संत साहित्य · Guru Charitra · Chapters

Chapter 12 — Narhari Becomes Shri Narsimaha Saraswati

Literal. Narhari leaves home, reaches Kashi, and demonstrates yogic proficiency. The aged sannyasi Krishna Saraswati — already self-realized — recognizes him and asks him to formally accept sannyasa through the proper channels, despite Narhari himself being the Datta incarnation. Narhari accepts initiation from Krishna Saraswati and is renamed Shri Narasimha Saraswati. Namdharak asks Siddhamuni: if Narhari was already Datta, why did he need a Guru? Siddhamuni answers: in human life, human customs are to be followed; even Shri Rama had Vashistha, Shri Krishna had Sandipani. The chapter then recites the lineage of Gurus from Shankar through Krishna Saraswati.

Symbolic. The avatar accepts ordination through the regular channel — even when the regular channel is structurally below the avatar in the metaphysical hierarchy. The chapter argues this is normative: human customs must be followed in human life, regardless of the agent's underlying status.

Verse by verse

श्रीगणेशाय नमः ॥ श्रीसरस्वत्यै नमः ॥ श्रीगुरुभ्यो नमः ॥

śrīgaṇeśāya namaḥ || śrīsarasvatyai namaḥ || śrīgurubhyo namaḥ ||

Salutations to Śrī Gaṇeśa; salutations to Śrī Sarasvatī; salutations to the Śrī Gurus.

The chapter opens with the traditional triple invocation — namaḥ (salutation) to the remover of obstacles, the goddess of wisdom, and the lineage of teachers — before the story of the guru's fourth stage of life begins.

Begin any important undertaking by first acknowledging what you owe to wisdom and to those who taught you.

श्रीगुरू म्हणती जननीसी । आम्हां ऐसा निरोप देसी । अनित्य शरीर तूं जाणसी । काय भरंवसा जीवित्वाचा ॥१॥

śrīgurū mhaṇatī jananīsī | āmhām aisā niropa desī | anitya śarīra tūm jāṇasī | kāya bharamvasā jīvitvācā ||1||

Śrī Guru says to his mother, 'You give me such a reluctant answer — don't you know the body is impermanent? What trust can there be in life?'

The child-sage opens his teaching to his mother by naming the premise of all renunciation: the body cannot be relied upon to last, so postponement of one's purpose is itself a risk.

Don't stake your most important commitments on 'later' — the body and circumstances that make 'later' possible are not guaranteed.

श्लोक ॥ अनित्यानि शरीराणि विभवो नैव शाश्वतः । नित्यं सन्निहितो मृत्युः कर्तव्यो धर्मसंग्रहः ॥२॥

śloka || anityāni śarīrāṇi vibhavo naiva śāśvataḥ | nityam sannihito mṛtyuḥ kartavyo dharmasamgrahaḥ ||2||

Śloka: Bodies are impermanent, wealth is never lasting; death is ever near — dharma should be diligently gathered and practiced.

A Sanskrit verse states the classical teaching plainly: dharma (righteous duty and practice) is the one thing worth accumulating, since body and wealth cannot be kept.

Invest your effort in character and right action rather than in possessions or status that cannot travel with you.

टीका ॥ एखादा असेल स्थिरजीवी । त्यासी तुझी बुद्धि बरवी । अनित्य देह विभवोभावीं । पुढें कवणा भरंवसा ॥३॥

ṭīkā || ekhādā asela sthirajīvī | tyāsī tujhī buddhi baravī | anitya deha vibhavobhāvīm | puḍhem kavaṇā bharamvasā ||3||

Commentary: If someone were to have a permanently stable life, then your reasoning to delay would serve him well; but the body and wealth are impermanent — who can trust what lies ahead?

The commentary clarifies the śloka: delay is only wise for someone guaranteed a long life, and since no one is so guaranteed, delay is unwise for everyone.

Test any excuse to postpone good action by asking honestly whether you can actually guarantee tomorrow.

देह म्हणिजे क्षणभंगुर । नाहीं राहिले कवण स्थिर । जंववरी दृढ असेल शरीर । पुण्यमार्गे रहाटावें ॥४॥

deha mhaṇije kṣaṇabhamgura | nāhīm rāhile kavaṇa sthira | jamvavarī dṛḍha asela śarīra | puṇyamārge rahāṭāvem ||4||

The body, it is said, is fleeting as a moment; nothing has remained permanent. As long as the body remains firm, one should walk the path of merit.

Puṇya (merit, good action) has a window — the time while the body is capable — and that window is the only time it can be walked.

Use your present strength and health to do the good you intend, rather than waiting for a more convenient season.

जो असेल मृत्यूसी जिंकीत । त्याणें निश्चयावें शरीर नित्य । त्यासि तुझा उपदेश सत्य । म्हणे करीन धर्म पुढें ॥५॥

jo asela mṛtyūsī jimkīta | tyāṇem niścayāvem śarīra nitya | tyāsi tujhā upadeśa satya | mhaṇe karīna dharma puḍhem ||5||

Whoever has conquered death may rightly consider the body eternal; only for him would your counsel — 'I will do dharma later' — be true.

The child turns his mother's implicit argument against her: only someone who has actually defeated death has any right to postpone right action.

Notice when you're treating 'I'll get to it later' as a promise only the immortal could keep, and act now instead.

अहोरात्रीं आयुष्य उणें । होत असतें क्षणक्षणें । करावा धर्म याचिकारणें । पूर्ववयेसीं परियेसा ॥६॥

ahorātrīm āyuṣya uṇem | hota asatem kṣaṇakṣaṇem | karāvā dharma yācikāraṇem | pūrvavayesīm pariyesā ||6||

Day and night, one's lifespan diminishes moment by moment; for this reason, listen well, dharma should be practiced in one's early years.

Time is depicted as continuously draining away, which is why the tradition urges beginning spiritual practice young rather than deferring it to old age.

Start the practice or discipline you know you need today, not after you've 'settled down' first.

अल्पोदकीं जैसा मत्स्य । तैसें मनुष्य अल्पायुष्य । जंववरी असे प्राणी सुरस । धर्म करावा परियेसा ॥७॥

alpodakīm jaisā matsya | taisem manuṣya alpāyuṣya | jamvavarī ase prāṇī surasa | dharma karāvā pariyesā ||7||

As a fish in shallow water struggles, so is a human's life brief; as long as the being still has vigor, one should perform dharma, listen well.

The shrinking pool is a figure for a shrinking lifespan — vitality itself is a resource that must be spent on what matters while it lasts.

Channel your energy into meaningful practice while you still have the vigor to do it well.

जैसा सूर्याचा रथ चाले । निमिष होतां शीघ्रकाळें । बावीस सहस्त्र गांव पळे । तैसें आयुष्य क्षीण होय ॥८॥

jaisā sūryācā ratha cāle | nimiṣa hotām śīghrakāḷem | bāvīsa sahastra gāmva paḷe | taisem āyuṣya kṣīṇa hoya ||8||

As the sun's chariot moves — in the blink of an eye, in swift time, racing twenty-two thousand leagues — so does one's lifespan wear away.

The sun's daily arc across the sky becomes a measure of how fast a human life is also being spent, even though the motion is imperceptible moment to moment.

Remember that ordinary days add up to a whole life passing quickly, and spend today as though it counts.

पर्जन्य पडतां वृक्षावरी । उदक राहे पर्णाग्रीं । स्थिर नव्हे अवधारीं । पडे भूमीवरी सवेंचि ॥९॥

parjanya paḍatām vṛkṣāvarī | udaka rāhe parṇāgrīm | sthira navhe avadhārīm | paḍe bhūmīvarī savemci ||9||

When rain falls on a tree, the water rests at the tip of a leaf; it is not stable, mark this — it falls to the ground at once.

A raindrop clinging briefly to a leaf-tip pictures how tenuous any 'secure' moment of life really is before it slips away.

Treat any sense of settled security as temporary, and act on your priorities before the moment passes.

तैसें शरीर नव्हे स्थिर । जीवित्वा मरण निर्धार । यौवन अथवा होतांचि जर । कलेवर हें नश्य जाणा ॥१०॥

taisem śarīra navhe sthira | jīvitvā maraṇa nirdhāra | yauvana athavā hotāmci jara | kalevara hem naśya jāṇā ||10||

So too the body is not stable; death is certain for every living thing. Whether it is youth or old age, know that this physical frame is perishable.

Neither youth nor old age is exempt from mortality — the teaching refuses the comforting idea that death only concerns the old.

Don't assume you have unlimited time just because you feel young and strong; act on what matters regardless of age.

याचि कारणें देहासी । विश्वासूं नये परियेसीं । मृत्यु असे हा सहवासी । धर्म करावा तात्काळीं ॥११॥

yāci kāraṇem dehāsī | viśvāsūm naye pariyesīm | mṛtyu ase hā sahavāsī | dharma karāvā tātkāḷīm ||11||

For this reason, one should not place trust in the body, listen well; death is its constant companion — dharma should be practiced at once.

Death is described not as a distant event but as a companion already walking beside the body, which is why the teaching insists on immediate, not eventual, practice.

Do the right thing today rather than scheduling it for an imagined safer future.

पिकलें पान वृक्षीं जैसें । लागलें असें सूक्ष्मवेशें । तैसेंचि शरीर हें भरंवसें । केधवां पडेल न कळे जाणा ॥१२॥

pikalem pāna vṛkṣīm jaisem | lāgalem asem sūkṣmaveśem | taisemci śarīra hem bharamvasem | kedhavām paḍela na kaḷe jāṇā ||12||

Like a ripened leaf on a tree, attached by the slenderest of stems — such is the trust to place in this body; one cannot know when it will fall.

A ripe leaf hanging by a thread is the image for a body that looks whole but could let go at any unpredictable instant.

Handle unfinished duties and reconciliations promptly, since you cannot know how much time remains to complete them.

एखादा नर कळंतरासी । द्रव्य देतो परियेसी । दिवसगणना करी कैसी । तैसा यम काळ लक्षीतसे ॥१३॥

ekhādā nara kaḷamtarāsī | dravya deto pariyesī | divasagaṇanā karī kaisī | taisā yama kāḷa lakṣītase ||13||

As a man who has lent money for a fixed period counts the days until repayment is due, so does Yama, [the god of death], keep count of time.

Yama (the god of death) is pictured as a creditor tracking a due date — a reminder that mortality operates on a schedule, even if hidden from us.

Live as if your account with time were being tallied, and settle your obligations — to others and to your own growth — without delay.

जैशा समस्त नदी देखा । समुद्रासी घेऊनि जाती उदका । परतोनि न येती जन्मभूमिका । तैसें आयुष्‍य न परते ॥१४॥

jaiśā samasta nadī dekhā | samudrāsī gheūni jātī udakā | paratoni na yetī janmabhūmikā | taisem āyuṣ‍ya na parate ||14||

As all rivers, behold, carry their waters to the ocean and never return to their place of origin, so too does a lifespan never turn back.

Rivers flowing irreversibly to the sea are the classical figure for time's one-way motion — what is spent of a life cannot be recovered.

Spend today deliberately, since like a river's water, this particular day will never flow back to you.

अहोरात्री जाती पळोन । ऐसें निश्चयें जाणोन । पुण्य न करिती जे जन । ते पशुसमान परियेसा ॥१५॥

ahorātrī jātī paḷona | aisem niścayem jāṇona | puṇya na karitī je jana | te paśusamāna pariyesā ||15||

Day and night keep fleeing away; knowing this for certain, those people who perform no merit are equal to beasts, listen.

