संत साहित्य · Guru Charitra · Chapters

Chapter 16 — Greatness of Shri Guru

Literal. While the disciples are away on pilgrimage, a Brahmin who has previously offended his own Guru comes to Shri Guru seeking knowledge. Shri Guru reproaches him: you cannot have knowledge if you have offended your Guru. He tells the embedded Dhoumya narrative — the rishi Dhoumya at Dwarawati who tested his three disciples (Aruni, Baid, Upmanyu): Aruni lay across the canal break with his body to redirect water to the field; Baid yoked himself alongside the buffalo to pull the cart; Upmanyu, told not to drink milk from calves, drank rui-plant latex which blinded him, then was rescued by reciting the Ashwinikumar mantra. The Brahmin, hearing this, repents; Shri Guru places his hand on the Brahmin's head and his sins are forgiven.

Symbolic. Service before knowledge — the disciple's body, time, and attention are the price of admission. The Brahmin's earlier offense is repaired only when he has internalized that the offense was the substance of his failure to learn.

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 Śrī Guru.

The text opens with a triple invocation — to Gaṇeśa (remover of obstacles), Sarasvatī (goddess of speech and learning), and the Guru — the traditional order in which a Marathi work begins before any story is told.

Begin any important undertaking by first offering a moment of reverence and gratitude, not by rushing straight into the doing.

विनवी शिष्य नामांकित । सिद्धासी असे पुसत । सांगा स्वामी वृत्तांत । गुरुचरित्र विस्तारुनि ॥१॥

vinavī śiṣya nāmāmkita | siddhāsī ase pusata | sāmgā svāmī vṛttāmta | gurucaritra vistāruni ||1||

The renowned disciple entreats, questioning the Siddha: "Tell me, master, the account, unfolding the Guru Charitra in full."

Nāmdharak, the devoted listener, asks his teacher Siddha to narrate the Guru's life story at length — the request that sets this whole chapter in motion.

When you want real understanding from a teacher, ask directly and specifically for what you wish to learn.

शिष्य समस्त गेले यात्रेसी । राहिले कोण गुरुपाशीं । पुढें कथा वर्तली कैसी । विस्तारावें दातारा ॥२॥

śiṣya samasta gele yātresī | rāhile koṇa gurupāśīm | puḍhem kathā vartalī kaisī | vistārāvem dātārā ||2||

"All the disciples went on pilgrimage — who remained by the guru's side? Tell me how the story unfolded further, O generous one."

Nāmdharak wants to know who stayed behind to serve the Guru while the others traveled — curiosity about devoted service, not just doctrine, drives the narrative forward.

Notice who stays and quietly serves when others move on to more visible pursuits — that steadiness is worth learning from.

ऐकोनि शिष्याची वाणी । संतोषी झाले सिद्ध मुनि । धन्य धन्य शिष्या शिरोमणि । गुरुभक्ता नामधारका ॥३॥

aikoni śiṣyācī vāṇī | samtoṣī jhāle siddha muni | dhanya dhanya śiṣyā śiromaṇi | gurubhaktā nāmadhārakā ||3||

Hearing the disciple's words, Siddha muni was pleased: "Blessed, blessed are you, crest-jewel of disciples, devotee of the guru, Nāmdharak."

The teacher's joy at a sincere question shows that eager, humble listening is itself honored in the guru-disciple relationship.

Let genuine curiosity show when you ask for guidance — it is welcomed, not a burden.

अविद्यामायासुषुप्तींत । निजलें होतें माझें चित्त । तुजकरितां जाहलें चेत । ज्ञानज्योति-उदय मज ॥४॥

avidyāmāyāsuṣuptīmta | nijalem hotem mājhem citta | tujakaritām jāhalem ceta | jñānajyoti-udaya maja ||4||

"My mind lay asleep in the deep slumber of ignorance and illusion; through you it has awakened — the light of knowledge has dawned in me."

