संत साहित्य · Guru Charitra · Chapters
Chapter 8 — Shripad Shrivallabha Blesses a Brahmani and Her Son
Literal. Shripad has lived secretly at Gokarna for three years, then at Shrigiri for four months, then at Nivriti Sangam, then at Kuravpur on the Krishna. There a Brahmani Ambika has a foolish son who cannot learn his lessons; her husband dies; both son and mother contemplate suicide in the river. Shripad intercepts them, asks the boy to worship Shiva on every Shanipradosh (Saturday-Pradosha day), and tells the embedded Chandrasen narrative — about a king who possessed the Chintamani bead and a cowherd boy whose night-time worship of a stone-linga was rewarded by Shiva manifesting a precious-stone temple. Shripad places his palm on the foolish son's head; the son instantly knows the Vedas, Shastras, Tark, Bhashya. The mother is told her next-life son will be like Shripad himself (foreshadowing Narasimha Saraswati).
Symbolic. The chapter is the first of several where direct laying-on-of-hands transfers cognitive capability — explicitly framed: as iron is transformed into gold by the touch of the philosopher's stone (Paris). The Paris-Stone metaphor recurs throughout the book.
Verse by verse
श्रीगणेशायनमः ।
śrīgaṇeśāyanamaḥ |
Salutations to Śrī Gaṇeśa.
The chapter opens, as tradition requires, by invoking Gaṇeśa (remover of obstacles) before the story proper begins.
Begin any important undertaking with a moment of reverence, so the work starts on steady ground.
नामधारक म्हणे सिद्धासी । गोकर्णमहिमा निरोपिलासी । श्रीगुरु राहिले किती दिवसी । वर्तले पुढे काय सांग ॥१॥
nāmadhāraka mhaṇe siddhāsī | gokarṇamahimā niropilāsī | śrīguru rāhile kitī divasī | vartale puḍhe kāya sāmga ||1||
Nāmdharak said to Siddha: You have told me the glory of Gokarṇa. How many days did Śrī Guru stay there? Tell me what happened afterward.
The disciple's question moves the story forward — the līlā (divine play) continues, and eager listening is itself part of the practice.
Stay curious and ask the next question; understanding deepens only when you keep following the thread.
श्रीगुरुमूर्ति कृपासिंधु । माझे मनी लागला वेधु । चरित्र ऐकतां महानंदु । अतिउल्हास होतसे ॥२॥
śrīgurumūrti kṛpāsimdhu | mājhe manī lāgalā vedhu | caritra aikatām mahānamdu | atiulhāsa hotase ||2||
The form of Śrī Guru is an ocean of grace; my mind is drawn wholly to it. Hearing the story, great joy — an intense delight arises in me.
Real listening produces ānanda (joy) in the body, not just information in the mind — a sign that the teaching is landing.
Notice when a story or teaching genuinely delights you — that pull is worth following further.
परिसोनि शिष्याचे वचन । संतोषे सिद्ध अतिगहन । सांगता झाला विस्तारोन । श्रोते तुम्ही अवधारा ॥३॥
parisoni śiṣyāce vacana | samtoṣe siddha atigahana | sāmgatā jhālā vistārona | śrote tumhī avadhārā ||3||
Hearing the disciple's words, Siddha, deeply pleased, began to narrate at length. Listeners, pay attention.
The teacher's willingness to elaborate is itself a gift, drawn out by the sincerity of the listener's request.
When someone shows real interest in what you know, take the time to explain fully rather than briefly.
गोकर्णक्षेत्री श्रीपाद यति । राहिले वर्षे तीन गुप्ती । तेथोनि श्रीगिरिपर्वता येती । लोकानुग्रहाकारणे ॥४॥
gokarṇakṣetrī śrīpāda yati | rāhile varṣe tīna guptī | tethoni śrīgiriparvatā yetī | lokānugrahākāraṇe ||4||
The ascetic Śrīpāda remained hidden at Gokarṇa kṣetra for three years; from there he went to Śrī Giri Parvata, for the benefit of the people.
Even after withdrawing for inner practice, the teacher moves back into the world — grace is meant to be shared, not only kept in solitude.
Balance your own quiet practice with times of actively going out to help others.
जयाचे करिता चरणदर्शन । समस्त तीर्थासमान जाण । 'चरणं पवित्रं विततं पुराणं । वेदश्रुति ऐसे बोलतसे ॥५॥
jayāce karitā caraṇadarśana | samasta tīrthāsamāna jāṇa | 'caraṇam pavitram vitatam purāṇam | vedaśruti aise bolatase ||5||
Whoever obtains the darśana (sight) of his feet, know it to be equal to all the sacred waters (tīrthas). 'The feet are pure, vast, and eternal' — so the Vedic scripture declares.
Caraṇa-darśana (seeing the teacher's feet) is held equal to bathing in every holy river — the living guru concentrates what pilgrimage disperses.
Value time in the presence of someone wise as much as any special place you might travel to.
समस्त तीर्थे गुरुचरणी । तो कां हिंडे तीर्थभवनी । लोकानुग्रहालागुनी । जात असे परियेसा ॥६॥
samasta tīrthe gurucaraṇī | to kām himḍe tīrthabhavanī | lokānugrahālāgunī | jāta ase pariyesā ||6||
All sacred waters dwell at the Guru's feet — so why does he wander among pilgrimage sites? Understand well: he goes only for the sake of uplifting the people.
The saint who already contains everything still travels to meet people where they are — compassion, not need, moves him.
Go to where people need you, even when you have nothing left to gain for yourself by going.
मास चारी क्रमोनि तेथे । आले निवृत्तिसंगमाते । दर्शन देती साधुभक्तांते । पातले तया कुरवपुरा ॥७॥
māsa cārī kramoni tethe | āle nivṛttisamgamāte | darśana detī sādhubhaktāmte | pātale tayā kuravapurā ||7||
Having spent four months there, he came to the confluence at Nivṛtti-saṅgam; giving darśana to holy men and devotees, he arrived at Kuravapura.
The journey is marked by stops where he blesses whoever gathers — the itinerant teacher's path is itself a chain of grace given along the way.
Wherever your journey takes you, leave something good behind for the people you meet there.
कुरवपुर महाक्शेत्र । कृष्णा गंगा वाहे नीर । महिमा तेथील सांगता अपार । भूमंडाळात दुर्लभ ॥८॥
kuravapura mahākśetra | kṛṣṇā gamgā vāhe nīra | mahimā tethīla sāmgatā apāra | bhūmamḍāḷāta durlabha ||8||
Kuravapura is a great sacred site; the waters of the Kṛṣṇā river flow there. Its greatness is beyond full telling — rare indeed on this earth.
The setting itself is named as holy ground — a place where a river and a saint's presence together make a kṣetra (sacred field).
Recognize the ordinary places in your life that have quietly become sacred through what happened there.
तेथील महिमा सांगता । विस्तार होईल बहुत कथा । पुढे असे चरित्र अमृता । सांगेन ऐका एकचित्ते ॥९॥
tethīla mahimā sāmgatā | vistāra hoīla bahuta kathā | puḍhe ase caritra amṛtā | sāmgena aikā ekacitte ||9||
To tell its full greatness would expand into a very long tale. Ahead lies the nectar of this story — I will tell it; listen with a single-pointed mind.
The narrator sets aside a digression to keep the main story moving — a sign of disciplined storytelling in service of the listener.
When explaining something, resist wandering into every side detail; keep to what will actually help the listener.
श्रीपाद राहिले कुरवपुरी । ख्याति राहिली भूमीवरी । प्रगटे महिमा अपरंपारी । सांगतां विस्तार असे देखा ॥१०॥
śrīpāda rāhile kuravapurī | khyāti rāhilī bhūmīvarī | pragaṭe mahimā aparampārī | sāmgatām vistāra ase dekhā ||10||
Śrīpāda remained at Kuravapura; his fame spread across the land. His greatness manifested without limit — to recount it fully would be a vast undertaking indeed.
Reputation here is not self-promotion but the natural spreading of grace — mahimā (glory) becomes known through its effects on people.
Let your good work speak for itself rather than seeking to announce it.
जे जन भजती भक्तीसी । सौख्य पावती अप्रयासी । कन्या पुत्र लक्ष्मीसी । चिंतिले फळ पावती ॥११॥
je jana bhajatī bhaktīsī | saukhya pāvatī aprayāsī | kanyā putra lakṣmīsī | cimtile phaḷa pāvatī ||11||
Those people who worship him with devotion attain happiness effortlessly; sons, daughters, wealth — whatever they wish for, they receive as fruit.
Devotion is described here in very concrete terms — worldly blessings flowing from sincere bhakti (devotion), not only otherworldly liberation.
Bring your ordinary, practical hopes honestly into your practice of faith, not just your loftiest wishes.
समस्त महिमा सांगावयासी । विस्तार होईल बहुवसी । नामधारका स्वस्थ परियेसी । सांगेन किंचित् तुज आतां ॥१२॥
samasta mahimā sāmgāvayāsī | vistāra hoīla bahuvasī | nāmadhārakā svastha pariyesī | sāmgena kimcit tuja ātām ||12||
To tell his entire greatness would grow into a vast account. Nāmdharak, listen calmly — I will tell you a little of it now.
The teacher paces the teaching, offering a portion rather than everything at once, trusting the listener to receive it gradually.
Teach or share in manageable portions rather than overwhelming someone with everything at once.
पुढे अवतार व्हावया गति । सांगेन ऐका एकचित्ती । श्रीपाद कुरवपुरा असती । कार्यकारणमनुष्यदेही ॥१३॥
puḍhe avatāra vhāvayā gati | sāmgena aikā ekacittī | śrīpāda kuravapurā asatī | kāryakāraṇamanuṣyadehī ||13||
Next I will tell the reason the avatāra was to come about; listen with a single mind. Śrīpāda remains at Kuravapura in a human body for a particular purpose.