The verse equates an unreflective life — one that lets days pass without any conscious good action — with mere animal existence, since only intentional puṇya (merit) marks the human capacity to choose.

Make at least one deliberately good choice each day so your time isn't simply consumed unnoticed.

जया दिवशीं पुण्य घडलें नाहीं । वृथा गेला दिवस पाहीं । तया यमासि करुणा नाहीं । करावें पुण्य तात्काळ ॥१६॥

jayā divaśīm puṇya ghaḍalem nāhīm | vṛthā gelā divasa pāhīm | tayā yamāsi karuṇā nāhīm | karāvem puṇya tātkāḷa ||16||

The day on which no merit was accomplished, know that day was spent in vain; Yama shows it no mercy — merit should be done at once.

A day without any good action is declared wasted outright, with no allowance made by death for good intentions never carried out.

Before the day ends, do at least one small act of genuine good rather than letting the day close empty.

पुत्र दारा धन गोधन । आयुष्‍य देह येणें-गुण । जे जन निश्चित म्हणती जाण । ते पशूसम परियेसीं ॥१७॥

putra dārā dhana godhana | āyuṣ‍ya deha yeṇem-guṇa | je jana niścita mhaṇatī jāṇa | te paśūsama pariyesīm ||17||

Son, wife, wealth, cattle, lifespan, the body and its qualities — those people who consider these things permanent, know them to be equal to beasts, listen.

Attachment to family, wealth, and body as if they were permanent is again equated with an unreflective, beast-like existence, since discernment of impermanence is what distinguishes real understanding.

Hold your relationships and possessions with love but without the illusion that they, or you, will remain unchanged forever.

जैसी सुसरी मनुष्यासी । भक्षिती होय परियेसीं । तैसें या शरीरासी । वृद्धाप्य भक्षी अवधारा ॥१८॥

jaisī susarī manuṣyāsī | bhakṣitī hoya pariyesīm | taisem yā śarīrāsī | vṛddhāpya bhakṣī avadhārā ||18||

As a crocodile devours a man, listen well, so does old age devour this body, mark it.

Old age is likened to a crocodile lying in wait — a slow but certain predator that eventually consumes the body regardless of how it is avoided.

Don't wait for old age to force reflection on you; take up your spiritual practice before decline makes it harder.

याकारणें तारुण्यपणीं । करावें पुण्य विद्वज्जनीं । आम्हां कां हो वर्जिसी जननी । काय बुद्धि बरवी असे ॥१९॥

yākāraṇem tāruṇyapaṇīm | karāvem puṇya vidvajjanīm | āmhām kām ho varjisī jananī | kāya buddhi baravī ase ||19||

For this reason, the learned should perform merit in the time of youth. Mother, why then do you forbid me? What good sense is there in that?

The child directly challenges his mother's wish to keep him home, arguing that her love, however sincere, works against the very urgency he has just described.

When someone you love is trying to fulfill a genuine calling, examine whether your reluctance serves them or only your own comfort.

जो यमाचा असेल इष्‍ट । त्याणें करावा आळस हट्ट । अमरत्वें असेल जो सुभट । त्याणें पुढें धर्म करावा ॥२०॥

jo yamācā asela iṣ‍ṭa | tyāṇem karāvā āḷasa haṭṭa | amaratvem asela jo subhaṭa | tyāṇem puḍhem dharma karāvā ||20||

Let him who is death's own favorite indulge in laziness and stubbornness; let one who possesses immortality as his champion put off dharma for later.

Only a being exempt from death — which is to say, no one — has any warrant to be lazy about right action; the line is a pointed irony aimed at everyone who delays.

Catch yourself the next time you use busyness as an excuse to delay something you know is right, and act instead.

संसार म्हणजे स्वप्नापरी । जैसें पुष्‍प असे मोगरी । सवेंचि होय शुष्कापरी । तयासम देह जाणा ॥२१॥

samsāra mhaṇaje svapnāparī | jaisem puṣ‍pa ase mogarī | savemci hoya śuṣkāparī | tayāsama deha jāṇā ||21||

Worldly existence is like a dream; as a jasmine flower blooms and withers almost at once, know the body to be just the same.

Samsāra (worldly life) is compared to a dream and the body to a fast-wilting jasmine — both vivid while present, both gone almost as soon as noticed.

Enjoy the beauty of the present moment fully, precisely because you know it will not last.

जैसी विजू असे लवत । सवेंचि होय अव्यक्त । तैसें-प्राय देह होत । स्थिर नोहे परियेसा ॥२२॥

jaisī vijū ase lavata | savemci hoya avyakta | taisem-prāya deha hota | sthira nohe pariyesā ||22||

As lightning flashes and instantly vanishes, so too does the body come to be — it is not permanent, listen well.

Lightning — bright, sudden, and gone — becomes another image for how briefly embodied life actually lasts against the backdrop of eternity.

Make your brief, bright moments count by acting on your best intentions immediately, before the flash passes.

ऐसें नानापरी देखा । बोधिता झाला जननीजनकां । विस्मय करिती सभालोक । बाळक केवीं तत्त्व सांगतो ॥२३॥

aisem nānāparī dekhā | bodhitā jhālā jananījanakām | vismaya karitī sabhāloka | bāḷaka kevīm tattva sāmgato ||23||

Thus, in many such ways, he instructed his parents; the assembled people were amazed — how could a child speak such deep truths?

The astonishment of the onlookers signals that this is no ordinary child — wisdom this profound is a mark of avatāra (divine descent), setting up the recognition to come.

Stay open to receiving wisdom from unexpected sources, including those younger or less credentialed than yourself.

ऐकोनि पुत्राचें वचन । माता करीतसे नमन । देवा निरोपिलें ज्ञान । विनंति माझी परिसावी ॥२४॥

aikoni putrācem vacana | mātā karītase namana | devā niropilem jñāna | vinamti mājhī parisāvī ||24||

Hearing her son's words, the mother bowed to him, saying, 'Lord, you have imparted this knowledge; please now hear my own petition.'

The mother responds to being taught by her own child not with resistance but with namaskāra (reverent bowing), then makes her heartfelt request — a moment of humility opening into honest appeal.

When someone offers you real wisdom, honor it first, and only then voice your own needs and concerns.

तुवां निरोपिलें आम्हांसी । पुत्र चवघे होतील ऐसी । विश्वास नव्हे गा मानसीं । कुळदेवता पुत्रराया ॥२५॥

tuvām niropilem āmhāmsī | putra cavaghe hotīla aisī | viśvāsa navhe gā mānasīm | kuḷadevatā putrarāyā ||25||

You told us we would have four sons; in my heart, O prince-son who are our family deity, I cannot fully believe it.

The mother voices her doubt even while addressing him as kuḷadaivata (family deity) — faith and fear coexist honestly in her plea rather than being suppressed.

It's all right to voice your doubts honestly to those you trust, rather than pretending a confidence you don't yet feel.

जंववरी होय एक सुत । तंववरी रहावें समीपत । निरोप नेदीं तंववरी सत्य । म्हणोनि विनवी तयेवेळीं ॥२६॥

jamvavarī hoya eka suta | tamvavarī rahāvem samīpata | niropa nedīm tamvavarī satya | mhaṇoni vinavī tayeveḷīm ||26||

'Until there is at least one more son, stay close by; truly, I will not give you leave until then' — so she entreated at that time.

The mother sets a concrete condition rather than simply begging, showing that even surrender to a higher will can be expressed through honest negotiation.

When you need more time from someone, ask for a specific, honest condition rather than an open-ended delay.

माझें वचन अव्हेरुनि । जरी जाशील निघोनि । प्राण देईन तत्क्षणीं । हा निश्चय अवधारीं ॥२७॥

mājhem vacana avheruni | jarī jāśīla nighoni | prāṇa deīna tatkṣaṇīm | hā niścaya avadhārīm ||27||

'If you disregard my words and depart, I will give up my life that very instant — know this to be my firm resolve.'

The mother's extreme statement is less a literal threat than the depth of a parent's attachment laid bare — the story does not shy from showing love's rawest edge.

Recognize when fear of loss is driving your words, and try to express the underlying love more gently.

पुत्र नव्हसी तूं आम्हांसी । आमुचें कुळदैवत होसी । सत्य करीं गा वचनासी । बोल आपुले दातारा ॥२८॥

putra navhasī tūm āmhāmsī | āmucem kuḷadaivata hosī | satya karīm gā vacanāsī | bola āpule dātārā ||28||

'You are not merely a son to us — you are our family deity. Make your word true, O generous one; keep your own promise.'

She reminds him of his own earlier assurance, treating a promise once given as binding — satya (truthfulness) obligates the one who spoke it.

Hold yourself to promises you have made, especially to those who are counting on your word.

ऐकोनि मातेचें वचन । श्रीगुरू बोलती हांसोन । आमचे बोल सत्य जाण । तुझें वाक्य निर्धारीन पां ॥२९॥

aikoni mātecem vacana | śrīgurū bolatī hāmsona | āmace bola satya jāṇa | tujhem vākya nirdhārīna pām ||29||

Hearing his mother's words, Śrī Guru spoke, smiling: 'Know our word to be true — I will also honor what you have asked.'

His smile signals that the child-guru is not burdened but moved by compassion, granting the request without resentment at the delay.

Respond to a loved one's anxious request with warmth rather than irritation, even when it asks something of you.

तुतें होतांचि पुत्र दोनी । निरोप द्यावा संतोषोनि । मग न राहें ऐक जननी । बोल आपुले सत्य करीं ॥३०॥

tutem hotāmci putra donī | niropa dyāvā samtoṣoni | maga na rāhem aika jananī | bola āpule satya karīm ||30||

'Once you have had two more sons, give me leave joyfully; after that I will not stay, listen, mother — make your word true.'

He accepts her earlier condition but also sets his own limit and asks her, in turn, to keep her word — the negotiation becomes mutual rather than one-sided.

When you grant someone more time, agree on a clear endpoint so the delay doesn't become indefinite.

संवत्सर एक तुझ्या घरीं । राहूं माते निर्धारीं । वासना पुरतील तुझ्या जरी । मग निरोप दे मज ॥३१॥

samvatsara eka tujhyā gharīm | rāhūm māte nirdhārīm | vāsanā puratīla tujhyā jarī | maga niropa de maja ||31||

'For one full year I will surely remain in your house, mother. If your wishes are then fulfilled, give me leave.'

A precise year-long term is fixed, showing how devotion can honor both filial duty and one's higher calling without abandoning either.

Balance obligations to family with your own purpose by setting a fair, time-bound commitment rather than an all-or-nothing choice.

ऐसी करुनियां निगुती । राहिले श्रीगुरु अतिप्रीतीं । वेदाभ्यास शिकविती । शिष्यवर्गा बहुतांसी ॥३२॥

aisī karuniyām nigutī | rāhile śrīguru atiprītīm | vedābhyāsa śikavitī | śiṣyavargā bahutāmsī ||32||

Having settled this agreement, Śrī Guru remained on with great affection, teaching Vedic study to many groups of disciples.

Rather than sitting idle during the agreed year, the child-sage puts the time to full use, teaching veda (sacred scripture) to many students.

Make any waiting period productive by using it to serve and teach others rather than simply passing time.