Siddha credits his own awakening to being asked — teaching another rekindles the teacher's jñāna-jyoti (light of knowledge) in himself.

When you explain what you know to someone else, expect your own understanding to deepen in return.

तूंचि माझा प्राणसखा । ऐक शिष्या नामधारका । तुजकरितां जोडलों सुखा । गुरुचरित्र आठवलें ॥५॥

tūmci mājhā prāṇasakhā | aika śiṣyā nāmadhārakā | tujakaritām joḍalom sukhā | gurucaritra āṭhavalem ||5||

"You alone are my true companion; listen, disciple Nāmdharak. Because of you I have found joy — the Guru Charitra has come back to memory."

The bond of sincere questioning and answering is described as friendship (prāṇasakhā), not mere formality — the story is being recalled because someone cared enough to ask.

Treat a sincere seeker's question as a gift of friendship, not an interruption.

अज्ञानतिमिरउष्णांत । पीडोनि आलों कष्‍टत । सुधामृतसागरांत । तुवां मातें लोटिलें ॥६॥

ajñānatimirauṣṇāmta | pīḍoni ālom kaṣ‍ṭata | sudhāmṛtasāgarāmta | tuvām mātem loṭilem ||6||

"Tormented and struggling in the scorching darkness of ignorance, I came; you plunged me into an ocean of nectar."

Siddha describes his own prior state as suffering in ignorance until his guru rescued him — the amṛta-sāgara (ocean of nectar) stands for liberating knowledge.

Recall, with gratitude, the moment someone rescued you from confusion — let that memory soften how you treat those still struggling.

तुवां केले उपकारासी । संतुष्‍ट झालों मानसीं । पुत्रपौत्रीं तूं नांदसी । दैन्य नाहीं तुझे घरीं ॥७॥

tuvām kele upakārāsī | samtuṣ‍ṭa jhālom mānasīm | putrapautrīm tūm nāmdasī | dainya nāhīm tujhe gharīm ||7||

"You did me this great favor; I became content in mind. You will live surrounded by children and grandchildren — no poverty will ever be in your house."

The teacher blesses the disciple's future prosperity as a natural fruit of his devoted service and questioning.

Bless and encourage those who serve you well — a word of blessing costs nothing and builds them up.

गुरुकृपेचा तूं बाळक । तुज मानिती सकळ लोक । संदेह न करीं घे भाक । अष्‍टैश्चर्ये नांदसी ॥८॥

gurukṛpecā tūm bāḷaka | tuja mānitī sakaḷa loka | samdeha na karīm ghe bhāka | aṣ‍ṭaiścarye nāmdasī ||8||

"You are a child nurtured by the guru's grace; all people will honor you. Have no doubt — take this assurance: you will live amid every kind of prosperity."

Siddha promises Nāmdharak that grace received through devoted service ripens into all-round abundance, both worldly and spiritual.

Trust that consistent, humble service under a good teacher eventually bears visible fruit — do not doubt it midway.

गुरुचरित्रकामधेनु । सांगेन तुज विस्तारुनु । श्रीगुरू राहिले गौप्य होऊन । वैजनाथसंनिधेसीं ॥९॥

gurucaritrakāmadhenu | sāmgena tuja vistārunu | śrīgurū rāhile gaupya hoūna | vaijanāthasamnidhesīm ||9||

"I will narrate the Guru Charitra to you at length, the wish-fulfilling cow of stories. Śrī Guru remained hidden, staying near Vaijanāth."

The story proper begins: Śrī Guru lived quietly and unrecognized near Vaijanāth — the kāmadhenu (wish-cow) image signals that everything the listener needs will be granted through this telling.

Approach a teaching with patience, expecting that its full value will unfold gradually, like milk from a wish-cow, not all at once.

समस्त शिष्य तीर्थेसी । स्वामीनिरोपें गेले परियेसीं । होतों आपण गुरुपाशीं । सेवा करीत अनुक्रमें ॥१०॥

samasta śiṣya tīrthesī | svāmīniropem gele pariyesīm | hotom āpaṇa gurupāśīm | sevā karīta anukramem ||10||

"All the disciples went on pilgrimage at the master's word, as you have heard. I remained close to the guru, serving in due order."

