संत साहित्य · Guru Charitra · Chapters

Chapter 7 — Soumini and Madayanti at Gokarna

Literal. A king of the Ikshwaku family, after killing a demon, is cursed by the demon's brother into eating human flesh; he is then cursed by Vashistha into becoming a Brahmarakshasa named Kalmashpad. He kills a Brahmin youth in the forest; the youth's wife curses him to die when he touches his own wife. Years later he meets Goutam Muni who tells him to bathe at Gokarna. He does, is freed from sin. The chapter then narrates the parallel story of a leper shudra woman whose accidental Bel-leaf offering on the Shiva linga during Mahashivaratri grants her Shivaloka.

Symbolic. Two karmic-cleansing narratives illustrating the purifying power of Gokarna. The shudra-woman story is theologically important: liberation through a single accidental act of right-relationship to the sacred, even by someone who does not know what they are doing.

Structural. Kalmashpad's cycle: 12 years as Brahmarakshasa; 12 years in the forest. The leper-woman has 1000 Brahmahatyas potentially wiped out by the sight of the linga.

Verse by verse

श्रीगणेशाय नमः ।

śrīgaṇeśāya namaḥ |

Salutations to Śrī Gaṇeśa.

The chapter opens with an invocation to Gaṇeśa (remover of obstacles), the customary first step before any sacred narration begins.

Begin any important undertaking by first setting your mind in a reverent, obstacle-clearing state.

नामधारक म्हणे सिद्धासी । गोकर्णमहिमा आम्हांसी । निरोपिजे स्वामी कृपेसी । पूर्वी कवणा साक्ष झाली ॥१॥

nāmadhāraka mhaṇe siddhāsī | gokarṇamahimā āmhāmsī | niropije svāmī kṛpesī | pūrvī kavaṇā sākṣa jhālī ||1||

Nāmadhāraka says to Siddha: Reveal to us, O master, by your grace, the greatness of Gokarṇa — who in ancient times bore witness to it.

The disciple's question restarts the teaching cycle: he wants not just facts but the sākṣa (witnessed proof) of Gokarṇa's sanctity from a story already lived.

When you seek wisdom, ask for the lived example, not just the rule.

समस्त तीर्थ सांडुनी । श्रीपाद गेले किंकारणी । पूर्वी आधार केला कवणी । पुराण कथा सांगा मज ॥२॥

samasta tīrtha sāmḍunī | śrīpāda gele kimkāraṇī | pūrvī ādhāra kelā kavaṇī | purāṇa kathā sāmgā maja ||2||

Leaving aside all other pilgrimage sites, why did Śrīpāda go there for a purpose? Who found refuge there before him — tell me that purāṇic story.

Nāmadhāraka notices that his guru chose one place above all others; he wants the deeper purāṇa (ancient sacred history) that explains the choice.

Before imitating what a wise person does, ask why they chose that particular practice.

ज्यावरी असेल गुरूची प्रीति । तीर्थमहिमा ऐकणे चित्ती । वांछा होतसे ज्ञानज्योती । कृपासिंधु गुरुराया ॥३॥

jyāvarī asela gurūcī prīti | tīrthamahimā aikaṇe cittī | vāmchā hotase jñānajyotī | kṛpāsimdhu gururāyā ||3||

Whoever holds love for the guru longs in their heart to hear the greatness of the sacred site; the desire for the light of knowledge arises, O compassionate king of gurus.

Devotion itself creates the appetite for teaching — prīti (love) for the guru is what turns curiosity into a longing for jñānajyotī (the light of knowledge).

Let your love for a teacher or tradition be what motivates your eagerness to learn, not obligation.

सिद्ध म्हणे नामधारकासी । गोकर्णमहिमा मज पुससी । सांगेन तुज विस्तारेसी । एकचित्ते परियेसा ॥४॥

siddha mhaṇe nāmadhārakāsī | gokarṇamahimā maja pusasī | sāmgena tuja vistāresī | ekacitte pariyesā ||4||

Siddha says to Nāmadhāraka: you ask me of Gokarṇa's greatness; I shall tell you at length — listen with a single-pointed mind.

The guru agrees to teach, but first calls for ekacitta (one-pointed attention) — the story that follows must be received wholly, not half-heard.

Give your full, undivided attention when someone begins to share something significant with you.

पूर्वयुगी इक्ष्वाकुवंशी । मित्रसह राजा परियेसी । प्रतापवंत क्षत्रियराशी । सर्वधर्मरत देखा ॥५॥

pūrvayugī ikṣvākuvamśī | mitrasaha rājā pariyesī | pratāpavamta kṣatriyarāśī | sarvadharmarata dekhā ||5||

In an earlier age, in the Ikṣvāku dynasty, there was King Mitrasaha, listen — a mighty and glorious kṣatriya, devoted to every dharma.

The frame story begins with a righteous king of the solar (Ikṣvāku) lineage — establishing that even the most dharma-devoted can fall, which is the point of what follows.

Do not assume your past good conduct makes you immune to future mistakes; stay watchful.

राजा सकळशास्त्रज्ञ । विवेकी असे श्रुतिनिपुण । बलाढ्य शूर महाभीम । विद्योद्योगी दयानिधि ॥६॥

rājā sakaḷaśāstrajña | vivekī ase śrutinipuṇa | balāḍhya śūra mahābhīma | vidyodyogī dayānidhi ||6||

The king was learned in all the scriptures, discerning and expert in the Vedas, mighty and greatly valorous, diligent in learning, and an ocean of compassion.

His many virtues — scholarship, valor, compassion — are listed to show he was an ideal ruler, making the coming curse feel unjust and instructive rather than deserved.

Cultivate many virtues together — learning, strength, and compassion should support each other, not stand alone.

असता राजा एके दिवशी । विनोदे निघाला पारधीसी । प्रवेशला महावनासी । वसती शार्दूल सिंह जेथे ॥७॥

asatā rājā eke divaśī | vinode nighālā pāradhīsī | praveśalā mahāvanāsī | vasatī śārdūla simha jethe ||7||

One day the king went out hunting for sport and entered a great forest where tigers and lions dwelt.

A casual pursuit of pleasure (vinoda) leads the king into a dangerous, uncontrolled space — the forest — foreshadowing the trouble to come.

Be mindful that small pursuits of amusement can lead you into situations with real consequences.

निर्मनुष्य अरण्यात । राजा पारधि खेळत । भेटला तेथे अद्‌भुत । दैत्य ज्वाळाकार भयानक ॥८॥

nirmanuṣya araṇyāta | rājā pāradhi kheḷata | bheṭalā tethe ad‌bhuta | daitya jvāḷākāra bhayānaka ||8||

Hunting in the empty wilderness, the king came upon there a strange and terrifying demon, blazing like fire.

The demon (daitya) appears as an unexpected test in the wilderness — an encounter that will set the whole chain of curse and redemption in motion.

Expect the unexpected when you wander beyond familiar, safe ground.

राजा देखोनि तयासी । वर्षता शर झाला कोपेसी । मूर्छना येऊनि धरणीसी । पडला दैत्य तया वेळी ॥९॥

rājā dekhoni tayāsī | varṣatā śara jhālā kopesī | mūrchanā yeūni dharaṇīsī | paḍalā daitya tayā veḷī ||9||

Seeing him, the king in anger showered arrows upon him; the demon, overcome, fell fainting to the ground.

The king's anger (kopa) drives an impulsive act of violence — a reminder that even righteous kings can act rashly under provocation.

Pause before acting out of anger, even when you feel your cause is just.

होता तयाचा बंधु जवळी । आक्रंदतसे प्रबळी । पाषाण हाणी कपाळी । बंधुशोके करोनिया ॥१०॥

hotā tayācā bamdhu javaḷī | ākramdatase prabaḷī | pāṣāṇa hāṇī kapāḷī | bamdhuśoke karoniyā ||10||

His brother was standing nearby; he wailed loudly and struck his own forehead with a stone in grief for his kin.

Grief (śoka) at a brother's fall drives self-harm and, soon, a vow of vengeance — showing how sorrow untempered by wisdom turns destructive.

When grief strikes, seek support rather than turning pain into self-harm or vengeance.

प्राण त्यजिता निशाचर । बंधूसी म्हणतसे येर । जरी तू होसी माझा सहोदर । सूड घेई माझा तू ॥११॥

prāṇa tyajitā niśācara | bamdhūsī mhaṇatase yera | jarī tū hosī mājhā sahodara | sūḍa gheī mājhā tū ||11||

As he gave up his life, the demon-night-wanderer said to his brother: 'If you are truly my brother, avenge me.'

A dying wish for revenge (sūḍa) plants the seed of the deception that follows — showing how unresolved anger outlives the one who felt it.

Do not pass your grievances on to others to carry out after you; let vengeance die with the moment.

ऐसे बोलोनि बंधूसी । दैत्य पावला पंचत्वासी । अनेक मायापाशी । नररूप धरिले तया वेळी ॥१२॥

aise boloni bamdhūsī | daitya pāvalā pamcatvāsī | aneka māyāpāśī | nararūpa dharile tayā veḷī ||12||

Having spoken thus to his brother, the demon died; through many illusions, the brother then assumed a human form.

The surviving brother resorts to māyā (illusion/deception) rather than open confrontation — his revenge will be hidden, patient, and treacherous.

Recognize that harm sometimes comes disguised as helpfulness; stay discerning even with those who seem kind.

रूप धरोनि मानवाचे । सौम्य वाणी बोले वाचे । सेवकत्व करी राजयाचे । अतिनम्रत्वे बोलोनिया ॥१३॥

rūpa dharoni mānavāce | saumya vāṇī bole vāce | sevakatva karī rājayāce | atinamratve boloniyā ||13||

Taking on a human form, he spoke with a gentle voice and entered the king's service, speaking with great humility.

The demon's disguise works precisely because it mimics virtue — gentle speech and humility become tools of deceit rather than signs of it.

Judge character over time through consistent action, not just pleasant words in the moment.

सेवा करी नानापरी । सेवकाचे सारखे मन धरी । कितीक दिवसांवरी । वनांतरी राजा होता देखा ॥१४॥

sevā karī nānāparī | sevakāce sārakhe mana dharī | kitīka divasāmvarī | vanāmtarī rājā hotā dekhā ||14||

He served in many ways, maintaining the demeanor of a devoted servant; for a good many days the king remained in the forest.

The disguise is sustained over time — patience is the demon's real weapon, a warning that some threats reveal themselves only slowly.

Give sustained trust cautiously; true character shows itself over time, not in a single act.

समस्त मृग जिंकूनि । दुष्ट जीवाते वधोनि । राजा आला परतोनि । आपुल्या नगरा परियेसा ॥१५॥

samasta mṛga jimkūni | duṣṭa jīvāte vadhoni | rājā ālā paratoni | āpulyā nagarā pariyesā ||15||

Having subdued all the game and slain the wicked creatures, the king returned to his own city.

The hunting expedition ends in apparent triumph; the hidden danger — the disguised demon — returns with him, unnoticed.

A victory that looks complete may still carry a hidden cost; stay alert even after apparent success.

ऐसे असता एके दिवशी । पितृश्राद्ध आले परियेसी । आमंत्रण सांगे ऋषींसी । वसिष्ठादिका परियेसा ॥१६॥

aise asatā eke divaśī | pitṛśrāddha āle pariyesī | āmamtraṇa sāmge ṛṣīmsī | vasiṣṭhādikā pariyesā ||16||

Meanwhile, one day the time for the ancestral śrāddha rite arrived; the king sent invitations to the sages, Vasiṣṭha among them.

A śrāddha (ancestor-honoring rite) is a sacred duty requiring purity of intent and act — the setting where the demon's deception will do its worst damage.

Guard sacred duties and rituals especially carefully, since they are where carelessness does the most harm.

ते दिवशी राजा नेमे स्वयंपाक । करवीतसे सविवेक । कापट्ये होता तो सेवक । तया स्थानी ठेविला ॥१७॥

te divaśī rājā neme svayampāka | karavītase saviveka | kāpaṭye hotā to sevaka | tayā sthānī ṭhevilā ||17||

That day the king carefully arranged the cooking with discernment, and the deceitful servant was placed in charge there.

Trust misplaced in an unproven servant, even a diligent-seeming one, opens the door to disaster — care in most things does not substitute for care in the crucial choice.

Reserve your deepest trust for people whose character you have truly verified, especially in matters that affect others.

राजा म्हणे तयासी । पाकस्थानी तू वससी । जे जे मागेल भाणवसी । सर्व आणूनि त्वा द्यावे ॥१८॥

rājā mhaṇe tayāsī | pākasthānī tū vasasī | je je māgela bhāṇavasī | sarva āṇūni tvā dyāve ||18||

The king told him: 'You remain in the kitchen; whatever is called for at the cooking-fire, fetch and provide all of it.'

The king unknowingly grants the disguised demon full authority over the sacred meal — unchecked power in the wrong hands becomes the mechanism of harm.

When delegating an important task, keep enough oversight that trust cannot be quietly abused.

अंगिकारोनि तो सेवक । नरमांस आणोनि देख । कापट्यभावे करवी पाक । केली शाक तया वेळी ॥१९॥

amgikāroni to sevaka | naramāmsa āṇoni dekha | kāpaṭyabhāve karavī pāka | kelī śāka tayā veḷī ||19||

Accepting the charge, the servant brought human flesh and, with treacherous intent, had it prepared as a cooked dish at that time.

The demon commits the ultimate desecration of a sacred rite — turning an offering meant to honor ancestors into a horror meant to destroy the king.

Recognize that betrayal often strikes exactly where trust runs deepest — stay vigilant precisely there.

ठाय घालिता ऋषेश्वरांसी । पहिलेच वाढिले नरमांसासी । पाहता कोप आला वसिष्ठासी । दिधला शाप तये वेळी ॥२०॥

ṭhāya ghālitā ṛṣeśvarāmsī | pahileca vāḍhile naramāmsāsī | pāhatā kopa ālā vasiṣṭhāsī | didhalā śāpa taye veḷī ||20||

When the meal was served to the great sages, human flesh was served first; on seeing it, Vasiṣṭha grew furious and pronounced a curse at that very moment.

Vasiṣṭha's rage is instant and absolute — a desecrated offering to sages is treated as an unforgivable violation, without pause for investigation.

Investigate before condemning, even when the offense before you looks undeniable.

वसिष्ठ म्हणे रायासी । नरमांस वाढिले आम्हांसी । त्वरित ब्रह्मराक्षस होसी । म्हणोनि शाप दिधला ॥२१॥

vasiṣṭha mhaṇe rāyāsī | naramāmsa vāḍhile āmhāmsī | tvarita brahmarākṣasa hosī | mhaṇoni śāpa didhalā ||21||

Vasiṣṭha said to the king: 'You have served us human flesh; you shall instantly become a brahmarākṣasa,' and so pronounced the curse.

The sage's curse falls on the king though he never ordered the crime — a lesson that the one who holds authority bears responsibility for what happens under it, deserved or not.

Accept that you may be held responsible for wrongs done under your authority even when you did not personally commit them — so oversee carefully.

शाप देता तये काळी । राजा कोपला तात्काळी । अपराध नसता प्रबळी । वाया मज का शापिले ॥२२॥

śāpa detā taye kāḷī | rājā kopalā tātkāḷī | aparādha nasatā prabaḷī | vāyā maja kā śāpile ||22||

Receiving the curse at that moment, the king grew instantly angry: 'I am without fault — why have I been cursed so severely?'

The king's anger at an unjust-seeming curse is understandable, yet his impulse to retaliate is about to repeat Vasiṣṭha's own mistake of hasty judgment.

When you feel wrongly accused, resist meeting anger with anger; a second rash act rarely undoes the first.

नेणे मांसपाक कोणी केला । माझा निरोप नाही झाला । वृथा आमुते शाप दिधला । आपण शापीन म्हणतसे ॥२३॥

neṇe māmsapāka koṇī kelā | mājhā niropa nāhī jhālā | vṛthā āmute śāpa didhalā | āpaṇa śāpīna mhaṇatase ||23||

'I did not know who cooked the meat; I never gave such an order. You have cursed me in vain — I too shall curse you,' he said.

The king prepares to answer a curse with a curse — about to turn a sage's error into a mutual catastrophe, until intervention arrives just in time.

Before retaliating for an injustice, consider whether escalation will only compound the harm.

उदक घेऊनि अंजुळी । शापावया सिद्ध झाला तये काळी । तव राजपत्‍नी येऊनि जवळी । वर्जी आपुले पतीते ॥२४॥

udaka gheūni amjuḷī | śāpāvayā siddha jhālā taye kāḷī | tava rājapat‍nī yeūni javaḷī | varjī āpule patīte ||24||

Taking water in his cupped palms, he stood ready to curse at that moment; then his queen came close and restrained her husband.

The queen's timely intervention embodies the wisdom the king momentarily lacks — she stops an irreversible act before it can be completed.

Let someone who loves you check your worst impulses before you act on them.

पतीसी म्हणे ते नारी । गुरूसी शापिता दोष भारी । वंदुनी तयाचे चरण धरी । तेणे भवसागर तरशील ॥२५॥

patīsī mhaṇe te nārī | gurūsī śāpitā doṣa bhārī | vamdunī tayāce caraṇa dharī | teṇe bhavasāgara taraśīla ||25||

The wife said to her husband: 'To curse a guru is a grave fault; bow instead and hold his feet — by that you will cross the ocean of existence.'

