाळाक्ष कर्पूर गौर । पंचवक्त्र काळाग्निरुद्र । स्तनपान करवी अनसूया सुंदर । तपस्वी अत्री ऐसा ॥५०॥
bhāḷākṣa karpūra gaura | pamcavaktra kāḷāgnirudra | stanapāna karavī anasūyā sumdara | tapasvī atrī aisā ||50||
The three-eyed one, camphor-white, five-faced Kālāgni-Rudra — beautiful Anasūyā nursed even him; such is the ascetic Atri.
Even Śiva, the fierce destroyer with the fire that ends worlds, becomes a nursing infant — the verse also credits the merit to Atri's own austerity, making it a shared achievement of husband and wife.
Remember that great achievements often rest on the combined discipline of a partnership, not one person alone.
अनसूया अत्रिरमणी । नव्हती ऐशी कोणी । त्रयमूर्तीची झाली जननी । ख्याति झाली त्रिभुवनांत ॥५१॥
anasūyā atriramaṇī | navhatī aiśī koṇī | trayamūrtīcī jhālī jananī | khyāti jhālī tribhuvanāmta ||51||
Anasūyā, Atri's beloved wife, there was none like her; she became the mother of the Trimūrti, and her fame spread through the three worlds.
Her singular status is affirmed: mother of the three great gods, renowned across all creation — the story's central marvel is now complete.
Let excellence of character, not self-promotion, be what earns you lasting renown.
कडिये घेवोनि बाळकांसी । खेळवीतसे तिघांसी । घालोनिया पाळण्यासी । पर्यंदे गाई तये वेळी ॥५२॥
kaḍiye ghevoni bāḷakāmsī | kheḷavītase tighāmsī | ghāloniyā pāḷaṇyāsī | paryamde gāī taye veḷī ||52||
Taking the infants on her hip, she played with all three; placing them in the cradle, she sang a lullaby at that time.
She continues the tender domestic scene, cradling and singing to the divine infants as any mother would — the miraculous made intimate and ordinary.
Bring gentle, ordinary tenderness even to extraordinary responsibilities.
पर्यंदे गाय नानापरी । उपनिषदार्थ अतिकुसरी । अतिउल्हासे सप्त स्वरी । संबोखितसे त्रिमूर्तीसी ॥५३॥
paryamde gāya nānāparī | upaniṣadārtha atikusarī | atiulhāse sapta svarī | sambokhitase trimūrtīsī ||53||
She sings the lullaby in many ways, skillfully weaving in the meaning of the Upaniṣads, and in the seven musical notes lovingly soothes the Trimūrti.
Her lullaby itself carries the wisdom of the Upaniṣads — teaching and tenderness merge, showing that profound truth can be delivered through the simplest, most loving forms.
Look for ways to weave deeper wisdom into the everyday care you give to those close to you.
इतुके होता तये वेळी । माध्यान्हवेळ अतिथिकाळी । अत्रि ऋषि अतिनिर्मळी । आला आपुले आश्रमा ॥५४॥
ituke hotā taye veḷī | mādhyānhaveḷa atithikāḷī | atri ṛṣi atinirmaḷī | ālā āpule āśramā ||54||
While this was happening, at midday, the guest-hour, the utterly pure sage Atri returned to his own hermitage.
Atri returns at the very hour guests are traditionally received, right as this extraordinary scene unfolds in his home.
Trust that your household or work continues to function with integrity even in your temporary absence.
घरामाजी अवलोकिता । तव देखिली अनसूया गाता । कैची बाळे ऐसे म्हणता । पुसतसे स्त्रियेसी ॥५५॥
gharāmājī avalokitā | tava dekhilī anasūyā gātā | kaicī bāḷe aise mhaṇatā | pusatase striyesī ||55||
Looking into the house, he saw Anasūyā singing; saying "Whose are these infants?" he asked his wife.
Atri's natural, simple question — whose babies are these? — opens the moment where the full miracle will be revealed to him.
Approach surprising situations at home with curiosity and calm questions rather than alarm.