नगरलोक विस्मय करिती । अभिनव झालें ऐसें म्हणती । बाळ पहा हो वर्षे साती । वेद चारी सांगतसे ॥३३॥

nagaraloka vismaya karitī | abhinava jhālem aisem mhaṇatī | bāḷa pahā ho varṣe sātī | veda cārī sāmgatase ||33||

The townspeople were amazed, saying a wonder had occurred: 'Behold, a child of seven years recites all four Vedas!'

The public marvel at a seven-year-old mastering all four Vedas confirms his extraordinary nature to the wider community, not just his family.

Let genuine ability speak for itself rather than needing to announce or prove it.

विद्वानांहूनि विद्वान विद्यार्थी । तीनी वेद पढती । षट्‌शास्‍त्री जे म्हणविती । तेही येती शिकावया ॥३४॥

vidvānāmhūni vidvāna vidyārthī | tīnī veda paḍhatī | ṣaṭ‌śās‍trī je mhaṇavitī | tehī yetī śikāvayā ||34||

Students more learned than the learned, who recite the three Vedas and call themselves masters of the six śāstras, even they came to learn from him.

Even accomplished scholars proficient in the ṣaṭśāstra (six classical disciplines of knowledge) come to sit as his students, showing true wisdom is recognized regardless of the teacher's age or credentials.

Be willing to learn from someone with real insight even if convention says they should be learning from you.

येणेंपरी तया घरीं । राहिले गुरु प्रीतिकरीं । माता झाली गरोदरी । महानंद करीतसे ॥३५॥

yeṇemparī tayā gharīm | rāhile guru prītikarīm | mātā jhālī garodarī | mahānamda karītase ||35||

In this way Śrī Gurū stayed lovingly in that house; the mother became pregnant, and great joy arose.

The promised year of dwelling under the guru's roof begins to bear fruit — pregnancy itself becomes evidence that a teacher's word, once given, works quietly toward fulfillment.

Trust a wise promise long enough to let it unfold in its own time, instead of demanding instant proof.

नित्य पूजिती पुत्रासी । ठेवूनि भाव कुळदैवत ऐसी । निधान लाधे एखाद्यासी । काय सांगों संतोष त्यांचा ॥३६॥

nitya pūjitī putrāsī | ṭhevūni bhāva kuḷadaivata aisī | nidhāna lādhe ekhādyāsī | kāya sāmgom samtoṣa tyāmcā ||36||

Daily they worshipped the son, holding him in their hearts as their family deity — like one who has found a hidden treasure; their joy is beyond telling.

The parents' daily pūjā (worship) of their own child shows devotion recognizing divinity even inside the ordinary bond of family — treasure found where love already dwelt.

Look for what is sacred in the people already closest to you, rather than searching only far away.

तंव नवमास जाहली अंतर्वत्‍नी । माता झाली प्रसूती । पुत्र झाले युग्‍म ख्याती । अतिसुंदर परियेसा ॥३७॥

tamva navamāsa jāhalī amtarvat‍nī | mātā jhālī prasūtī | putra jhāle yug‍ma khyātī | atisumdara pariyesā ||37||

When nine months had passed she was heavy with child; the mother gave birth, and twin sons were born, renowned and exceedingly beautiful.

The guru's earlier word is fulfilled to the letter — twin sons, exactly as foretold — showing that a true teacher's promise ripens on its own schedule, not the listener's impatience.

Hold a trusted promise steady through the waiting period instead of doubting it before its season arrives.

पुत्र झाले उल्हास थोर । मातापित्या संतोष फार । आशीर्वचन असे गुरू । असत्य केवीं होईल ॥३८॥

putra jhāle ulhāsa thora | mātāpityā samtoṣa phāra | āśīrvacana ase gurū | asatya kevīm hoīla ||38||

The sons were born amid great rejoicing; the parents' happiness was immense — a guru's blessing, how could it ever prove false?

The narrator pauses to underline the moral: a guru's blessing is not mere wish but a spoken truth that reality bends to fulfill.

When a trustworthy elder or teacher blesses your effort, let that word steady your confidence rather than second-guessing it.

याकारणें गुरुवचन । सत्य मानावें विद्वज्जनें । जैसें असेल अंतःकरण । तैसें होईल परियेसा ॥३९॥

yākāraṇem guruvacana | satya mānāvem vidvajjanem | jaisem asela amtaḥkaraṇa | taisem hoīla pariyesā ||39||

For this reason let the wise accept a guru's word as true; as one's inner heart is, so shall the result be.

A direct teaching aside: antaḥkaraṇa (the inner heart) shapes outcome as much as the guru's promise — faith held sincerely is itself part of what makes the blessing come true.

Examine your own inner sincerity when seeking a good outcome, not just the words spoken over you.

ऐशापरी वर्ष एक त्रिमासी झाले ते बाळक । खेळवीतसे माता ऐक । आले श्रीगुरू तयांजवळी ॥४०॥

aiśāparī varṣa eka trimāsī jhāle te bāḷaka | kheḷavītase mātā aika | āle śrīgurū tayāmjavaḷī ||40||

So the children reached one year and three months of age; the mother was playing with them when Śrī Gurū came to her side.

The guru's promised year of residence is drawing to a close — even in a scene of ordinary domestic play, the moment of departure is quietly approaching.

Savor ordinary time with loved ones fully, since even the best seasons eventually come to their close.

जननी ऐक माझे वचना । झाली तुझी मनकामना । दोघे पुत्रनिधाना । पूर्णायुषी आहेति जाण ॥४१॥

jananī aika mājhe vacanā | jhālī tujhī manakāmanā | doghe putranidhānā | pūrṇāyuṣī āheti jāṇa ||41||

"Mother, hear my words: your heart's wish is fulfilled — know that these two treasured sons will live full lives."

Śrī Gurū reassures the mother that her children are pūrṇāyuṣī (destined for a complete natural lifespan), addressing the very fear of impermanence that opened this chapter.

Offer a worried parent or friend concrete reassurance, not vague comfort, when you can honestly give it.

आणखी होतील दोघे कुमारक । त्यानंतर कन्या एक । असाल नांदत अत्यंत सुख । वासना पुरतील तुझी जाणा ॥४२॥

āṇakhī hotīla doghe kumāraka | tyānamtara kanyā eka | asāla nāmdata atyamta sukha | vāsanā puratīla tujhī jāṇā ||42||

"Furthermore two more sons will be born to you, and after them one daughter; you will live in great happiness — your longing will be fully satisfied, know this."

The guru foretells the family's full future — more children, lasting happiness — showing that his blessing extends beyond the moment into the whole shape of a life.

Trust that genuine goodwill from a wise guide is meant for your whole future, not just the immediate request.

आतां आमुतें निरोपावें । जाऊं आम्ही स्वभावें । संतोषरुपी तुम्हीं व्हावें । म्हणोनि निरोप घेती तयेवेळीं ॥४३॥

ātām āmutem niropāvem | jāūm āmhī svabhāvem | samtoṣarupī tumhīm vhāvem | mhaṇoni niropa ghetī tayeveḷīm ||43||

"Now grant me leave; I must go, as is my nature; may you remain content" — so saying, he took his leave at that moment.

Having fulfilled his promise and given full reassurance, the guru now asks for release — devotion is shown not by clinging but by allowing the teacher's own path to unfold.

When someone has kept every promise to you, let them go freely rather than holding on out of your own fear.

संतोषोनि मातापिता । चरणांवरी ठेविती माथा । स्वामी आमुच्या कुळदेवता । अशक्‍य आम्ही बोलावया ॥४४॥

samtoṣoni mātāpitā | caraṇāmvarī ṭhevitī māthā | svāmī āmucyā kuḷadevatā | aśak‍ya āmhī bolāvayā ||44||

The parents, though sorrowful, bowed their heads to his feet: "Lord, you are our family's deity; we are unable to find words."

Bowing at the feet (caraṇa) in silence is itself a form of speech — sometimes reverence exceeds what language can carry.

When words fail before someone you deeply revere, let a simple gesture of respect speak for you.

न कळे आम्हां स्वरुपज्ञान । तुझें स्वरुप नकळे कवणा । मायामोहें वेष्‍टोन कामना । नेणोंचि महिमान तुझें ॥४५॥

na kaḷe āmhām svarupajñāna | tujhem svarupa nakaḷe kavaṇā | māyāmohem veṣ‍ṭona kāmanā | neṇomci mahimāna tujhem ||45||

"We do not know your true nature; none can know your true form; wrapped as we are in māyā's delusion and desire, we do not know your glory."

The parents confess honest ignorance before the divine — māyā (illusion) is named as the veil that keeps even the closest kin from seeing the guru's full greatness.

Admit humbly what you don't understand about someone you love, rather than pretending to see the whole of them.

मायाप्रपंचें वेष्‍टोनि । तुतें जरी सुत म्हणोनि । एके समयीं निष्‍ठुर बोलों वचनीं । क्षमा करणें स्वामिया ॥४६॥

māyāprapamcem veṣ‍ṭoni | tutem jarī suta mhaṇoni | eke samayīm niṣ‍ṭhura bolom vacanīm | kṣamā karaṇem svāmiyā ||46||

"Bound by worldly illusion, having thought of you merely as our son, if at any time we spoke harsh words to you, forgive us, Lord."

The parents ask forgiveness for treating the divine guest as an ordinary child — a reminder that reverence and ordinary intimacy can blur, and either can wound if handled carelessly.

Apologize sincerely for moments you failed to see the worth in someone close to you.

सहभोजन-शयनासनीं । तुतें गांजों भुकेजोनि । कडे न घेंचि उबगोनि । क्षमा करीं गा देवराया ॥४७॥

sahabhojana-śayanāsanīm | tutem gāmjom bhukejoni | kaḍe na ghemci ubagoni | kṣamā karīm gā devarāyā ||47||

"In sharing meals, sleep, and seat with you we may have troubled you through hunger, or wearied did not lift you when you cried; forgive us, O lord of gods."

Even the smallest domestic failures — not attending quickly enough to a hungry, crying child — are named and confessed, showing how seriously the parents now hold every ordinary act toward him.

Take small everyday neglects seriously enough to name and repair them, not just the large offenses.

तारक आमुचे वंशासी । बापा तूं अवतरलासी । प्रदोषपूजा फळासी । आली मातें स्वामिया ॥४८॥

tāraka āmuce vamśāsī | bāpā tūm avataralāsī | pradoṣapūjā phaḷāsī | ālī mātem svāmiyā ||48||

"You are the redeemer of our lineage; O child, you have taken incarnation; the fruit of my pradoṣa worship has ripened for me, Lord."

The mother recognizes that this birth is the direct fruit of her own past devotion at pradoṣa (the twilight hour sacred to Śiva) — grace answers sustained practice, even across lifetimes.

Keep a steady devotional practice even when its fruit is invisible; it may ripen in ways and times you cannot foresee.

आतां आम्हां काय गति । सांगा स्वामी कृपामूर्ती । जननमरण यातनयाती । कडे करावें दातारा ॥४९॥

ātām āmhām kāya gati | sāmgā svāmī kṛpāmūrtī | jananamaraṇa yātanayātī | kaḍe karāvem dātārā ||49||

"Now what path remains for us? Tell us, Lord, embodiment of compassion; carry us across the suffering cycle of birth and death, O bountiful one."

Beyond gratitude for this life, the parents ask for the ultimate boon — release from janma-maraṇa (the cycle of birth and death) — showing that true devotion aims past worldly happiness toward liberation.