Siddha explains he alone stayed back to serve while others went touring holy places — presence and service mattered more than travel.

Sometimes the better pilgrimage is staying close and serving where you already are.

संवत्सर एक तया स्थानीं । होते गौप्य श्रीगुरु मुनि । अंबा आरोग्यभवानी । स्नान बरवें मनोहर ॥११॥

samvatsara eka tayā sthānīm | hote gaupya śrīguru muni | ambā ārogyabhavānī | snāna baravem manohara ||11||

"For a year Śrī Guru muni stayed hidden in that place. There the bathing spot of Mother Ārogyabhavānī was lovely and pleasing."

A year of quiet, unnoticed residence near a sacred bathing place (tīrtha) sets the scene for the events that follow.

Value the quiet, unremarkable seasons of your own life — growth often happens away from any spotlight.

असतां तेथें वर्तमानीं । आला ब्राह्मण एक मुनि । श्रीगुरुतें देखोनि । नमन करी भक्तिभावें ॥१२॥

asatām tethem vartamānīm | ālā brāhmaṇa eka muni | śrīgurutem dekhoni | namana karī bhaktibhāvem ||12||

While matters stood thus, one wandering brahmin monk arrived; seeing Śrī Guru, he bowed to him with devotion.

A seeking ascetic enters the story — his first act on meeting the hidden Guru is namana (bowing) with genuine feeling.

When you sense you are in the presence of real wisdom, let your first response be respect, not questioning.

माथा ठेवूनि चरणांवरी । स्तोत्र करी परोपरी । स्वामी मातें तारीं तारीं । अज्ञानसागरीं बुडालों ॥१३॥

māthā ṭhevūni caraṇāmvarī | stotra karī paroparī | svāmī mātem tārīm tārīm | ajñānasāgarīm buḍālom ||13||

Placing his head at the guru's feet, he praised him in many ways: "Master, save me, save me — I am drowning in the ocean of ignorance!"

The monk's plea names his real problem plainly — not lack of effort, but drowning in ajñāna (ignorance) despite it.

Be honest about what you are actually struggling with when you ask for help, rather than describing only the surface symptoms.

तप करतों बहु दिवस । स्थिर नव्हे गा मानस । याचि कारणें ज्ञानास । न दिसे मार्ग आपणातें ॥१४॥

tapa karatom bahu divasa | sthira navhe gā mānasa | yāci kāraṇem jñānāsa | na dise mārga āpaṇātem ||14||

"I have practiced austerities for many days, yet my mind will not steady; for this reason the path of knowledge does not appear to me."

Years of tapas (austerity) alone did not bring him clarity — effort without a settled mind and right guidance goes nowhere.

If long effort keeps failing to bring clarity, question your method and guidance, not just your willpower.

ज्ञानाविणें तापसा । वृथा होती सायास । तुम्हां देखतां मानसा । हर्ष जाहला आजि मज ॥१५॥

jñānāviṇem tāpasā | vṛthā hotī sāyāsa | tumhām dekhatām mānasā | harṣa jāhalā āji maja ||15||

"Without knowledge, austerity is a wasted labor. Seeing you before my eyes today, joy has arisen in me."

The monk recognizes that discipline divorced from wisdom is fruitless, and feels hope on finally meeting a true guide.

Pair discipline with guidance — sheer effort without direction can be years wasted.

गुरुची सेवा बहुत दिवस । केली नाहीं सायासें । याचिकारणें मानस । स्थिर नव्हे स्वामिया ॥१६॥

gurucī sevā bahuta divasa | kelī nāhīm sāyāsem | yācikāraṇem mānasa | sthira navhe svāmiyā ||16||

"I did not serve a guru with real effort for many days; for this reason, master, my mind will not steady."