Madayantī reframes the confrontation: submission to the guru, not retaliation, is the path across bhavasāgara (the ocean of worldly suffering).

Answer disrespect toward you with humility rather than counter-disrespect; humility is the stronger path.

मदयंती सतीचे वचन । मानिता झाला राजा आपण । अंजुळीचे उदक जाण । टाकी आपुले चरणावरी ॥२६॥

madayamtī satīce vacana | mānitā jhālā rājā āpaṇa | amjuḷīce udaka jāṇa | ṭākī āpule caraṇāvarī ||26||

Accepting the words of his devoted wife Madayantī, the king took the water from his cupped palms and instead poured it upon his own feet.

The king redirects the curse onto himself rather than his guru — an act of restraint that transforms revenge into self-accountability.

If you must release anger, direct it toward correcting yourself rather than harming another.

शाप देता कल्मषपाणी । पडले राजाचे चरणी । कल्मषपाद नाम म्हणोनि । ब्रह्मराक्षस झाला तो राव ॥२७॥

śāpa detā kalmaṣapāṇī | paḍale rājāce caraṇī | kalmaṣapāda nāma mhaṇoni | brahmarākṣasa jhālā to rāva ||27||

As he, water-tainted, released the curse, it fell upon the king's own feet; thus named Kalmāṣapāda ('stained-foot'), that king became a brahmarākṣasa.

The self-directed curse still transforms him into a demon — restraint softened the sin but did not erase the consequence, and even self-turned anger carries real cost.

Understand that even righteous restraint does not always erase consequences; act to prevent harm before it starts, not just to soften it afterward.

राजपत्‍नी येऊनि परियेसी । लागली वसिष्ठचरणांसी । उद्धरी स्वामी बाळकासी । एवढा कोप काय काज ॥२८॥

rājapat‍nī yeūni pariyesī | lāgalī vasiṣṭhacaraṇāmsī | uddharī svāmī bāḷakāsī | evaḍhā kopa kāya kāja ||28||

The queen came forward and fell at Vasiṣṭha's feet: 'Redeem this child, O master — what need is there for such great wrath?'

Madayantī now pleads directly with the sage, modeling śaraṇāgati (taking refuge) — she seeks mercy rather than argument to undo the harm.

When conflict has caused damage, seek out reconciliation and mercy rather than continuing to argue over fault.

करुणावचन ऐकोनि । शांत झाला वसिष्ठ मुनि । वर्षे बारा क्रमोनि । पुनरपि राजा होशील ॥२९॥

karuṇāvacana aikoni | śāmta jhālā vasiṣṭha muni | varṣe bārā kramoni | punarapi rājā hośīla ||29||

Hearing her compassionate plea, the sage Vasiṣṭha grew calm: 'After twelve years have passed, you shall again become king.'

Compassionate speech (karuṇāvacana) softens even a sage's wrath — proof that sincere humility can reopen a door that anger had shut.

Speak with compassion when seeking forgiveness; sincerity can soften even the sternest judgment.

उःशाप देऊनि वसिष्ठ ऋषि । गेला आपुले स्थानासी । ब्रह्मराक्षस राजा परियेसी । होऊनी गेला वनांतरा ॥३०॥

uḥśāpa deūni vasiṣṭha ṛṣi | gelā āpule sthānāsī | brahmarākṣasa rājā pariyesī | hoūnī gelā vanāmtarā ||30||

Having given the counter-blessing, the sage Vasiṣṭha departed to his own abode; the king, now turned brahmarākṣasa, went off into the forest.

The curse takes full effect and the king is exiled into a demon's existence — a stark image of how one moment's judgment can unmake an entire life.

Take seriously how quickly one moment of anger, yours or another's, can upend a life; act to prevent that moment.

निर्मनुष्य अरण्यात । राजा राहिला प्रख्यात । भक्षीतसे अनेक जंत । पशुमनुष्य आदिकरूनि ॥३१॥

nirmanuṣya araṇyāta | rājā rāhilā prakhyāta | bhakṣītase aneka jamta | paśumanuṣya ādikarūni ||31||

In the desolate forest the king dwelt, well known there; he devoured many creatures — beasts, humans, and others.

As brahmarākṣasa, the once-noble king becomes exactly the predator he had hunted — showing how far a fall from dharma can carry someone.

Recognize how far unchecked anger or a single fall from virtue can carry a person, and guard against that first step.

ऐसे क्रमिता तये वनी । मार्गस्थ दंपत्ये दोनी । ब्राह्मण जाता मार्ग क्रमुनी । देखिला राक्षस भयासुर ॥३२॥

aise kramitā taye vanī | mārgastha dampatye donī | brāhmaṇa jātā mārga kramunī | dekhilā rākṣasa bhayāsura ||32||

As he roamed that forest, two travelers on the road — a brahmin passing along the way with his wife — were seen by the terrifying rākṣasa.

An innocent couple crosses paths with the demon-king — the story's second tragedy, paralleling the sages' earlier ordeal at the ill-fated feast.

Be aware that innocent people can suffer collateral harm from another's unresolved wrongdoing; work to contain the damage you cause.

येऊनि धरी ब्राह्मणासी । व्याघ्र जैसा पशूसी । घेऊनि गेला भक्षावयासी । विप्रस्त्री समागमे ॥३३॥

yeūni dharī brāhmaṇāsī | vyāghra jaisā paśūsī | gheūni gelā bhakṣāvayāsī | viprastrī samāgame ||33||

Coming forward, he seized the brahmin as a tiger seizes its prey and carried him off to devour him, with the brahmin's wife following.

The demon repeats his violence, powerless to control his transformed nature — showing a curse's grip is total until its term is served.

Understand that consequences of serious wrongdoing may run their course regardless of remorse; still choose the harder, honest path forward.

अतिशोक करी ब्राह्मणी । जाऊनि लागे राक्षसचरणी । राखे मजला अहेवपणी । प्राणेश्वराते सोडी पितया ॥३४॥

atiśoka karī brāhmaṇī | jāūni lāge rākṣasacaraṇī | rākhe majalā ahevapaṇī | prāṇeśvarāte soḍī pitayā ||34||

The brahmin woman wept bitterly; she went and fell at the rākṣasa's feet: 'Protect my state as a wedded wife — release my husband, my life's lord, O father.'

Even facing a demon, the wife pleads first from love, addressing him respectfully as 'father' — desperate devotion reaching for whatever mercy might exist.

Even in desperate circumstances, appeal to whatever goodness may remain in another rather than abandoning hope.

न भक्षी गा माझा पति ।माझी तयावरी अतिप्रीति । मज भक्षी गा म्हणे सुमति । वल्लभाते सोडोनिया ॥३५॥

na bhakṣī gā mājhā pati |mājhī tayāvarī atiprīti | maja bhakṣī gā mhaṇe sumati | vallabhāte soḍoniyā ||35||

'Do not devour my husband, O demon; I hold great love for him. Eat me instead,' said the wise woman, offering herself in her husband's place.

Her willingness to die in her husband's place shows prīti (devoted love) at its highest pitch — self-sacrifice as the ultimate expression of marital loyalty.

Let love move you to protect those dear to you even at real cost to yourself.

पतीविण राहता नारी । जन्म वृथाचि दगडापरी । पहिले माते स्वीकारी । प्राण राखे पतीचे ॥३६॥

patīviṇa rāhatā nārī | janma vṛthāci dagaḍāparī | pahile māte svīkārī | prāṇa rākhe patīce ||36||

'A woman who lives without her husband — her life is as futile as a stone. Take me first instead; spare my husband's life.'

She frames her own life as meaningless without her spouse, reflecting the era's ideal of the wife's identity bound wholly to marriage — an extreme devotion the text holds up for admiration.

Recognize the depth of commitment true partnership calls for, and honor it in your own relationships.

पति लावण्य पूर्ववयेसी । वेदशास्त्रपारंगेसी । याचा प्राण जरी तू रक्षिसी । जगी होईल तुज पुण्य ॥३७॥

pati lāvaṇya pūrvavayesī | vedaśāstrapāramgesī | yācā prāṇa jarī tū rakṣisī | jagī hoīla tuja puṇya ||37||

'My husband is in the beauty of his youth, versed fully in the Vedas and scriptures; if you spare his life, you will gain merit in this world.'

She appeals to the demon's self-interest too — sparing a worthy life yields puṇya (merit) — showing how she reasons every possible angle to save him.

When pleading a cause, appeal to both compassion and the other person's own good, giving them every reason to choose rightly.

कृपा करी गा आम्हावरी । होईन तुझी कन्या कुमारी । मज पुत्र होतील जरी । नाम वाढवीन तुझे मी ॥३८॥

kṛpā karī gā āmhāvarī | hoīna tujhī kanyā kumārī | maja putra hotīla jarī | nāma vāḍhavīna tujhe mī ||38||

'Show mercy upon us; I shall become as your own daughter. And if I bear sons, I will carry your name forward.'

In her desperation she even offers to bind herself into a kinship of gratitude — showing the lengths true devotion will go to save a beloved life.

In moments of crisis, be willing to offer whatever bond or promise might genuinely help save someone you love.

ऐसे नानापरी देखा । विप्रस्त्री करी महादुःखा । बोल न मानोनि राक्षसे ऐका । त्या ब्राह्मणाते भक्षिले ॥३९॥

aise nānāparī dekhā | viprastrī karī mahāduḥkhā | bola na mānoni rākṣase aikā | tyā brāhmaṇāte bhakṣile ||39||

Thus, in many ways, the brahmin woman voiced her deep grief, but the rākṣasa, unmoved by her pleas, devoured that brahmin.

All her pleading fails against the demon's compulsion — the curse's power overrides even the most heartfelt appeal, marking this as tragedy, not a moral failure of hers.

Accept that your best efforts to prevent a tragedy will not always succeed, without blaming yourself for another's wrongdoing.

पतीते भक्षिले देखोनि । शाप वदली ते ब्राह्मणी । म्हणे राक्षसा ऐक कानी । शाप माझा निर्धारे ॥४०॥

patīte bhakṣile dekhoni | śāpa vadalī te brāhmaṇī | mhaṇe rākṣasā aika kānī | śāpa mājhā nirdhāre ||40||

Seeing her husband devoured, the brahmin woman pronounced a curse; she said to the rākṣasa: 'Hear my curse — it is certain.'

Her grief turns to a determined counter-curse — the narrative pattern repeats: violation answered by a binding vow spoken in sorrow.

Channel grief into a resolve for justice rather than letting it consume you in helplessness.

तू राजा सूर्यवंशी । शापास्तव राक्षस झालासी । पुढे मागुती राजा होसी द्वादश वर्षे क्रमोनि ॥४१॥

tū rājā sūryavamśī | śāpāstava rākṣasa jhālāsī | puḍhe māgutī rājā hosī dvādaśa varṣe kramoni ||41||

'You are a king of the solar dynasty, made a rākṣasa through a curse; hereafter, after twelve years pass, you shall again be king.'

The wife, through insight beyond ordinary knowledge, names his true origin and future — she sees past the monstrous form to the cursed king beneath.

Look past a wrongdoer's monstrous acts to see whether a redeemable person still lies beneath, without excusing the harm done.

परि रमता स्त्रियेसवे । प्राण जाईल स्वभावे । अनाथा भक्षिले दुष्ट भावे । दुरात्म्या तू राक्षसा ॥४२॥

pari ramatā striyesave | prāṇa jāīla svabhāve | anāthā bhakṣile duṣṭa bhāve | durātmyā tū rākṣasā ||42||

'But should you unite with a woman, your life will end of its own accord; you devoured the helpless with a wicked heart — you are a vile soul, O rākṣasa.'

Her curse plants the specific condition — union with a woman brings death — that will govern the story's later crisis when Madayantī and the restored king must live apart.

Recognize that grave wrongs often carry consequences that outlast the moment and shape the future in ways not immediately visible.

शाप देऊनि तया वेळी । पतीच्या अस्थि मिलवूनि जवळी । काष्ठे घालोनिया प्रबळी । अग्निप्रवेश केला तिने ॥४३॥

śāpa deūni tayā veḷī | patīcyā asthi milavūni javaḷī | kāṣṭhe ghāloniyā prabaḷī | agnipraveśa kelā tine ||43||

Having pronounced the curse at that moment, she gathered her husband's bones close, piled wood upon them, and entered the fire.

She completes her devotion in agnipraveśa (entering the fire) — the text presents this act of sati as the era's ultimate expression of marital fidelity, tragic and total.

Honor commitments to loved ones fully, even when the cost feels unbearable, while today we express that devotion through living care rather than self-harm.

ऐसे असता राव देखा । क्रमी बारा वर्षे निका । पुनरपि राजा होऊन ऐका । आला आपुले नगरासी ॥४४॥

aise asatā rāva dekhā | kramī bārā varṣe nikā | punarapi rājā hoūna aikā | ālā āpule nagarāsī ||44||

So it came to pass; the king completed a full twelve years; becoming king once more, he returned to his own city.

The first stage of the curse's arc closes — the exile ends and restoration begins, but the harder reckoning is still ahead.

Trust that a hard season of consequence can end, but be ready for the next stage of accountability that follows.

विप्रस्त्रियेचे शापवचन । स्त्रियेसी सांगितली खूण । म्हणे संग करिता तत्क्ष्ण । मृत्यु असे आपणासी ॥४५॥

viprastriyece śāpavacana | striyesī sāmgitalī khūṇa | mhaṇe samga karitā tatkṣṇa | mṛtyu ase āpaṇāsī ||45||

He told his wife the words of the brahmin woman's curse, the hidden meaning: 'Should union occur, death is mine that very instant.'

The king is honest with Madayantī about the fatal condition rather than concealing it — truthfulness even about devastating news.

Tell those closest to you the hard truths that affect your shared life, even when the news is painful.

ऐकोनि पतीचे वचन । मदयंती दुःख करी आपण । मन करूनि निर्वाण । त्यजावया प्राण पहातसे ॥४६॥

aikoni patīce vacana | madayamtī duḥkha karī āpaṇa | mana karūni nirvāṇa | tyajāvayā prāṇa pahātase ||46||

Hearing her husband's words, Madayantī grieved deeply; setting her mind toward extinction, she looked to give up her own life.

Faced with a childless, loveless future, Madayantī's grief turns toward self-destruction — the narrative's darkest low point before its turn toward duty.

When despair tempts you toward self-harm, look instead for a duty or purpose that can carry you forward.

मदयंती म्हणे रायासी । संतान नाही तुमचे वंशासी । वनी कष्टला बारा वर्षी । आपुले कर्म न चुकेची ॥४७॥

madayamtī mhaṇe rāyāsī | samtāna nāhī tumace vamśāsī | vanī kaṣṭalā bārā varṣī | āpule karma na cukecī ||47||

Madayantī said to the king: 'There is no heir to your lineage; you suffered twelve years in the forest — one's karma cannot be escaped.'

She names the deeper loss — no heir — and accepts karma as inescapable, turning from despair toward practical concern for the kingdom's future.

When personal loss is unavoidable, redirect your attention to your remaining responsibilities.

ऐकोनि सतीचे वचन । शोके दाटला अतिगहन । अश्रु आले नेत्रांतून । काय करू म्हणतसे ॥४८॥

aikoni satīce vacana | śoke dāṭalā atigahana | aśru āle netrāmtūna | kāya karū mhaṇatase ||48||

Hearing his wife's words, he was overwhelmed with deep sorrow; tears fell from his eyes as he said, 'What am I to do?'

The king's grief is now compounded by helplessness — sorrow for his wife, his lineage, and his own trapped condition all converge.

It is honest and human to admit when you do not know the way forward; that admission can be the start of seeking counsel.

मंत्रीवृद्धपुरोहितांसी । बोलाविले परियेसी । ब्रह्महत्या घडली आम्हांसी । विमोचन होय कवणेपरी ॥४९॥

mamtrīvṛddhapurohitāmsī | bolāvile pariyesī | brahmahatyā ghaḍalī āmhāmsī | vimocana hoya kavaṇeparī ||49||

He summoned his aged ministers and priests, listen: 'A brahmahatyā has befallen us — how may we be freed from it?'

The king now turns from private grief to seeking counsel — the wisdom of consulting elders and priests when one's own understanding runs out.

When you face a problem beyond your own wisdom, seek the counsel of those with more experience.

मंत्रीवृद्धपुरोहित । तयासी म्हणती ऐका मात । तीथे आचरावी समस्त । तेणे पुनीत व्हाल तुम्ही ॥५०॥

mamtrīvṛddhapurohita | tayāsī mhaṇatī aikā māta | tīthe ācarāvī samasta | teṇe punīta vhāla tumhī ||50||

The aged ministers and priest said to him: 'Hear this counsel: undertake pilgrimage to every sacred site; by that you shall be purified.'

Their prescribed remedy is tīrthayātrā (pilgrimage) — ritual practice as the traditional path to purification from grave sin.

When guilt weighs on you, take up disciplined practice rather than remaining paralyzed by it.

करोनि ऐसा विचार । राजा निघे तीर्था साचार । सर्व तीर्थपरिकर । विधिपूर्वक करीतसे ॥५१॥

karoni aisā vicāra | rājā nighe tīrthā sācāra | sarva tīrthaparikara | vidhipūrvaka karītase ||51||

Having so resolved, the king set out in earnest on pilgrimage; he performed every rite at each sacred site according to proper procedure.

He commits fully and follows ritual correctly — showing sincere effort, though the story will reveal that ritual alone cannot yet dissolve his sin.