Let gratitude for present blessings lead you to ask for what matters most, not just what is immediately comfortable.

सगरांवरी जैसी गंगा । तैसा तुवां आलासि चांगा । पावन केलेंसि माझे अंगा । उभयकुळें बेचाळीस ॥५०॥

sagarāmvarī jaisī gamgā | taisā tuvām ālāsi cāmgā | pāvana kelemsi mājhe amgā | ubhayakuḷem becāḷīsa ||50||

"As the Gaṅgā descended for King Sagara's sons, so graciously have you come; you have purified my very body, and both my lineages across forty-two generations."

The mother compares this birth to the descent of the Gaṅgā (Ganges) that redeemed Sagara's sons — one holy arrival can purify not just an individual but generations before and after.

Recognize that a single good life, well lived, can lift the reputation and merit of an entire family line.

आम्हां ठेविसी कवणेपरी । या धुरंधर संसारीं । तुझें दर्शन नोहे तरी । केवीं वांचों प्राणात्मजा ॥५१॥

āmhām ṭhevisī kavaṇeparī | yā dhuramdhara samsārīm | tujhem darśana nohe tarī | kevīm vāmcom prāṇātmajā ||51||

"In what state will you leave us in this heavy round of worldly life? Without your darśana (sight/presence), how shall we go on living, O soul of our life?"

The mother's fear surfaces plainly: separation from the guru feels like losing the very reason to live — darśana is framed as sustenance, not mere sight.

Acknowledge openly how much someone's presence sustains you instead of masking your dependence with false composure.

ऐकोनि मातापितयांचें वचन । बोलती श्रीगुरू आपण । जे जे समयीं तुमचें मन । स्मरण करील आम्हांसी ॥५२॥

aikoni mātāpitayāmcem vacana | bolatī śrīgurū āpaṇa | je je samayīm tumacem mana | smaraṇa karīla āmhāmsī ||52||

Hearing the parents' plea, Śrī Gurū himself spoke: "Whenever your mind turns in remembrance of me..."

The guru answers fear with a promise of accessibility through smaraṇa (remembrance) — presence is not bound to physical nearness but to sincere inward recollection.

When you must part from someone you love, give them a simple, reliable way to reach you in spirit, not just in body.

स्मरण करितां तुम्हांजवळी । असेन जननी मी तात्काळीं । न करावी चिंता वेळोवेळीं । म्हणोन भाक देतसे ॥५३॥

smaraṇa karitām tumhāmjavaḷī | asena jananī mī tātkāḷīm | na karāvī cimtā veḷoveḷīm | mhaṇona bhāka detase ||53||

"...I will be by your side at once, mother, the moment you remember me; do not be anxious again and again" — thus he gave his solemn vow.

The guru's vow answers the chapter's opening fear of impermanence: where death cannot be trusted, sincere remembrance of the guru can be — a promise meant to replace anxiety with steadiness.

Choose to return, in memory or prayer, to whatever steadies you instead of circling in repeated worry.

आणिक कन्या पुत्र तीनी । होतील ऐक तूं भवानी । दैन्य नाहीं तुमच्या भुवनीं । सदा श्रीमंत नांदाल ॥५४॥

āṇika kanyā putra tīnī | hotīla aika tūm bhavānī | dainya nāhīm tumacyā bhuvanīm | sadā śrīmamta nāmdāla ||54||

"Further, one daughter and three sons will be born to you, hear this, O Bhavānī; there will be no want in your household — you will always dwell in prosperity."

Repeating and expanding the earlier promise, the guru assures unbroken material and familial well-being, addressing the mother by the honorific Bhavānī — a mark of the reverence now due to her.

Follow through completely on reassurances you give, restating them if needed, until the anxious heart truly rests.

जन्मांतरीं परमेश्वरासी । पूजा केली तुवां प्रदोषीं । याची महिमा आहे ऐसी । जन्मोजन्मीं श्रियायुक्त ॥५५॥

janmāmtarīm parameśvarāsī | pūjā kelī tuvām pradoṣīm | yācī mahimā āhe aisī | janmojanmīm śriyāyukta ||55||

"In a former birth you worshipped the Supreme Lord at the pradoṣa hour; such is the glory of that act — birth after birth you shall be blessed with fortune."

The guru explains the mechanism behind her present blessing: one sincere act of worship in a past life continues bearing fruit across many births, showing karma's long reach.

Perform small acts of sincere devotion trusting their benefit may unfold over a much longer arc than you can see.

इह सौख्य होय ऐक । देहांतीं जाणा परम लोक । पूजा करितां पिनाक । पुनर्जन्म तुम्हां नाहीं ॥५६॥

iha saukhya hoya aika | dehāmtīm jāṇā parama loka | pūjā karitām pināka | punarjanma tumhām nāhīm ||56||

"You shall have happiness in this life; know that at the body's end you will attain the highest world; through worship of Śiva you will not be born again."

The guru names the ultimate reward of steady devotion to Śiva — mokṣa (liberation from rebirth) — placing worldly happiness and final liberation on a single continuous path, not opposed ends.

Let your daily devotional or ethical practice aim beyond immediate comfort toward lasting peace.

तुवां आराधिला शंकर । आम्हां करविला अवतार । वासना पुरेल तुझा भार । आम्हां निरोप दे आतां ॥५७॥

tuvām ārādhilā śamkara | āmhām karavilā avatāra | vāsanā purela tujhā bhāra | āmhām niropa de ātām ||57||

"You worshipped Śaṅkara, and by that you brought about our incarnation; the weight of your longing shall be fulfilled — now give us leave to depart."

Having settled every worldly and spiritual assurance, the guru again asks for release, framing his own birth as the direct outcome of her devotion — the debt of grace runs both ways.

Once you have given someone everything they need, feel free to ask honestly for what you yourself need next.

पुनर्दर्शन तुम्हांसी । होईल ऐका वर्षे-तीसीं । जावोनि बदरीवनासी । म्हणोनि निघती तये वेळीं ॥५८॥

punardarśana tumhāmsī | hoīla aikā varṣe-tīsīm | jāvoni badarīvanāsī | mhaṇoni nighatī taye veḷīm ||58||

"You will see me again, hear, after thirty years, once I have gone to Badarīvana" — so saying, he set out at that moment.

The guru names a distant but definite reunion — thirty years hence — turning parting into a promise with a horizon rather than an open wound.

When you must leave someone, give them a real, specific hope to hold onto rather than only vague comfort.

निरोप घेवोनि तये वेळां । श्रीगुरू निघाले अवलीळा । नगरलोक येती सकळा । मातापिता बोळविती ॥५९॥

niropa ghevoni taye veḷām | śrīgurū nighāle avalīḷā | nagaraloka yetī sakaḷā | mātāpitā boḷavitī ||59||

Taking leave at that moment, Śrī Gurū departed with effortless ease; all the townspeople gathered, and the parents accompanied him on his way.

The guru's departure is marked as avalīḷā (effortless play) — even a wrenching farewell is, for the realized one, untroubled — while the whole town turns out, showing the child's fame had already spread.

Carry your own necessary departures with as much grace as you can, even while others around you feel the weight of it.

म्हणती समस्त नगरनारी । तपासी निघाला ब्रह्मचारी । होईल पुरुष अवतारी । मनुष्यदेही दिसतसे ॥६०॥

mhaṇatī samasta nagaranārī | tapāsī nighālā brahmacārī | hoīla puruṣa avatārī | manuṣyadehī disatase ||60||

All the women of the town said, "This young celibate has set out to practice austerity; he seems to be an incarnate being in human form."

Onlookers already sense something beyond an ordinary child leaving home — the town's collective intuition begins naming what the parents already know from direct revelation.

Trust the quiet intuitions of a community when they sense unusual depth in someone, even before proof arrives.

एक म्हणती पहा हो नवल । तपासी निघाला असे बाळ । मातापिता सुखें केवळ । निरोप देती कौतुकें ॥६१॥

eka mhaṇatī pahā ho navala | tapāsī nighālā ase bāḷa | mātāpitā sukhem kevaḷa | niropa detī kautukem ||61||

Some said, "Behold this wonder — a mere child has set out to perform austerities!"; the parents, filled with quiet contentment, sent him off with wonder and delight.

The crowd's astonishment ('a mere child!') is set against the parents' calm — those who know the truth of who he is need no longer be shaken by appearances that startle others.

Let inner certainty steady you when others around you react with surprise or doubt to the same situation.

कैसें यांचें अंतःकरण । जैसा हो कां पाषाण । मन करुनि निर्वाण । बोळविताति पुत्रासी ॥६२॥

kaisem yāmcem amtaḥkaraṇa | jaisā ho kām pāṣāṇa | mana karuni nirvāṇa | boḷavitāti putrāsī ||62||

"What sort of heart do they have — as if made of stone?" — so people wondered, as the parents, steadying their minds completely, sent their son on his way.

Onlookers misread the parents' composure as stony indifference, not recognizing that it is hard-won equanimity born of faith, not lack of love — a reminder that acceptance can look like coldness from outside.

Don't judge someone's calm in grief as indifference; steadiness often costs more than visible tears.

एक म्हणती नव्हे बाळ । होईल त्रिमूर्तीचा अवतार केवळ । अनुमान नव्हे हा निश्चळ । वेद केवीं म्हणतसे ॥६३॥

eka mhaṇatī navhe bāḷa | hoīla trimūrtīcā avatāra kevaḷa | anumāna navhe hā niścaḷa | veda kevīm mhaṇatase ||63||

Some said, "This is no ordinary child — he must be nothing less than an incarnation of the Trimūrti; this is no mere guess, for how else could he recite the Vedas so?"

The townspeople reason from visible evidence — his mastery of the Vedas at so young an age — to the correct conclusion about his divine nature; genuine spiritual insight can start from ordinary observation.

Let a person's extraordinary conduct, not just their claims, be your evidence of their character.

सात वर्षांचें बाळक देखा । वेद म्हणतो अखिल शाखा । मनुष्यमात्र नव्हे ऐका । ऐसें म्हणती साधुजन ॥६४॥

sāta varṣāmcem bāḷaka dekhā | veda mhaṇato akhila śākhā | manuṣyamātra navhe aikā | aisem mhaṇatī sādhujana ||64||

"See, a seven-year-old child recites every branch of the Veda; he cannot be merely human," said the pious people.

The measure of his childhood accomplishment — full Vedic mastery at seven — becomes public confirmation of what his parents already learned in private; hidden truth surfaces through visible achievement.

Let your visible discipline and mastery speak for your character, rather than relying only on private claims.

ऐसें म्हणोनि साधुजन । करिताति साष्‍टांगीं नमन । नानापरी स्तोत्रवचन । करिते झाले अवधारा ॥६५॥

aisem mhaṇoni sādhujana | karitāti sāṣ‍ṭāmgīm namana | nānāparī stotravacana | karite jhāle avadhārā ||65||

So saying, the pious people offered full prostration (sāṣṭāṅga namana) and recited hymns of praise in many forms.

Recognition ripens into worship — the townspeople move from wondering aloud to physically bowing, showing how conviction, once settled, naturally expresses itself in the body.

Let sincere respect show itself in action — a bow, a gesture, a word of praise — not just in private thought.

नमन करोनि सकळिक । आले आपुले गृहांतिक । पुढें जाती जननीजनक । पुत्रासवें बोळवीत ॥६६॥

namana karoni sakaḷika | āle āpule gṛhāmtika | puḍhem jātī jananījanaka | putrāsavem boḷavīta ||66||

After bowing, everyone returned to their own homes; the parents walked on ahead, still accompanying their son.