He confesses the missing piece was not knowledge itself but sevā (service) — real learning requires giving oneself in service, not merely receiving instruction.

If your practice feels stuck, ask whether you have truly served your teacher or field, not just studied it from a distance.

तूं तारक विश्वासी । जगद्गुरू तूंचि होसी । उपदेश करावा आम्हांसी । ज्ञान होय त्वरितेसीं ॥१७॥

tūm tāraka viśvāsī | jagadgurū tūmci hosī | upadeśa karāvā āmhāmsī | jñāna hoya tvaritesīm ||17||

"You are the one to be trusted to carry us across; you alone are the guru of the whole world. Give us instruction, that knowledge may come swiftly."

He appeals to Śrī Guru as jagadguru (teacher of the whole world) — a title earned by the capacity to guide anyone across confusion, not by rank alone.

Seek out teachers by their proven capacity to help others cross difficulty, not merely by reputation.

ऐकोनि मुनीचें वचन । श्रीगुरू पुसती हांसोन । जाहलासी तूं केवीं मुनि । गुरुविणें सांग मज ॥१८॥

aikoni munīcem vacana | śrīgurū pusatī hāmsona | jāhalāsī tūm kevīm muni | guruviṇem sāmga maja ||18||

Hearing the monk's words, Śrī Guru asked, smiling: "How did you become a monk without ever having a guru? Tell me."

Śrī Guru's gentle, smiling question exposes the root problem before offering any answer — real teaching begins with a probing question, not an immediate fix.

Before giving advice to someone in distress, first ask a clarifying question to understand the real cause.

ऐसें म्हणतां श्रीगुरुमूर्ति । मुनीच्या डोळां अश्रुपाती । दुःख दाटलें अपरमिति । ऐक स्वामी गुरुराया ॥१९॥

aisem mhaṇatām śrīgurumūrti | munīcyā ḍoḷām aśrupātī | duḥkha dāṭalem aparamiti | aika svāmī gururāyā ||19||

As Śrī Guru's form said this, tears fell from the monk's eyes; boundless sorrow welled up. "Listen, master, king of gurus..."

The gentle question opens a floodgate of long-suppressed grief — sometimes being truly seen is what allows pain to surface.

Allow yourself, or another, room to grieve openly once a wound is finally named.

गुरु होता आपणासी एक । अतिनिष्‍ठुर त्याचें वाक्य । मातें गांजिलें अनेक । अकृत्य सेवा सांगे मज ॥२०॥

guru hotā āpaṇāsī eka | atiniṣ‍ṭhura tyācem vākya | mātem gāmjilem aneka | akṛtya sevā sāmge maja ||20||

"I once had a guru; his words were extremely harsh. He tormented me greatly, giving me improper tasks."

The monk recounts a painful past relationship with a harsh teacher who assigned him unworthy work — the setup for Śrī Guru's coming correction of his perspective.

Notice how much of your resentment toward past difficulty you are still carrying, and be ready to have it reframed.

न सांगे वेदशास्त्र आपण । तर्कभाष्यादि व्याकरण । म्हणे तुझें अंतःकरण । स्थिर नव्हे अद्यापि ॥२१॥

na sāmge vedaśāstra āpaṇa | tarkabhāṣyādi vyākaraṇa | mhaṇe tujhem amtaḥkaraṇa | sthira navhe adyāpi ||21||

"He himself did not teach Vedic scripture, logic, commentary, or grammar; he would say my heart was still not steady."

The monk blames his guru for withholding teaching and always citing his unsteady mind as the excuse — his story is entirely one-sided, which Śrī Guru will soon challenge.

Before blaming a teacher or mentor for your stagnation, examine honestly whether the fault might partly be your own.

म्हणोनि सांगे आणिक कांहीं । आपुलें मन स्थिर नाहीं । करी त्याचे बोल वायी । आणिक कोप करी मज ॥२२॥

mhaṇoni sāmge āṇika kāmhīm | āpulem mana sthira nāhīm | karī tyāce bola vāyī | āṇika kopa karī maja ||22||

"So he would give further excuses, saying my mind was unsteady, treat his own words as worthless, and grow angry with me besides."