Give your full, careful effort to whatever remedy you undertake, even if its result is not yet guaranteed.

ज्या ज्या तीर्था जाय आपण । अनेक पुण्य करी जाण । यज्ञादिक कर्म अन्नदान । ब्राह्मणादिका देतसे ॥५२॥

jyā jyā tīrthā jāya āpaṇa | aneka puṇya karī jāṇa | yajñādika karma annadāna | brāhmaṇādikā detase ||52||

At every sacred site he visited, he performed many meritorious acts — sacrifices and similar rites, giving food and charity to brahmins and others.

Generosity (annadāna, feeding others) accompanies his ritual practice — merit-making through both ceremony and tangible charity.

Pair inward spiritual practice with outward generosity toward others.

ऐसी नाना तीर्थे करीत । परी ब्रह्महत्या सवेचि येत । अघोररूपी असे दिसत । कवणेपरी न जायची ॥५३॥

aisī nānā tīrthe karīta | parī brahmahatyā saveci yeta | aghorarūpī ase disata | kavaṇeparī na jāyacī ||53||

Thus he performed many pilgrimages, yet the brahmahatyā still followed close behind; it appeared to him in a terrifying form and would not depart by any means.

The personified sin (aghora, dreadful apparition) clings to him despite correct ritual — a sign that mere external observance is insufficient for this depth of transgression.

Recognize that some burdens require more than going through the motions; deeper transformation may be needed, not just ritual repetition.

कष्टोनि राजा बहुतांपरी । निर्वाण होऊनि मनाभीतरी । हिंडत पातला मिथिलापुरी । चिंताग्रस्त होवोनिया ॥५४॥

kaṣṭoni rājā bahutāmparī | nirvāṇa hoūni manābhītarī | himḍata pātalā mithilāpurī | cimtāgrasta hovoniyā ||54||

Struggling in many ways and resolving something deep within his mind, wandering, he arrived at Mithilāpurī, overcome with anxiety.

Exhausted by failed remedies, the king reaches Mithilā still burdened — the narrative sets the stage for the pivotal meeting that will actually help him.

Do not give up seeking help even after many attempts have failed; the right guidance may be just ahead.

नगरा-बाह्यप्रदेशी । श्रमोनि राजा परियेसी । चिंता करी मानसी । वृक्षच्छाये बैसलासे ॥५५॥

nagarā-bāhyapradeśī | śramoni rājā pariyesī | cimtā karī mānasī | vṛkṣacchāye baisalāse ||55||

Outside the city, weary, the king sat, listen; he sat brooding in his mind in the shade of a tree.

A moment of stillness — sitting under a tree, worn out — becomes, as often in this tradition, the very setting where grace arrives.

Allow yourself moments of rest and quiet; they often become the setting where clarity or help arrives.

ऋषेश्वरासमवेत । जैसा रुद्र प्रकाशित । गौतम ऋषि अवचित । तया स्थानासि पातला ॥५६॥

ṛṣeśvarāsamaveta | jaisā rudra prakāśita | gautama ṛṣi avacita | tayā sthānāsi pātalā ||56||

Surrounded by great sages, shining like Rudra himself, the sage Gautama unexpectedly arrived at that place.

The sage's sudden, radiant arrival (avacita, unforeseen) signals divine timing — help appears just when the king's despair is deepest.

Stay open to unexpected help arriving at the moment you most need it.

राजा देखोनि गौतमासी । चरणी लोळे संतोषी । नमन करी साष्टांगेसी । भक्तिभावे करोनिया ॥५७॥

rājā dekhoni gautamāsī | caraṇī loḷe samtoṣī | namana karī sāṣṭāmgesī | bhaktibhāve karoniyā ||57||

Seeing Gautama, the king fell at his feet in joy and offered full prostration, with deep devotion.

The king's total prostration (sāṣṭāṅga, eight-limbed bow) shows genuine humility before the sage — the same posture of surrender that Madayantī had urged earlier.

Approach those who can guide you with genuine humility, not mere formality.

आश्वासूनि तये वेळी । गौतम पुसे करुणाबहाळी । क्षेमसमाधान सकळी । पुसता झाला वृत्तान्त ॥५८॥

āśvāsūni taye veḷī | gautama puse karuṇābahāḷī | kṣemasamādhāna sakaḷī | pusatā jhālā vṛttānta ||58||

Reassuring him then, Gautama, filled with compassion, inquired after his welfare and well-being, and asked what had happened.

Gautama's compassionate first move is to reassure and listen — real help begins with attentive concern before advice.

When someone comes to you in distress, first reassure and listen before offering solutions.

काय झाले तुझे राज्य । अरण्यवासाचे काय काज । चिंताकुलित मुखांबुज । कवण कार्य घडले असे ॥५९॥

kāya jhāle tujhe rājya | araṇyavāsāce kāya kāja | cimtākulita mukhāmbuja | kavaṇa kārya ghaḍale ase ||59||

'What has become of your kingdom? What is the reason for your dwelling in the forest? Your face is clouded with worry — what has taken place?'

Gautama reads the king's visible distress (cimtākulita mukha, worry-laden face) before he even speaks — perceptive compassion noticing suffering unasked.

Notice the visible signs of distress in others and gently invite them to share what troubles them.

ऐकोनि ऋषीचे वचन । राजा सांगे विस्तारोन । शाप जाहला ब्रह्मवचन । ब्रह्महत्या घडली मज ॥६०॥

aikoni ṛṣīce vacana | rājā sāmge vistārona | śāpa jāhalā brahmavacana | brahmahatyā ghaḍalī maja ||60||

Hearing the sage's words, the king explained at length: a curse had befallen him through a sage's utterance — a brahmahatyā had occurred to him.

The king now recounts his whole ordeal honestly, holding nothing back — confession as the necessary first step toward any real remedy.

Be willing to tell your whole story honestly to someone who can truly help you, without hiding the shameful parts.

प्रायश्चित्ते सकळिक । यज्ञादि कर्मे धर्मादिक । सुक्षेत्रे अपार तीर्थे देख । आपण सकळ आचरली ॥६१॥

prāyaścitte sakaḷika | yajñādi karme dharmādika | sukṣetre apāra tīrthe dekha | āpaṇa sakaḷa ācaralī ||61||

'All manner of atonements — sacrifices, dharmic rites, countless sacred fields and pilgrimage sites — I have myself performed all of them.'

He lists his sincere efforts at atonement, underscoring that the problem is not lack of effort but the insufficiency of ordinary remedies for this sin.

When your best conventional efforts fail to resolve a deep problem, be willing to seek a different kind of solution.

शमन न होय महादोष । सवेचि येत अघोर वेष । व्रते आचरलो कोटीश । न जाय दोष सर्वथा ॥६२॥

śamana na hoya mahādoṣa | saveci yeta aghora veṣa | vrate ācaralo koṭīśa | na jāya doṣa sarvathā ||62||

'Yet the great sin is not appeased; it returns again in that terrifying form. Though I have kept vows countless times over, the fault leaves me not at all.'

His repeated failure despite immense effort (koṭīśa, countless times) sets up the coming revelation that only Gokarṇa can succeed where all else failed.

Accept that persistence in the wrong method, however sincere, will not solve every problem; be ready to change approach.

आजिचेनि माझे सफळ जनन । दर्शन झाले जी तुमचे चरण । होतील माझे कष्ट निवारण । म्हणोनि चरणा लागलो ॥६३॥

ājiceni mājhe saphaḷa janana | darśana jhāle jī tumace caraṇa | hotīla mājhe kaṣṭa nivāraṇa | mhaṇoni caraṇā lāgalo ||63||

'Today my birth has become fruitful, for I have had the sight of your feet; my troubles shall now come to an end — hence I have taken refuge at your feet.'

The king declares that darśana (the sight) of a true sage alone already makes his life meaningful — faith placed rightly before any solution is even given.

Treat access to wise guidance itself as a blessing, even before you know what the guidance will be.

ऐकोनि रायाचे वचन । करुणासागर गौतम आपण । म्हणे भय सांडी गा निर्वाण वचन । तारील शंकर मृत्युंजय ॥६४॥

aikoni rāyāce vacana | karuṇāsāgara gautama āpaṇa | mhaṇe bhaya sāmḍī gā nirvāṇa vacana | tārīla śamkara mṛtyumjaya ||64||

Hearing the king's words, Gautama, an ocean of compassion, said: 'Cast away your fear, hear my final word — Śaṅkara, the conqueror of death, will deliver you.'

Gautama offers immediate reassurance and names the ultimate refuge — Śiva as Mṛtyuñjaya (death-conqueror) — before revealing the specific means.

Offer hope and reassurance to a troubled person before laying out the details of the remedy.

तुझे पापनिवारणासी । सांगेन तीर्थविशेषी । महापातक संहारावयासी । गोकर्ण क्षेत्र असे भले ॥६५॥

tujhe pāpanivāraṇāsī | sāmgena tīrthaviśeṣī | mahāpātaka samhārāvayāsī | gokarṇa kṣetra ase bhale ||65||

'For the removal of your sin I shall tell you of a special sacred site; for the destruction of great sin, Gokarṇa kṣetra is supreme.'

Gautama now names the solution — Gokarṇa kṣetra, the site that gives this chapter its purpose, is presented as uniquely powerful against grave sin.

When ordinary remedies fail, seek out the specific, well-tested source of help suited to your particular struggle.

स्मरण करितां गोकर्णासी । ब्रह्महत्यादि पाप नाशी । तेथे ईश्वर सदा निवासी । मृत्युंजय सदाशिव ॥६६॥

smaraṇa karitām gokarṇāsī | brahmahatyādi pāpa nāśī | tethe īśvara sadā nivāsī | mṛtyumjaya sadāśiva ||66||

'By merely remembering Gokarṇa, brahmahatyā and other sins are destroyed; there Īśvara ever abides — Mṛtyuñjaya Sadāśiva.'

The claim escalates: even smaraṇa (mere remembrance) of the place, not just physical visit, destroys sin — because the eternal Lord himself resides there.

Let the mere remembrance of what is sacred to you steady your mind in moments of difficulty.

जैसे कैलासाचे शिखर । अथवा स्वर्धुनीमंदिर । निश्चय वास कर्पूरगौर । गोकर्णक्षेत्री परियेसा ॥६७॥

jaise kailāsāce śikhara | athavā svardhunīmamdira | niścaya vāsa karpūragaura | gokarṇakṣetrī pariyesā ||67||

'As Kailāsa's peak, or the abode beside the heavenly Gaṅgā, so surely the camphor-white Lord dwells in Gokarṇa kṣetra, know this well.'

Gokarṇa is set on par with Śiva's own mythic abodes, Kailāsa and the Gaṅgā's source — establishing its supreme sanctity through comparison.

Recognize that some places, practices, or people carry a concentrated sanctity worth seeking out deliberately.

जैसी अंधकाररजनी । प्रकाशावया जेवी अग्नि । चंद्रोदय जरि होय निर्वाणी । तरी सूर्यप्रकाशावीण गति नव्हे ॥६८॥

jaisī amdhakārarajanī | prakāśāvayā jevī agni | camdrodaya jari hoya nirvāṇī | tarī sūryaprakāśāvīṇa gati navhe ||68||

'As fire alone can illuminate a dark night, and even moonrise in the end cannot replace the light of the sun...'

A simile builds toward the point: lesser lights (other tirthas) help, but only one true source (Gokarṇa/sun) can fully dispel darkness (sin).

Recognize that partial remedies can ease a problem, but sometimes only one decisive source of help fully resolves it.

तैसे समस्त तीर्थाने । पाप नच जाय याचि कारणे । सूर्योदयी तमहरणे । तैसे गोकर्णदर्शने होय ॥६९॥

taise samasta tīrthāne | pāpa naca jāya yāci kāraṇe | sūryodayī tamaharaṇe | taise gokarṇadarśane hoya ||69||

'...so likewise, no other pilgrimage site can remove this sin for that very reason; as sunrise dispels darkness, so does the vision of Gokarṇa.'

The simile completes: Gokarṇa's darśana (sacred sight) works like sunrise on darkness — total and immediate, unlike the partial help of other tirthas.

When you find the one remedy that truly works for your struggle, commit to it rather than scattering effort across many partial fixes.

सहस्त्र ब्रह्महत्या जरी । घडल्या असती या शरीरी । प्रवेश होता गोकर्णक्षेत्री । शुद्धात्मा होय परियेसा ॥७०॥

sahastra brahmahatyā jarī | ghaḍalyā asatī yā śarīrī | praveśa hotā gokarṇakṣetrī | śuddhātmā hoya pariyesā ||70||

'Even if a thousand brahmahatyās had been committed by this body, upon entering Gokarṇa kṣetra the soul becomes pure, listen.'

The claim reaches its extreme — even a thousandfold repetition of the gravest sin is dissolved there, emphasizing boundless mercy over strict proportional punishment.

Believe that no amount of past wrongdoing places a person beyond the reach of genuine redemption.

रुद्रोपेंद्रविरिंचि देखा । जाऊनि तया स्थानी ऐका । तप केले हो सकळिका । कार्यसिद्धि होय त्यांप्रती ॥७१॥

rudropemdravirimci dekhā | jāūni tayā sthānī aikā | tapa kele ho sakaḷikā | kāryasiddhi hoya tyāmpratī ||71||

'Rudra, Upendra, and Virinchi, listen — having gone to that place, all performed austerities there, and their purposes were fulfilled.'

Even the highest gods (Śiva, Viṣṇu, Brahmā) needed to practice tapa (austerity) at Gokarṇa to gain their ends — showing the place's power exceeds even divine status.

However accomplished you already are, do not skip the discipline of practice when facing a serious goal.

भक्तिपूर्वक तया स्थानी । जप व्रत करिती जाणोनि । फळ होय त्या लक्षगुणी । असे पुण्यक्षेत्र असे ॥७२॥

bhaktipūrvaka tayā sthānī | japa vrata karitī jāṇoni | phaḷa hoya tyā lakṣaguṇī | ase puṇyakṣetra ase ||72||

'With devotion, those who perform japa and vows at that place gain fruit multiplied a hundred-thousandfold; it is truly a field of great merit.'

Practice done with bhakti (devotion) at this sacred field yields exponentially amplified results — the place itself is said to magnify sincere effort.

Bring devotion, not mere mechanical repetition, to your spiritual practice for it to bear its fullest fruit.

जैसे ब्रह्मा विष्णु देखा । इंद्रादि देवा सकळिका । साध्य झाले तप ऐका । यावेगळे काय सांगू ॥७३॥

jaise brahmā viṣṇu dekhā | imdrādi devā sakaḷikā | sādhya jhāle tapa aikā | yāvegaḷe kāya sāmgū ||73||

'As Brahmā, Viṣṇu, and all the gods headed by Indra achieved their austerities there, listen — what more is there for me to tell?'

Gautama closes this point with rhetorical restraint — the gods' own success there is proof enough, needing no further argument.

Let clear evidence speak for itself rather than over-explaining a point already well established.

जाणा तो साक्षात्‌ ईश्वर । गोकर्णक्षेत्र कैलासपुर । प्रतिष्ठा करी विघ्नेश्वर । विष्णुनिरोपे विनयार्थ ॥७४॥

jāṇā to sākṣāt‌ īśvara | gokarṇakṣetra kailāsapura | pratiṣṭhā karī vighneśvara | viṣṇunirope vinayārtha ||74||

'Know that he is truly Īśvara himself; Gokarṇa kṣetra is Kailāsapura; Vighneśvara established the liṅga there at Viṣṇu's request, out of humility.'

The place's founding legend — Gaṇeśa's installation of the liṅga at Viṣṇu's humble request — grounds its sanctity in an act of devotion among the gods themselves.

Approach even those who could grant you what you need with humility, as even the gods did here.

समस्त देव तेथे येती । पुण्यक्षेत्री वास करिती । ब्रह्मा विष्णु इंद्रासहिती । विश्वेदेवे मरुद्‍गण ॥७५॥

samasta deva tethe yetī | puṇyakṣetrī vāsa karitī | brahmā viṣṇu imdrāsahitī | viśvedeve marud‍gaṇa ||75||

'All the gods come there; they dwell in that meritorious place — Brahmā, Viṣṇu, with Indra, the Viśvedevas, and the host of Maruts.'

A catalog of deities begins, painting Gokarṇa as a place where the entire divine order gathers — its sanctity confirmed by universal presence.

Value a sacred place or community by noticing how many different kinds of good, sincere people are drawn to it.

चंद्र सूर्य वस्वादिक । पूर्वद्वारी राहिले ऐक । प्रीति करी भक्तिपूर्वक । बैसले असती तये स्थाना ॥७६॥

camdra sūrya vasvādika | pūrvadvārī rāhile aika | prīti karī bhaktipūrvaka | baisale asatī taye sthānā ||76||

'The sun, moon, and the Vasus remain at the eastern gate, listen; they dwell there in devoted love, seated at that place.'

The description turns architectural — deities positioned at the four gates — mapping the site as a cosmic mandala with every quarter divinely guarded.

Structure your own spiritual practice with the same intentional order these deities model — every direction of your life given its due place.

अग्नि यम चित्रगुप्त । एकादश रुद्र पितृदैवत । दक्षिणद्वारी वास करीत । संतोषे राहिले असती ॥७७॥

agni yama citragupta | ekādaśa rudra pitṛdaivata | dakṣiṇadvārī vāsa karīta | samtoṣe rāhile asatī ||77||

'Agni, Yama, Chitragupta, the eleven Rudras, and the ancestral deities dwell at the southern gate, remaining there in contentment.'