The story now turns to explain why — divine descent (avatāra) is never random, but arises to answer a specific human need.
Look for the deeper reason behind events in your life rather than accepting them as mere accident.
अवतार व्हावयाचे कारण । सांगेन त्याचे पूर्वकथन । वेदशास्त्रसंपन्न ब्राह्मण । होता तया ग्रामी ॥१४॥
avatāra vhāvayāce kāraṇa | sāmgena tyāce pūrvakathana | vedaśāstrasampanna brāhmaṇa | hotā tayā grāmī ||14||
The cause for the avatāra's coming — I will relate its earlier history. There lived in that village a Brahmin accomplished in the Vedas and scriptures.
The great event is rooted in one ordinary family's sorrow — sacred history begins in a household, not a temple.
Remember that even small personal struggles can turn out to matter far beyond your own household.
त्याची भार्या होती देखा । नाम तियेचे अंबिका । सुशील आचार पतिसेवका । महापुण्य सती देखा ॥१५॥
tyācī bhāryā hotī dekhā | nāma tiyece ambikā | suśīla ācāra patisevakā | mahāpuṇya satī dekhā ||15||
His wife was there too, named Ambikā — gentle in conduct, devoted in service to her husband, a woman of great merit and virtue.
Ambikā is introduced as the moral center of the story — her steady devotion sets up everything that follows.
Cultivate quiet steadiness in your closest relationships; it is often the true foundation of a household.
तियेसी पुत्र होऊनि मरती । पूर्वकर्मफळ अर्जिती । अनेक तीर्थे आचरती । तिणे केलि परियेसा ॥१६॥
tiyesī putra hoūni maratī | pūrvakarmaphaḷa arjitī | aneka tīrthe ācaratī | tiṇe keli pariyesā ||16||
Sons were born to her, but they died; she was reaping the fruit of past karma. She undertook many pilgrimages, she did — understand this well.
Grief here is read through karma — repeated loss is framed not as punishment but as the working-out of prior causes, met with active devotion (pilgrimage) rather than despair.
When facing repeated hardship, respond with active practice and faith rather than giving up.
ऐसे असतां जे होणार गति । पुत्र जाहला मंदमति । माता स्नेह करी भक्ती । अपूर्व आपणासी म्हणोनि ॥१७॥
aise asatām je hoṇāra gati | putra jāhalā mamdamati | mātā sneha karī bhaktī | apūrva āpaṇāsī mhaṇoni ||17||
While matters stood thus, as fate would have it, a son was born who was slow-witted. The mother, out of love, cherished him devotedly, thinking him precious and unique to her.
A mother's love is shown as unconditional — it does not wait for the child to prove himself worthy before giving affection.
Love the people in your care for who they are, not for what they can achieve.
वर्धता मातापित्याघरी । विप्रात्मज वाढला प्रीतिकरी । व्रतबंध करिती कुळाचारी । वेदाभ्यास करावया ॥१८॥
vardhatā mātāpityāgharī | viprātmaja vāḍhalā prītikarī | vratabamdha karitī kuḷācārī | vedābhyāsa karāvayā ||18||
Growing up in his parents' home, the Brahmin's son was raised with affection; following family custom, they performed his sacred-thread ceremony (vratabandha) so he might study the Vedas.
The family does everything ritually right — the vratabandha (thread investiture) marks the start of Vedic education — yet ritual correctness alone does not guarantee the expected result.
Do your part faithfully, even when the outcome is not fully in your hands.
विद्या नये तया कुमरा । मंदमति अज्ञान बहिरा । चिंता वर्ते त्या द्विजवरा । म्हणे पुत्र मंदमति ॥१९॥
vidyā naye tayā kumarā | mamdamati ajñāna bahirā | cimtā varte tyā dvijavarā | mhaṇe putra mamdamati ||19||
Learning did not come to the boy; he was slow-witted, ignorant, as though deaf to instruction. The learned Brahmin grew anxious, saying, 'My son is dull-witted.'
The father's anxiety is understandable, yet it is also the first note of the judgment that will later wound the boy — worry about a child can slide into shame about him.
Voice concern for someone's struggles without letting it curdle into contempt.
अनेक देव आराधोनि । पुत्र लाधलो कष्टोनि । प्राचीन कर्म न सुटे म्हणोनि । चिंता करी अहोरात्र ॥२०॥
aneka deva ārādhoni | putra lādhalo kaṣṭoni | prācīna karma na suṭe mhaṇoni | cimtā karī ahorātra ||20||
'Having worshipped many gods, I obtained a son only with great difficulty; yet past karma does not let go,' he thought, and worried day and night.
The father's despair shows how easily suffering compounds — a hard-won blessing starts to feel like another burden when judged only by worldly success.
Resist measuring a loved one's worth only by conventional achievement.
अनेक प्रकारे शिकवी त्यासी । ताडन करी बहुवसी । होतसे दुःख जननीसी । वर्जी आपुले पतीते ॥२१॥
aneka prakāre śikavī tyāsī | tāḍana karī bahuvasī | hotase duḥkha jananīsī | varjī āpule patīte ||21||
He tried to teach the boy in many ways and struck him often. The mother suffered greatly and began to keep her distance from her husband because of it.
Harsh correction breaks the family's peace before it helps the child — force fails where patience is needed.
Choose patience over punishment when someone you love is struggling to learn.
पतीसी म्हणे ते नारी । पुत्र नाहीत आम्हा घरी । कष्ट करोनि नानापरी । पोसिले एका बाळकासी ॥२२॥
patīsī mhaṇe te nārī | putra nāhīta āmhā gharī | kaṣṭa karoni nānāparī | posile ekā bāḷakāsī ||22||
The wife said to her husband: 'We have no other son in this house. With great effort, in many ways, I have nurtured this one child.'
She pleads from the scarcity of her situation — this one child is all she has, and that alone should be reason enough for gentleness.
Speak up plainly for someone vulnerable when they cannot yet defend themselves.
विद्यान येचि वेद त्यासी । वाया मारून का कष्टसी । प्राचीन कर्म न सुटे त्यासी । की मूढ होऊनि उपजावे ॥२३॥
vidyāna yeci veda tyāsī | vāyā mārūna kā kaṣṭasī | prācīna karma na suṭe tyāsī | kī mūḍha hoūni upajāve ||23||
'If the Vedas were meant to come to him, why do you beat him in vain and trouble yourself so? His past karma will not release him — or perhaps he was destined to be born dull.'
The mother offers a theological argument against harshness — if the outcome is already set by karma, cruelty adds suffering without changing anything.
Before reacting harshly to someone's limitation, ask whether your anger will actually change anything.
आतां जरी तुम्ही यासी । ताडन कराल अहर्निशी । प्राण त्यजीन मी भरवसी । म्हणोनि विनवी पतीते ॥२४॥
ātām jarī tumhī yāsī | tāḍana karāla aharniśī | prāṇa tyajīna mī bharavasī | mhaṇoni vinavī patīte ||24||
'Now if you keep beating him day and night, I will surely give up my life,' — so she entreated her husband.
Her extreme statement reveals the depth of a mother's protective bond — she stakes everything to shield her child.
Take seriously when someone tells you their limit has been reached; do not dismiss it as exaggeration.
स्त्रियेचे वचन ऐकोनि । विप्र राहिला निचिंत मनी । ऐसा काही काळ क्रमोनि । होती तया ग्रामांत ॥२५॥
striyece vacana aikoni | vipra rāhilā nicimta manī | aisā kāhī kāḷa kramoni | hotī tayā grāmāmta ||25||
Hearing his wife's words, the Brahmin remained troubled in mind. Some time passed in this way, and they continued living in that village.
The father relents outwardly, but the underlying grief has not been resolved, only set aside — an uneasy peace holds the family together.
Accept an uneasy truce with grace when a full resolution is not yet possible.
वर्तता ऐसे तया स्थानी । विप्र पडला असमाधानी । दैववशेकरूनि । पंचत्व पावला परियेसा ॥२६॥
vartatā aise tayā sthānī | vipra paḍalā asamādhānī | daivavaśekarūni | pamcatva pāvalā pariyesā ||26||
While they lived on in that place, the Brahmin fell into illness and distress; by the working of fate, he passed away (returned to the five elements), understand.
Pañcatva — dissolving back into the five elements — is the traditional euphemism for death, marking the family's next, harder trial.
Accept that loss will come in its own time, and prepare your heart rather than only your circumstances.
मग पुत्रासहित ते नारी । होती तेथे कुरवपुरी । याचूनि आपुले उदर भरी । येणेपरी जीवित्व रक्षी ॥२७॥
maga putrāsahita te nārī | hotī tethe kuravapurī | yācūni āpule udara bharī | yeṇeparī jīvitva rakṣī ||27||
Then the woman, together with her son, remained there at Kuravapura; by begging she filled her stomach — in this way she preserved their lives.
Widowed and poor, she chooses survival through humble means rather than despair — dignity is kept even in reduced circumstances.
Do not let hardship shame you into giving up; take whatever honest help keeps you going.
विप्रस्त्रियेचा पुत्र देखा । विवाहाहायोग्य झाला निका । निंदा करिती सकळीका । मतिहीन म्हणोनिया ॥२८॥
viprastriyecā putra dekhā | vivāhāhāyogya jhālā nikā | nimdā karitī sakaḷīkā | matihīna mhaṇoniyā ||28||
The Brahmin woman's son had now reached an age fit for marriage. Everyone spoke ill of him, calling him witless.