As the crowd disperses, the intimate scene narrows back to just mother, father, and child — public wonder gives way to a private final leave-taking.

After a public moment has passed, make space for the quieter, more personal goodbyes that truly matter.

निजस्वरुप जननियेसी । दाविता झाला परियेसीं । श्रीपादश्रीवल्लभ-द्त्तात्रेयासी । देखते झाले जनकजननी ॥६७॥

nijasvarupa jananiyesī | dāvitā jhālā pariyesīm | śrīpādaśrīvallabha-dttātreyāsī | dekhate jhāle janakajananī ||67||

He revealed his true form to his mother; the parents beheld none other than Śrīpād Śrīvallabha-Dattātreya himself.

In this most intimate moment, the child drops all veils and shows himself as Dattātreya incarnate — the private revelation the parents were already told of is now made visible, sealing their faith with direct sight.

Give those closest to you the fullest, most honest version of yourself before parting, not just a polite façade.

त्रयमूर्तीचा अवतार । झाला नरहरी नर । निजरुपें दिसे कर्पूरगौर । पाहतां नमिलें चरणासी ॥६८॥

trayamūrtīcā avatāra | jhālā naraharī nara | nijarupem dise karpūragaura | pāhatām namilem caraṇāsī ||68||

The incarnation of the Trimūrti, who had appeared as Narahari, now showed his true form — radiant and camphor-white; seeing it, they bowed at his feet.

The luminous, camphor-pale (karpūra-gaura) form is the classical mark of divine radiance in this literature — beholding it, even parents fall instinctively into worship of their own child.

Be willing to bow, literally or figuratively, before genuine greatness even when it appears in someone you thought you knew completely.

जय जया जगद्गुरु । त्रयमूर्तीचा अवतारु । आमुचें पुण्य होतें थोरू । म्हणोनि देखिले तुमचे चरण ॥६९॥

jaya jayā jagadguru | trayamūrtīcā avatāru | āmucem puṇya hotem thorū | mhaṇoni dekhile tumace caraṇa ||69||

"Victory, victory to the world-teacher, the incarnation of the Trimūrti! Great indeed was our merit, that we came to behold your feet."

The parents' hymn opens by naming him jagadguru (teacher of the world) and crediting their own puṇya (accumulated merit) for the privilege of this sight — devotion here is gratitude for grace received, not entitlement.

Receive any great blessing in your life as something earned through past effort and grace combined, and respond with gratitude rather than assumption.

तू तारक विश्वासी । आम्हां उद्धरिलें विशेषीं । पुनर्दर्शन आम्हांसी । द्यावें म्हणोनि विनविती ॥७०॥

tū tāraka viśvāsī | āmhām uddharilem viśeṣīm | punardarśana āmhāmsī | dyāvem mhaṇoni vinavitī ||70||

"You are the world's savior; you have redeemed us above all others. Grant us your presence again," they entreated.

The parents ask not for material things but for continued darśana (a sacred sighting) — the deepest request a devotee can make is simply to see the beloved again.

When parting from someone you cherish, ask not for gifts but for the promise of return.

ऐसें म्हणोनि मातापिता । चरणांवरी ठेविती माथा । अलिंगिती श्रीगुरुनाथा । स्नेहभावेंकरुनियां ॥७१॥

aisem mhaṇoni mātāpitā | caraṇāmvarī ṭhevitī māthā | alimgitī śrīgurunāthā | snehabhāvemkaruniyām ||71||

Saying this, the parents placed their heads upon his feet and embraced Śrī Gurunātha with deep affection.

Bowed head and open embrace together — reverence and love are not opposites; the parents honor him as guru even while holding him as son.

Let respect and affection coexist in how you treat those you love; one need not crowd out the other.

संतोषोनि श्रीगुरुमूर्ति । आश्वास केला अतिप्रीतीं । पुनर्दर्शन हो निश्चितीं । देईन म्हणती तये वेळीं ॥७२॥

samtoṣoni śrīgurumūrti | āśvāsa kelā atiprītīm | punardarśana ho niścitīm | deīna mhaṇatī taye veḷīm ||72||

Śrī Gurū, pleased, consoled them with great love, saying, "I will surely grant you another darśana."

A guru's promise is not idle comfort — it is a vow that steadies grieving hearts through the years of separation ahead.

When you must leave someone anxious, give them a concrete assurance to hold onto, not a vague reassurance.

ऐसें तयां संभाषोनि । निरोप घेतला तत्क्षणीं । परतोनि आली जनकजननी । येती संतोषोनि मंदिरांत ॥७३॥

aisem tayām sambhāṣoni | niropa ghetalā tatkṣaṇīm | paratoni ālī janakajananī | yetī samtoṣoni mamdirāmta ||73||

Having spoken with them thus, he took his leave at once; the parents returned home, coming back joyfully.

Their joy on returning shows how a teacher's word transforms sorrow at parting into peace — trust makes the going bearable.

Let a loved one's sincere promise settle your heart; carry peace back into daily life rather than dwelling in loss.

वरदमूर्ति श्रीगुरुराणा । निघाला जावया बदरीवना । पातला आनंदकानना । वाराणसी क्षेत्रासी ॥७४॥

varadamūrti śrīgururāṇā | nighālā jāvayā badarīvanā | pātalā ānamdakānanā | vārāṇasī kṣetrāsī ||74||

The boon-granting Śrī Gurū set out for Badarīvana, and arrived instead at the blissful forest of the holy city Vārāṇasī.

The path shifts — a stated destination becomes just the first stage of a longer providence; kṣetra (holy ground) opens where the seeker actually needs to be.

Hold your plans loosely; be willing to let the road lead somewhere better than where you first aimed.

अविमुक्त वाराणसी पुरी । क्षेत्र थोर सचराचरीं । विश्वेश्वर अवधारीं । अनुपम्य असे त्रिभुवनीं ॥७५॥

avimukta vārāṇasī purī | kṣetra thora sacarācarīm | viśveśvara avadhārīm | anupamya ase tribhuvanīm ||75||

Avimukta Vārāṇasī, a great sacred site among all moving and unmoving things; know that Viśveśvara there is incomparable in the three worlds.

The text pauses to honor Kāśī itself — Viśveśvara (Lord of the universe, Śiva) presiding over "Avimukta" (the never-forsaken city) — before continuing the story, reminding the reader that place, too, carries grace.

Treat sacred or meaningful places with the same reverence you give to sacred people.

राहूनियां तया स्थानीं । अनुष्‍ठिती गुरुशिरोमणी । विश्वेश्वराचे दर्शनीं । पूजा करिती आत्मारामासी ॥७६॥

rāhūniyām tayā sthānīm | anuṣ‍ṭhitī guruśiromaṇī | viśveśvarāce darśanīm | pūjā karitī ātmārāmāsī ||76||

Remaining in that place, the crown of gurus performed his observances, worshipping the Self-delighting Lord in the presence of Viśveśvara.

Even one who is himself divine keeps outward practice — pūjā (worship) — showing that form and discipline still matter, whatever one's inner realization.

Don't let spiritual confidence excuse you from keeping up your daily practice.

येणेंपरी तया स्थानीं । क्वचित्काळ श्रीगुरुमुनि । अष्‍टांगयोगेंकरुनि । तप करिती परियेसा ॥७७॥

yeṇemparī tayā sthānīm | kvacitkāḷa śrīgurumuni | aṣ‍ṭāmgayogemkaruni | tapa karitī pariyesā ||77||

In this way he remained there for some time, Śrī Guru-muni performing austerities through the eightfold yoga (aṣṭāṅga-yoga).

The eight limbs of yoga are named as his actual method — discipline is not skipped even by an avatāra; the story insists on the ordinary means to extraordinary ends.

Trust the tested steps of a discipline rather than looking for a shortcut past them.

तया काशीनगरांत । तापसी असती आणिक बहुत । संन्यासी यती अवधूत । तप करिती दारुण ॥७८॥

tayā kāśīnagarāmta | tāpasī asatī āṇika bahuta | samnyāsī yatī avadhūta | tapa karitī dāruṇa ||78||

In that city of Kāśī there were also many other ascetics — sannyāsīs, yatis, and avadhūtas — performing severe austerities.

The scene sets him among a whole community of seekers, showing that even the greatest teacher first appears as one among many strivers.

Don't expect to be recognized instantly for your effort; be willing to labor unnoticed among others doing the same.

तयांत श्रीगुरू ब्रह्मचारी । योगाभ्यासधुरंधरीं । करिताति ; तपस्वी येरी । अभिनव करिती मनांत ॥७९॥

tayāmta śrīgurū brahmacārī | yogābhyāsadhuramdharīm | karitāti ; tapasvī yerī | abhinava karitī manāmta ||79||

Among them Śrī Gurū the brahmachārī excelled in the practice of yoga; the other ascetics marveled at this in their minds.

Genuine mastery becomes visible through sustained practice, not claims — the other sages notice him by his discipline alone.

Let your competence speak through consistent effort rather than through self-announcement.

म्हणती पहा हो ब्रह्मचारी । तप करितो नानापरी; कैसें वैराग्य याचे उदरीं । निर्लिप्‍त असे परियेसा ॥८०॥

mhaṇatī pahā ho brahmacārī | tapa karito nānāparī; kaisem vairāgya yāce udarīm | nirlip‍ta ase pariyesā ||80||

They said, "Behold this brahmachārī performing austerity in so many ways; what dispassion dwells in him — see how untouched he remains."

Vairāgya (dispassion) here means being unmoved by bodily comfort or praise — a mark the other ascetics single out as rare even among themselves.

Practice staying even-tempered when circumstances tempt you toward comfort or vanity.

शरीरस्वार्थ नाहीं यासी । योग्य होय हा संन्यासीं । स्नान करितो त्रिकाळेसीं । मणिकर्णिका तीर्थांत ॥८१॥

śarīrasvārtha nāhīm yāsī | yogya hoya hā samnyāsīm | snāna karito trikāḷesīm | maṇikarṇikā tīrthāmta ||81||

He has no self-interest in the body; he is fit to be a sannyāsī. He bathes three times daily at the Maṇikarṇikā tīrtha.

Freedom from bodily self-interest, expressed through the simple, repeated discipline of ritual bathing, is read by others as proof of his fitness for renunciation.

Judge your own readiness for a commitment by whether you can keep its small daily disciplines, not by grand intentions.

ऐसें स्तोत्र नित्य करिती । समस्त संन्यासी येती । वृध्द होता एक यति । 'कृष्णसरस्वती' नामें ॥८२॥

aisem stotra nitya karitī | samasta samnyāsī yetī | vṛdhda hotā eka yati | 'kṛṣṇasarasvatī' nāmem ||82||

Thus they praised him daily, and all the sannyāsīs would gather; among them was an aged ascetic named Kṛṣṇasarasvatī.

A new figure enters — the elder sannyāsī who will soon play a pivotal role — introduced quietly amid the gathered community of ascetics.

Notice the quiet, senior figures around you; they often hold the next chapter of your story.

तो केवळ ब्रह्मज्ञानी । तपस्वी असे महामुनि । सदा देखोनियां नयनीं । स्नेहभावें भावीतसे ॥८३॥

to kevaḷa brahmajñānī | tapasvī ase mahāmuni | sadā dekhoniyām nayanīm | snehabhāvem bhāvītase ||83||

He was purely a knower of Brahman, a great sage of austerity; always beholding him with his own eyes, he regarded him with deep affection.