The southern gate, traditionally Yama's direction (death and judgment), gathers deities of reckoning and ancestry — even death's domain finds contentment here.

Make peace with the harder aspects of life — endings, judgment, ancestry — rather than avoiding them.

वरुणासहित गंगा सकळी । राहती पश्चिमद्वारस्थळी । प्रीति करी चंद्रमौळी । तया सकळां परियेसा ॥७८॥

varuṇāsahita gamgā sakaḷī | rāhatī paścimadvārasthaḷī | prīti karī camdramauḷī | tayā sakaḷām pariyesā ||78||

'With Varuṇa, all the sacred Gaṅgā waters dwell at the western gate; Chandramauli shows loving favor to all of them, listen.'

The western gate holds the waters (Varuṇa, Gaṅgā) — purification itself finds its place here, favored directly by Śiva.

Give the practices that purify and cleanse you — reflection, confession, renewal — a steady, honored place in your life.

कुबेर वायु भद्रकाळी । मातृदेवता चंडी सकळी । उत्तरवास त्रिकाळी । पूजा करिती महाबळेश्वराची ॥७९॥

kubera vāyu bhadrakāḷī | mātṛdevatā camḍī sakaḷī | uttaravāsa trikāḷī | pūjā karitī mahābaḷeśvarācī ||79||

'Kubera, Vāyu, Bhadrakālī, and all the mother-goddesses, Chandī — dwelling at the north through all three periods of the day, worship Mahābaleśvara.'

The northern gate, wealth and power's traditional direction (Kubera), still bows in worship — even worldly power submits before the divine here.

Let even your pursuit of wealth or strength remain grounded in humility and worship of what is greater.

चित्ररथादि विश्वावसु परियेसी । चित्रसेन गंधर्व सुरसी । पूजा करिती सदाशिवासी । सदा वसोनि तया ठायी ॥८०॥

citrarathādi viśvāvasu pariyesī | citrasena gamdharva surasī | pūjā karitī sadāśivāsī | sadā vasoni tayā ṭhāyī ||80||

'Chitraratha and others, along with Viśvāvasu, listen; Chitrasena the gandharva and the celestial ones worship Sadāśiva, ever dwelling there.'

The gandharvas — celestial musicians — join the worship, adding art and music to the site's devotional life.

Bring your own artistic gifts, whatever they are, into service of what you hold sacred.

घृताची रंभा मेनका । तिलोत्तमा उर्वशी ऐका । नित्य नृत्य करिती देखा । महाबळेश्वराचे सन्मुख ॥८१॥

ghṛtācī rambhā menakā | tilottamā urvaśī aikā | nitya nṛtya karitī dekhā | mahābaḷeśvarāce sanmukha ||81||

'The apsaras Rambhā, Menakā, Tilottamā, and Urvaśī, listen — they dance eternally, facing Mahābaleśvara.'

Even the celestial dancers, usually figures of worldly temptation in other stories, here appear only in reverent, ceaseless devotion before the deity.

Redirect whatever beauty or talent you possess toward reverent purpose rather than mere display.

वसिष्ठ कश्यप कण्व ऋषि । विश्वामित्र महातापसी । भरद्वाज जैमिनी जाबाल ऋषि । पूजा करिती सदा तेथे ॥८२॥

vasiṣṭha kaśyapa kaṇva ṛṣi | viśvāmitra mahātāpasī | bharadvāja jaiminī jābāla ṛṣi | pūjā karitī sadā tethe ||82||

'Vasiṣṭha, Kaśyapa, Kaṇva the sage, Viśvāmitra the great ascetic, Bharadvāja, Jaiminī, and Jābāla the sage — they worship there always.'

Even Vasiṣṭha, the very sage whose curse began the king's ordeal, is named among Gokarṇa's worshippers — a subtle sign that the same tradition that judges also offers the remedy.

Recognize that the same wisdom tradition which holds you accountable can also offer you the path to healing.

कृतयुगी ब्रह्म-ऋषि । आचार करिती महातापसी । महाबळेश्वराचे भक्तीसी । राहिले गोकर्णक्षेत्रांत ॥८३॥

kṛtayugī brahma-ṛṣi | ācāra karitī mahātāpasī | mahābaḷeśvarāce bhaktīsī | rāhile gokarṇakṣetrāmta ||83||

'In the Kṛta age the brahmarṣis practiced right conduct, the great ascetics; devoted to Mahābaleśvara, they remained in Gokarṇa kṣetra.'

The site's sanctity is traced back to the very first age (Kṛtayuga) — its holiness is presented as primordial, not a later development.

Value traditions and practices with deep, tested roots over passing novelty.

मरीचि नारद अत्रि ऋषि । दक्षादि ब्रह्म-ऋषि परियेसी । सनकादिक महातापसी । उपनिषदार्थ उपासिती ॥८४॥

marīci nārada atri ṛṣi | dakṣādi brahma-ṛṣi pariyesī | sanakādika mahātāpasī | upaniṣadārtha upāsitī ||84||

'Marīci, Nārada, Atri the sage, Dakṣa and other brahmarṣis, listen — Sanaka and the other great ascetics worship the meaning of the Upaniṣads there.'

The greatest sages engage not just ritual but upaniṣadārtha (the meaning of the Upaniṣads) — showing Gokarṇa nurtures both devotion and deep knowledge together.

Pursue both heartfelt devotion and deep understanding together, not one without the other.

अनेक सिद्ध साध्य जाण । मुनीश्वर अजिनधारण । दंडधारी संन्यासी निर्गुण । ब्रह्मचारी तेथे वसती ॥८५॥

aneka siddha sādhya jāṇa | munīśvara ajinadhāraṇa | damḍadhārī samnyāsī nirguṇa | brahmacārī tethe vasatī ||85||

'Many siddhas and sādhyas, sages wearing deerskin, staff-bearing renunciants beyond the guṇas, and celibate brahmacāris dwell there.'

The full range of ascetic life — from siddhas to simple renunciants — finds a home at Gokarṇa, showing it welcomes every stage of the spiritual path.

Recognize that a genuine spiritual community makes room for practitioners at every stage of the path, not only the most advanced.

त्वगस्थिमात्रशरीरेसी । अनुष्ठिती महातापसी । पूजा करिती भक्तीसी । चंद्रमौळीची परियेसा ॥८६॥

tvagasthimātraśarīresī | anuṣṭhitī mahātāpasī | pūjā karitī bhaktīsī | camdramauḷīcī pariyesā ||86||

'With bodies reduced to mere skin and bone, the great ascetics undertake their disciplines; they worship Chandramauli with devotion, listen.'

Extreme austerity (body reduced to skin and bone) illustrates the depth of tapasyā some practitioners undertake there — devotion carried to its most demanding form.

Respect the depth of discipline true devotion can demand, even if your own practice takes a gentler form.

गंधर्वादि समस्त देव । पितर सिद्ध अष्टवसव । विद्याधर किंपुरुष सर्व । सेवेसी जाती निरंतर ॥८७॥

gamdharvādi samasta deva | pitara siddha aṣṭavasava | vidyādhara kimpuruṣa sarva | sevesī jātī niramtara ||87||

'All the gandharvas and gods, the ancestors, siddhas, the eight Vasus, vidyādharas, and kiṃpuruṣas — all go there continuously in service.'

The catalog of beings continues, emphasizing that service (sevā) at Gokarṇa is unceasing across every order of being.

Make some form of service a continuous part of your own life, not an occasional gesture.

गुह्यक किन्नर स्वर्गलोक । शेषादि नाग तक्षक । पिशाच वेताळ सकळिक । जाती पूजेसी तया स्थाना ॥८८॥

guhyaka kinnara svargaloka | śeṣādi nāga takṣaka | piśāca vetāḷa sakaḷika | jātī pūjesī tayā sthānā ||88||

'The guhyakas, kinnaras from the celestial realm, Śeṣa and other nāgas including Takṣaka, piśācas, and vetālas — all go there to worship.'

Even fearsome beings — pishachas, vetalas, serpents — are listed among the worshippers, suggesting the sacred site transforms and includes even the frightening and the marginal.

Believe that transformation is possible even for those who seem furthest from goodness or belonging.

नाना श्रृंगार करूनि । अनेक भूषणे विराजमानी । सूर्यशशी विमानी । वहनी येती वळंघोनिया ॥८९॥

nānā śrṛmgāra karūni | aneka bhūṣaṇe virājamānī | sūryaśaśī vimānī | vahanī yetī vaḷamghoniyā ||89||

'Adorned in various finery, resplendent with many ornaments, they come mounted upon the vehicles of the sun and moon, and upon celestial chariots.'

The description turns festive and visual — a grand celestial procession converging on the sacred site, conveying its overwhelming glory.

Bring your best care and presentation to occasions of worship, treating them as worthy of celebration.

स्तोत्रे गायन करिती देखा । नमिती नृत्य करिती अनेका । पूजेकारणे येती सकळिका । महाबळेश्वरलिंगासी ॥९०॥

stotre gāyana karitī dekhā | namitī nṛtya karitī anekā | pūjekāraṇe yetī sakaḷikā | mahābaḷeśvaralimgāsī ||90||

'They sing hymns of praise, bow, and dance in many ways; all come there for worship, to the Mahābaleśvara liṅga.'

Song, bowing, and dance together form the full expression of devotion here — body, voice, and heart unified in worship.

Let your worship or gratitude engage your whole self — voice, body, and heart together, not just silent thought.

जे जे इच्छिती मनकामना । पावती त्वरित निर्धारे जाणा । समान नाही क्षेत्र गोकर्ण । या ब्रह्मांडगोलकांत ॥९१॥

je je icchitī manakāmanā | pāvatī tvarita nirdhāre jāṇā | samāna nāhī kṣetra gokarṇa | yā brahmāmḍagolakāmta ||91||

'Whatever desires one wishes for, one attains swiftly and surely, know this; there is no field equal to Gokarṇa kṣetra in this whole universe.'

The claim reaches its cosmic superlative — unmatched anywhere in the brahmāṇḍa (cosmic egg/universe) — the highest praise the text can offer.

Seek out and hold fast to the few sources of genuine help that consistently prove themselves in your own life.

अगस्त्यादि सनत्कुमार । प्रियव्रतादि राजकुमार । अग्निदेवदानवादि येर । वर लाधले सर्व तया ठायी ॥९२॥

agastyādi sanatkumāra | priyavratādi rājakumāra | agnidevadānavādi yera | vara lādhale sarva tayā ṭhāyī ||92||

'Agastya and other sages, Sanatkumāra, Priyavrata and other royal princes, Agni, gods, and demons — all obtained boons at that place.'

The list widens to include even legendary kings and, notably, demons alongside gods — the boons of Gokarṇa are shown as available across every category of being.

Do not assume good outcomes are reserved only for the already-virtuous; sincere seeking is open to anyone.

शिशुमारी भद्रकाळी । पूजा करिती त्रिकाळी । नागाते गरुड न गिळी । महाबळेश्वरदर्शने ॥९३॥

śiśumārī bhadrakāḷī | pūjā karitī trikāḷī | nāgāte garuḍa na giḷī | mahābaḷeśvaradarśane ||93||

'Śiśumārī and Bhadrakālī worship there thrice daily; through the vision of Mahābaleśvara, Garuḍa does not swallow the serpent.'

Even the eternal enmity of Garuḍa and the nāgas is suspended by Mahābaleśvara's darśana — a vivid image of ancient hostilities pacified at this sacred ground.

Let a sacred or peaceful place become somewhere you set aside old hostilities, even lasting enmities.

रावणादि राक्षसकुळी । कुंभकर्ण येर सकळी । वर लाधले ये स्थळी । बिभीषण पूजीतसे ॥९४॥

rāvaṇādi rākṣasakuḷī | kumbhakarṇa yera sakaḷī | vara lādhale ye sthaḷī | bibhīṣaṇa pūjītase ||94||

'Rāvaṇa and other kinds of rākṣasas, Kumbhakarṇa and the rest, all obtained boons at this place; Bibhīṣaṇa worships there.'

Naming Rāvaṇa and Kumbhakarṇa — famous villains — among those blessed here reinforces that Gokarṇa withholds grace from no one, however flawed.

Believe that even those with a troubled past can find a genuine path toward renewal.

ऐसे समस्त देवकुळ । सिद्धदानवादि सकळ । गोकर्णक्षेत्रा जाऊनि प्रबळ । आराधिती नानापरी ॥९५॥

aise samasta devakuḷa | siddhadānavādi sakaḷa | gokarṇakṣetrā jāūni prabaḷa | ārādhitī nānāparī ||95||

'Thus the entire host of gods, siddhas, and demons all go to Gokarṇa kṣetra and worship there in many ways, with full devotion.'

A summarizing verse gathers the long catalog into a single image — the whole cosmos converges there in devotion, gods and demons alike.

Value places or practices that unite very different kinds of people in a shared, common devotion.

लिंग स्थापिती आपुले नामी । असे ख्याति तया नामी । वर लाधले अनेक कामी । चतुर्विध पुरुषार्थ ॥९६॥

limga sthāpitī āpule nāmī | ase khyāti tayā nāmī | vara lādhale aneka kāmī | caturvidha puruṣārtha ||96||

'They established liṅgas in their own names; fame is attached to that name; many desires were obtained there, along with the four aims of human life.'

The naming of individual liṅgas after devotees, and mention of the caturvidha puruṣārtha (dharma, artha, kāma, mokṣa), shows Gokarṇa fulfills every legitimate human goal, worldly and spiritual.

Pursue your worldly goals and your spiritual growth together — both have their rightful place.

ब्रह्मा विष्णु आपण देखा । कार्तवीर्य विनायका । आपुले नामी लिंग देखा । प्रतिष्ठा केली तये ठायी ॥९७॥

brahmā viṣṇu āpaṇa dekhā | kārtavīrya vināyakā | āpule nāmī limga dekhā | pratiṣṭhā kelī taye ṭhāyī ||97||

'Brahmā, Viṣṇu, Kārtavīrya, and Vināyaka themselves established liṅgas in their own names at that place.'

Even the great gods personally consecrated their own shrines there — an act of humble devotion mirrored by every ordinary worshipper who comes after.

Follow the example of humility set by those greater than yourself, rather than assuming your own importance exempts you from devotion.

धर्मक्षेत्रपाळादी । दुर्गादेवीशक्तिवृंदी । लिंग स्थापिले आपुले नामी । ज्या गोकर्णक्षेत्रात ॥९८॥

dharmakṣetrapāḷādī | durgādevīśaktivṛmdī | limga sthāpile āpule nāmī | jyā gokarṇakṣetrāta ||98||

'The guardian deities of the sacred field and the hosts of Durgā's śakti also established liṅgas in their own names, in that Gokarṇa kṣetra.'

Even guardian and fierce goddess-forms (śakti deities) take their place there — the feminine divine equally consecrated alongside the masculine gods already named.

Honor every form the sacred takes in your tradition, not favoring one aspect over another.

गोकर्णक्षेत्र असे गहन । लिंग तीर्थे असंख्य जाण । पदोपदी असे निर्गुण । ऐसे क्षेत्र अनुपम असे ॥९९॥

gokarṇakṣetra ase gahana | limga tīrthe asamkhya jāṇa | padopadī ase nirguṇa | aise kṣetra anupama ase ||99||

'Gokarṇa kṣetra is vast and profound; the liṅgas and sacred waters there are countless, know this; at every step abides the formless — such a field has no equal.'

The description peaks in scale — infinite sanctity packed into every footstep — while noting that behind every form (liṅga) lies the nirguṇa (formless, attributeless divine).

Look for the formless, deeper reality behind every outward form of worship you practice.

सांगो किती विस्तारोन । असंख्यात तीर्थे जाण । पाषाण समस्त लिंग खूण । समस्त उदके जाणावी तीर्थे ॥१००॥

sāmgo kitī vistārona | asamkhyāta tīrthe jāṇa | pāṣāṇa samasta limga khūṇa | samasta udake jāṇāvī tīrthe ||100||

'How much can I tell in detail? Countless are the sacred sites, know this; every stone bears the mark of a liṅga, every stretch of water should be known as a sacred tīrtha.'

Gautama admits words cannot exhaust the description — the whole landscape itself, stone and water alike, has become sacred, saturating ordinary matter with holiness.

Learn to notice the sacred potential in ordinary things around you, not only in designated holy objects.

कृतयुगी महाबलेश्वर श्वेत । त्रेतायुगी लोहित । द्वापारी सुवर्णपित । कलियुगी कृष्णवर्ण जाहला ॥१॥

kṛtayugī mahābaleśvara śveta | tretāyugī lohita | dvāpārī suvarṇapita | kaliyugī kṛṣṇavarṇa jāhalā ||1||

'In the Kṛta age Mahābaleśvara was white, in Tretā red, in Dvāpara golden-yellow, and in the Kali age it turned black in hue.'

The liṅga's changing color across the four yugas symbolizes how the same eternal divine adapts its visible form to each declining age, remaining constant in essence though changed in appearance.

Recognize that the same underlying truth may need to present itself differently as times and circumstances change.

सप्त पाताळ खोलावोन । उभे असे लिंग आपण । कलियुगी मृदु होऊन । दिसे सूक्ष्ममरूपाने ॥२॥

sapta pātāḷa kholāvona | ubhe ase limga āpaṇa | kaliyugī mṛdu hoūna | dise sūkṣmamarūpāne ||2||

'Standing deep through the seven nether worlds, the liṅga itself stands; in the Kali age it has grown soft, appearing now in a subtle form.'