Society's cruelty toward the boy intensifies exactly when he needs acceptance most — coming of age becomes another site of humiliation.
Resist joining in when a community mocks someone for a disability they did not choose.
कन्या न देती तयासी कोणी। म्हणती काष्ठे वाहतो का पाणी । समस्त म्हणती असे दूषणी । उदर भरी येणे विद्ये ॥२९॥
kanyā na detī tayāsī koṇī| mhaṇatī kāṣṭhe vāhato kā pāṇī | samasta mhaṇatī ase dūṣaṇī | udara bharī yeṇe vidye ||29||
No one would give their daughter to him in marriage; people said, 'Can he even fetch firewood or water?' All found fault with him, saying he filled his belly only by that means (begging).
The taunts reduce a whole life to its perceived economic uselessness — a narrow, unkind measure of a person's value.
Judge people by their character and effort, not only by their outward usefulness.
समस्त लोक म्हणती त्यासी । तू दगडापरी व्यर्थ जन्मलासी । लांछन लाविले वंशासी । अरे मूर्खा कुळनाशका ॥३०॥
samasta loka mhaṇatī tyāsī | tū dagaḍāparī vyartha janmalāsī | lāmchana lāvile vamśāsī | are mūrkhā kuḷanāśakā ||30||
All the people said to him: 'You were born as uselessly as a stone; you have brought disgrace upon your lineage — you fool, destroyer of your family!'
The insults escalate to outright cruelty — the boy is blamed for a disability that is not his fault, an old and unjust pattern of scapegoating.
Catch yourself before blaming a struggling person for circumstances beyond their control.
तुझ्या पितयाचा आचार । ख्याति असे चारी राष्ट्र । जाणे धर्म वेद शास्त्र । त्याचे पोटी अवतरलासी ॥३१॥
tujhyā pitayācā ācāra | khyāti ase cārī rāṣṭra | jāṇe dharma veda śāstra | tyāce poṭī avataralāsī ||31||
'Your father's conduct was renowned in all four directions; he knew dharma, the Vedas, and the scriptures — and you were born from his lineage!'
The comparison to an illustrious father becomes another weapon against the son — the boy is measured against a standard he was never given the means to meet.
Do not hold a person to a family legacy they had no part in shaping.
बोल आणिलासी तुवा पितरांसी । घातले तया अधोगतीसी । भिक्षा मागोनि उदर भरिसी । लाज कैसी तुज न वाटे ॥३२॥
bola āṇilāsī tuvā pitarāmsī | ghātale tayā adhogatīsī | bhikṣā māgoni udara bharisī | lāja kaisī tuja na vāṭe ||32||
'You have brought disrepute upon your ancestors; you have sent them toward a lower state (afterlife). You fill your belly by begging alms — do you feel no shame at all?'
The taunting reaches its cruelest claim — that his condition even harms the dead — showing how far unchecked contempt for the vulnerable can go.
Refuse to let cruelty toward the weak go unchallenged, even when dressed up as concern for tradition.
जन्मोनिया संसारी । काय व्यर्थ पशूचिये परी । अथवा गंगेत प्रवेश करी । काय जन्मोनि सार्थक ॥३३॥
janmoniyā samsārī | kāya vyartha paśūciye parī | athavā gamgeta praveśa karī | kāya janmoni sārthaka ||33||
'Being born into this world, why live uselessly like an animal? Better, perhaps, to enter the Gangā (and drown) — what use is such a birth?'
The mockery pushes the boy toward the darkest thought — that his life has no worth and death would be preferable, the tragic endpoint of relentless shaming.
Speak up for someone who is being talked into despair; words like these can genuinely wound.
ऐसे ऐकोनि ब्रह्मचारी । दुःख करीत नाना प्रकारी । मातेसि म्हणे ते अवसरी । प्राण त्यागीन मी आता ॥३४॥
aise aikoni brahmacārī | duḥkha karīta nānā prakārī | mātesi mhaṇe te avasarī | prāṇa tyāgīna mī ātā ||34||
Hearing this, the young Brahmin (student), grieving in many ways, said to his mother at that moment: 'I will give up my life now.'
The accumulated cruelty finally breaks him — he voices what despair often hides, and his mother becomes his only refuge.
Take a loved one's expression of despair seriously and stay close to them rather than dismissing it.
निंदा करिती सर्वही मज । असोनि देह कवण काज । पोसू न शके माते तुज । जाईन अरण्यवासासी ॥३५॥
nimdā karitī sarvahī maja | asoni deha kavaṇa kāja | posū na śake māte tuja | jāīna araṇyavāsāsī ||35||
'Everyone insults me; of what use is this body of mine to anyone? I cannot even support you, mother — I will go and live in the forest.'
His proposed solution — exile rather than death — still comes from the same wound: feeling like a burden to the one person who loves him.
Reassure someone who feels like a burden that their presence, not their usefulness, is what matters to you.
ऐकोनि पुत्राचे वचन । माता करी चिंता गहन । शोकदुःखेकरून । विलाप करी ते नारी ॥३६॥
aikoni putrāce vacana | mātā karī cimtā gahana | śokaduḥkhekarūna | vilāpa karī te nārī ||36||
Hearing her son's words, the mother felt deep anguish; overwhelmed with grief, the woman began to weep aloud.
Her lament mirrors the son's despair — the family's suffering has become shared and total, with no worldly comfort left to offer.
Let yourself grieve openly alongside someone you love rather than hiding your own pain from them.
माता सुत दुःख करीत । गेली गंगाप्रवाहात । तेथे देखिले जगदुद्धरित । श्रीपाद योगी स्नान करिता ॥३७॥
mātā suta duḥkha karīta | gelī gamgāpravāhāta | tethe dekhile jagaduddharita | śrīpāda yogī snāna karitā ||37||
The mother and son, in their sorrow, went to the flowing river; there they saw Śrīpāda, the yogī who uplifts the world, bathing.
In the depth of despair they happen upon the very figure who can save them — grace often meets grief at its lowest point, unlooked for.
Keep moving even in despair; help can appear from an unexpected direction.
जाऊनि दोघे लागती चरणी । विनविताती कर जोडुनी । वासना असे आमुचे मनी । प्राण त्यजावा गंगेत ॥३८॥
jāūni doghe lāgatī caraṇī | vinavitātī kara joḍunī | vāsanā ase āmuce manī | prāṇa tyajāvā gamgeta ||38||
Going to him, both fell at his feet, entreating him with joined palms: 'It is our wish to end our lives in the Gaṅgā.'
Even in planning suicide, they instinctively seek the teacher's feet first — a habit of reverence surviving even despair.
When you are at your lowest, seek out someone wise before taking any irreversible step.
निरोप द्यावा जी आम्हांसी । सद्गति व्हावया कारणासी । आत्महत्या महादोषी । म्हणोनि विनवितो कृपासिंधु ॥३९॥
niropa dyāvā jī āmhāmsī | sadgati vhāvayā kāraṇāsī | ātmahatyā mahādoṣī | mhaṇoni vinavito kṛpāsimdhu ||39||
'Grant us your permission, sir, so that we may attain a good passage (in death); for self-slaughter is a great sin' — thus they entreated the ocean of grace.
Even in extremity they hold that suicide carries grave consequence — needing sanction shows a moral seriousness the world around them has denied them credit for.
Recognize that even someone in despair may still be reaching for what is right; meet that reaching with help, not judgment.
ऐकोनि विप्रसतीचे वचन । पुसती श्रीपाद कृपायमान । कां संकटी तुमचे मन । त्यजिता प्राण काय निमित्त ॥४०॥
aikoni viprasatīce vacana | pusatī śrīpāda kṛpāyamāna | kām samkaṭī tumace mana | tyajitā prāṇa kāya nimitta ||40||
Hearing the Brahmin woman's words, the gracious Śrīpāda asked: 'Why is your mind so troubled? For what reason are you giving up your lives?'
The teacher's first response is a question, not a rebuke — he draws out the whole story before offering any remedy.
Before advising someone in crisis, first ask and truly listen to what is wrong.
विप्रस्त्री तया वेळा । सांगतसे दुःखा सकळा । म्हणे स्वामी भक्तवत्सला । तारावे आम्हा बाळकाते ॥४१॥
viprastrī tayā veḷā | sāmgatase duḥkhā sakaḷā | mhaṇe svāmī bhaktavatsalā | tārāve āmhā bāḷakāte ||41||
The Brahmin woman, at that moment, told him her entire sorrow. She said: 'Lord, compassionate to devotees, please save our child.'
Her plea is finally not for herself but for her son — a mother's love outlasts even her own despair.
Even in your own distress, keep advocating for the ones depending on you.
पुत्रावीण कष्ट भारी । अनेक तीर्थे पादचारी । केले व्रत पूजा जरी । सकळ देव आराधिले ॥४२॥
putrāvīṇa kaṣṭa bhārī | aneka tīrthe pādacārī | kele vrata pūjā jarī | sakaḷa deva ārādhile ||42||
'Without a son my suffering was great; I traveled on foot to many sacred sites. I performed vows and worship, and worshipped all the gods.'
She recounts the years of devoted effort behind her present grief — her faith was never lacking, only unrewarded in the way she expected.
Do not measure the value of your devotion only by whether it delivers the exact outcome you hoped for.
व्रते उपवास सांगू किती । करिते झाले अपरिमिती । झाला पुत्र हा दुर्मति । निंदा करिती सकळ जन ॥४३॥
vrate upavāsa sāmgū kitī | karite jhāle aparimitī | jhālā putra hā durmati | nimdā karitī sakaḷa jana ||43||
'How many vows and fasts can I even recount? I performed them without limit. The son that was born is dull-witted, and all the people revile him.'