तिणे सांगितला वृत्तान्त । ऋषि ज्ञानी असे पाहात । त्रयमूर्ति हेचि म्हणत । नमस्कार करितसे ॥५६॥
tiṇe sāmgitalā vṛttānta | ṛṣi jñānī ase pāhāta | trayamūrti heci mhaṇata | namaskāra karitase ||56||
She told him the whole account; the wise sage, perceiving, recognized that these were indeed the Trimūrti, and bowed to them.
Atri, being a realized sage, instantly recognizes the divine truth behind the miracle and offers reverence — wisdom perceives what ordinary sight would miss.
Cultivate the discernment to recognize the sacred hidden within the ordinary events of your own life.
नमस्कारिता अत्रि देखा । संतोष विष्णुवृषनायका । आनंद झाला चतुर्मुखा । प्रसन्न झाले तये वेळी ॥५७॥
namaskāritā atri dekhā | samtoṣa viṣṇuvṛṣanāyakā | ānamda jhālā caturmukhā | prasanna jhāle taye veḷī ||57||
See, as Atri bowed, Viṣṇu the bull-bannered lord grew pleased, and four-faced Brahma rejoiced; they became gracious at that moment.
Atri's reverent recognition pleases the gods deeply, and they respond with grace — devotion offered sincerely is met with divine favor.
Offer sincere respect to what deserves it, and trust that genuine reverence is always met in kind.
बाळ राहिले पाळणेसी । निजमूर्ति ठाकले सन्मुखेसी । साधु साधु अत्रि ऋषि । अनसूया सत्य पतिव्रता ॥५८॥
bāḷa rāhile pāḷaṇesī | nijamūrti ṭhākale sanmukhesī | sādhu sādhu atri ṛṣi | anasūyā satya pativratā ||58||
The infants remained in the cradle, while their true forms stood before them; "Well done, well done, sage Atri; Anasūyā is truly a chaste wife."
The gods reveal their true divine forms even as the infants remain in the cradle, praising both husband and wife for their combined virtue.
Recognize and voice appreciation openly when you witness true virtue in others.
तुष्टलो तुझे भक्तीसी । माग मनी वर इच्छिसी । अत्रि म्हणे सतीसी । जे वांछिसी माग आता ॥५९॥
tuṣṭalo tujhe bhaktīsī | māga manī vara icchisī | atri mhaṇe satīsī | je vāmchisī māga ātā ||59||
"We are pleased with your devotion; ask for whatever boon your heart desires." Atri said to his chaste wife, "Ask now for whatever you wish."
The gods offer a boon in gratitude, and Atri graciously defers the choice to Anasūyā — honoring her as the one whose devotion earned it.
When credit or reward is due, direct it toward the person whose effort truly earned it.
अनसूया म्हणे ऋषीसी । प्राणेश्वरा तूचि होसी । देव पातले तुमच्या भक्तीसी । पुत्र मागा तुम्ही आता ॥६०॥
anasūyā mhaṇe ṛṣīsī | prāṇeśvarā tūci hosī | deva pātale tumacyā bhaktīsī | putra māgā tumhī ātā ||60||
Anasūyā said to the sage, "O lord of my life, it is you; the gods have come because of your devotion — you ask now for a son."
She humbly redirects the credit and the boon back to her husband, crediting his austerity as the true cause of the gods' arrival.
Practice humility by attributing shared success to your partner rather than claiming it for yourself.
तिघे बाळक माझे घरी । रहावे माझे पुत्रापरी । हेचि मागतो निर्धारी । त्रयमूर्ति आपणां एकरूपा ॥६१॥
tighe bāḷaka mājhe gharī | rahāve mājhe putrāparī | heci māgato nirdhārī | trayamūrti āpaṇām ekarūpā ||61||
"Let these three infants remain in my home as my own sons — this alone I ask with resolve," said Atri to the Trimūrti who are one form.
Atri's request is simple and heartfelt: not wealth or power, but that the divine infants remain as his own children — devotion desires closeness to the divine, not gain.