Its cosmic reach — spanning all seven pātālas (nether worlds) — contrasts with its gentle, subtle appearance now, suggesting immense power made accessible in humble form.

Do not judge the depth of something's power merely by how modest or subtle its outward appearance seems.

पश्चिम समुद्रतीरासी । गोकर्णक्षेत्रविशेषी । ब्रह्महत्यादि पातके नाशी । काय आश्चर्य परियेसा ॥३॥

paścima samudratīrāsī | gokarṇakṣetraviśeṣī | brahmahatyādi pātake nāśī | kāya āścarya pariyesā ||3||

'On the shore of the western sea, at the special site of Gokarṇa kṣetra, brahmahatyā and other sins are destroyed — what wonder is this, listen!'

Gautama closes his description with wonder (āścarya) at the sheer power of the place — even after the long catalog, the fact of sin's destruction still astonishes.

Let genuine wonder and gratitude remain part of your relationship with what heals or helps you, even after long familiarity.

ब्रह्महत्यादि महापापे । परदारादि षट्‍ पापे । दुःशील दुराचारी पापे । जाती गोकर्णदर्शने ॥५॥

brahmahatyādi mahāpāpe | paradārādi ṣaṭ‍ pāpe | duḥśīla durācārī pāpe | jātī gokarṇadarśane ||5||

'Brahmahatyā and other great sins, the six sins including adultery, and the sins of wicked and evil conduct — all depart through the sight of Gokarṇa.'

The scope of purification widens beyond just brahmahatyā to the full range of grave moral failings — the site's power is comprehensive, not narrowly specific.

Believe that genuine renewal can address the whole pattern of one's failings, not just a single isolated fault.

दर्शनमात्रे पुनीत होती । समस्त काम्यार्थ साधती । अंती होय तयांसी गति । गोकर्णलिंगदर्शने ॥५॥

darśanamātre punīta hotī | samasta kāmyārtha sādhatī | amtī hoya tayāmsī gati | gokarṇalimgadarśane ||5||

'By mere sight they become pure; all desired aims are accomplished; in the end they attain liberation, through the sight of the Gokarṇa liṅga.'

The description of Gokarṇa's greatness closes on its highest promise — not just purification but final gati (liberation), the ultimate goal of the spiritual path.

Keep the highest goal in view even while working through smaller, immediate steps of purification and practice.

तये स्थानी पुण्यदिवशी । जे जे अर्चिती भक्तीसी । तेचि जाणा रुद्रवंशी । रायासी म्हणे गौतम ॥६॥

taye sthānī puṇyadivaśī | je je arcitī bhaktīsī | teci jāṇā rudravamśī | rāyāsī mhaṇe gautama ||6||

On holy days at that place, whoever worships with devotion — know them, Gautama tells the king, as belonging to Rudra's own lineage.

Worshipping Shiva at Gokarna on sacred days is said to elevate the devotee into kinship with Rudra himself — devotion, not birth, determines this lineage.

Let devoted practice, not pedigree, be what you claim as your true lineage.

एखादे समयी गोकर्णासी । जाय भक्तीने मानुषी । पूजा करिता सदाशिवासी । शिवपद निश्चये पावे जाणा ॥७॥

ekhāde samayī gokarṇāsī | jāya bhaktīne mānuṣī | pūjā karitā sadāśivāsī | śivapada niścaye pāve jāṇā ||7||

If a person goes even once to Gokarna with devotion and worships Sadashiva, they surely attain Shiva's own state.

A single sincere pilgrimage and act of worship, done with real devotion, is said to secure union with the divine — sincerity outweighs frequency.

Do one devoted act fully rather than many half-hearted ones.

आदित्य सोम बुधवारी । अमावास्यादि पर्वाभितरी । स्नान करूनि समुद्रतीरी । दानधर्म करावा ॥८॥

āditya soma budhavārī | amāvāsyādi parvābhitarī | snāna karūni samudratīrī | dānadharma karāvā ||8||

On Sunday, Monday, Wednesday, and on the new moon and other sacred days, one should bathe on the sea-shore and perform charity.

The tradition names auspicious days for combining ritual bathing (snāna, purifying immersion) with charity (dāna) — inner purification paired with outward generosity.

Pair any personal discipline you keep with a concrete act of giving.

शिवपूजा व्रत हवन । जप ब्राह्मणसंतर्पण । किंचित्‍ करिता अनंत पुण्य । गौतम म्हणे रायासी ॥९॥

śivapūjā vrata havana | japa brāhmaṇasamtarpaṇa | kimcit‍ karitā anamta puṇya | gautama mhaṇe rāyāsī ||9||

Worship of Shiva, vows, fire-offerings, chanting, and feeding brahmins — even a little of these brings boundless merit, Gautama tells the king.

Small acts of worship and service performed at this sacred place are said to yield merit far beyond their size — the holiness of the place multiplies the sincerity of the act.

Do not withhold a small good deed just because it feels too modest to matter.

व्यतिपातादि पर्वणीसी । सूर्य-संक्रांतीचे दिवशी । महाप्रदोष त्रयोदशी । पूजितां पुण्य अगण्य ॥११०॥

vyatipātādi parvaṇīsī | sūrya-samkrāmtīce divaśī | mahāpradoṣa trayodaśī | pūjitām puṇya agaṇya ||110||

On certain special conjunctions of the calendar, on the day of the sun's seasonal turning, and on the thirteenth-day evening vigil, worship there brings immeasurable merit.

Particular traditionally marked holy days are said to multiply the merit of worship at this place — devotion timed to sacred rhythms of the year.

Mark meaningful days for renewed devotion so practice does not become mere routine.

काय सांगो त्याचा महिमा । निवाडा होय अखिल कर्मा । ईश्वर भोळा अनंतमहिमा । पूजनमात्रे तुष्टतसे ॥११॥

kāya sāmgo tyācā mahimā | nivāḍā hoya akhila karmā | īśvara bhoḷā anamtamahimā | pūjanamātre tuṣṭatase ||11||

What can be said of its glory — all one's deeds are settled there; God, guileless and infinitely glorious, is pleased by worship alone.

Shiva is described as bhoḷā (simple, easily pleased), content with sincere worship rather than elaborate offering — devotion's simplicity is itself the path.

Offer what you have simply and sincerely rather than waiting until you can offer something grand.

असित पक्ष माघमासी । शिवरात्री चतुर्दशीसी । बिल्वपत्र वाहिले यासी । दुर्लभ असे त्रिभुवनांत ॥१२॥

asita pakṣa māghamāsī | śivarātrī caturdaśīsī | bilvapatra vāhile yāsī | durlabha ase tribhuvanāmta ||12||

In the dark fortnight of the month of Māgha, on the fourteenth-day night of Shivaratri, offering even a single bilva leaf here is a rare boon in all three worlds.

The observance of Mahashivaratri and the simple offering of a bilva (wood-apple) leaf are held as uniquely precious — a small material offering carrying outsized spiritual weight.

Value a modest offering made at the right moment of devotion above a lavish one made carelessly.

ऐसे अनुपम स्थान असता । न जाती मूर्ख लोक ऐकता । शिवतीर्थ असे दुर्लभता । नेणती मूढ बधिर जाणा ॥१३॥

aise anupama sthāna asatā | na jātī mūrkha loka aikatā | śivatīrtha ase durlabhatā | neṇatī mūḍha badhira jāṇā ||13||

Though such an unmatched place exists, foolish people, even on hearing of it, do not go; the dull and deaf do not recognize how rare this holy site is.

The verse laments that many hear of a genuine spiritual opportunity yet fail to act — spiritual dullness is likened to a kind of deafness to what truly matters.

When you hear of a real chance to grow, act on it rather than letting it pass unheeded.

उपोषणादि जागरण । लिंग सन्निध गोकर्ण । स्वर्गासि जावया सोपान । पद्धति असे परियेसा ॥१४॥

upoṣaṇādi jāgaraṇa | limga sannidha gokarṇa | svargāsi jāvayā sopāna | paddhati ase pariyesā ||14||

Fasting and keeping night-vigil near the liṅga at Gokarna is, hear this, a stairway for ascending to heaven.

Fasting (upavāsa) and staying wakeful in prayer (jāgaraṇa) beside the sacred liṅga are described as steps of a ladder toward the divine — discipline pictured as a literal ascent.

Treat small disciplines, like a fast or a night kept in prayer, as steps rather than burdens on your path.

ऐसे या गोकर्णस्थानासी । जे जाती जन यात्रेसी । चतुर्विध पुरुषार्थांसी । लाधती लोक अवधारा ॥१५॥

aise yā gokarṇasthānāsī | je jātī jana yātresī | caturvidha puruṣārthāmsī | lādhatī loka avadhārā ||15||

Those who go on pilgrimage to this place of Gokarna obtain the four goals of human life.

Gloss: the four puruṣārtha — dharma, wealth, desire, and liberation — are said to be won here, framing the place as fulfilling every legitimate human aspiration.

Seek out practices that serve your whole life's purpose, not just one narrow want.

स्नान करूनि समस्त तीर्थी । महाबळेश्वरलिंगार्थी । पूजा करावी भक्त्यर्थी । पातकाव्यतिरिक्त होय जाणा ॥१६॥

snāna karūni samasta tīrthī | mahābaḷeśvaralimgārthī | pūjā karāvī bhaktyarthī | pātakāvyatirikta hoya jāṇā ||16||

Bathing at all the sacred waters and worshipping the Mahābaleśvara liṅga with devotion, one becomes free of sin, know this.

The passage continues describing the purifying power of ritual bathing and worship at the central liṅga — the outward act of washing mirroring an inward cleansing.

Let a ritual of cleansing, however simple, also be a moment of inner reckoning.

ऐशापरी गोकर्णमहिमा । प्रकाश केला ऋषी गौतमा । राजा ऐकोनि अतिप्रेमा । पुसता झाला ते वेळी ॥१७॥

aiśāparī gokarṇamahimā | prakāśa kelā ṛṣī gautamā | rājā aikoni atipremā | pusatā jhālā te veḷī ||17||

In this way sage Gautama revealed the glory of Gokarna; hearing it with great love, the king then asked a further question.

Marks a turn in the narrative — after teaching, the disciple's natural response is not passive acceptance but an eager further question, showing engaged listening.

When taught something valuable, respond with a genuine follow-up question rather than staying silent.

राजा म्हणे गौतमासी । गोकर्णस्थान निरोपिलेसी । पूर्वी पावला कोण यापासी । साक्ष झाली असेल ॥१८॥

rājā mhaṇe gautamāsī | gokarṇasthāna niropilesī | pūrvī pāvalā koṇa yāpāsī | sākṣa jhālī asela ||18||

The king said to Gautama, 'You have described the place of Gokarna; who in the past has attained through it — surely there is some witnessed proof?'

The king asks not only for teaching but for testimony — the narrative values lived example alongside doctrine.

Ask for a real example, not just a claim, before staking your trust in a teaching.

विस्तारोनि ते आम्हांसी । सांगावे स्वामी करुणेसी । म्हणोनि लागला चरणांसी । अतिभक्ति करोनिया ॥१९॥

vistāroni te āmhāmsī | sāmgāve svāmī karuṇesī | mhaṇoni lāgalā caraṇāmsī | atibhakti karoniyā ||19||

'Tell it to us in full, compassionate master,' he said, and fell at Gautama's feet with great devotion.

Falling at the feet before making a request models proper humility in seeking knowledge — reverence precedes receiving.

Approach a teacher or mentor with humility before asking for their deeper wisdom.

म्हणे गौतम तये वेळी । गोकर्णक्षेत्र महाबळी । जाणो आम्ही बहुकाळी । अपार साक्षी देखिली असे ॥१२०॥

mhaṇe gautama taye veḷī | gokarṇakṣetra mahābaḷī | jāṇo āmhī bahukāḷī | apāra sākṣī dekhilī ase ||120||

Gautama then said, 'I have long known the great power of Gokarna; I myself have witnessed countless proofs.'

Gautama offers to speak from firsthand experience rather than hearsay — teaching grounded in witness carries special authority here.

When you can, teach from what you have personally seen rather than merely repeated.

गेलो होतो आम्ही यात्रे । देखिला दृष्टान्त विचित्र । आले होते तेथे जनमात्र । यात्रारूपे करोनिया ॥२१॥

gelo hoto āmhī yātre | dekhilā dṛṣṭānta vicitra | āle hote tethe janamātra | yātrārūpe karoniyā ||21||

'I had gone on pilgrimage and saw a wondrous sight; many people had come there in the form of pilgrims.'

Opens Gautama's inset story — the tale of the outcaste woman, told as an eyewitness account amid a great pilgrimage crowd.

Stay attentive within a crowd of the devoted; a defining lesson can appear in the most ordinary moment.

माध्याह्नकाळी आम्ही तेथे । बैसलो होतो वृक्षच्छायेते । दुरोनि देखिले चांडाळीते । वृद्ध अंध महारोगी ॥२२॥

mādhyāhnakāḷī āmhī tethe | baisalo hoto vṛkṣacchāyete | duroni dekhile cāmḍāḷīte | vṛddha amdha mahārogī ||22||

At midday we were sitting in the shade of a tree; from a distance we saw an outcaste woman — old, blind, gravely diseased.

Gloss chāṇḍāḷī (outcaste woman) — introduces the story's central figure, at the very bottom of social and physical suffering, setting up the theme that grace reaches even the most abject.

Do not look away from the most wretched person you encounter; their story may hold the deepest teaching.

शुष्कमुखी निराहारी । कुष्ठ सर्वांगशरीरी । कृमि पडले अघोरी । पूय शोणित दुर्गंधी ॥२३॥

śuṣkamukhī nirāhārī | kuṣṭha sarvāmgaśarīrī | kṛmi paḍale aghorī | pūya śoṇita durgamdhī ||23||

Her mouth was parched from hunger, her whole body covered in leprosy, worms crawling in the terrible sores, oozing pus and blood with a foul smell.

This graphic description dramatizes the weight of accumulated past wrongdoing — suffering here presented as consequence, not random misfortune.

Recognize that present hardship often traces to past choices, and let that breed compassion rather than judgment, toward others and yourself.

कुक्षिरोगी गंडमाळा । कफे दाटला असे गळा । दंतहीन अति विव्हळा । वस्त्र नाही परिधाना ॥२४॥

kukṣirogī gamḍamāḷā | kaphe dāṭalā ase gaḷā | damtahīna ati vivhaḷā | vastra nāhī paridhānā ||24||

She suffered a stomach ailment and swollen glands, her throat choked with phlegm, toothless and in agony, with no clothing to wear.

The catalogue of affliction continues — total destitution of body and possessions, establishing that she has nothing left to offer.

Remember that dignity does not depend on having anything to offer — every person still deserves care.

चंद्रसूर्यकिरण पडता । प्राण जाय कंठगता । शौचव्याधी असे बहुता । सर्वांगशूळ महादुःखी ॥२५॥

camdrasūryakiraṇa paḍatā | prāṇa jāya kamṭhagatā | śaucavyādhī ase bahutā | sarvāmgaśūḷa mahāduḥkhī ||25||

When moon or sun rays fell on her, her breath seemed to rise to her throat as if she would die; she suffered severe internal illness and pain throughout her body, in great misery.

Even natural light causes her agony — her suffering has become total and unbearable at every level.

When someone's suffering seems total, offer whatever small comfort you can; even shade is mercy.

विधवा आपण केशवपनी । दिसे जैसी मुखरमणी । क्षणक्षणा पडे धरणी । प्राणत्याग करू पाहे ॥२६॥

vidhavā āpaṇa keśavapanī | dise jaisī mukharamaṇī | kṣaṇakṣaṇā paḍe dharaṇī | prāṇatyāga karū pāhe ||26||

She was a widow with her head shaven, her face gaunt as a skull; every moment she collapsed to the ground, seeking to give up her life.

Gloss keśavapana (ritual head-shaving of widowhood) — this mark of enforced widowhood, layered onto her disease, shows a life stripped of every social comfort, driving her toward death.

Notice when someone has lost every social support, and be the one human contact that remains.

ऐशी अवस्था चांडाळीसी । आली वृक्षच्छायेसी । देह टाकिला धरणीसी । त्यजू पाहे प्राण आपुला ॥२७॥

aiśī avasthā cāmḍāḷīsī | ālī vṛkṣacchāyesī | deha ṭākilā dharaṇīsī | tyajū pāhe prāṇa āpulā ||27||

In this state the outcaste woman came to the shade of the tree; she cast her body upon the ground, seeking to give up her life.

She arrives, unknowingly, at the very spot near the holy place where her end, and her transformation, will occur.

Trust that even a collapse at the end of your strength can become the doorway to grace.

प्राण त्यजिता तये वेळी । विमान उतरे तत्काळी । शिवदूत अतिबळी । त्रिशूळ खट्‍वांग धरूनिया ॥२८॥

prāṇa tyajitā taye veḷī | vimāna utare tatkāḷī | śivadūta atibaḷī | triśūḷa khaṭ‍vāmga dharūniyā ||28||

As she was about to give up her life, at that very moment a heavenly chariot descended; mighty messengers of Shiva came, bearing trident and staff.

Gloss śivadūta (Shiva's messengers) — the sudden divine descent at her lowest moment signals that grace arrives unearned and unexpected.