The gap between her effort and society's judgment of the result is the crux of her suffering — devotion did not prevent public scorn.
Do not let others' judgment of an outcome erase the sincerity of the effort behind it.
वेदशास्त्रसंपन्न । पति माझा होता ब्राह्मण । त्याचिये पोटी झाला हीन । मंदमति दुरात्मा हा ॥४४॥
vedaśāstrasampanna | pati mājhā hotā brāhmaṇa | tyāciye poṭī jhālā hīna | mamdamati durātmā hā ||44||
'My husband was a Brahmin accomplished in the Vedas and scriptures; yet from his line was born this lowly, dull-witted, unfortunate one.'
She voices the painful contrast between lineage and outcome once more — grief still speaking in the world's harsh terms even as she seeks the teacher's help.
Allow yourself to name your grief honestly, even in the very words that hurt you, as a step toward release.
कृपा करी गा श्रीपाद यति । जन्मोजन्मी दैवगति । पुत्र न व्हावा मंदमति । ऐसा प्रकार सांगावा ॥४५॥
kṛpā karī gā śrīpāda yati | janmojanmī daivagati | putra na vhāvā mamdamati | aisā prakāra sāmgāvā ||45||
'Show me your grace, O ascetic Śrīpāda; regarding my fate from birth to birth, tell me a way so that I might never again bear a dull-witted son.'
Her request looks beyond this single life, seeking a remedy that reaches across births — faith in a larger causal order even amid despair.
When facing a recurring hardship, seek a real remedy rather than only enduring it again and again.
कृपासागर दैन्यहरण । म्हणोनि धरिले तुझे चरण । शरणागताचे करावया रक्षण । आलासि आजि कृपासिंधु ॥४६॥
kṛpāsāgara dainyaharaṇa | mhaṇoni dharile tujhe caraṇa | śaraṇāgatāce karāvayā rakṣaṇa | ālāsi āji kṛpāsimdhu ||46||
'O ocean of grace, remover of misery, therefore I have taken hold of your feet; you have come today, ocean of compassion, to protect those who take refuge in you.'
She names her plea as śaraṇāgati (surrender/refuge) — trusting that the very appearance of the teacher at this moment is itself an answer.
When you find yourself unexpectedly helped in a crisis, receive it as more than coincidence and let it renew your trust.
जन्मोनिया संसारी । कष्ट केले नानापरी । न देखेचि सौख्यकुसरी । परी जाहले पुत्र न राहती ॥४७॥
janmoniyā samsārī | kaṣṭa kele nānāparī | na dekheci saukhyakusarī | parī jāhale putra na rāhatī ||47||
'Born into this world, I toiled in many ways; I never tasted the comfort of happiness. And the sons I did bear did not survive.'
She lays out the full ledger of loss — dead sons and now a living son who is scorned — the weight behind her plea.
Let a full accounting of someone's hardship soften your judgment of their current struggle.
वाचोनिया हा एक सुत । शेळीचे गळा स्तन लोंबत । वृथा जन्मला म्हणत । विनवीतसे श्रीगुरूसी ॥४८॥
vāconiyā hā eka suta | śeḷīce gaḷā stana lombata | vṛthā janmalā mhaṇata | vinavītase śrīgurūsī ||48||
'Except for this one son — as useless as a teat hanging from a goat's neck — he was born in vain,' she says, thus entreating Śrī Guru.
The harsh proverb she borrows from the world around her shows how deeply the community's contempt has entered even her own speech about her son.
Watch for cruel language you may have absorbed from others and refuse to use it, even about yourself or those you love.
देवा आता ऐसे करणे । पुढील जन्मी मनुष्यपणे । पूज्यमान पुत्र पावणे । जैसा पूज्य तू जगत्त्रयासी ॥४९॥
devā ātā aise karaṇe | puḍhīla janmī manuṣyapaṇe | pūjyamāna putra pāvaṇe | jaisā pūjya tū jagattrayāsī ||49||
'Lord, now grant this: that in my next birth, in human form, I may obtain a son worthy of worship — just as you yourself are worshipped by the three worlds.'
Her desire shifts from mere relief to a positive vision — a son of true wisdom and dignity, modeled on the very teacher before her.
Turn a prayer for relief from suffering into a positive vision of what you actually want to build.
सकळ लोक ज्यासि वंदिती । ऐसा पुत्र व्हावा म्हणे ती । उपाय सांगा श्रीगुरु यती । म्हणोनि चरणां लागली ॥५०॥
sakaḷa loka jyāsi vamditī | aisā putra vhāvā mhaṇe tī | upāya sāmgā śrīguru yatī | mhaṇoni caraṇām lāgalī ||50||
'May I have such a son whom all people revere,' she said. 'Tell me the means, O ascetic Śrī Guru' — and so she clung to his feet.
Having voiced the wish, she now asks for the practical method — devotion moving from longing into concrete practice.
Once you know what you truly want, ask directly for guidance on how to work toward it.
त्याचेनि माते उद्धारगति । मागुती न होय पुनरावृत्ति । पितरां सकळा स्वर्गप्राप्ति । लाधे ऐसे निरोपावे ॥५१॥
tyāceni māte uddhāragati | māgutī na hoya punarāvṛtti | pitarām sakaḷā svargaprāpti | lādhe aise niropāve ||51||
'Through him may my mother attain liberation, never to be reborn again; may all my ancestors attain heaven — please grant me this too.'
Her hoped-for son is imagined as one whose merit redeems the whole family line — an ideal of a child's virtue reaching backward to bless ancestors.
Consider how the good you build in your life can also honor and uplift those who came before you.
वासना असे माझे मनी । पुत्र व्हावा ब्रह्मज्ञानी । बाळपणिच पाहो नयनी । पूज्यमान समस्तांसी ॥५२॥
vāsanā ase mājhe manī | putra vhāvā brahmajñānī | bāḷapaṇica pāho nayanī | pūjyamāna samastāmsī ||52||
'It is my heart's desire that my son be a knower of the ultimate reality; may I behold with my own eyes, even in his childhood, one revered by everyone.'
Brahma-jñānī — a knower of the highest truth — is the ultimate aspiration; she wants not just an intelligent son but a spiritually realized one.
Aim your hopes for those you raise toward wisdom and character, not only worldly intelligence.
ऐकोनि तियेचे वचन । सांगती कृपा भक्ति पाहोन । करी वो ईश्वरआराधन । पुत्र होईल श्रीहरीऐसा ॥५३॥
aikoni tiyece vacana | sāmgatī kṛpā bhakti pāhona | karī vo īśvaraārādhana | putra hoīla śrīharīaisā ||53||
Hearing her words, and seeing her devotion, he told her with compassion: 'Worship the Lord; a son will be born to you like unto Śrī Hari.'
Śrīpāda prescribes concrete practice, not mere consolation — devotion (worship) is offered as the actual means to her wish.
When someone asks for help, give them a practical practice to follow, not just sympathy.
गौळियाचे घरी देखा । कृष्ण उपजला कारणिका । व्रत केले गौळी ऐका । ईश्वराची आराधना ॥५४॥
gauḷiyāce gharī dekhā | kṛṣṇa upajalā kāraṇikā | vrata kele gauḷī aikā | īśvarācī ārādhanā ||54||
In a cowherd's house, Kṛṣṇa was born for a purpose; the cowherd performed a vow — listen — worship of the Lord.
Śrīpāda now begins the illustrative story-within-a-story — even the great avatāra Kṛṣṇa's birth is traced back to a humble vow of devotion.
Believe that simple, sincere devotion practiced by ordinary people can bring about extraordinary results.
तैसा तू आराधी ईश्वर । पुत्र पावशील हा निर्धार । तुझा मनोरथ साचार । पावेल सिद्धि श्रीपाद म्हणती ॥५५॥
taisā tū ārādhī īśvara | putra pāvaśīla hā nirdhāra | tujhā manoratha sācāra | pāvela siddhi śrīpāda mhaṇatī ||55||
'Just so, you too worship the Lord; you will obtain a son — this is certain. Your heart's true wish will indeed be fulfilled,' said Śrīpāda.
The teacher gives a direct assurance, grounding her hope in the very precedent he has just told.
Draw courage for your own path from an example of someone else's faith rewarded.
विप्रस्त्री म्हणे ते वेळी । कैसे व्रत आचरले गौळी । कैसा पूजिला चंद्रमौळी । विस्तारावे मजप्रती ॥५६॥
viprastrī mhaṇe te veḷī | kaise vrata ācarale gauḷī | kaisā pūjilā camdramauḷī | vistārāve majapratī ||56||
The Brahmin woman said at that time: 'How did the cowherd perform this vow? How was Candramauli (Śiva) worshipped? Please explain it to me in detail.'
She asks for the practical detail, not satisfied with the assurance alone — real faith wants to know exactly what to do.
Do not settle for vague encouragement; ask for the specific steps you need to follow.
तैसेच व्रत करीन आपण । म्हणोनि धरी सद्गुरुचरण । कृपामूर्ति सद्गुरु जाण । सांगता झाला ते वेळी ॥५७॥
taiseca vrata karīna āpaṇa | mhaṇoni dharī sadgurucaraṇa | kṛpāmūrti sadguru jāṇa | sāmgatā jhālā te veḷī ||57||
'I too will perform the very same vow,' she said, and held the feet of the true Guru. The compassionate true Guru then began to explain.
Her resolve to imitate the story exactly shows the point of hearing sacred narrative — it is meant to be practiced, not merely admired.
When a story of faith moves you, do not just admire it — resolve to actually follow its example.