When granted a wish, ask for what deepens connection and meaning, not merely material advantage.
ऐसे वचन ऐकोनि । वर दिधला मूर्ती तिन्ही । राहती बाळके म्हणोनि । आपण गेले निजालयासी ॥६२॥
aise vacana aikoni | vara didhalā mūrtī tinhī | rāhatī bāḷake mhaṇoni | āpaṇa gele nijālayāsī ||62||
Hearing these words, the three forms granted the boon, saying the infants would remain, and then they went to their own abodes.
The gods grant Atri's wish and depart, leaving the divine children to be raised in the sage's household — the boon is sealed.
Once a commitment is made in good faith, honor it fully and let the other party carry it forward.
त्रिमूर्ति राहिले त्यांचे घरी । अनसूया पोशी बाळकापरी । नामे ठेविली प्रीतिकरी । त्रिवर्गांची परियेसा ॥६३॥
trimūrti rāhile tyāmce gharī | anasūyā pośī bāḷakāparī | nāme ṭhevilī prītikarī | trivargāmcī pariyesā ||63||
The three forms remained in their home; Anasūyā raised them as her own children and lovingly gave names to all three — listen.
Anasūyā raises the three divine infants as ordinary children, giving them names with maternal affection — the sacred is nurtured through everyday love.
Give your full, ordinary parental or caregiving love even to those you know are extraordinary.
ब्रह्मामूर्ति चंद्र झाला । विष्णुमूर्ति दत्त केवळा । ईश्वर तो दुर्वास नाम पावला । तिघे पुत्र अनसूयेचे ॥६४॥
brahmāmūrti camdra jhālā | viṣṇumūrti datta kevaḷā | īśvara to durvāsa nāma pāvalā | tighe putra anasūyece ||64||
The form of Brahma became Chandra (the moon); the form of Viṣṇu became Datta alone; the form of Śiva received the name Durvāsa — the three sons of Anasūyā.
The three gods are given their identities as Anasūyā's sons: Chandra from Brahma, Datta from Viṣṇu, Durvāsa from Śiva — the names that will carry through the rest of the epic.
Recognize that a single act of virtue can give rise to many distinct blessings, each with its own destiny.
दुर्वास आणि चंद्र देखा । उभे राहूनि मातेसन्मुखा । निरोप मागती कौतुका । जाऊ तपा निजस्थाना ॥६५॥
durvāsa āṇi camdra dekhā | ubhe rāhūni mātesanmukhā | niropa māgatī kautukā | jāū tapā nijasthānā ||65||
See, Durvāsa and Chandra stood before their mother and, with affection, asked her leave, saying they would go to their own places for austerities.
Two of the three sons choose to depart for their own ascetic paths, respectfully seeking their mother's blessing before leaving.
Seek the blessing of those who raised or guided you before setting out on your own path.
दुर्वास म्हणे जननी । आम्ही ऋषि अनुष्ठानी । जाऊ तीर्थे आचरोनि । म्हणोनि निरोप घेतला ॥६६॥
durvāsa mhaṇe jananī | āmhī ṛṣi anuṣṭhānī | jāū tīrthe ācaroni | mhaṇoni niropa ghetalā ||66||
Durvāsa said, "Mother, we are sages devoted to ritual practice; we will go and visit the holy places" — and so he took his leave.
Durvāsa states his vocation plainly — the life of a wandering ascetic visiting sacred places — and departs with her blessing.
Be clear and honest about your calling when you seek someone's blessing to pursue it.
चंद्र म्हणे अहो माते । निरोप द्यावा आम्हा त्वरिते । चंद्रमंडळी वास माते । नित्य दर्शन तुमचे चरणी ॥६७॥
camdra mhaṇe aho māte | niropa dyāvā āmhā tvarite | camdramamḍaḷī vāsa māte | nitya darśana tumace caraṇī ||67||
Chandra said, "O mother, give us leave quickly; my dwelling, mother, is in the lunar orb, yet I will have constant sight of your feet."