Do not measure your worth by your present wretchedness; help can arrive at the darkest moment.

टंकायुधे चंद्र भाळी । दिव्यकांति चंद्रासारखी केवळी । किरीटकुंडले मिरवली । चतुर्वर्ग येणेपरी ॥२९॥

ṭamkāyudhe camdra bhāḷī | divyakāmti camdrāsārakhī kevaḷī | kirīṭakumḍale miravalī | caturvarga yeṇeparī ||29||

They bore axe-like weapons, wore the crescent moon on their brows, were radiant like the moon itself, and adorned with crowns and earrings — the four attendants came in this way.

Describes the divine radiance of Shiva's attendants — their splendor contrasts sharply with the woman's wretched state, heightening the wonder of what follows.

Let outward radiance in others inspire reverence rather than intimidation when you encounter true grace.

विमानी सूर्यासारिखे तेज । अतिविचित्र दिसे विराज । आले चांडाळियेकाज । अपूर्व वर्तले तये वेळी ॥३०॥

vimānī sūryāsārikhe teja | ativicitra dise virāja | āle cāmḍāḷiyekāja | apūrva vartale taye veḷī ||30||

The chariot shone with the brilliance of the sun, wondrous and resplendent; they had come for the sake of the outcaste woman — an unprecedented event occurred then.

Emphasizes the sheer wonder of divine attention given to the least regarded person present — an 'unprecedented' reversal of worldly rank.

Expect that grace can overturn the usual order of who seems to deserve attention.

आम्ही पुशिले शिवदूतांसी । आलेति कवण्या कार्यासी । दूत म्हणती आम्हांसी । न्यावया आलो चांडाळिते ॥३१॥

āmhī puśile śivadūtāmsī | āleti kavaṇyā kāryāsī | dūta mhaṇatī āmhāmsī | nyāvayā ālo cāmḍāḷite ||31||

We asked the messengers of Shiva, 'For what purpose have you come?' The messengers told us, 'We have come to take away the outcaste woman.'

Gautama, as witness, questions the divine event directly — the story invites the listener to share the same astonished curiosity.

When you witness something you don't understand, ask rather than assume.

ऐकोनि दूताचे वचन । विस्मित झाले आमुचे मन । पुनरपि केला त्यासी प्रश्न । ऐक राया तू एकचित्ते ॥३२॥

aikoni dūtāce vacana | vismita jhāle āmuce mana | punarapi kelā tyāsī praśna | aika rāyā tū ekacitte ||32||

Hearing the messenger's words, our minds were astonished; we asked them again — 'listen, O king, with focused attention.'

Gautama's own astonishment models the listener's expected reaction — the story is meant to overturn ordinary expectation about who merits heaven.

Stay open to being surprised by who turns out to deserve grace.

ऐशिया चांडाळी पापिणीसी । कैसी योग्य विमानेसी । नेऊनिया श्वानासी । सिंहासनी कैसे योग्य ॥३३॥

aiśiyā cāmḍāḷī pāpiṇīsī | kaisī yogya vimānesī | neūniyā śvānāsī | simhāsanī kaise yogya ||33||

'How can such a sinful outcaste woman be fit for the heavenly chariot? It is as fitting as seating a dog upon a throne.'

Voices the worldly, judgmental objection — society's harsh verdict on her worth, which the story will overturn.

Notice your own quick judgments of who 'deserves' good fortune, and hold them loosely.

या जन्मादारभ्य इसी । पापे पापसंग्रहासी । ऐशी पापीण दुर्वृत्त इसी । केवी न्याल कैलासा ॥३४॥

yā janmādārabhya isī | pāpe pāpasamgrahāsī | aiśī pāpīṇa durvṛtta isī | kevī nyāla kailāsā ||34||

'From her very birth she has accumulated sin upon sin; how can you take such a sinful, wicked woman to Kailasa?'

Continues the objection, cataloguing her sins as a lifetime's accumulation — setting up the dramatic reversal still to come.

Question the assumption that a person's past sins permanently fix their future.

नाही इसी शिवज्ञान । न करीच हे तपसाधन । दया सत्य कदा नेणे । इसी कैसे न्याल तुम्ही ॥३५॥

nāhī isī śivajñāna | na karīca he tapasādhana | dayā satya kadā neṇe | isī kaise nyāla tumhī ||35||

'She has no knowledge of Shiva, performs no austerity, and knows neither compassion nor truth — how will you take her?'

The objection lists her apparent lack of every conventional spiritual qualification — knowledge, practice, virtue — none of which, the story shows, actually determines her fate.

Do not assume that formal qualification is the only path to grace; sincerity in a single moment can outweigh a lifetime's lack.

पशुमांस आहार इसी । सदा करी जीवहिंसी । ऐशिया दुष्ट कुष्ठी पापिणीसी । केवी नेता स्वर्गभुवना ॥३६॥

paśumāmsa āhāra isī | sadā karī jīvahimsī | aiśiyā duṣṭa kuṣṭhī pāpiṇīsī | kevī netā svargabhuvanā ||36||

'She eats the flesh of animals and constantly does violence to living beings; how can you take such a wicked, leprous sinner to the heavenly world?'

The objection reaches its harshest point, invoking her violence toward animals — yet even this will not disqualify her.

Believe that redemption remains possible even for someone whose past includes real harm to others.

अथवा कधी शिवपूजन । न करी पंचाक्षरीजपन । नाही केले शिवस्मरण । इसी कैसे न्याल तुम्ही ॥३७॥

athavā kadhī śivapūjana | na karī pamcākṣarījapana | nāhī kele śivasmaraṇa | isī kaise nyāla tumhī ||37||

'She has never worshipped Shiva, never chanted the five-syllable mantra, never even remembered Shiva's name — how will you take her?'

Gloss pañcākṣarī (Shiva's five-syllable mantra, 'namaḥ śivāya') — she lacks every formal devotional practice, yet a single unintended act will outweigh a lifetime's absence of ritual.

Take heart that a single sincere act can matter more than years of missed practice.

शिवरात्री उपोषण । नाही केले पुण्यदान । यज्ञयागादि साधन । नाही केले इणे कधी ॥३८॥

śivarātrī upoṣaṇa | nāhī kele puṇyadāna | yajñayāgādi sādhana | nāhī kele iṇe kadhī ||38||

'She has never fasted on Shivaratri, never given charitable gifts, never performed sacrifice or ritual offering.'

The list of her omissions continues, establishing by contrast how remarkable her eventual, unintended merit will be.

Do not despair over disciplines you have never kept; a genuine turn of heart can still open the way.

न करी स्नान पर्वकाळी । नेणे तीर्थ कवणे वेळी । अथवा व्रतादि सकळी । केले नाही इणे कधी ॥३९॥

na karī snāna parvakāḷī | neṇe tīrtha kavaṇe veḷī | athavā vratādi sakaḷī | kele nāhī iṇe kadhī ||39||

'She never bathed on holy occasions, never knew of pilgrimage at any time, and never observed any vow whatsoever.'

Completes the catalogue of her utter lack of formal religious observance — total absence of the conventional means to merit.

Let go of the belief that only the outwardly religious can be inwardly saved.

या सर्वांगी पूय शोणित । दुर्गंधी असे बहुत । ऐशी चांडाळी दुर्वृत्त । कैसी विमानी बैसवाल ॥१४०॥

yā sarvāmgī pūya śoṇita | durgamdhī ase bahuta | aiśī cāmḍāḷī durvṛtta | kaisī vimānī baisavāla ||140||

'Her whole body oozes pus and blood, with a great stench; how will you seat such a wicked outcaste woman in the divine chariot?'

Returns to her physical wretchedness as final proof of her apparent unworthiness — the objection is now complete, and the reversal is about to be revealed.

Remember that outward repulsiveness or disease is never proof of inner unworthiness.

अर्चन जन्मांतरीचे म्हणा । कुष्ठ सर्वांग तेचि खुणा । कृमि निघती मुखांतून । पूर्वाजित काय केले ॥४१॥

arcana janmāmtarīce mhaṇā | kuṣṭha sarvāmga teci khuṇā | kṛmi nighatī mukhāmtūna | pūrvājita kāya kele ||41||

'Say her past-life worship was such that leprosy marks her whole body as its sign, worms even coming from her mouth — what did she do to earn this?'

The witnesses interpret her disease as a visible sign (khūṇā) of severe past wrongdoing — the body read as a record of karma.

See visible suffering as a call to compassion, not as license to condemn its cause.

ऐशी पापिणी दुराचारी । केवी नेता कैलासपुरी । योग्य नव्हे चराचरी । तुम्ही केवी न्याल इसी ॥४२॥

aiśī pāpiṇī durācārī | kevī netā kailāsapurī | yogya navhe carācarī | tumhī kevī nyāla isī ||42||

'Such a sinful, ill-conducted woman — how can you take her to Kailasa? In all creation she is unfit; how will you take her?'

The objection reaches its climax with the strongest possible denial of her worthiness — the story's turn is now imminent.

Hold your final judgments of another person loosely, since you rarely see their whole account.

गौतम म्हणे रायासी । ऐसे पुशिले दूतांसी । त्यांनी सांगितला आम्हांसी । आद्यंत तये चांडाळीचा ॥४३॥

gautama mhaṇe rāyāsī | aise puśile dūtāmsī | tyāmnī sāmgitalā āmhāmsī | ādyamta taye cāmḍāḷīcā ||43||

Gautama said to the king, 'Having asked the messengers this, they told us her whole story from beginning to end.'

Marks the narrative pivot — the messengers now answer the objection by recounting her full biography, about to explain the reversal.

Before condemning anyone, ask to hear their whole story.

म्हणे गौतम ऋषेश्वर । चांडाळीचे पूर्वापार । सांगेन तुम्हांस सविस्तर । असे आश्चर्य परियेसा ॥४४॥

mhaṇe gautama ṛṣeśvara | cāmḍāḷīce pūrvāpāra | sāmgena tumhāmsa savistara | ase āścarya pariyesā ||44||

Sage Gautama said, 'I will tell you the outcaste woman's whole past in detail — it is truly astonishing, listen.'

Gautama, now retelling what the messengers told him, promises the king a wondrous account — nested storytelling underlines its importance.

Be willing to pass on a story that changed your own understanding.

पूर्वी इचे जन्मस्थान । ब्राह्मणकन्या असे जाण । सौदामिनी नाम असे पूर्ण । सोमबिंबासारखे मुख ॥४५॥

pūrvī ice janmasthāna | brāhmaṇakanyā ase jāṇa | saudāminī nāma ase pūrṇa | somabimbāsārakhe mukha ||45||

In an earlier birth she was, know this, a brahmin's daughter named Saudāminī, her face like the disc of the moon.

Begins the woman's backstory — she was originally of high birth and great beauty, sharpening the fall that follows.

Remember that no one's current circumstance was their whole story from the start.

अतिसुंदर रूप इसी । उपवर जाहली पितृगृहासी । न मिळे वर तियेसी । चिंता करिती मातापिता ॥४६॥

atisumdara rūpa isī | upavara jāhalī pitṛgṛhāsī | na miḷe vara tiyesī | cimtā karitī mātāpitā ||46||

She was extremely beautiful; when she came of marriageable age in her father's house, no suitable groom could be found, and her parents grew anxious.

A delay in a socially expected milestone becomes the seed of her later downfall — the narrative traces cause carefully.

Meet a young person's anxious waiting with patience rather than pressure.

न मिळे वर सुंदर तिसी । उन्मत्त जाहली दहा वरुषी । मिळवूनि एका द्विजासी । गृह्योक्तेंसी लग्न केले ॥४७॥

na miḷe vara sumdara tisī | unmatta jāhalī dahā varuṣī | miḷavūni ekā dvijāsī | gṛhyoktemsī lagna kele ||47||

No groom being found for the beautiful girl, she grew restless for ten years; finally they found a brahmin and married her according to the household rites.

The prolonged delay bred restlessness in her before a late marriage was finally arranged, setting up the vulnerability that follows.

Do not let prolonged frustration harden into recklessness; seek steadying support instead.

विवाह झालियावरी । होती तया पतीचे घरी । क्वचित्काळ येणेपरी । होती नारी परियेसा ॥४८॥

vivāha jhāliyāvarī | hotī tayā patīce gharī | kvacitkāḷa yeṇeparī | hotī nārī pariyesā ||48||

After the marriage, she lived for some time in her husband's house in this manner.

A brief, uneventful stretch of married life — the calm before her fortunes turn.

Value the ordinary, settled seasons of life; do not take their stability for granted.

वर्तता असे पुढे देख । तिचे पतीस झाले दुःख । पंचत्व पावला तात्काळिक । विधिलेख करूनिया ॥४९॥

vartatā ase puḍhe dekha | tice patīsa jhāle duḥkha | pamcatva pāvalā tātkāḷika | vidhilekha karūniyā ||49||

As time went on, her husband fell ill and, by the writ of fate, suddenly died.

Gloss pañcatva (death, 'the return of the five elements') — her husband's sudden death removes her protection and status, precipitating her fall.

Support a newly widowed person promptly; the vulnerable moment right after loss is when guidance matters most.

ऐकोनि तिचे मातापिता । कन्या आपुले घरा आणिती तत्त्वता । पतीचे दुःखे दुःखिता । खेद करी ते नारी ॥१५०॥

aikoni tice mātāpitā | kanyā āpule gharā āṇitī tattvatā | patīce duḥkhe duḥkhitā | kheda karī te nārī ||150||

Hearing this, her parents truly brought their daughter back to their own home; grieving over her husband's death, the woman was sorrowful.

She returns to her birth family as a young widow — grief-stricken but now without the structure of married life.

Welcome a grieving family member back with steady care, not just shelter.

अतिसुंदर पूर्ववयासी । मदे व्याप्त प्रतिदिवसी । चंचळ होय मानसी । परपुरुषाते देखोनिया ॥५१॥

atisumdara pūrvavayāsī | made vyāpta pratidivasī | camcaḷa hoya mānasī | parapuruṣāte dekhoniyā ||51||

Being extremely beautiful and still young, day by day she grew filled with passion, and her mind became restless at the sight of other men.

Names how unaddressed youth, beauty, and grief combined to unsettle her mind — the text traces moral vulnerability to circumstance, not simple blame.

Recognize when restlessness in yourself needs channeling into purposeful practice rather than being left unattended.

गुप्तरुपे क्वचित्काळी । जारकर्म करी ते बाळी । प्रगट जाहले तत्काळी । गौप्य नोहे पातक ॥५२॥

guptarupe kvacitkāḷī | jārakarma karī te bāḷī | pragaṭa jāhale tatkāḷī | gaupya nohe pātaka ||52||

In secret, at times, the young woman committed adultery; it soon became known — sin does not stay hidden.

A proverb-like observation closes the verse: wrongdoing eventually surfaces, since hidden acts are never truly private.

Act as though every choice will eventually come to light, because it usually does.

आपण विधवा असे नारी । पूर्ववयासी अतिसुंदरी । विषयी प्रीति असे भारी । स्थिर नोहे तिचे मन ॥५३॥

āpaṇa vidhavā ase nārī | pūrvavayāsī atisumdarī | viṣayī prīti ase bhārī | sthira nohe tice mana ||53||

Being a widow, young and very beautiful, she had strong attachment to worldly pleasures, and her mind found no steadiness.

Reiterates her instability of mind as the root of her repeated failings — a lack of inner anchor rather than a single lapse.

Cultivate one steadying practice, such as prayer, study, or service, to anchor a restless mind.

ऐसे तिचिया पातकासी । विदित जाहले सर्वांसी । वाळीत केले तियेसी । मातापिताबंधुवर्गी ॥५४॥

aise ticiyā pātakāsī | vidita jāhale sarvāmsī | vāḷīta kele tiyesī | mātāpitābamdhuvargī ||54||

So her sin became known to everyone; her parents and relatives ostracized her.

Social consequence follows moral failing — her own family casts her out, leaving her without support.

Before casting someone out entirely, consider whether correction with compassion might serve better than total rejection.

शंका होती पहिली तिसी । निःशंक झाली व्यभिचारासी । प्रकटरूप अहर्निशी । रमो लागली नगरांत ॥५६॥

śamkā hotī pahilī tisī | niḥśamka jhālī vyabhicārāsī | prakaṭarūpa aharniśī | ramo lāgalī nagarāmta ||56||

At first she had felt hesitation, but she grew shameless in her misconduct, and began living openly and continually in vice throughout the city.

Once exposed and cast out, she lost even the restraint of shame — rejection accelerated her further decline.

Notice how total public shame can push someone toward giving up rather than toward reform; offer a path back instead.

तिये नगरी एक वाणी । रूपे होता अतिलावण्यगुणी । त्यासी तिणे पूर्ववयस देखोनि । झाली त्याची कुलस्त्री ॥५७॥

tiye nagarī eka vāṇī | rūpe hotā atilāvaṇyaguṇī | tyāsī tiṇe pūrvavayasa dekhoni | jhālī tyācī kulastrī ||57||

In that city there was a merchant, handsome and full of grace; seeing his youth, she became his wife.

She takes up with a merchant of lower social station — a further departure from her original brahmin standing.

Do not judge someone's whole worth by the social distance they have traveled from where they began.