म्हणती श्रीपाद यति तियेसी । ईश्वर पूजी हो प्रदोषी । मंदवारी तू विशेषी । पूजा करी भक्तीने ॥५८॥
mhaṇatī śrīpāda yati tiyesī | īśvara pūjī ho pradoṣī | mamdavārī tū viśeṣī | pūjā karī bhaktīne ||58||
The ascetic Śrīpāda told her: 'Worship the Lord at pradoṣa (twilight); especially on Saturday. Perform the worship with devotion.'
The specific practice is named — the Śani-pradoṣa vrata, Śiva worship at dusk on Saturday — a defined ritual, not a vague suggestion.
Adopt a definite time and form for your spiritual practice rather than leaving it formless.
पूजा करी जे गौळणी । विस्तार असे स्कंदपुराणी । कथा सांगेन ऐक कानी । म्हणती श्रीगुरु तियेसी ॥५९॥
pūjā karī je gauḷaṇī | vistāra ase skamdapurāṇī | kathā sāmgena aika kānī | mhaṇatī śrīguru tiyesī ||59||
'The worship that the cowherdess performed is recounted at length in the Skanda Purāṇa; I will tell you the story — listen closely,' Śrī Guru told her.
Śrīpāda grounds his teaching in scripture, showing the vow is not his invention but an established tradition.
Root your practices in a tested tradition rather than inventing them from scratch.
ऐकोन श्रीगुरूचे वचना । संतोषली विप्रांगना । पुढती घाली लोटांगणा । तया श्रीपाद श्रीगुरूप्रती ॥६०॥
aikona śrīgurūce vacanā | samtoṣalī viprāmganā | puḍhatī ghālī loṭāmgaṇā | tayā śrīpāda śrīgurūpratī ||60||
Hearing Śrī Guru's words, the Brahmin woman rejoiced; she again bowed in full prostration before Śrīpāda Śrī Guru.
Her repeated prostration expresses gratitude in the body, not only in words — reverence enacted physically.
Express gratitude with your whole body and presence, not only with words.
विप्रस्त्री म्हणे स्वामीसी । अभिनव माते निरोपिलेसी । देखता पूजा प्रदोषी । पुत्र झाला कृष्णा ऐस ॥६१॥
viprastrī mhaṇe svāmīsī | abhinava māte niropilesī | dekhatā pūjā pradoṣī | putra jhālā kṛṣṇā aisa ||61||
The Brahmin woman said to the master: 'You have told me something wonderful — by seeing the pradoṣa worship, a son like Kṛṣṇa was born.'
She restates the promise back to him, confirming her understanding before proceeding — a natural check before committing to practice.
Repeat back what you've been taught in your own words to be sure you've understood it correctly.
आपण केलिया पूजा जरी । फळ पावेन निर्धारी । पुर्वी कवणे परी । विस्तारावे दातारा ॥६२॥
āpaṇa keliyā pūjā jarī | phaḷa pāvena nirdhārī | purvī kavaṇe parī | vistārāve dātārā ||62||
'If I myself perform this worship, will I certainly attain its fruit? In what manner was it done previously? Please explain it in detail, O Giver.'
She wants both assurance of the result and precision in the method — faith seeking full understanding, not blind imitation.
Seek both confidence in an outcome and clarity on the method before committing your effort.
श्रीगुरु सांगती तियेसी । सांगेन ऐक एकचित्तेसी । उज्जनी नाम नगरीसी । जाहले विचित्र परियेसा ॥६३॥
śrīguru sāmgatī tiyesī | sāmgena aika ekacittesī | ujjanī nāma nagarīsī | jāhale vicitra pariyesā ||63||
Śrī Guru told her: 'I will tell you — listen with a single-pointed mind. In a city named Ujjanī (Ujjayinī), a wondrous thing happened, understand.'
The frame story now begins in earnest — a specific place and event will illustrate the power of the vow.
Ground abstract teachings in a concrete story you can actually picture and remember.
तया नगरी चंद्रसेन । राजा होता धर्मपरायण । त्याचा सखा असे प्राण । मणिभद्र नामे परियेसा ॥६४॥
tayā nagarī camdrasena | rājā hotā dharmaparāyaṇa | tyācā sakhā ase prāṇa | maṇibhadra nāme pariyesā ||64||
In that city there was King Chandrasena, devoted to dharma; his dear friend, as dear as his own life, was named Maṇibhadra, understand.
The characters are introduced — a righteous king and his close friend, whose devotion will drive the coming events.
Value the friends in your life who share your commitment to living rightly.
सदा ईश्वरभक्ति करी । नाना प्रकारे अपरंपारी । भोळा देव प्रसन्न करी दिधला चिंतामणि एक ॥६५॥
sadā īśvarabhakti karī | nānā prakāre aparampārī | bhoḷā deva prasanna karī didhalā cimtāmaṇi eka ||65||
He always performed worship of the Lord in countless ways. The guileless, generous Lord, becoming pleased, gave him a single wish-fulfilling gem (cintāmaṇi).
The cintāmaṇi (wish-granting jewel) rewards sustained, sincere devotion — a symbol of grace responding to steady practice, not a one-time act.
Keep your devoted practice consistent over time rather than expecting reward from a single effort.
कोटिसूर्यांचा प्रकाश । माणिक शोभे महासरस । कंठी घालिता महाहर्ष । तया मणिभद्ररायासी ॥६६॥
koṭisūryāmcā prakāśa | māṇika śobhe mahāsarasa | kamṭhī ghālitā mahāharṣa | tayā maṇibhadrarāyāsī ||66||
With the radiance of a million suns, the jewel shone with great splendor; wearing it around his neck brought great joy to King Manibhadra.
The jewel's brilliance signals its extraordinary power — a visible sign of the invisible grace behind it.
Let visible signs of blessing in your life renew your gratitude rather than your pride.
तया मण्याचे लक्षण । सुवर्ण होय लोह पाषाण । तेज फाकले ज्यावरी जाण । ते कनक होय परियेसा ॥६७॥
tayā maṇyāce lakṣaṇa | suvarṇa hoya loha pāṣāṇa | teja phākale jyāvarī jāṇa | te kanaka hoya pariyesā ||67||
The nature of that gem was such that iron or stone would turn to gold; whatever its radiance touched became gold, understand.
Its transformative power — turning base matter to gold — becomes the very thing that provokes greed in others, setting up the story's conflict.
Be mindful that a great gift can attract danger as easily as admiration; guard it wisely.
जे जे चिंतीत मानसी । ते ते पावत त्वरितेसी । ऐशी ख्याति माणिकासी । समस्त राजे कांक्षा करिती ॥६८॥
je je cimtīta mānasī | te te pāvata tvaritesī | aiśī khyāti māṇikāsī | samasta rāje kāmkṣā karitī ||68||
Whatever one thought of in the mind, that one would quickly obtain; such was the gem's fame. All the kings greatly desired it.
Universal desire for the jewel foreshadows the coming siege — fame of a good thing can invite covetousness from those who lack it.
Do not let others' envy of your good fortune provoke you into losing your own peace.
इष्टत्वे मागती किती एक । मागो पाठविती ते माणिक । बलात्कारे इच्छिती एक । राजे वांछिती परियेसा ६९॥
iṣṭatve māgatī kitī eka | māgo pāṭhavitī te māṇika | balātkāre icchitī eka | rāje vāmchitī pariyesā 69||
Some sought it as a gift out of friendship, sending requests for it; some wished to seize it by force. The kings desired it thus, understand.
Desire for the jewel splits into two paths — polite request and outright aggression — showing how covetousness escalates when unchecked.
When you want something badly, choose honest asking over force, whatever the temptation.
म्हणती विक्रय करूनि देखा । आपणा द्यावे ते माणिका । जरी न देशी स्वाभाविका । तरी युद्धालागी येऊ म्हणती ॥७०॥
mhaṇatī vikraya karūni dekhā | āpaṇā dyāve te māṇikā | jarī na deśī svābhāvikā | tarī yuddhālāgī yeū mhaṇatī ||70||
They said: 'Sell that gem and give it to us; if you do not give it up willingly, then we will come to wage war,' they declared.
The threat lays bare naked greed dressed as demand — righteousness (Chandrasena's) will soon be tested against raw force.
Do not let threats coerce you into giving up what rightfully belongs to you or those in your care.
राजे समस्त मिळोनि । पातले नगराते उज्जनी । अपार सैन्य मिळवूनि । वेढिले तया नगरासी ॥७१॥
rāje samasta miḷoni | pātale nagarāte ujjanī | apāra sainya miḷavūni | veḍhile tayā nagarāsī ||71||
All the kings gathered together and came to the city of Ujjanī; assembling a vast army, they laid siege to that city.
The siege dramatizes how collective greed can mass against a single righteous ruler — a real test of the king's faith is now at hand.
Stand firm on principle even when many pressures converge against you at once.
ते दिवशी शनिवार त्रयोदशी । राजा बैसला पूजनासी । शंका न धरितां मानसी । एकचित्ते पूजीतसे ॥७२॥
te divaśī śanivāra trayodaśī | rājā baisalā pūjanāsī | śamkā na dharitām mānasī | ekacitte pūjītase ||72||
On that day — a Saturday, the thirteenth lunar day (trayodaśī) — the king sat down for his worship; with no fear in his mind, he worshipped with single-pointed devotion.
Even under siege, the king keeps his religious discipline unbroken — faith practiced precisely amid danger, not abandoned because of it.
Keep your daily disciplines even when circumstances are frightening or chaotic.
महाबळेश्वरलिंगासी । पूजा करी तो राजा हर्षी । गौळियाचा कुमर पहावयासी । आला तया शिवालया ॥७३॥
mahābaḷeśvaralimgāsī | pūjā karī to rājā harṣī | gauḷiyācā kumara pahāvayāsī | ālā tayā śivālayā ||73||
He performed worship of the Mahābaleśvar liṅga, that king, with joy; meanwhile, a cowherd's son came to see, arriving at that Śiva temple.