Chandra promises that though he departs to dwell in the moon, he will remain ever mindful of his mother — physical distance need not sever devotion.
Even when duty takes you far from loved ones, keep them present in your heart and attention.
तिसरा दत्त विष्णुमूर्ति । असेल तुमचे धरोनि चित्ती । त्रयमूर्ति तोचि निश्चिती । म्हणोनि सांगती तियेसी ॥६८॥
tisarā datta viṣṇumūrti | asela tumace dharoni cittī | trayamūrti toci niścitī | mhaṇoni sāmgatī tiyesī ||68||
"The third, Datta, the form of Viṣṇu, will remain holding you in his heart; he alone is truly the Trimūrti" — so they told her.
Datta alone remains with Anasūyā, and the brothers declare that he embodies the unity of all three gods — the narrative now singles out Datta as the central figure of the whole text.
Recognize that one person can carry forward the combined strength and blessing of many who came before.
त्रयमूर्ति जाण तोचि दत्त । सर्व विष्णुमय जगत । राहील तुमचे धरोनि चित्त । विष्णुमूर्ति दत्तात्रेय ॥६९॥
trayamūrti jāṇa toci datta | sarva viṣṇumaya jagata | rāhīla tumace dharoni citta | viṣṇumūrti dattātreya ||69||
Know that Datta himself is the Trimūrti; the whole world is pervaded by Viṣṇu; he, the form of Viṣṇu, Dattātreya, will remain holding you in his heart.
Datta is affirmed as both the unified Trimūrti and the pervading presence of Viṣṇu in the world, remaining devoted to his mother — the theological and the familial merge in him.
Let your deepest commitments and your closest relationships reinforce, not compete with, each other.
त्रयमूर्ति ऐक्य होऊन । दत्तात्रेय राहिला आपण । दुर्वास चंद्र निरोप घेऊन । गेले स्वस्थाना अनुष्ठानासी ॥७०॥
trayamūrti aikya hoūna | dattātreya rāhilā āpaṇa | durvāsa camdra niropa gheūna | gele svasthānā anuṣṭhānāsī ||70||
The three forms became one, and Dattātreya himself remained; Durvāsa and Chandra, taking leave, went to their own places for their practices.
The three deities unite into the single form of Dattātreya, who stays behind while his brothers depart — the union of Brahma-Viṣṇu-Śiva crystallizes into one enduring presence.
Seek the underlying unity beneath what appears to be separate paths or roles in your own life.
अनसूयेचे घरी देखा । त्रयमूर्ति राहिली मूर्ति एका । नाम दत्तात्रेय एका । मूळपीठ श्रीगुरूचे ॥७१॥
anasūyece gharī dekhā | trayamūrti rāhilī mūrti ekā | nāma dattātreya ekā | mūḷapīṭha śrīgurūce ||71||
See, in Anasūyā's home the Trimūrti remained as a single form, named Dattātreya alone — the original seat of Śrī Guru.
Dattātreya, dwelling in Anasūyā's home, is declared the very root and origin (mūlapīṭha) of the Guru lineage this whole text celebrates.
Trace your own values or practice back to their root source, and honor that origin.
ऐशापरी सिद्ध देखा । कथा सांगे नामधारका । संतोषे प्रश्न करी अनेका । पुसतसे सिद्धासी ॥७२॥
aiśāparī siddha dekhā | kathā sāmge nāmadhārakā | samtoṣe praśna karī anekā | pusatase siddhāsī ||72||
In this way, see, Siddha told the story to Namdharak; delighted, he asked many more questions of Siddha.
The frame story resumes: Namdharak, moved by the tale, eagerly presses Siddha with further questions — the narrative device of dialogue continues the transmission.
Let a good story or teaching provoke more questions in you, not fewer.
जय सिद्ध योगीश्वरा । भक्तजनमनोहरा । तारक संसारसागरा । ज्ञानमूर्ति कृपासिंधो ॥७३॥
jaya siddha yogīśvarā | bhaktajanamanoharā | tāraka samsārasāgarā | jñānamūrti kṛpāsimdho ||73||
"Victory to you, Siddha, lord of yogis, beloved of devotees, deliverer across the ocean of worldly existence, embodiment of knowledge, ocean of grace."