The monk piles complaint on complaint — a pattern of only ever seeing fault in the other, never in himself.

Watch for a habit of only ever finding fault in others; it usually signals something unexamined in yourself.

येणेंपरी बहुत दिवशीं । होतों तया गुरुपाशीं । बोले मातें निष्‍ठुरेसीं । कोपोनि आलों तयावरी ॥२३॥

yeṇemparī bahuta divaśīm | hotom tayā gurupāśīm | bole mātem niṣ‍ṭhuresīm | koponi ālom tayāvarī ||23||

"In this manner, for many days, I remained with that guru; he spoke to me harshly, and, angered, I left him."

The monk finally abandoned his guru in anger — the very act Śrī Guru is about to name as spiritual self-harm.

Think twice before walking away from a difficult relationship in anger; the walking away itself may cost you more than the difficulty did.

ऐकोनि तयाचें वचन । श्रीगुरुमूर्ति हास्यवदन । म्हणती ऐकें ब्राह्मणा । आत्मघातकी तूंचि होसी ॥२४॥

aikoni tayācem vacana | śrīgurumūrti hāsyavadana | mhaṇatī aikem brāhmaṇā | ātmaghātakī tūmci hosī ||24||

Hearing his words, Śrī Guru's form, smiling, said: "Listen, brahmin: you yourself are the one who has done harm to your own self."

Śrī Guru reframes the monk's grievance completely — leaving one's guru, he says, is self-destruction, not victimhood.

Consider that walking away from your source of growth may hurt you more than whatever offense drove you away.

एखादा मूर्ख आपुले घरीं । मळ विसर्जी देव्हारीं । आपुलें अदृष्‍ट ऐसेपरी । म्हणोनि सांगे सकळिकां ॥२५॥

ekhādā mūrkha āpule gharīm | maḷa visarjī devhārīm | āpulem adṛṣ‍ṭa aiseparī | mhaṇoni sāmge sakaḷikām ||25||

"Like some fool who defiles his own household shrine, and then calls it simply his own bad fortune — so he tells everyone."

Śrī Guru gives a vivid image: fouling your own sacred space and then blaming fate is absurd — yet this is what abandoning one's guru resembles.

Take responsibility for damage you cause to your own foundations rather than calling it bad luck.

तैसें तुझें अंतःकरण । आपुलें नासिक छेदून । पुढिल्यातें अपशकुन । करुनि रहासी तूंचि एक ॥२६॥

taisem tujhem amtaḥkaraṇa | āpulem nāsika chedūna | puḍhilyātem apaśakuna | karuni rahāsī tūmci eka ||26||

"So is your own heart: cutting off your own nose, and then making it an ill omen for others, you remain alone in that state."

The Guru's image of self-mutilation shows how self-inflicted harm gets projected outward as blame on others.

When you are hurting, resist the urge to spread blame outward for wounds you dealt to yourself.

न विचारिसी आपुले गुण । तूतें कैंचें होय ज्ञान । गुरुद्रोही तूंचि जाण । अल्पबुद्धि परियेसा ॥२७॥

na vicārisī āpule guṇa | tūtem kaimcem hoya jñāna | gurudrohī tūmci jāṇa | alpabuddhi pariyesā ||27||

"You do not examine your own faults — how could knowledge come to you? Know that you are truly a betrayer of the guru, of shallow understanding — hear this well."

Śrī Guru names the core defect plainly: lack of self-examination, calling this gurudrohī (betrayal of the guru) — a serious spiritual fault, not a minor lapse.

Make regular self-examination a habit before you assign blame elsewhere for your lack of progress.