Kṛṣṇasarasvatī, himself realized, is the first to recognize what others only sense — true insight recognizes true insight.

Trust the judgment of those with genuine depth over the opinion of the crowd.

म्हणे समस्त यतीश्वरांसी । न म्हणा नर ब्रह्मचारीसी । अवतारपुरुष अतितापसी । विश्ववंद्य दिसतसे ॥८४॥

mhaṇe samasta yatīśvarāmsī | na mhaṇā nara brahmacārīsī | avatārapuruṣa atitāpasī | viśvavamdya disatase ||84||

He said to all the lords of ascetics, "Do not call this brahmachārī a mere man; he is an incarnate being of extreme austerity, worthy of the world's reverence."

The elder sannyāsī names openly what he perceives — that this youth is an avatāra-puruṣa (incarnate being) — risking his own standing to speak the truth he sees.

Speak up for someone's worth publicly when you recognize it, even if it means going against convention.

वयसा धाकुटा म्हणोनि । नमन न कराल तुम्ही मुनी । प्रख्यात मूर्ति हा त्रिभुवनीं । आम्हां वंद्य असे देखा ॥८५॥

vayasā dhākuṭā mhaṇoni | namana na karāla tumhī munī | prakhyāta mūrti hā tribhuvanīm | āmhām vamdya ase dekhā ||85||

"Do not withhold your bow merely because he is young in years, O sages; this renowned form is venerable to us throughout the three worlds — see this."

He challenges the assumption that age determines who deserves reverence, insisting that spiritual stature, not seniority, commands respect.

Honor merit and wisdom wherever you find them, regardless of the age of the person who holds them.

वार्धक्यपणें आम्ही यासी । वंदितां दुःख सकळांसी । विशेष आम्ही संन्यासी । मूर्ख लोक निंदिती ॥८६॥

vārdhakyapaṇem āmhī yāsī | vamditām duḥkha sakaḷāmsī | viśeṣa āmhī samnyāsī | mūrkha loka nimditī ||86||

"Because of our own old age, if we bow to him it grieves everyone; especially as we are sannyāsīs, foolish people would criticize us."

The elders voice a real social fear — that bowing to a youth will invite mockery — showing how convention can pressure even sincere people away from truth.

Recognize when social embarrassment is holding you back from doing the right thing, and weigh it honestly.

याकारणें आम्ही यासी । विनवूं, परोपकारासी । संन्यास देता, समस्तांसी । भक्ति होईल स्थिर मनीं ॥८७॥

yākāraṇem āmhī yāsī | vinavūm, paropakārāsī | samnyāsa detā, samastāmsī | bhakti hoīla sthira manīm ||87||

"For this reason let us entreat him for the good of all: if he takes sannyāsa, everyone's devotion will become steady in mind."

They find a solution that resolves the social dilemma — formal ordination will let devotion flow without embarrassment, benefiting the whole community.

Look for practical arrangements that let sincerity and social comfort work together rather than conflict.

लोकानुग्रहानिमित्त । हा होय गुरु समर्थ । याचे दर्शनमात्रें पुनीत । आम्ही परियेसा ॥८८॥

lokānugrahānimitta | hā hoya guru samartha | yāce darśanamātrem punīta | āmhī pariyesā ||88||

"For the grace of the people, he becomes a capable guru; merely by his sight we are purified, listen."

Darśana alone — simply being in his presence — is said to purify; the elders testify to an effect they have already felt, not merely theorized.

Value time spent near people of genuine character; their presence alone can uplift you.

याकारणें बाळकासी । विनवूं आम्ही विनयेसीं । आश्रम घ्यावा संन्यासी । पूजा करुं एकभावें ॥८९॥

yākāraṇem bāḷakāsī | vinavūm āmhī vinayesīm | āśrama ghyāvā samnyāsī | pūjā karum ekabhāvem ||89||

"For this reason let us entreat this child humbly that he take up the sannyāsa āśrama; we shall worship him with single-minded devotion."

Humility flows both ways — elders humbling themselves before a youth, and pledging ekabhāva (single-minded devotion) once he accepts the role they ask of him.

When you ask someone for something important, offer your full devotion to the relationship in return.

म्हणोनि आले तया जवळीं । विनविताति मुनी सकळी । ऐक तापसी स्तोममौळी । विनंति असे परियेसा ॥९०॥

mhaṇoni āle tayā javaḷīm | vinavitāti munī sakaḷī | aika tāpasī stomamauḷī | vinamti ase pariyesā ||90||

Saying so, all the sages came near him and entreated, "Listen, crown of ascetics, hear our request."

The whole community now approaches together, formalizing what had been individual admiration into a collective appeal.

When a cause is right, bring others together to make the request as one voice rather than alone.

लोकानुग्रहाकारणें । तुम्हीं आतां संन्यास घेणें । आम्हां समस्तां उद्धरणें । पूजा घेणें आम्हां करवीं ॥९१॥

lokānugrahākāraṇem | tumhīm ātām samnyāsa gheṇem | āmhām samastām uddharaṇem | pūjā gheṇem āmhām karavīm ||91||

"For the grace of the people, you must now take sannyāsa; redeem us all, and let us offer you worship."

Their request reframes renunciation not as self-benefit but as service — he is asked to take vows for others' sake, not his own liberation alone.

Consider taking on responsibility not just for your own growth but for the good it can do others.

या कलियुगीं संन्यास म्हणोन । निंदा करिती सकळै जन । स्थापना करणार कवण । न दिसती भूमीवरी ॥९२॥

yā kaliyugīm samnyāsa mhaṇona | nimdā karitī sakaḷai jana | sthāpanā karaṇāra kavaṇa | na disatī bhūmīvarī ||92||

"In this Kali Yuga people disparage the very word sannyāsa; no one is seen on earth able to re-establish it."

They describe a spiritual vacuum — kaliyuga (this troubled age) where good institutions decay for lack of anyone willing to stand for them.

Where you see a good practice fading from neglect, be willing to be the one who revives it.

श्लोक ॥ यज्ञदानं गवालंभं संन्यासं पलपैतृकम्‌ । देवराच्च सुतोत्पत्तिं कलौ पंच विवर्जयेत्‌ ॥९३॥

śloka || yajñadānam gavālambham samnyāsam palapaitṛkam‌ | devarācca sutotpattim kalau pamca vivarjayet‌ ||93||

Śloka: One should abandon in the Kali age these five — sacrificial giving, cow-touching, sannyāsa, ancestral flesh-offering, and begetting a son through a levirate union.

This verse lists ritual practices traditionally deemed unsuited to the degraded conditions of Kali Yuga — the list is period doctrine, cited here to explain why sannyāsa specifically had fallen into disrepute.

Understand the reasoning behind an old restriction before deciding whether it still applies to your situation.

टीका ॥ यज्ञ दान गवालंभन । संन्यास घेतां अतिदूषण । पलपैतृक भ्रातांगना । करुं नये म्हणताति ॥९४॥

ṭīkā || yajña dāna gavālambhana | samnyāsa ghetām atidūṣaṇa | palapaitṛka bhrātāmganā | karum naye mhaṇatāti ||94||

Commentary: Sacrifice, giving, cow-touching, and taking sannyāsa are held greatly blameworthy; so too eating flesh offered to ancestors and union for begetting a son with a brother's wife — these, it is said, must not be done.

The commentary (ṭīkā) restates the śloka in plain terms, showing how thoroughly public opinion in this telling had turned against the practice of renunciation.

When a valuable tradition falls out of favor, don't mistake popular disapproval for its actual worth.

करितां कलियुगांत । निषिद्ध बोलती जन समस्त । संन्यासमार्ग सिद्धांत । वेदसंमत विख्यात ॥९५॥

karitām kaliyugāmta | niṣiddha bolatī jana samasta | samnyāsamārga siddhāmta | vedasammata vikhyāta ||95||

If undertaken in the Kali age, all people call it forbidden — yet the path of sannyāsa is a doctrine renowned as sanctioned by the Vedas.

The narrator draws the contrast sharply: popular opinion versus scriptural authority — the text sides firmly with the deeper, Vedic sanction over prevailing custom.

Weigh popular opinion against deeper principle before abandoning something of real value.

पूर्वी ऐसें वर्तमानीं । निषेध केला सकळही जनीं । श्रीशंकराचार्य अवतारोनि । स्थापना केली परियेसा ॥९६॥

pūrvī aisem vartamānīm | niṣedha kelā sakaḷahī janīm | śrīśamkarācārya avatāroni | sthāpanā kelī pariyesā ||96||

Formerly, when all people had thus forbidden it, Śrī Śaṅkarācārya took incarnation and re-established it, listen.

A historical precedent is invoked — Śaṅkarācārya's revival of monastic sannyāsa — showing that reformers before Śrī Gurū have restored what decline had eroded.

Look to past reformers for courage and precedent when reviving something good that has fallen into neglect.

तयावरी इतुके दिवस । चालत आला मार्ग संन्यास । कलि प्रबळ होतां नाश । पुनरपि निंदा करिताती ॥९७॥

tayāvarī ituke divasa | cālata ālā mārga samnyāsa | kali prabaḷa hotām nāśa | punarapi nimdā karitātī ||97||

Since then, for all these years, the path of sannyāsa continued; but as the Kali age grows strong and brings ruin, people again disparage it.

Even a successful reform can erode again over time — vigilance, not a single act, is what sustains a good institution.

Keep renewing your commitment to good practices; one revival is not enough to protect them forever.

आश्रमाचा उद्धार । सकळ जनां उपकार । करावा कृपासागर । म्हणती सकळ मुनिजन ॥९८॥

āśramācā uddhāra | sakaḷa janām upakāra | karāvā kṛpāsāgara | mhaṇatī sakaḷa munijana ||98||

"Restore this āśrama, ocean of compassion, for the benefit of all people," said all the assembled sages.

Their final appeal names him directly as kṛpāsāgara (ocean of compassion), asking him to act not from duty alone but from mercy toward the world.

When appealing to someone for help, appeal to their compassion, not just their obligation.

ऐकोनि त्यांची विनंति । श्रीगुरुमुनि आश्रय घेती । वृद्ध कृष्णसरस्वती । तयापासूनि परियेसा ॥९९॥

aikoni tyāmcī vinamti | śrīgurumuni āśraya ghetī | vṛddha kṛṣṇasarasvatī | tayāpāsūni pariyesā ||99||

Hearing their entreaty, Śrī Guru-muni accepted the vow of sannyāsa, receiving it from the aged Kṛṣṇasarasvatī, listen.

The turning point of the chapter — he consents, and formally takes initiation through a human teacher, honoring the very structure he is himself divinely fulfilling.

Accept guidance and formal process even when you already possess the substance being conferred — form still matters.

ऐसें म्हणतां सिद्धमुनि । विनवीतसे नामकरणी । संदेह होतो माझे मनीं । कृपानिधि मुनिराया ॥१००॥

aisem mhaṇatām siddhamuni | vinavītase nāmakaraṇī | samdeha hoto mājhe manīm | kṛpānidhi munirāyā ||100||

When Siddha-muni said this, Nāmadhārak entreated him, "A doubt arises in my mind, O treasure of compassion, lord of sages."

The listener's honest confusion drives the narrative forward — the frame story resumes as Nāmadhārak asks the question every attentive listener would have.