Namdharak breaks into praise of his teacher, honoring him as one who ferries seekers across the saṃsāra-sāgara (ocean of worldly existence) — gratitude expressed in devotional language.
Express heartfelt gratitude to those who have guided you through difficult passages in life.
तुझेनि प्रसादे मज । ज्ञान उपजले सहज । तारक आमुचा योगिराज । विनंती माझी परियेसा ॥७४॥
tujheni prasāde maja | jñāna upajale sahaja | tāraka āmucā yogirāja | vinamtī mājhī pariyesā ||74||
"By your grace, knowledge has arisen in me naturally; you are our deliverer, king of yogis — please hear my request."
Namdharak credits his own emerging understanding entirely to his teacher's grace, and prepares to make a further request.
Acknowledge the role others' guidance plays in your own growth, rather than claiming insight as purely your own.
दत्तात्रेयाचा अवतारू । सांगितला पूर्वापारू । पुढे अवतार जाहले गुरु । कवणेपरी निरोपिजे ॥७५॥
dattātreyācā avatārū | sāmgitalā pūrvāpārū | puḍhe avatāra jāhale guru | kavaṇeparī niropije ||75||
"You have told the ancient story of Dattātreya's incarnation; now please tell how the later incarnations of the Guru came to be."
Namdharak's request shows the shape of the whole text: this chapter's cosmic origin story is the foundation for the human Guru lineage still to come.
Once you understand a foundation, ask how it continues to unfold into the present.
म्हणे सरस्वतीगंगाधरू । पुढील कथेचा विस्तारू । ऐकता होय मनोहरू । सकळाभीष्टे साधती ॥७६॥
mhaṇe sarasvatīgamgādharū | puḍhīla kathecā vistārū | aikatā hoya manoharū | sakaḷābhīṣṭe sādhatī ||76||
Says Sarasvatī Gaṅgādhar: the account of the story that follows is delightful to hear, and fulfills all desires.
The author, Sarasvatī Gaṅgādhar, steps in directly, promising the coming narrative will be both delightful and capable of fulfilling every wish of the listener.
Approach the next chapter of any teaching, and of your own life, with anticipation rather than dread.
इति श्रीगुरुचरित्रपरमकथाकल्पतरौ श्रीनृसिंहसरस्वत्युपाख्याने सिद्धनामधारकसंवादे अनसूयोपाख्यानं नाम चतुर्थोऽध्यायः ॥४॥ श्रीदत्तात्रेयार्पणमस्तु ॥ ओवीसंख्या ॥७७॥
iti śrīgurucaritraparamakathākalpatarau śrīnṛsimhasarasvatyupākhyāne siddhanāmadhārakasamvāde anasūyopākhyānam nāma caturtho'dhyāyaḥ ||4|| śrīdattātreyārpaṇamastu || ovīsamkhyā ||77||
Thus, in the wish-fulfilling tree of the supreme story of Śrī Gurucaritra, in the dialogue of Siddha and Namdharak narrating the tale of Śrī Nṛsiṁha Sarasvatī, ends the fourth chapter named "The Story of Anasūyā." May this be offered to Śrī Dattātreya. Number of ovīs: 77.
The formal colophon closes the chapter, naming it Anasūyopākhyāna (the tale of Anasūyā) and dedicating the whole telling back to Dattātreya himself — the story returns as offering to its own subject.
When you complete any meaningful work, close it with an act of dedication or gratitude rather than simply moving on.
श्रीगुरुदत्तात्रेयार्पणमस्तु
śrīgurudattātreyārpaṇamastu
May this be offered to Śrī Guru Dattātreya.
A final short dedication seals the chapter, offering the entire telling as arpaṇa (surrender, offering) to the Guru — the proper way any sacred narration concludes.
End your efforts, however small, with a gesture of offering or thanks rather than claiming sole ownership of the outcome.