आपुले गुरूचे गुणदोष । सदा उच्चार करिसी हर्षे । ज्ञान कैंचें होय मानस । स्थिर होय केवीं आतां ॥२८॥

āpule gurūce guṇadoṣa | sadā uccāra karisī harṣe | jñāna kaimcem hoya mānasa | sthira hoya kevīm ātām ||28||

"You constantly proclaim, with relish, your own guru's merits and faults; how could knowledge come, how could your mind be steady now?"

Gossiping about one's teacher's flaws, Śrī Guru says, is itself what keeps the mind restless and unfit for wisdom.

Stop dwelling on and repeating a mentor's faults aloud; the habit unsettles your own mind more than theirs.

जवळी असतां निधानु । कां हिंडावें रानोरानु । गुरु असतां कामधेनू । वंचूनि आलासी आम्हांजवळी ॥२९॥

javaḷī asatām nidhānu | kām himḍāvem rānorānu | guru asatām kāmadhenū | vamcūni ālāsī āmhāmjavaḷī ||29||

"When treasure lies close at hand, why wander from forest to forest? With a guru who is the wish-cow present, you deceived yourself and came away from us."

Śrī Guru's metaphor of the kāmadhenu (wish-fulfilling cow) close at hand says the monk had everything he needed already, and left it out of restlessness.

Before searching far and wide for answers, check whether the resource you need is already near you, waiting to be used well.

गुरुद्रोही कवण नर । त्यासी नाहीं इह पर । ज्ञान कैंचें होय पुरें । तया दिवांधकासी ॥३०॥

gurudrohī kavaṇa nara | tyāsī nāhīm iha para | jñāna kaimcem hoya purem | tayā divāmdhakāsī ||30||

"Whoever betrays the guru has neither this world nor the next; how can full knowledge come to one blind even by daylight?"

Śrī Guru states the traditional teaching starkly: guru-betrayal forfeits both worldly and spiritual good, leaving one as if blind in broad daylight.

Guard the relationship with anyone who has genuinely guided you — burning that bridge costs more than it seems to at the time.

जो जाणे गुरुची सोय । त्यासी सर्व ज्ञान होय । वेदशास्‍त्र सर्व होये । गुरु संतुष्‍ट होतांचि ॥३१॥

jo jāṇe gurucī soya | tyāsī sarva jñāna hoya | vedaśās‍tra sarva hoye | guru samtuṣ‍ṭa hotāmci ||31||

"Whoever knows how to please the guru attains all knowledge; all the Vedas and scriptures become his the moment the guru is satisfied."

The teaching turns positive: pleasing one's guru through sincere service is presented as the direct doorway to complete knowledge.

Invest in pleasing and supporting a teacher who has earned your trust; their satisfaction with you opens doors that study alone cannot.

संतुष्‍टवितां श्रीगुरुसी । अष्‍टसिद्धि आपुले वशी । क्षण न लागतां परियेसीं । वेदशास्‍त्र त्यासी साध्य ॥३२॥

samtuṣ‍ṭavitām śrīgurusī | aṣ‍ṭasiddhi āpule vaśī | kṣaṇa na lāgatām pariyesīm | vedaśās‍tra tyāsī sādhya ||32||

"By pleasing Śrī Guru, the eight great powers come under one's own control without a moment's delay; the Vedas and scriptures become attainable to that person."

Śrī Guru promises that the aṣṭasiddhi (eight spiritual powers) and full scriptural mastery follow swiftly once the guru is truly pleased — devotion, not just study, is the fast path.

Do not underestimate how far genuine devotion and effort to please a worthy guide can carry you, faster than solitary study alone.

ऐकोनि श्रीगुरूचें वचन । माथा श्रीगुरुचरणीं ठेवून । विनवीतसे कर जोडून । करुणावचनेंकरुनियां ॥३३॥

aikoni śrīgurūcem vacana | māthā śrīgurucaraṇīm ṭhevūna | vinavītase kara joḍūna | karuṇāvacanemkaruniyām ||33||

Hearing Śrī Guru's words, placing his head at Śrī Guru's feet, he entreated with joined palms, in words full of sorrow.