Don't suppress genuine confusion; voice your doubts to a trustworthy teacher so they can be resolved.

म्हणती श्रीगुरू तोचि जगद्गुरू । त्यातें झाला आणिक गुरु । त्रयमूर्तीचा अवतारु । कवणेपरी दिसतसे ॥१॥

mhaṇatī śrīgurū toci jagadgurū | tyātem jhālā āṇika guru | trayamūrtīcā avatāru | kavaṇeparī disatase ||1||

He said, "You call Śrī Gurū the guru of the universe himself — how then did another become his guru? He is an incarnation of the three deities — how can this be?"

The question probes a real paradox: how can the source of all teaching still take a teacher? The chapter's remaining verses exist to answer exactly this.

Don't be afraid to question an apparent contradiction — a good question is how deeper understanding is reached.

सिद्ध म्हणे शिष्यासी । सांगेन याची स्थिति कैसी । पूर्वी श्रीरघुनाथासी । झाला वसिष्‍ठ केवीं गुरु ॥२॥

siddha mhaṇe śiṣyāsī | sāmgena yācī sthiti kaisī | pūrvī śrīraghunāthāsī | jhālā vasiṣ‍ṭha kevīm guru ||2||

Siddha said to the disciple, "I will tell you how this is. In the same way, formerly, Vasiṣṭha became guru to Śrī Raghunātha."

The answer comes by precedent — Rāma, himself divine, still took Vasiṣṭha as guru — establishing the pattern that incarnations still honor the human role of guru.

When faced with an apparent contradiction, look for how others before you resolved the same tension.

आठवा अवतार श्रीकृष्णदेवासी । सांदीपनी जाहला गुरु कैसी । अवतार होतांचि मानुषीं तयापरी रहाटावें ॥३॥

āṭhavā avatāra śrīkṛṣṇadevāsī | sāmdīpanī jāhalā guru kaisī | avatāra hotāmci mānuṣīm tayāparī rahāṭāvem ||3||

"And how Sāndīpani became guru to the eighth avatāra, Śrī Kṛṣṇadeva — once an incarnation takes human form, one must act according to it."

A second precedent, Kṛṣṇa and his teacher Sāndīpani, reinforces the principle: divinity taking human birth also takes on human conventions, including discipleship.

When you take on a role, fully honor its ordinary obligations, whatever your inner stature.

याकारणें श्रीगुरुमूर्ती । गुरु केला तो कृष्णसरस्वती । बहुकाळींचा होता यति । म्हणोनि त्यातें मानिलें ॥४॥

yākāraṇem śrīgurumūrtī | guru kelā to kṛṣṇasarasvatī | bahukāḷīmcā hotā yati | mhaṇoni tyātem mānilem ||4||

For this reason Śrī Gurū took Kṛṣṇasarasvatī as his guru, since he had long been a yati, and so he was honored thus.

The specific choice is explained — Kṛṣṇasarasvatī's long-standing renunciation made him the fitting human vessel through whom Śrī Gurū could formally receive the rite.

When choosing whom to learn from or be guided by, give weight to their long, tested experience.

शिष्य म्हणे सिद्धासी । स्वामी कथा निरोपिलीसी । वृद्ध कृष्णसरस्वतीसी । गुरु केलें म्हणोनियां ॥५॥

śiṣya mhaṇe siddhāsī | svāmī kathā niropilīsī | vṛddha kṛṣṇasarasvatīsī | guru kelem mhaṇoniyām ||5||

The disciple said to Siddha, 'Master, you have told the story of how you took the elder Kṛṣṇasarasvatī as your guru.'

Nāmadhārak, having heard that the avatāra-guru himself took an elder ascetic as his own guru, asks Siddha to unpack this seeming puzzle — guru (teacher) is a role even the divine consents to occupy.

Don't let your own attainment excuse you from still needing teachers — ask, and keep asking, for guidance.

समस्त यतीश्वरांहून । तयासि दिधला बहुमान । कृष्णसरस्वती तो पूर्वी कोण । कोण गुरुचें मूळपीठ ॥६॥

samasta yatīśvarāmhūna | tayāsi didhalā bahumāna | kṛṣṇasarasvatī to pūrvī koṇa | koṇa gurucem mūḷapīṭha ||6||

You gave him honor above all the other ascetics — who was that Kṛṣṇasarasvatī before, and what is the root-seat of that guru-lineage?

The disciple's question widens from the person to the lineage — a teacher's authority rests on the unbroken chain, paramparā (succession), standing behind him, not on himself alone.

When you trust someone's guidance, take a moment to learn who trained them — lineage builds confidence.

विस्तारुनि आम्हांसी । निरोपावें कृपेसीं । त्याणें माझे मानसीं । संतोष होईल स्वामिया ॥७॥

vistāruni āmhāmsī | niropāvem kṛpesīm | tyāṇem mājhe mānasīm | samtoṣa hoīla svāmiyā ||7||

Explain it to us at length, out of your grace — by that my mind, O master, will be satisfied.

The disciple asks not for a quick answer but for the full account, showing that patient, detailed listening — not a summary — is what settles real doubt.

When something troubles your mind, ask for the whole explanation rather than settling for the short version.

ऐसें शिष्य विनवितां । तंव सांगे विस्तारता । मूळपीठ आद्यंता । गुरुसंतति परियेसा ॥८॥

aisem śiṣya vinavitām | tamva sāmge vistāratā | mūḷapīṭha ādyamtā | gurusamtati pariyesā ||8||

When the disciple entreated in this way, [Siddha] then told at length — hear, O disciple, the root-seat and the succession of gurus from beginning to end.

Siddha agrees to recite the guru-paramparā (chain of teacher-to-disciple transmission) in full, establishing that this teaching did not arise in isolation but was handed down.

Trace the source of the wisdom you rely on back a few steps — it deepens your trust in it.

आदिपीठ 'शंकर' गुरु । तदनंतर 'विष्णु' गुरु । त्यानंतर 'चतुर्वक्‍त्र' गुरु । हें मूळपीठ अवधारीं ॥९॥

ādipīṭha 'śamkara' guru | tadanamtara 'viṣṇu' guru | tyānamtara 'caturvak‍tra' guru | hem mūḷapīṭha avadhārīm ||9||

The original seat: Śaṅkara [Śiva] is guru; after him Viṣṇu is guru; after him Caturvaktra [four-faced Brahmā] is guru — know this as the root-seat.

The lineage is traced to its highest source in the trinity itself, showing that all human teaching ultimately descends from the divine.

Hold your teachers with respect, remembering that even they stand on someone else's shoulders.

तदनंतर 'वसिष्‍ठ' गुरु । तेथोनि 'शक्ति', 'पराशरु' । त्याचा शिष्य 'व्यास' थोरु । जो कां अवतार विष्णूचा ॥११०॥

tadanamtara 'vasiṣ‍ṭha' guru | tethoni 'śakti', 'parāśaru' | tyācā śiṣya 'vyāsa' thoru | jo kām avatāra viṣṇūcā ||110||

After him, Vasiṣṭha is guru; from him, Śakti, then Parāśara; his disciple was the great Vyāsa, who was an avatāra of Viṣṇu.

The chain moves from the divine into the human world through sage Vasiṣṭha down to Vyāsa, the compiler of the Vedas — scripture itself is a link in a living teacher-lineage, not a text that fell from nowhere.

Value the person who handed a teaching to you as much as the teaching itself.

तयापासूनि 'शुक' गुरु जाण । 'गौडपादाचार्य' सगुण । आचार्य 'गोविंद' तयाहून । पुढें आचार्य तो 'शंकर' जाहला ॥११॥

tayāpāsūni 'śuka' guru jāṇa | 'gauḍapādācārya' saguṇa | ācārya 'govimda' tayāhūna | puḍhem ācārya to 'śamkara' jāhalā ||11||

From him, know Śuka as guru; then the virtuous Gauḍapādācārya; from him Ācārya Govinda; after him came Ācārya Śaṅkara [Śaṅkarācārya].

The lineage passes through Vyāsa's son Śuka and on to the philosopher-founders of Advaita, anchoring the story's teaching authority in a well-known historical succession.

When learning something important, ask who your teacher's teacher was — it roots what you're learning in something larger than one person.

तदनंतर 'विश्वरुपाचार्य' । पुढें 'ज्ञानबोधीगिरिय' । त्याचा शिष्य 'सिंहगिरिय' । 'ईश्वरतीर्थ' पुढें झाले ॥१२॥

tadanamtara 'viśvarupācārya' | puḍhem 'jñānabodhīgiriya' | tyācā śiṣya 'simhagiriya' | 'īśvaratīrtha' puḍhem jhāle ||12||

After him, Viśvarūpācārya; then Jñānabodhigiri; his disciple was Siṃhagiri; after him came Īśvaratīrtha.

The list continues unbroken, generation after generation, emphasizing that no link is missing — the transmission is complete and traceable.

Keep the chain of your own learning unbroken — pass on what you were taught rather than letting it end with you.

तदनंतर 'नृसिंहतीर्थ' । पुढें शिष्य 'विद्यातीर्थ' । 'शिवतीर्थ', 'भारतीतीर्थ' । गुरुसंतति अवधारीं ॥१३॥

tadanamtara 'nṛsimhatīrtha' | puḍhem śiṣya 'vidyātīrtha' | 'śivatīrtha', 'bhāratītīrtha' | gurusamtati avadhārīm ||13||

After him, Nṛsiṁhatīrtha; then his disciple Vidyātīrtha; then Śivatīrtha, Bhāratītīrtha — know this as the guru-succession.

More names follow in the same steady rhythm, each one a custodian who kept the teaching alive for the next generation.

See yourself as a custodian, not an owner, of what you know — it is meant to be passed forward.

मग तयापासोनि । 'विद्यारण्य' श्रीपादमुनि । 'विद्यातीर्थ' म्हणोनि । पुढें झाला परियेसा ॥१४॥

maga tayāpāsoni | 'vidyāraṇya' śrīpādamuni | 'vidyātīrtha' mhaṇoni | puḍhem jhālā pariyesā ||14||

Then from him came Śrīpāda-muni Vidyāraṇya, who afterward became known as Vidyātīrtha — hear this.

Even names and titles change hands within the lineage, but the thread of teaching itself remains continuous.

Don't worry if titles or forms change around a teaching — trust the continuity beneath them.

त्याचा शिष्य 'मळियानंद' । 'देवतीर्थसरस्वती' वृंद । तेथोनि 'सरस्वतीयादवेंद्र' । गुरुपीठ येणेंपरी ॥१५॥

tyācā śiṣya 'maḷiyānamda' | 'devatīrthasarasvatī' vṛmda | tethoni 'sarasvatīyādavemdra' | gurupīṭha yeṇemparī ||15||

His disciple was Māliyānanda; then the venerable Devatīrthasarasvatī; from him, Sarasvatīyādavendra — thus proceeds the guru-seat.

The lineage nears its living end-point, bringing the ancient chain into recent, nameable memory.

Keep a record of who taught you what — memory is how a lineage stays alive.

यादवेंद्र मुनीचा शिष्य । तोचि 'कृष्णसरस्वती' विशेष । बहुकाळींचा संन्यासी । म्हणोनि विशेष मानिती ॥१६॥

yādavemdra munīcā śiṣya | toci 'kṛṣṇasarasvatī' viśeṣa | bahukāḷīmcā samnyāsī | mhaṇoni viśeṣa mānitī ||16||

The disciple of the sage Yādavendra was that very Kṛṣṇasarasvatī — a sannyāsī of long standing, and therefore held in special regard.