The story now shifts to the parallel thread — an unnamed cowherd boy who happens to witness royal worship and will soon imitate it.
Pay attention to what you witness others doing with devotion — it may inspire your own practice.
पूजा पाहोनि शिवाची । मुले म्हणती गौळियांची । खेळू चला आम्ही असेची । लिंग करुनि पुजू आता ॥७४॥
pūjā pāhoni śivācī | mule mhaṇatī gauḷiyāmcī | kheḷū calā āmhī asecī | limga karuni pujū ātā ||74||
Watching Śiva's worship, the cowherd boys said: 'Let's go play — we too shall make a liṅga and worship it now.'
Children turn sacred ritual into play — a reminder that imitation, even playful, can be the seed of real devotion.
Do not dismiss a child's playful imitation of faith; it can grow into something genuine.
म्हणोनि विनोदेकरूनि । आपुले गृहासन्निधानी । एकवटोनि पाषाणी । कल्पिले तेथे शिवालय ॥७५॥
mhaṇoni vinodekarūni | āpule gṛhāsannidhānī | ekavaṭoni pāṣāṇī | kalpile tethe śivālaya ||75||
So, in playful jest, near their own homes, gathering some stones together, they set up a make-believe Śiva shrine there.
The improvised shrine, made from whatever was at hand, shows that sincerity of intent matters more than grandeur of form.
Do not wait for ideal circumstances to begin a devotional practice — start with whatever you have.
पाषाणाचे करूनि लिंग । पूजा करीत बाळके चांग । नानापरीची पत्री सांग । कल्पिली तेथे पूजेसी ॥७६॥
pāṣāṇāce karūni limga | pūjā karīta bāḷake cāmga | nānāparīcī patrī sāmga | kalpilī tethe pūjesī ||76||
Making a liṅga out of stone, the good boys performed worship; various kinds of leaves they gathered there for the offering.
The boys reconstruct the ritual carefully, gathering leaves as offerings — even in play, they attend to the proper form.
Bring genuine care and attention to whatever small act of devotion you undertake, however modest.
षोडशोपचारे पूजा करिती । उदक नैवेद्य समर्पिती । ऐसे कौतुके खेळती । गोपकुमर तये वेळी ॥७७॥
ṣoḍaśopacāre pūjā karitī | udaka naivedya samarpitī | aise kautuke kheḷatī | gopakumara taye veḷī ||77||
They performed the worship with the sixteen ritual offerings (ṣoḍaśopacāra), presenting water and food-offerings; thus the cowherd boys delighted in this play at that time.
The ṣoḍaśopacāra — sixteen-step formal worship — performed by children in play shows how thoroughly the culture had taught them reverence.
Teach the forms of devotion to children early; even playful practice plants something lasting.
गोपिका स्त्रिया येउनी । पुत्रांते नेती बोलावुनी । भोजनाकारणे म्हणोनि । गेले सकळही बाळक ॥७८॥
gopikā striyā yeunī | putrāmte netī bolāvunī | bhojanākāraṇe mhaṇoni | gele sakaḷahī bāḷaka ||78||
The cowherd women came and called their sons, saying it was time to eat; and so all the boys went home.
Ordinary domestic life — dinner time — interrupts the children's play, setting up the pivotal exception that follows.
Notice how everyday routines can test whether a new devotion will hold or be easily set aside.
त्यातील एक गोपीसुत । लिंगभुवन न सोडित । त्याची माता जवळी येत । मारी आपुले पुत्रासी ॥७९॥
tyātīla eka gopīsuta | limgabhuvana na soḍita | tyācī mātā javaḷī yeta | mārī āpule putrāsī ||79||
But one cowherd's son among them would not leave the place of the liṅga; his mother came near and struck her own son.
One boy's devotion is unusually deep — he will not abandon the worship even for food, and it costs him his mother's anger.
Respect it when someone's commitment to their practice runs deeper than convenience allows for.
म्हणे कुमारा भोजनासी । चाल गृहासी झाली निशी । काही केल्या न जाय परियेसी । तो गोपकुमारक ॥८०॥
mhaṇe kumārā bhojanāsī | cāla gṛhāsī jhālī niśī | kāhī kelyā na jāya pariyesī | to gopakumāraka ||80||
She said: 'Come home for dinner, child, it has grown dark' — but by no means would that cowherd boy go, understand.
The boy's refusal, against his mother's direct command, marks the depth of his absorption in worship.
Recognize genuine absorption in something meaningful, even when it looks like stubbornness from outside.
कोपेकरूनि ते गौळिणी । मोडी पूजा खेळ अंगणी । पाषाण दूर टाकुनी । गेली आपुले सदनासी ॥८१॥
kopekarūni te gauḷiṇī | moḍī pūjā kheḷa amgaṇī | pāṣāṇa dūra ṭākunī | gelī āpule sadanāsī ||81||
In anger, that cowherd woman broke up the worship-play in the yard; throwing the stones far away, she went off to her own house.
Her frustration, understandable as a mother's impatience, destroys what her son held sacred — an ordinary act with unexpectedly grave consequences.
Pause before destroying something someone else holds dear, even when it seems trivial to you.
पूजा मोडिता तो बाळक । प्रलाप करी अनेक । मूर्च्छा येऊनि क्षणेक । पडिला भूमी अवधार ॥८२॥
pūjā moḍitā to bāḷaka | pralāpa karī aneka | mūrcchā yeūni kṣaṇeka | paḍilā bhūmī avadhāra ||82||
When the worship was destroyed, the boy lamented in many ways; falling into a swoon for a moment, he collapsed to the ground, listen.
His grief is total and physical — the loss of the play-worship devastates him as if it were the real thing, because to him it was.
Take a child's or novice's grief over a broken devotional act seriously rather than brushing it off.
लय लावूनी लिंगस्थानी । प्राण त्यजू पाहे निर्वाणी । प्रसन्न झाला शूलपाणी । तया गोपसुताकारणे ॥८३॥
laya lāvūnī limgasthānī | prāṇa tyajū pāhe nirvāṇī | prasanna jhālā śūlapāṇī | tayā gopasutākāraṇe ||83||
Fixing his mind entirely upon the place of the liṅga, he sought to give up his life at that final moment; Śūlapāṇi (Śiva) became pleased with that cowherd's son.
The boy's total absorption even unto death moves the Lord — Śūlapāṇi (spear-bearer, Śiva) responds to sincerity of heart above all else.
Give your whole heart to your devotion; sincerity moves more than outward form ever could.
शिवालय रत्नखचित । सूर्यासमान प्रभावंत । लिंग दिसे रत्नखचित । जागृत झाला तो बाळ ॥८४॥
śivālaya ratnakhacita | sūryāsamāna prabhāvamta | limga dise ratnakhacita | jāgṛta jhālā to bāḷa ||84||
The Śiva temple became studded with jewels, radiant as the sun; the liṅga appeared jewel-encrusted; the boy awoke.
The transformation of humble stones into a jewel-studded shrine visibly manifests the Lord's grace, answering the boy's devotion beyond measure.
Trust that sincere devotion, even when it looks small, can be met with a response far beyond what you imagined.
निजरूप धरी गौरीरमण । उठवी बाळ करी धरून । वर माग म्हणे मी झालो प्रसन्न । देईन जे वांछिसी ते ॥८५॥
nijarūpa dharī gaurīramaṇa | uṭhavī bāḷa karī dharūna | vara māga mhaṇe mī jhālo prasanna | deīna je vāmchisī te ||85||
Gaurī's consort (Śiva) assumed his true form, raised the boy by the hand, and said: 'Ask for a boon — I am pleased; I will give you whatever you desire.'
The Lord appears directly and offers a boon — the ultimate confirmation that the child's devotion had genuinely reached him.
When your sincere effort is finally recognized, be ready to ask clearly for what truly matters.
बाळके नमिले ईश्वरासी । कोप न करावा मातेसी । पूजा बिघडली तव प्रदोषी । क्षमा करणे म्हणतसे ॥८६॥
bāḷake namile īśvarāsī | kopa na karāvā mātesī | pūjā bighaḍalī tava pradoṣī | kṣamā karaṇe mhaṇatase ||86||
The boy bowed to the Lord and said: 'Do not be angry with my mother; the worship was disturbed at your pradoṣa (twilight worship) — please forgive her.'
Given the chance to ask anything, the boy's first request is forgiveness for his mother — devotion expressed as love for others, not self-interest.
When granted the chance to ask for something, first ask on behalf of someone you love, not just yourself.
ईश्वर भोळा चक्रवर्ती । वर दिधला बहुप्रीती । प्रदोषसमयी पूजा देखती । गौळिणी होय देवजननी ॥८७॥
īśvara bhoḷā cakravartī | vara didhalā bahuprītī | pradoṣasamayī pūjā dekhatī | gauḷiṇī hoya devajananī ||87||
The guileless Lord, sovereign of the universe, granted the boon with great affection: 'Whoever witnesses worship at pradoṣa time — your mother — will become the mother of a god.'
The boon extends beyond simple forgiveness into blessing — his mother, who broke the worship out of impatience, will instead be honored with a divine son.
Extend generosity even to those who wronged you out of momentary weakness, as Śiva does here.
तिचे पोटी होईल सुत । तोचि विष्णु अवतार ख्यात । न करी पूजा पाहिली म्हणत । पोषील आपुले पुत्रासी ॥८८॥
tice poṭī hoīla suta | toci viṣṇu avatāra khyāta | na karī pūjā pāhilī mhaṇata | poṣīla āpule putrāsī ||88||
'In her womb a son will be born; he will be a renowned manifestation of Viṣṇu. Do not hold it against her that she disturbed the worship — she will raise her own son (well).'