तया शूद्राचिया घरी । वर्ततसे ते नारी । ऐसी पापिणी दुराचारी । कुळवैरीण बेचाळीस ॥५८॥

tayā śūdrāciyā gharī | vartatase te nārī | aisī pāpiṇī durācārī | kuḷavairīṇa becāḷīsa ||58||

She lived in that man's house; such a sinful, ill-conducted woman brought disgrace, it is said, to forty-two generations of her lineage.

Gloss: the traditional teaching that a grave transgression is said to taint many generations of family honor — a severe traditional judgment the narrative voices before its reversal.

Consider how your choices ripple beyond yourself to those who share your name and history.

श्लोक ॥ स्त्रियः कामेन नश्यन्ति ब्राह्मणो हीनसेवया । राजानो ब्रह्मदंदेन यतयो भोगसंग्रहात ॥५९॥

śloka || striyaḥ kāmena naśyanti brāhmaṇo hīnasevayā | rājāno brahmadamdena yatayo bhogasamgrahāta ||59||

A quoted verse: 'Women are ruined by desire, brahmins by serving the unworthy, kings by the curse of the wise, ascetics by accumulating pleasures.'

A classical proverb generalizing four ways different people fall from their proper role — desire, wrong service, offended wisdom, and indulgence are each named as a downfall.

Identify your own likeliest point of downfall and guard it deliberately.

टीका ॥ स्त्रिया नासती कामवेगे । ब्राह्मण नासती हीनसेवे । राज्य जाय द्विजक्षोभे । यति नासे विषयसेवने ॥१६०॥

ṭīkā || striyā nāsatī kāmavege | brāhmaṇa nāsatī hīnaseve | rājya jāya dvijakṣobhe | yati nāse viṣayasevane ||160||

Commentary on the verse: women are ruined by the force of desire, brahmins by serving the unworthy, a kingdom is lost by angering the wise, and an ascetic is ruined by indulging the senses.

This restates the preceding verse in plain language, reinforcing the same fourfold warning about desire, wrong service, injustice, and indulgence.

Take a warning seriously enough to repeat it in your own words until it truly lands.

शूद्रासवे अहर्निशी । रमत होती अतिहर्षी । पुत्र जाहला तियेसी । शूद्रगृही असता ॥६१॥

śūdrāsave aharniśī | ramata hotī atiharṣī | putra jāhalā tiyesī | śūdragṛhī asatā ||61||

She lived joyfully day and night with that man, and a son was born to her while she was in his household.

Continues her fall — she settles into this life and bears a child, deepening her entanglement.

Notice when comfort in a compromised path makes it harder to turn back, and recognize the pattern early.

नित्य मांस आहार तिसी । मद्यपान उन्मत्तेसी । होऊनि तया शूद्रमहिषी । होती पापिणी दुराचारी ॥६२॥

nitya māmsa āhāra tisī | madyapāna unmattesī | hoūni tayā śūdramahiṣī | hotī pāpiṇī durācārī ||62||

She ate meat daily and drank liquor to intoxication; having become that man's wife, she was a sinful woman of bad conduct.

Her habits of meat, drink, and intoxication mark a complete departure from her earlier discipline, setting up the story's central accident.

Be honest with yourself about which habits are quietly moving you further from the life you want.

वर्तता एके दिवसी । उन्मत्त होवोनि परियेसी । छेदिले वासरू आहारासी । मेष म्हणोनि पापिणीने ॥६३॥

vartatā eke divasī | unmatta hovoni pariyesī | chedile vāsarū āhārāsī | meṣa mhaṇoni pāpiṇīne ||63||

One day, while intoxicated, she slaughtered a calf for food, mistaking it for a lamb.

The pivotal accidental act: in a drunken state she kills a calf believing it a sheep, an unintentional but grave transgression.

Recognize how intoxication clouds judgment enough to cause real harm; guard your clarity of mind.

छेदोनि वत्स परियेसी । पाक केला विनयेसी । शिर ठेविले शिंकियासी । दुसरे दिवशी भक्षावया ॥६४॥

chedoni vatsa pariyesī | pāka kelā vinayesī | śira ṭhevile śimkiyāsī | dusare divaśī bhakṣāvayā ||64||

Having killed the calf, she cooked it properly, and set the head aside on a hanging shelf to eat the next day.

Continues the domestic detail — she stores the calf's head, unaware of what she has actually done, foreshadowing her later shock.

Pause before consuming or discarding something in haste; take a moment to know what you're actually dealing with.

आपण भ्रमित मद्यपानी । जागृत जाहली अस्तमानी । वासरू पाहे जावोनि । धेनु दोहावयालागी ॥६५॥

āpaṇa bhramita madyapānī | jāgṛta jāhalī astamānī | vāsarū pāhe jāvoni | dhenu dohāvayālāgī ||65||

Being confused from drink, she woke at dusk and went to look for the calf, meaning to milk the cow.

She sobers and returns to her ordinary duties, still unaware of what she has done, before the coming discovery strikes her.

When you come back to clarity after a lapse, be ready to face what you may have overlooked.

वत्सस्थानी असे मेष । भ्रमित जाहली अतिक्लेश । घरी पाहातसे शिरास । स्पष्ट दिसे वासरू ॥६६॥

vatsasthānī ase meṣa | bhramita jāhalī atikleśa | gharī pāhātase śirāsa | spaṣṭa dise vāsarū ||66||

In the calf's place stood a sheep; utterly bewildered and distressed, she looked at the head in the house — and clearly saw it was the calf's.

The moment of horrified realization — a sheep now stands where the calf should be, and she recognizes what she has actually killed.

Let a sudden moment of clarity about a wrong you've done become the start of genuine remorse, not denial.

अनुतप्त होवोनि तये वेळी । शिव शिव म्हणे चंद्रमौळी । अज्ञानाने ऐशी पापे घडली । म्हणोनि चिंती दुरात्मिणी ॥६७॥

anutapta hovoni taye veḷī | śiva śiva mhaṇe camdramauḷī | ajñānāne aiśī pāpe ghaḍalī | mhaṇoni cimtī durātmiṇī ||67||

Struck with remorse at that moment, she cried out 'Shiva, Shiva!', thinking, 'Through ignorance I have committed such a sin' — so the wretched woman reflected.

Her first true turn toward Shiva happens spontaneously, out of horror at her own act — an unplanned cry of the divine name plants the seed of her eventual grace.

Notice that even an involuntary cry toward the divine in a moment of guilt can be the beginning of change.

तया वत्सशिरासी । निक्षेप केला भूमीसी । पति कोपेल म्हणोनि परियेसी । अस्थिचर्म निक्षेपिले ॥६८॥

tayā vatsaśirāsī | nikṣepa kelā bhūmīsī | pati kopela mhaṇoni pariyesī | asthicarma nikṣepile ||68||

She buried the calf's head in the ground, and, fearing her husband's anger, buried the bones and skin as well.

Fear of consequence, rather than full honesty, governs her immediate reaction — she hides the evidence instead of confessing.

Choose honest confession over concealment, even when you fear the reaction.

जाऊनि सांगे शेजार लोका । व्याघ्रे वत्स नेले ऐका । भक्षिले म्हणोनि रडे देखा । पतीपुढे येणेपरी ॥६९॥

jāūni sāmge śejāra lokā | vyāghre vatsa nele aikā | bhakṣile mhaṇoni raḍe dekhā | patīpuḍhe yeṇeparī ||69||

She went and told the neighbors that a tiger had carried off and eaten the calf, weeping before her husband in this way.

She compounds her earlier act with a lie to cover it, deepening rather than resolving her wrongdoing.

Break the chain of one wrong covering another by choosing truth even late.

ऐसी कितीक दिवसांवरी । नांदत होती शूद्राघरी । पंचत्व पावली ते नारी । नेली दूती यमपुरा ॥१७०॥

aisī kitīka divasāmvarī | nāmdata hotī śūdrāgharī | pamcatva pāvalī te nārī | nelī dūtī yamapurā ||170||

In this way she lived for some days more in that household; then the woman died, and Yama's messengers took her to the city of the dead.

Her worldly life ends unremarked, and she is taken for reckoning of her deeds — the narrative moves to consequence.

Live as though every day's accounts will eventually be reckoned, and let that steady your choices.

घातली तियेसी नरकात । भोग भोगी अतिदुःखित । पुनरपि जन्मा चांडाळी जात । उपजली नारी परियेसा ॥७१॥

ghātalī tiyesī narakāta | bhoga bhogī atiduḥkhita | punarapi janmā cāmḍāḷī jāta | upajalī nārī pariyesā ||71||

She was cast into hell and suffered greatly there; then she was born again, this time into an outcaste family, as a woman.

Gloss: hell (naraka) here is a temporary state of suffering for expiation, followed by rebirth in circumstances shaped by past deeds — suffering framed as a passing consequence within a longer arc, not a final verdict.

Hold onto hope that consequences, however severe, are not necessarily the final word on a life.

उपजतांचि जाहलि अंधळी । विद्रूपवर्ण जैशी काजळी । माता पिता क्वचित्काळी । प्रतिपाळिती मायामोहे ॥७२॥

upajatāmci jāhali amdhaḷī | vidrūpavarṇa jaiśī kājaḷī | mātā pitā kvacitkāḷī | pratipāḷitī māyāmohe ||72||

From birth she was blind, her complexion disfigured and dark as soot; her parents cared for her for a while out of natural affection.

Her new birth begins under severe hardship, though her parents' natural love provides some early care.

Extend basic care to a child born into hardship, even when the burden feels heavy.

उच्छिष्ट अन्न घालिती तोंडा । स्वजन तियेचे अखंडा । बाळपणी तयेसि विघडा । पोसिताती येणेपरी ॥७३॥

ucchiṣṭa anna ghālitī tomḍā | svajana tiyece akhamḍā | bāḷapaṇī tayesi vighaḍā | positātī yeṇeparī ||73||

Her family fed her only leftover food continually; in this way they raised her, reluctantly, through her childhood.

Even the care she receives is grudging and minimal, showing the low regard shown to her from earliest life.

Give with genuine warmth rather than mere obligation when caring for someone dependent on you.

ऐसे असता वर्तमानी । सर्वांग झाले कुष्ठवर्णी । पंचत्व पावली पिताजननी । दरिद्री झाली निराश्रय ॥७४॥

aise asatā vartamānī | sarvāmga jhāle kuṣṭhavarṇī | pamcatva pāvalī pitājananī | daridrī jhālī nirāśraya ||74||

As matters stood, her whole body became afflicted with leprosy; her parents then died, and she became destitute and without any shelter.

Loss of her parents removes even her minimal support, leaving her utterly alone and diseased.

Check in especially on someone who has just lost their last remaining support.

सर्वांग कुष्ठवर्णपीडित । त्यजिती तियेसि स्वजन भ्रात । भिक्षा मागोनि उदर भरित । रक्षण करी शरीर आपुले ॥७५॥

sarvāmga kuṣṭhavarṇapīḍita | tyajitī tiyesi svajana bhrāta | bhikṣā māgoni udara bharita | rakṣaṇa karī śarīra āpule ||75||

Afflicted with leprosy over her whole body, even her own relatives abandoned her; she filled her stomach by begging and so kept her body alive.

Total abandonment by kin forces her into begging, the lowest form of survival, entirely dependent on strangers' mercy.

Give generously to a beggar; you may be the only mercy in that stranger's day.

येणेपरी चांडाळी । वर्तत असे बहुतकाळी । क्षुधेने पीडित सर्वकाळी । आपण अंध कुष्ठ देही ॥७६॥

yeṇeparī cāmḍāḷī | vartata ase bahutakāḷī | kṣudhene pīḍita sarvakāḷī | āpaṇa amdha kuṣṭha dehī ||76||

In this way the outcaste woman lived for a long time, constantly tormented by hunger, blind and leprous in body.

Summarizes her prolonged suffering — years of chronic hunger and disease with no relief.

Do not grow numb to long-term suffering just because it has become familiar or chronic.

न मिळे तिसी वस्त्र अन्न । दुःख करीत अतिगहन ऐसे तिचे पूर्वकर्म । झाली वृद्ध अतिकष्टे ॥७७॥

na miḷe tisī vastra anna | duḥkha karīta atigahana aise tice pūrvakarma | jhālī vṛddha atikaṣṭe ||77||

She got neither clothing nor food, and grieved deeply; such was her past deeds' fruit, and she grew old amid great hardship.

The narrator names her suffering explicitly as the fruit of past karma, while her body ages under continual want.

Meet an aging, destitute person's hardship with practical help, not merely sympathy.

भिक्षा मागे जनांसी । मार्गी पडोनि अहर्निशी । कधी न भरे उदर तिसी । दुःखे विलापे अपार ॥७८॥

bhikṣā māge janāmsī | mārgī paḍoni aharniśī | kadhī na bhare udara tisī | duḥkhe vilāpe apāra ||78||

She begged from people, lying by the roadside day and night; her stomach was never filled, and she wept endlessly in sorrow.

Continues to paint her chronic destitution — a life of unrelieved hunger and lament.

Let repeated small gifts of food to those in need become a steady practice, not a one-time gesture.

व्याधि असे शरीरासी । शोणित पूय परियेसी । दुर्गंधि येत असे महादोषी । सर्वांग कुष्ठे गळतसे ॥७९॥

vyādhi ase śarīrāsī | śoṇita pūya pariyesī | durgamdhi yeta ase mahādoṣī | sarvāmga kuṣṭhe gaḷatase ||79||

Disease afflicted her body; there was blood and pus, a great foul smell, and her whole body was decaying with leprosy.

Reiterates her extreme physical decay just before the pilgrimage scene begins, underscoring the magnitude of the coming reversal.

Do not let another's physical suffering stop you from offering basic kindness.

ऐसे वर्ततांम माघमासी । लोक निघाले यात्रेसी । महास्थान गोकर्णासी । कलत्रपुत्रसहित देख ॥१८०॥

aise vartatāmma māghamāsī | loka nighāle yātresī | mahāsthāna gokarṇāsī | kalatraputrasahita dekha ||180||

As this went on, in the month of Māgha, people set out on pilgrimage to the great shrine of Gokarna, along with their wives and children.

Sets the scene: the annual Māgha pilgrimage season draws crowds toward Gokarna, into which the woman will also, unknowingly, be drawn.

Join community occasions of devotion; even attending alongside others can carry you toward unexpected grace.

शिवरात्रीचे यात्रेसी । येती लोक देशोदेशी । चतुर्वर्ण आसपासी । हरुषे येती परियेसा ॥८१॥

śivarātrīce yātresī | yetī loka deśodeśī | caturvarṇa āsapāsī | haruṣe yetī pariyesā ||81||

For the Shivaratri pilgrimage, people came from every land; all four social orders arrived joyfully from all around.

Gloss: the four traditional social orders (caturvarṇa) — the festival draws every stratum of society together, foreshadowing that the coming grace will cross those same boundaries.

Take part in gatherings that bring together people from every walk of life.

देशोदेशीचे राजे देखा । हस्तीरथादिसहित ऐका । येती समस्त भूमांडलिका । महाबळेश्वरदर्शनासी ॥८२॥

deśodeśīce rāje dekhā | hastīrathādisahita aikā | yetī samasta bhūmāmḍalikā | mahābaḷeśvaradarśanāsī ||82||

Kings from many lands came too, with their elephants and chariots; all the rulers of the earth came for the sight of Mahābaleśvara.

The scale of the pilgrimage is emphasized — even kings come for darśana (sacred viewing), showing the shrine's universal draw.

Let even the powerful and the powerless stand together in humility before what is sacred.

ब्राह्मण क्षत्रिय वैश्य शूद्र । येती यात्रेसी विनोद । समारंभ वाद्यनाद । अमित लोक परियेसा व८३॥

brāhmaṇa kṣatriya vaiśya śūdra | yetī yātresī vinoda | samārambha vādyanāda | amita loka pariyesā va83||

Brahmins, kshatriyas, vaishyas, and shudras came joyously to the pilgrimage; there was festivity, music, and countless people.

Continues to depict the festive, all-inclusive atmosphere of the pilgrimage, where celebration accompanies devotion.

Let devotion be joyful, not grim; celebrate occasions of faith together.

किती हासती गायन करिती । धावती नृत्य करीत येती । शिवस्मरणे गर्जना करिती । यात्राप्रसंगी जन देखा ॥८४॥

kitī hāsatī gāyana karitī | dhāvatī nṛtya karīta yetī | śivasmaraṇe garjanā karitī | yātrāprasamgī jana dekhā ||84||

Some laughed, some sang, some ran about dancing as they came, and people cried out in remembrance of Shiva during the pilgrimage.

The exuberant devotional atmosphere continues — song, dance, and chanting of Shiva's name marking communal joy.

Let your remembrance of the divine sometimes take joyful, expressive form, not only solemn ritual.

ऐसी महाजनांसमवेत । चांडाळी गेली तेथे त्वरित । सवे भिक्षुक असती बहुत । तयांसवे जात असे ॥८५॥

aisī mahājanāmsamaveta | cāmḍāḷī gelī tethe tvarita | save bhikṣuka asatī bahuta | tayāmsave jāta ase ||85||

Amid this great crowd, the outcaste woman also went there quickly; many beggars were among the group, and she went along with them.

She is swept along with the crowd of pilgrims, herself among the many beggars — an unremarkable presence about to become central.

Recognize that anyone in a crowd, however overlooked, might be on the verge of transformation.

येणेपरी गोकर्णासी । चांडाळी पातली सायासी । करावलंबे महाजनांसी । भिक्षा मागे करुणावचने ॥८६॥

yeṇeparī gokarṇāsī | cāmḍāḷī pātalī sāyāsī | karāvalambe mahājanāmsī | bhikṣā māge karuṇāvacane ||86||

In this way, with great effort, the outcaste woman reached Gokarna; reaching out her hand to the great crowd, she begged with piteous words.