The chain finally closes the loop back to the elder ascetic from the opening question, showing his authority was earned through the same long lineage, not claimed on his own.

Respect seniority in a tradition — long, faithful practice is itself a credential.

येणेंपरी श्रीगुरुनाथ । आश्रम घेती चतुर्थ । संन्यासमार्गस्थापनार्थ । श्रीनृसिंहसरस्वती ॥१७॥

yeṇemparī śrīgurunātha | āśrama ghetī caturtha | samnyāsamārgasthāpanārtha | śrīnṛsimhasarasvatī ||17||

In this way Śrī Gurunātha took the fourth āśrama [monastic renunciation], in order to re-establish the path of sannyāsa, [becoming] Śrī Nṛsiṁha Sarasvatī.

Śrī Gurū formally becomes a sannyāsī (renunciate) — not for his own liberation, which he already has, but to revive a path others had let fall into disrepute.

Sometimes take on a discipline publicly, even if you don't need it personally, so that others can see it is still possible.

समस्त वेदांचा अर्थ । सांगता झाला श्रीगुरुनाथ । म्हणोनि वंदिती समस्त । तया काशी नगरांत ॥१८॥

samasta vedāmcā artha | sāmgatā jhālā śrīgurunātha | mhaṇoni vamditī samasta | tayā kāśī nagarāmta ||18||

Śrī Gurunātha expounded the meaning of all the Vedas, and so everyone in that city of Kāśī bowed to him.

Teaching, not mere status, earns him universal reverence in the holy city — his authority is demonstrated, not merely claimed.

Let your actions and knowledge earn respect rather than expecting it from position alone.

ख्याति केली अतिगहनी । तया वाराणसीभुवनीं । यति समस्त येऊनि । सेवा करिती श्रीगुरुची ॥१९॥

khyāti kelī atigahanī | tayā vārāṇasībhuvanīm | yati samasta yeūni | sevā karitī śrīgurucī ||19||

His fame spread profoundly through that city of Vārāṇasī; all the ascetics came and served Śrī Gurū.

Genuine wisdom draws even seasoned renunciates into service, showing that true attainment is recognized by peers, not just by outsiders.

Judge someone's real ability by whether their peers, not just newcomers, seek them out.

मग निघाले तेथोनि । बहुत शिष्य-समवेत मुनि । उत्तरतीर्थ बदरीवनीं । अनंत तीर्थे पहावया ॥१२०॥

maga nighāle tethoni | bahuta śiṣya-samaveta muni | uttaratīrtha badarīvanīm | anamta tīrthe pahāvayā ||120||

Then the sage departed from there, together with many disciples, toward the northern shrine of Badarīvana, to visit countless holy places.

Having taught and settled the lineage in Kāśī, Śrī Gurū sets out on pilgrimage — even a realized teacher continues outward movement and tīrtha-yātrā (sacred travel) rather than staying still.

Don't let arrival at mastery become an excuse to stop moving and growing.

सव्य घालूनि मेरुसी । तीर्थे नवखंड क्षितीसी । सांगतां विस्तार बहुवसी । ऐक शिष्या नामकरणी ॥२१॥

savya ghālūni merusī | tīrthe navakhamḍa kṣitīsī | sāmgatām vistāra bahuvasī | aika śiṣyā nāmakaraṇī ||21||

Circling Mount Meru keeping it to his right, [he visited] the holy places of the nine continents of the earth — to tell it all would be a vast account; listen, O disciple Nāmadhārak.

The pilgrimage is described in cosmic scope, a pradakṣiṇā (circumambulation) of the whole world, signaling that his ministry now extends beyond any one region.

Widen your circle of care and attention gradually, rather than staying confined to one small world.

समस्त तीर्थे अवलोकीत । सवें शिष्य-यतींसहित । भूमिप्रदक्षिणा करीत । आले गंगासागरासी ॥२२॥

samasta tīrthe avalokīta | savem śiṣya-yatīmsahita | bhūmipradakṣiṇā karīta | āle gamgāsāgarāsī ||22||

Beholding all the holy places, together with disciples and ascetics, making a circumambulation of the earth, he came to Gaṅgāsāgara.

The journey is communal, not solitary — disciples travel with the teacher, learning by accompanying him through the pilgrimage itself.

Learn by walking alongside a mentor's actual work, not only by hearing about it afterward.

सिद्ध म्हणे नामांकिता । समस्त चरित्र सांगतां । विस्तार होईल बहु कथा । म्हणोनि तावन्मात्र सांगतों परियेसीं ॥२३॥

siddha mhaṇe nāmāmkitā | samasta caritra sāmgatām | vistāra hoīla bahu kathā | mhaṇoni tāvanmātra sāmgatom pariyesīm ||23||

Siddha said, 'O renowned one, to tell the whole story would make for too vast an account, so I tell only that much — listen.'

The narrator openly acknowledges the limits of any retelling — even sacred story must be selective, and that honesty is itself part of good teaching.

When explaining something vast, admit you are summarizing rather than pretending to give the whole picture.

समस्त महिमा सांगावयासी । शक्ति कैंची आम्हांसी । अनंत महिमा त्रैमूर्तीसी । गुरुचरित्र परियेसीं ॥२४॥

samasta mahimā sāmgāvayāsī | śakti kaimcī āmhāmsī | anamta mahimā traimūrtīsī | gurucaritra pariyesīm ||24||

'What power do we have to tell the whole glory? The glory of the threefold-formed one is endless — hear this Gurucaritra.'

Siddha confesses his own smallness before the subject's vastness — true reverence includes admitting one cannot fully capture what one describes.

Approach great subjects, and great teachers, with humility rather than the pretense of total understanding.

गंगासागरापासाव । तटाकयात्रा करीत देव । प्रयागस्थानीं गुरुराव । येते झाले परियेसा ॥२५॥

gamgāsāgarāpāsāva | taṭākayātrā karīta deva | prayāgasthānīm gururāva | yete jhāle pariyesā ||25||

From Gaṅgāsāgara, making a pilgrimage along the coast, the divine Guru-king came to the place of Prayāga — hear this.

The narrative resumes its plot after the aside, tracking the Guru's physical journey to Prayāga, the sacred confluence, setting the stage for his next disciple.

Keep moving steadily toward your purpose even after a digression or pause.

तया स्थानीं असतां गुरू । आला एक द्विजवरु । 'माधव' नामें असे विप्रु । श्रीगुरुसी भेटला ॥२६॥

tayā sthānīm asatām gurū | ālā eka dvijavaru | 'mādhava' nāmem ase vipru | śrīgurusī bheṭalā ||26||

While the Guru was at that place, a foremost brāhmaṇa came — a brāhmaṇa named Mādhava — and met Śrī Gurū.

A new seeker enters the story by simply approaching and meeting the teacher — the encounter itself is the doorway to transformation.

Take the step of actually approaching someone whose guidance you seek, rather than admiring from a distance.

ब्रह्मज्ञान तयासी । उपदेश केला प्रीतीसीं । चतुर्थाश्रम तयासी । देते झाले परियेसा ॥२७॥

brahmajñāna tayāsī | upadeśa kelā prītīsīm | caturthāśrama tayāsī | dete jhāle pariyesā ||27||

[Śrī Gurū] taught him the knowledge of Brahman with love, and gave him the fourth āśrama — hear this.

Mādhava receives both brahma-jñāna (knowledge of ultimate reality) and formal renunciation, showing that Śrī Gurū's teaching moves from insight straight into a changed way of life.

Let real understanding change how you actually live, not remain only an idea in your head.

नाम 'माधवसरस्वती' । तया शिष्यातें ठेविती । तयावरी अतिप्रीती । शिष्यांमध्यें परियेसा ॥२८॥

nāma 'mādhavasarasvatī' | tayā śiṣyātem ṭhevitī | tayāvarī atiprītī | śiṣyāmmadhyem pariyesā ||28||

He gave that disciple the name Mādhavasarasvatī, and held him in great affection among his disciples.

A new name marks Mādhava's new identity as a renunciate, and the teacher's particular affection shows that spiritual formation is also a relationship, not just an instruction.

Let a mentor's genuine warmth toward you be as formative as their formal teaching.

सिद्ध म्हणे नामकरणी । शिष्य झाले येणेगुणीं । अखिल यतीनामकरणी । सांगेन ऐका एकचित्तें ॥२९॥

siddha mhaṇe nāmakaraṇī | śiṣya jhāle yeṇeguṇīm | akhila yatīnāmakaraṇī | sāmgena aikā ekacittem ||29||

Siddha said, 'O Nāmadhārak, disciples came [to him] in this way; I shall tell the names of all the ascetics — listen with one-pointed mind.'

Siddha signals a transition, promising a fuller roll-call of disciples to come — the chapter closes by pointing forward to what follows.

When closing one part of a story or task, name clearly what comes next so listeners stay with you.

गंगाधराचा नंदनु । सांगे गुरुचरित्र कामधेनु । ऐकतां होय महाज्ञानु । लाधे चारी पुरुषार्थ ॥१३०॥

gamgādharācā namdanu | sāmge gurucaritra kāmadhenu | aikatām hoya mahājñānu | lādhe cārī puruṣārtha ||130||

The son of Gaṅgādhara tells this Gurucaritra, the wish-fulfilling cow; hearing it, great knowledge arises, and the four goals of life are attained.

This closing phala-śruti (fruit-of-hearing verse) promises that the telling itself, likened to the kāmadhenu (wish-granting cow), yields the four puruṣārthas — dharma, artha, kāma, and mokṣa, the complete aims of human life.

Return often to a teaching that has nourished you — hearing it again keeps yielding fruit.

इति श्रीगुरुचरित्रामृते परमकथाकल्पतरौ श्रीनृसिंहसरस्वत्युपाख्याने सिद्ध-नामधारकसंवादे श्रीगुरुचातुर्थाश्रमग्रहणं-गुरुपरंपरा-कथनं नाम द्वादशोऽध्यायः ॥१२॥

iti śrīgurucaritrāmṛte paramakathākalpatarau śrīnṛsimhasarasvatyupākhyāne siddha-nāmadhārakasamvāde śrīgurucāturthāśramagrahaṇam-guruparamparā-kathanam nāma dvādaśo'dhyāyaḥ ||12||

Thus, in the nectar-like Gurucaritra, the great wish-fulfilling tree of supreme stories, in the dialogue of Siddha and Nāmadhārak, in the tale of Śrī Nṛsiṁha Sarasvatī, ends the twelfth chapter, named 'Śrī Guru's Taking of the Fourth Āśrama and the Telling of the Guru-Lineage.'

The formal colophon marks the chapter's close and names its two themes — the Guru's renunciation and the recitation of his lineage — as a single, complete teaching unit.

Mark the completion of a stage of learning clearly, so what you have gained is settled before moving on.

श्रीगुरुदत्तात्रेयार्पणमस्तु ॥ श्रीगुरुदेव दत्त ॥

śrīgurudattātreyārpaṇamastu || śrīgurudeva datta ||

May this be offered to Śrī Guru Dattātreya. Śrī Gurudeva Datta.

The chapter ends, as tradition requires, by dedicating the telling itself back to the divine teacher — even the act of narration is offered up, not claimed as one's own.

Offer the credit for what you have accomplished back to those who guided and enabled it.