The blessing is explicitly framed as pardon in action — the very mother who broke the ritual is granted the highest possible reward.
Let mercy, not the letter of a mistake, determine how you treat someone who has failed once.
जे जे मानसी तू इच्छिसी । पावेल ते ते धरी मानसी । अखिल सौख्य तुझिया वंशासी । पुत्रपौत्रेसी नांदसील ॥८९॥
je je mānasī tū icchisī | pāvela te te dharī mānasī | akhila saukhya tujhiyā vamśāsī | putrapautresī nāmdasīla ||89||
'Whatever you desire in your mind, that you shall attain — hold it firmly in your heart. Complete happiness will come to your lineage; you shall live prosperously with sons and grandsons.'
The boon widens to bless the whole family line — devotion's fruit is not confined to the individual but flows outward to descendants.
Work toward blessings that will benefit not just you but the generations who come after you.
प्रसन्न होवोनि गिरिजापती । गेले लिंगालयी गुप्ती । लिंग राहिले रत्नखचिती । गौळियाघरी याचिपरी ॥९०॥
prasanna hovoni girijāpatī | gele limgālayī guptī | limga rāhile ratnakhacitī | gauḷiyāgharī yāciparī ||90||
Becoming pleased, Girijāpati (Śiva, husband of Girijā) departed, withdrawing invisibly into the abode of the liṅga; the liṅga remained jewel-encrusted, in the cowherd's house, in this manner.
The Lord's visible form withdraws, but the transformed shrine remains as lasting proof — grace leaves behind evidence even after it has passed.
Look for the lasting signs a moment of grace leaves behind, even after the moment itself has passed.
कोटिसूर्यप्रकाश । शिवालय दिसे अति सुरस । लोक म्हणती काय प्रकाश । उदय झाला दिनकरा ॥९१॥
koṭisūryaprakāśa | śivālaya dise ati surasa | loka mhaṇatī kāya prakāśa | udaya jhālā dinakarā ||91||
With the radiance of a million suns, the Śiva temple appeared exceedingly beautiful; people said, 'What is this light — has the sun risen?'
The miracle becomes public and undeniable — its brilliance draws the attention of the entire besieging army outside the city.
Let genuine goodness be visible enough that even outsiders and skeptics take notice.
आले होते परराष्ट्रराजे । विस्मय करिती चोजे । सांडूनि द्वेष बोलती सहजे । भेटू म्हणती रायासी ॥९२॥
āle hote pararāṣṭrarāje | vismaya karitī coje | sāmḍūni dveṣa bolatī sahaje | bheṭū mhaṇatī rāyāsī ||92||
The kings from other kingdoms who had come there marveled greatly; setting aside their hostility, they spoke gently, saying, 'Let us go meet the king.'
The visible miracle disarms enmity itself — hostile kings, awed, choose reconciliation over war.
Let an experience of wonder or grace soften your hostility toward an opponent.
पाहे या पवित्र नगरांत । सूर्य झाला असे उदित । राजा असे बहु पुण्यवंत । ऐसियासी विरोध न करावा ॥९३॥
pāhe yā pavitra nagarāmta | sūrya jhālā ase udita | rājā ase bahu puṇyavamta | aisiyāsī virodha na karāvā ||93||
'Behold — in this holy city the sun itself seems to have risen; this king is a man of great merit; against such a one we ought not to act in opposition.'
The kings interpret the miracle as proof of the king's righteousness — outward signs are taken as evidence of inner virtue.
Let clear evidence of someone's integrity change your judgment of them, even mid-conflict.
म्हणोनि पाठविती सेवकासी । भेटू म्हणती रायासी । राजा बोलवी तयांसी । आपुले गृहासी नगरांत ॥९४॥
mhaṇoni pāṭhavitī sevakāsī | bheṭū mhaṇatī rāyāsī | rājā bolavī tayāmsī | āpule gṛhāsī nagarāmta ||94||
So they sent their servants, saying, 'We wish to meet the king.' The king invited them into his own residence in the city.
Hospitality replaces the siege — the king, who kept faith through the crisis, now welcomes his former besiegers as guests.
Meet a former adversary's overture of peace with genuine hospitality rather than lingering suspicion.
इतुके होता ते अवसरी । राजा पुसतसे प्रीतिकरी । रात्री असतां अंधकारी । उदय पावला केवी सूर्य ॥९५॥
ituke hotā te avasarī | rājā pusatase prītikarī | rātrī asatām amdhakārī | udaya pāvalā kevī sūrya ||95||
While this was happening, the king asked warmly: 'While it was dark at night, how could the sun possibly have risen?'
The king himself does not yet know the cause — the miracle's full meaning is about to be revealed to him as well.
Stay curious and ask questions even about events that seem to have already benefited you.
राजा चंद्रसेनसहित । पाहावया येती कौतुकार्थ । दिसे विचित्र रत्नखचित । शिवालय अनुपम ॥९६॥
rājā camdrasenasahita | pāhāvayā yetī kautukārtha | dise vicitra ratnakhacita | śivālaya anupama ||96||
King Chandrasena, together with the others, went to see it out of curiosity; the jewel-studded Śiva temple appeared wondrous and unparalleled.
The king personally investigates the marvel rather than taking it on hearsay — direct witness matters even to a righteous ruler.
Verify remarkable claims for yourself rather than relying only on rumor.
येणेचि परी गौळ्याचे सदन । अतिरम्य विराजमान । पुसता झाला आपण । तया गौळिकुमारकाते ॥९७॥
yeṇeci parī gauḷyāce sadana | atiramya virājamāna | pusatā jhālā āpaṇa | tayā gauḷikumārakāte ||97||
In the same way, the cowherd's house too appeared resplendent and glorious; he then asked that cowherd boy directly.
The blessing extends visibly even to the humble cowherd's home, prompting the king to seek the source from the boy himself.
Go directly to the source of a story rather than settling for secondhand accounts.
सांगितला सकळ वृत्तान्त । संतोष करिती राजे समस्त । गौळियांत राजा तू म्हणत । देती नानादेशसंपदा ॥९८॥
sāmgitalā sakaḷa vṛttānta | samtoṣa karitī rāje samasta | gauḷiyāmta rājā tū mhaṇata | detī nānādeśasampadā ||98||
The boy told the whole account; all the kings rejoiced greatly. They said, 'You are a king among cowherds,' and bestowed on him wealth from many lands.
The humble boy is honored publicly by kings — devotion, once revealed, elevates status far beyond birth or class.
Honor merit and sincerity wherever you find it, regardless of someone's social standing.
निघोनि गेले राजे सकळ । राहिला चंद्रसेन निर्मळ । शनिप्रदोष पूजा सफळ । भय कैचे तया राजा ॥९९॥
nighoni gele rāje sakaḷa | rāhilā camdrasena nirmaḷa | śanipradoṣa pūjā saphaḷa | bhaya kaice tayā rājā ||99||
All the kings departed peacefully; King Chandrasena remained, pure of heart. Through the fruitful worship of Śani-pradoṣa, what fear could remain for that king?
The siege ends not by battle but by devotion bearing fruit — the very practice that seemed powerless against an army proves to be the true protection.
Trust that steady, sincere practice can resolve threats that force alone could never overcome.
गौळीकुमर येऊनि घरा । सांगे माते सविस्तरा । पुढे येईल तुझ्या उदारा । नारायण अवतरोनि ॥१००॥
gauḷīkumara yeūni gharā | sāmge māte savistarā | puḍhe yeīla tujhyā udārā | nārāyaṇa avataroni ||100||
The cowherd boy came home and told his mother the whole account in detail: 'Hereafter, in your womb, Nārāyaṇa himself will be born as an incarnation.'
The boy passes the divine promise directly to his mother — the child becomes the messenger of the very grace that will bless her.
Be the one who carries good news of blessing back to the people who need to hear it.
ऐसा ईश्वरे दिधला वर । संशय न करी तू निर्धार । संतोषला कर्पूरगौर । देखिली पूजा प्रदोषाची ॥१॥
aisā īśvare didhalā vara | samśaya na karī tū nirdhāra | samtoṣalā karpūragaura | dekhilī pūjā pradoṣācī ||1||
'Thus has Īśvara granted this boon; have no doubt, be certain of it.' The fair-complexioned mother rejoiced, having witnessed the pradoṣa worship.
The boy insists on certainty, dispelling his mother's likely disbelief — a promise this great needs firm reassurance to be received.
When sharing good news that seems too good to be true, reassure the listener firmly rather than leaving room for needless doubt.
मोडिली पूजा म्हणोनि । म्यां विनविला शूलपाणी । क्षमा करूनि घेतले म्हणोनि । सांगे वृत्तान्त मातेसी ॥२॥
moḍilī pūjā mhaṇoni | myām vinavilā śūlapāṇī | kṣamā karūni ghetale mhaṇoni | sāmge vṛttānta mātesī ||2||
'Because the worship was broken, I entreated Śūlapāṇi (Śiva); he forgave me, saying so' — thus he told the whole account to his mother.
The boy reveals that his very first act after receiving grace was to intercede for her — the story closes its own loop of forgiveness.
Use whatever standing or favor you gain to advocate for someone else, as your very first act.
ऐसा ईश्वर प्रसन्न झाला । प्रदोषपूजने तया फळला । श्रीपाद सांगती तया वेळा । विप्रस्त्रियेकारणे ॥३॥
aisā īśvara prasanna jhālā | pradoṣapūjane tayā phaḷalā | śrīpāda sāmgatī tayā veḷā | viprastriyekāraṇe ||3||
Thus the Lord became pleased; through pradoṣa worship he was gratified. Śrīpāda tells this to the Brahmin woman at that time.