She arrives at the holy site not as a devotee but as a beggar seeking alms, unaware of what is about to unfold.

Respond to a piteous plea for help with immediate, unhesitating kindness.

लोक जाती मार्गात । शयन करी आक्रंदत । कर वोढूनि मागत । महाजन लोकांसी ॥८७॥

loka jātī mārgāta | śayana karī ākramdata | kara voḍhūni māgata | mahājana lokāmsī ||87||

As people passed along the road, she lay there wailing, stretching out her hand and begging the great crowd.

Her desperate, public begging continues, largely ignored by the passing throng.

Slow your pace enough to notice someone begging by the roadside rather than walking past.

पूर्वीची पापी आपण । पीडत असे याची कारण । भिक्षा घाला क्षुधानिवारण । म्हणोनि मागे सकळिका ॥८८॥

pūrvīcī pāpī āpaṇa | pīḍata ase yācī kāraṇa | bhikṣā ghālā kṣudhānivāraṇa | mhaṇoni māge sakaḷikā ||88||

'I am one afflicted because of my past sins; give me alms to relieve my hunger,' so she begged of everyone.

She names her own suffering as the fruit of past sin, showing a degree of self-awareness even in her wretchedness.

Own your part in your own hardship honestly, without excusing it, even while seeking help.

नेणे कधीच वस्त्र प्रावरण । धुळीत लोळे आपण । क्षुधाक्रांत होतसे मरण । धर्म करा सकळांसी म्हणे ॥८९॥

neṇe kadhīca vastra prāvaraṇa | dhuḷīta loḷe āpaṇa | kṣudhākrāmta hotase maraṇa | dharma karā sakaḷāmsī mhaṇe ||89||

She never knew even a covering garment; she rolled in the dust, on the verge of dying from hunger, crying to everyone, 'Do an act of charity.'

Her plea, 'do dharma,' frames simple charity as itself a religious act — generosity equated with righteous practice.

Treat a simple act of charity to someone in need as itself a form of worship.

सर्वांगी रोगग्रस्त । वस्त्रावीण बाघे शीत । अक्ष नाही क्षुधाक्रांत । धर्म करा सकळिक हो ॥१९०॥

sarvāmgī rogagrasta | vastrāvīṇa bāghe śīta | akṣa nāhī kṣudhākrāmta | dharma karā sakaḷika ho ||190||

Sick in every limb, shivering from cold without clothing, sightless and overcome by hunger, she cried, 'Everyone, do an act of charity.'

Her plea is repeated and intensified — every deprivation named again as the pilgrimage crowd passes.

Repeat your appeal for help without shame when genuinely in need, and hear such appeals without irritation.

पूर्वी जन्मशतांतरी । नाही केले पुण्य येरी । याचि कारणे पीडित भारी । धर्म करा सकळिक ॥९१॥

pūrvī janmaśatāmtarī | nāhī kele puṇya yerī | yāci kāraṇe pīḍita bhārī | dharma karā sakaḷika ||91||

'In a hundred past births I did no merit; for this reason I suffer greatly — everyone, do an act of charity.'

She interprets her suffering across many lifetimes, not just one, as the accumulated result of not having done good — an expanded view of karmic cause.

Start building merit now, in small acts, rather than waiting, since present neglect compounds over time.

येणेपरी मार्गांत । चांडाळी असे याचित । ते दिवशी असे शिवरात्रीव्रत । कोणी न घाली भिक्षा तिसी ॥९२॥

yeṇeparī mārgāmta | cāmḍāḷī ase yācita | te divaśī ase śivarātrīvrata | koṇī na ghālī bhikṣā tisī ||92||

In this way the outcaste woman kept begging on the road; that day being the vow-day of Shivaratri, no one gave her any alms.

Irony: on the very day of the great vow of fasting, the crowd, focused on their own observance, gives her nothing.

Do not let devotion to your own religious practice make you blind to someone begging right beside you.

येरी विव्हळे क्षुधाक्रांत । जठराग्नि प्रदीप्त असे बहुत । धर्म करा ऐसे म्हणत । पडली मार्गात तेधवा ॥९३॥

yerī vivhaḷe kṣudhākrāmta | jaṭharāgni pradīpta ase bahuta | dharma karā aise mhaṇata | paḍalī mārgāta tedhavā ||93||

Overcome by hunger she cried out in agony, the inner fire of hunger blazing fiercely; still crying 'Do charity,' she collapsed on the road.

Her suffering reaches its physical limit, hunger described as a burning inner fire, as she collapses still pleading.

Respond immediately when someone's plea for help turns to visible physical collapse.

पूजेसि जाती सकळजन । त्याते मागे आक्रंदोन । एक म्हणती हांसोन । उपवास आजि अन्न कैचे ॥९४॥

pūjesi jātī sakaḷajana | tyāte māge ākramdona | eka mhaṇatī hāmsona | upavāsa āji anna kaice ||94||

All the people went on to worship, while she cried out begging behind them; some, laughing, said, 'It is a fast day — where would food come from?'

The crowd's mocking dismissal shows callousness cloaked in religious observance — piety without compassion.

Guard against letting the letter of religious observance excuse coldness toward someone suffering nearby.

हाती होती बिल्वमंजरी । घाली ती तियेच्या करी । आघ्राणोनि पाहे येरी । भक्षणवस्तु नव्हे म्हणे ॥९५॥

hātī hotī bilvamamjarī | ghālī tī tiyecyā karī | āghrāṇoni pāhe yerī | bhakṣaṇavastu navhe mhaṇe ||95||

Someone had bilva leaf-sprigs in hand and placed them in her palm; she sniffed at them and said, 'This is not something to eat.'

Gloss bilva (wood-apple leaves, sacred to Shiva) — offered to her only as if it were food, she rejects it as inedible, not recognizing it as a religious offering.

Offer someone in need what actually meets their need, not merely a token gesture.

कोपोनि टाकी ते अवसरी । जाऊनि पडली लिंगावरी । रात्री असती अंधारी । अलभ्य पूजा घडली देखा ॥९६॥

koponi ṭākī te avasarī | jāūni paḍalī limgāvarī | rātrī asatī amdhārī | alabhya pūjā ghaḍalī dekhā ||96||

In annoyance she threw them away at that moment; they fell upon the Shiva-liṅga, and since it was a dark night, an unattainable worship occurred, unknowingly.

The story's turning point: her careless, angry toss of the leaves happens, unseen in the dark, to land exactly on the sacred liṅga — an unintentional worship of the highest order, on the very night when such an offering is most cherished.

Trust that even an unintended good act, done without any spiritual motive, can still count for grace.

कोणी न घालिती भिक्षा तिसी । उपास घडला ते दिवशी । पूजा पावली त्या शिवासी । बिल्वमंजरी शिवमस्तकी ॥९७॥

koṇī na ghālitī bhikṣā tisī | upāsa ghaḍalā te divaśī | pūjā pāvalī tyā śivāsī | bilvamamjarī śivamastakī ||97||

No one gave her alms that day, so a fast came upon her unintentionally; and unknowingly, the bilva sprig on Shiva's head became an offering that reached him.

Her forced hunger becomes, unbeknownst to her, the fast of Shivaratri, and her discarded leaf becomes the required offering — the outward observance itself carries power on this sacred night.

See how an involuntary hardship, a missed meal, an unplanned wakeful night, can, held rightly, become itself a form of practice.

इतुके पुण्य घडले तिसी । प्रयत६न न करिता परियेसी । तुष्टला ईश्वर हर्षी । भवार्णवाकडे केले ॥९८॥

ituke puṇya ghaḍale tisī | prayata6na na karitā pariyesī | tuṣṭalā īśvara harṣī | bhavārṇavākaḍe kele ||98||

So much merit came to her without any effort on her part; God, well pleased, drew her toward crossing the ocean of worldly existence.

Gloss bhavārṇava (the ocean of worldly existence and rebirth) — her merit, entirely unearned by intention, is enough to please Shiva and move her toward liberation.

Do not discount the grace that can come from circumstances you did not plan or intend.

येणेपरी चांडाळीसी । उपवास घडला अनायासी । तेथूनि उठली दुसरे दिवसी । भिक्षा मागावयाकारणे ॥९९॥

yeṇeparī cāmḍāḷīsī | upavāsa ghaḍalā anāyāsī | tethūni uṭhalī dusare divasī | bhikṣā māgāvayākāraṇe ||99||

In this way the outcaste woman's fast happened effortlessly; from there she rose the next day to go begging again.

Unaware of what has transpired, she simply resumes her old, desperate routine the next morning.

Continue your ordinary duties faithfully, even when you cannot see what quiet good may already be at work.

पहिलीच कुष्ठरोगी असे । अशक्त झाली उपवासे । चक्षुहीन मार्ग न दिसे । जात असे मंदमंद ॥२००॥

pahilīca kuṣṭharogī ase | aśakta jhālī upavāse | cakṣuhīna mārga na dise | jāta ase mamdamamda ||200||

Already afflicted with leprosy, she grew weaker from the fast; blind, unable to see the way, she walked slowly, faintly.

Her physical decline accelerates after the involuntary fast, even as her hidden merit is quietly accumulating.

Continue to care gently for someone visibly failing, even without knowing the fuller good unfolding within them.

सूर्यरश्मीकरूनि तिसी । दुःख होय असमसहसी । पूर्वार्जित कर्मे ऐसी । म्हणती दूत गौतमाते ॥१॥

sūryaraśmīkarūni tisī | duḥkha hoya asamasahasī | pūrvārjita karme aisī | mhaṇatī dūta gautamāte ||1||

Even the rays of the sun caused her unbearable pain; 'such is the fruit of past deeds,' the messengers told Gautama.

The messengers, recounting her story to Gautama, again attribute her suffering to accumulated past karma, just before revealing its resolution.

Accept present suffering as part of a larger unfolding without losing hope for its resolution.

ऐसी चांडाळी कष्टत । आली वृक्षच्छायेसमीप । त्यजूं पाहे प्राण त्वरित । म्हणोनिया आलो धावोनि ॥२॥

aisī cāmḍāḷī kaṣṭata | ālī vṛkṣacchāyesamīpa | tyajūm pāhe prāṇa tvarita | mhaṇoniyā ālo dhāvoni ||2||

Suffering thus, the outcaste woman came near the shade of the tree, seeking to give up her life at once; 'that is why we came running,' the messengers said.

The messengers explain their own urgency — they came swiftly because her death, and the moment of her liberation, was imminent.

Move quickly when someone's need is urgent; do not delay compassion.

पुण्य घडले इसी आजी । उपवास शिवतिथीकाजी । बिल्वपत्रे ईश्वर पूजी । घडले रात्री जागरण ॥३॥

puṇya ghaḍale isī ājī | upavāsa śivatithīkājī | bilvapatre īśvara pūjī | ghaḍale rātrī jāgaraṇa ||3||

'Today merit has come to her: a fast on the sacred day of Shiva, worship of God with bilva leaves, and a night spent awake — all three happened to her.'

The messengers name the three unwitting merits she gained — fasting, offering, and vigil — the very acts earlier described as the path to heaven, now fulfilled by accident.

Notice that the disciplines that lead toward grace can sometimes be fulfilled even without conscious intention, but seek to practice them consciously when you can.

तया पुण्येकरूनि इचे । पाप गेले शतजन्मीचे । हे प्रीतिपात्र ईश्वराचे । म्हणोनि पाठविले आम्हांसी ॥४॥

tayā puṇyekarūni ice | pāpa gele śatajanmīce | he prītipātra īśvarāce | mhaṇoni pāṭhavile āmhāmsī ||4||

'By that merit, the sins of a hundred lifetimes have left her; she has become dear to God, so we were sent for her.'

The full reversal is declared — a lifetime, indeed many lifetimes, of accumulated wrongdoing is dissolved by this one night's unintended merit; she is now beloved of the divine.

Believe that a genuine turn toward the sacred, however it arrives, can outweigh even a long history of failure.

ऐसे म्हणती शिवदूत । तियेवरी शिंपूनिया अमृत । दिव्यदेह पावूनि त्वरित । गेली ऐका शिवलोका ॥५॥

aise mhaṇatī śivadūta | tiyevarī śimpūniyā amṛta | divyadeha pāvūni tvarita | gelī aikā śivalokā ||5||

So said Shiva's messengers; sprinkling nectar upon her, she at once received a divine body and went to Shiva's own world.

The story's culmination: transformed by grace into a radiant divine form, she is carried to Shiva's own realm — the outcaste beggar becomes the most exalted of pilgrims.

Trust that transformation, when grace arrives, can be immediate and complete, regardless of where someone started.

ऐसे गोकर्ण असे स्थान । गौतम सांगे विस्तारोन । रायासि म्हणे तू निघोन । त्वरित जाई गोकर्णासी ॥६॥

aise gokarṇa ase sthāna | gautama sāmge vistārona | rāyāsi mhaṇe tū nighona | tvarita jāī gokarṇāsī ||6||

'Such is the place Gokarna,' Gautama said in full; he told the king, 'Set out at once and go quickly to Gokarna.'

Having finished the story, Gautama returns to the frame narrative and gives the king direct instruction: go there yourself without delay.

When a teaching moves you, act on it promptly rather than merely admiring it.

जातांचि तुझी पापे जाती । इह सौख्य परत्र उत्तम गति । संशय न धरी गा चित्ती । म्हणोनि निरोपी रायासी ॥७॥

jātāmci tujhī pāpe jātī | iha saukhya paratra uttama gati | samśaya na dharī gā cittī | mhaṇoni niropī rāyāsī ||7||

'The moment you go, your sins will leave you; you will have happiness in this life and a good state beyond — hold no doubt in your mind,' so he instructed the king.

Gautama assures the king with certainty, echoing the woman's own unexpected deliverance, that his sins too will be dissolved through this pilgrimage.

Act on trustworthy guidance without letting doubt hold you back.

परिसोनि गौतमाचे वचन । राजा मनी दृढ संतोषोन । त्वरित पावला क्षेत्र गोकर्ण । पापावेगळा जाहला तो ॥८॥

parisoni gautamāce vacana | rājā manī dṛḍha samtoṣona | tvarita pāvalā kṣetra gokarṇa | pāpāvegaḷā jāhalā to ||8||

Hearing Gautama's words, the king, firmly rejoicing in his heart, quickly reached the Gokarna shrine and became free of his sin.

The king from the chapter's opening story follows through immediately, and the frame narrative resolves as he too is purified, paralleling the outcaste woman's own liberation.

Follow through fully on guidance you trust, and expect real change to result.

ऐसे पुण्यपावन स्थान । म्हणोनि राहिले श्रीपाद आपण । सिद्ध म्हणे ऐक कथन । नामधारका एकचित्ते ॥९॥

aise puṇyapāvana sthāna | mhaṇoni rāhile śrīpāda āpaṇa | siddha mhaṇe aika kathana | nāmadhārakā ekacitte ||9||

'Such a holy, purifying place it is — that is why Śrīpād himself stayed there,' Siddha said, 'listen to this account, Nāmadhāraka, with focused mind.'

Siddha closes the inset story by connecting it back to the outer frame: Śrīpād Śrīvallabha chose to dwell at Gokarna precisely because of its sanctity, as just demonstrated.

Choose to spend time in whatever place or practice has proven, by good example, to nurture the soul.

म्हणोनि सरस्वतीगंगाधरू । सांगे गुरुचरित्र विस्तारू । श्रोते करूनि निर्धारू । एकचित्ते परियेसा ॥२१०॥

mhaṇoni sarasvatīgamgādharū | sāmge gurucaritra vistārū | śrote karūni nirdhārū | ekacitte pariyesā ||210||

So Sarasvatī Gaṅgādhar tells the Guru Charitra at length; let listeners attend to it, resolved and with focused mind.

The author, Sarasvatī Gaṅgādhar, signs off this chapter with a direct address to the reader, urging attentive, resolved engagement with the whole text.

Give your full, resolved attention when receiving a teaching meant to guide your life.

इति श्रीगुरुचरित्रपरमकथाकल्पतरौ । श्रीनृसिंहसरस्वत्युपाख्याने सिद्धनामधारकसंवादे गोकर्णमहिमावर्णन नाम सप्तमोऽध्यायः ॥७॥

iti śrīgurucaritraparamakathākalpatarau | śrīnṛsimhasarasvatyupākhyāne siddhanāmadhārakasamvāde gokarṇamahimāvarṇana nāma saptamo'dhyāyaḥ ||7||

Thus ends, in the wish-fulfilling tree of the supreme tale of the Śrī Guru Charitra, in the narrative of Śrī Nṛsiṁha Sarasvatī, in the dialogue of Siddha and Nāmadhāraka, the seventh chapter named 'The Glory of Gokarna.'

The traditional closing formula names the text, the dialogue frame, and this chapter's title, marking the formal end of the seventh adhyāya.

Mark the completion of a chapter of your own spiritual reading with a moment of quiet acknowledgment before moving on.

श्रीदत्तात्रेआर्पितमस्तु ॥

śrīdattātreārpitamastu ||

May this be offered to Śrī Dattātreya.

A closing dedication offering the entire chapter's merit to Dattātreya, the guru-deity at the heart of the whole work.

Close any period of devoted effort by dedicating its fruit beyond yourself.