The frame story closes and the narrative returns to the Brahmin woman — the illustration is complete, and its lesson now applies directly to her.
After hearing an inspiring example, bring its lesson back to your own immediate situation.
तुझे मनी असेल जरी । होईल पुत्र मजसरी । संशय सांडूनि निर्धारी । शनिप्रदोषी पूजी शंभू ॥४॥
tujhe manī asela jarī | hoīla putra majasarī | samśaya sāmḍūni nirdhārī | śanipradoṣī pūjī śambhū ||4||
'If this is truly your heart's wish, a son will be born to you like myself; abandon doubt, be resolute — worship Śambhu (Śiva) at Śani-pradoṣa.'
Śrīpāda now applies the story's promise directly to her, urging resolve over lingering doubt — faith must become decisive action.
Turn your resolved faith into a definite, repeated practice rather than a vague intention.
ऐसे म्हणोनि श्रीपाददेव । चक्रवर्ती भोळा शिव । विप्रस्त्रियेचा पाहोनि भाव । प्रसन्न होत तया वेळी ॥५॥
aise mhaṇoni śrīpādadeva | cakravartī bhoḷā śiva | viprastriyecā pāhoni bhāva | prasanna hota tayā veḷī ||5||
So saying, the Lord Śrīpāda — the guileless sovereign, Śiva himself — seeing the Brahmin woman's devoted heart, became pleased with her at that moment.
The text now identifies Śrīpāda with Śiva directly — the teacher before her is revealed as one with the very god of the story he just told.
See the divine present in the wise teacher standing before you, not only in distant legend.
बोलावूनि तिचे कुमारासी । हस्त ठेविती मस्तकेसी । ज्ञान जाहले तत्काळेसी । त्रिवेदी झाला तो ब्राह्मण ॥६॥
bolāvūni tice kumārāsī | hasta ṭhevitī mastakesī | jñāna jāhale tatkāḷesī | trivedī jhālā to brāhmaṇa ||6||
Calling her son to him, he placed his hand upon his head; knowledge dawned instantly, and the Brahmin became a master of three Vedas (trivedī).
The touch of the teacher's hand instantly transforms the dull boy into a scholar — grace working directly through simple physical contact and intention.
Do not underestimate the power of a small, deliberate gesture of blessing offered with full presence.
वेदशास्त्रादि तर्कभाषा । म्हणता झाला अतिप्रकाशा । विस्मय झाला असे सहसा । विप्र म्हणती आश्चर्य ॥७॥
vedaśāstrādi tarkabhāṣā | mhaṇatā jhālā atiprakāśā | vismaya jhālā ase sahasā | vipra mhaṇatī āścarya ||7||
He began to recite the Vedas, scriptures, and logic (tarka), speaking with great brilliance; everyone was astonished, and the Brahmins exclaimed, 'What a wonder!'
The transformation is total and immediate, publicly displayed — no gradual learning, but instant mastery witnessed by the whole community.
Trust that genuine grace can transform even long-standing limitations faster than you'd expect.
विस्मय करोनि विप्रवनिता । म्हणे ईश्वर हाचि निश्चिता । कार्याकारणे अवतार होता । आला नरदेह धरोनि ॥८॥
vismaya karoni vipravanitā | mhaṇe īśvara hāci niścitā | kāryākāraṇe avatāra hotā | ālā naradeha dharoni ||8||
The Brahmin woman, astonished, said: 'This is surely Īśvara himself; for a purpose he came as an avatāra, taking on a human body.'
She recognizes the truth beneath the ordinary appearance — the wandering ascetic before her is understood as divine incarnation with real purpose.
Look past ordinary appearances to recognize when something truly extraordinary is happening in front of you.
पूर्वजन्मीचे पुण्यार्जित । जोडला आम्हा हा निश्चित । भेटला असे श्रीगुरुनाथ । म्हणोनि नमिती क्षणोक्षणा ॥९॥
pūrvajanmīce puṇyārjita | joḍalā āmhā hā niścita | bheṭalā ase śrīgurunātha | mhaṇoni namitī kṣaṇokṣaṇā ||9||
'This is the merit of our past births, joining us to him — we have met the true Guru,' — so they bowed to him again and again.
She interprets this meeting as the fruit of accumulated merit, not chance — encountering a true guru is understood as itself a rare blessing.
Treat a meaningful encounter with a wise guide as precious good fortune, and honor it with gratitude.
म्हणे ईशर तूचि होसी । पूजा करीन तुझी मी प्रदोषी । मिथ्या नोहे तुझे वाक्यासी । पुत्र व्हावा तुज ऐसा ॥११०॥
mhaṇe īśara tūci hosī | pūjā karīna tujhī mī pradoṣī | mithyā nohe tujhe vākyāsī | putra vhāvā tuja aisā ||110||
She said: 'You are Īśvara yourself; I will worship you at pradoṣa time. Your word will not prove false — may my son become like you.'
Her devotion resolves into a personal vow — she commits to the exact practice Śrīpāda prescribed, trusting his word completely.
Turn your trust in a wise teacher's word into a personal, ongoing commitment of practice.
ऐसा निश्चय करोनि । पूजा करिती नित्य येऊनि । प्रदोषपूजा अति गहनी । करी श्रीपादरायासी ॥११॥
aisā niścaya karoni | pūjā karitī nitya yeūni | pradoṣapūjā ati gahanī | karī śrīpādarāyāsī ||11||
With this resolve, she came and performed the worship daily; she performed the profound pradoṣa worship, dedicated to Śrīpāda-rāya.
The story now demonstrates sustained follow-through — her vow becomes a daily practice, not a one-time gesture.
Make your practice daily and consistent, not just a single act of devotion.
पुत्र तिचा झाला ज्ञानी । वेदशास्त्रार्थसंपन्नी । पूज्या जाहला सर्वांहूनि । ब्रह्मवृंद मानित ॥१२॥
putra ticā jhālā jñānī | vedaśāstrārthasampannī | pūjyā jāhalā sarvāmhūni | brahmavṛmda mānita ||12||
Her son became wise, accomplished in the meaning of the Vedas and scriptures; he became worthy of reverence above all, honored by the community of Brahmins.
The once-mocked boy becomes the most respected among the very community that once scorned him — a complete reversal of fortune through grace.
Trust that a person written off by others can, with the right help, come to surpass every expectation.
विवाह झाल मग यासी । पुत्रपौत्री नांदे हर्षी । श्रीगुरुकृपा होय ज्यासी । ऐसे होय अवधारा ॥१३॥
vivāha jhāla maga yāsī | putrapautrī nāmde harṣī | śrīgurukṛpā hoya jyāsī | aise hoya avadhārā ||13||
He then married, and lived happily with sons and grandsons — such is the grace of Śrī Guru upon whomever it falls; understand this well.
The story closes with full worldly flourishing — marriage, descendants, prosperity — presented as the natural continuation of the guru's grace.
Expect grace, once received, to keep bearing fruit across the whole span of a life, not just a single moment.
ऐसा श्रीगुरु कृपावंत । भक्तजना असे संरक्षित । ऐक शिष्या एकचित्त । नामधारका श्रीमता ॥१४॥
aisā śrīguru kṛpāvamta | bhaktajanā ase samrakṣita | aika śiṣyā ekacitta | nāmadhārakā śrīmatā ||14||
Thus is Śrī Guru full of grace; he protects his devoted people. Listen, disciple, with a single-pointed mind, O fortunate Nāmdharak.
The narrator draws the moral explicitly for the listener — the guru's protection of devotees is the story's central point.
Draw out and state plainly the lesson you take from a story, rather than leaving it only implied.
नामधारक भक्तासी । सांगे सिद्ध विस्तारेसी । परियेसा समस्त अहर्निशी । म्हणे सरस्वतीगंगाधरू ॥११५॥
nāmadhāraka bhaktāsī | sāmge siddha vistāresī | pariyesā samasta aharniśī | mhaṇe sarasvatīgamgādharū ||115||
Siddha tells the devotee Nāmdharak the story at length: 'Listen to all of it, day and night,' says Sarasvatī Gaṅgādhar.
The poet-narrator, Sarasvatī Gaṅgādhar, signs off on this section, urging continual, attentive listening to the whole text.
Return again and again to teachings that matter, rather than hearing them only once.
इति श्रीगुरुचरित्रपरमकथाकल्पतरौ श्रीनृसिंहसरस्वत्युपाख्यानेसिद्धनामधारकसंवादे प्रदोषव्रतमाहात्म्यकथनं नाम अष्टमोऽध्यायः ॥८॥
iti śrīgurucaritraparamakathākalpatarau śrīnṛsimhasarasvatyupākhyānesiddhanāmadhārakasamvāde pradoṣavratamāhātmyakathanam nāma aṣṭamo'dhyāyaḥ ||8||
Thus, in the Śrī Guru Charitra — the supreme wish-fulfilling story-tree — in the dialogue between Siddha and Nāmdharak recounting the tale of Śrī Nṛsiṁha Sarasvatī, ends the chapter named 'The Glory of the Pradoṣa Vow' — the eighth chapter.
The traditional colophon formally closes the chapter, naming it for its central teaching — the glory of the pradoṣa (Saturday twilight) vow to Śiva.
Mark the completion of a meaningful teaching or practice with a clear, deliberate close.
श्रीदत्तात्रेयार्पितमस्तु ।
śrīdattātreyārpitamastu |
May this be offered to Śrī Dattātreya.
The chapter's closing dedication returns all merit of the telling to Dattātreya, the guru-deity at the heart of this whole scripture.
Dedicate the fruits of your effort back to the source of your inspiration, rather than claiming them only for yourself.