Chastened and moved, the monk responds not with argument but with humble surrender — bowing and pleading is the correct response to correction from a true teacher.

When rightly corrected, respond with humility rather than defending yourself.

जय जया जगद्गुरु । निर्गुण तूं निर्विकारु । ज्ञानसागर अपरांपरु । उद्धरावें आपणातें ॥३४॥

jaya jayā jagadguru | nirguṇa tūm nirvikāru | jñānasāgara aparāmparu | uddharāvem āpaṇātem ||34||

"Victory, victory to the guru of the world! You are attributeless, unchanging; a boundless ocean of knowledge — deliver me."

The monk now praises Śrī Guru in the highest terms, recognizing him as nirguṇa (beyond qualities) and nirvikāra (unchanging) — the very nature ascribed to the Divine.

Let genuine gratitude toward a true guide express itself openly in praise, not held back out of pride.

अज्ञानमाया वेष्‍टोन । नेणे गुरु कैसा कवण । सांगा स्वामी प्रकाशोन । ज्ञान होय आपणासी ॥३५॥

ajñānamāyā veṣ‍ṭona | neṇe guru kaisā kavaṇa | sāmgā svāmī prakāśona | jñāna hoya āpaṇāsī ||35||

"Wrapped in the māyā of ignorance, I do not know who or what the true guru is. Tell me, master, illuminating this, so that knowledge may come to me."

The monk admits his deepest confusion is not lacking effort but not even knowing how to recognize a true guru — a foundational question.

Ask plainly for help distinguishing genuine guidance from false, rather than assuming you already know how to tell them apart.

कैसा गुरु ओळखावा । कोणेपरी आहे सेवा । प्रकाश करोनि सांगावा । विश्ववंद्य गुरुमूर्ति ॥३६॥

kaisā guru oḷakhāvā | koṇeparī āhe sevā | prakāśa karoni sāmgāvā | viśvavamdya gurumūrti ||36||

"How is the guru to be recognized? In what manner is service to be rendered? Explain and tell me, O form worshipped by the whole world."

He asks for practical criteria — both how to identify a true guru and how to serve one — showing that recognition and service are inseparable.

When you find someone worth learning from, ask directly how they wish to be served, rather than guessing.

जेणें माझें मन स्थिरु । होऊनि ओळखे सोयगुरु । तैसा करणें उपकारु । म्हणोनि चरणीं लागला ॥३७॥

jeṇem mājhem mana sthiru | hoūni oḷakhe soyaguru | taisā karaṇem upakāru | mhaṇoni caraṇīm lāgalā ||37||

"So that my mind may become steady and recognize the true guide — do me that favor," he said, and fell at his feet.

His plea culminates in a physical gesture of surrender, falling at the guru's feet, enacting the humility his words describe.

Let your body, not only your words, express humility when you truly ask for help.

करुणावचन ऐकोनि । श्रीगुरुनाथ संतोषोनि । सांगताति विस्तारोनि । गुरुसेवाविधान ॥३८॥

karuṇāvacana aikoni | śrīgurunātha samtoṣoni | sāmgatāti vistāroni | gurusevāvidhāna ||38||

Hearing these sorrowful words, Śrī Gurunāth, pleased, began to explain at length the method of serving the guru.

Śrī Guru's compassion is moved by sincere, sorrowful asking, and he now teaches the discipline of guru-service in detail.

Trust that sincere, humble asking eventually draws out the teaching you need.

श्रीगुरु म्हणती ऐक मुनि । गुरु म्हणजे जनकजननी । उपदेशकर्ता आहे कोणी । तोचि जाण परम गुरु ॥३९॥

śrīguru mhaṇatī aika muni | guru mhaṇaje janakajananī | upadeśakartā āhe koṇī | toci jāṇa parama guru ||39||

Śrī Guru said, "Listen, monk: guru means one's own father and mother. Whoever gives true instruction — know that one to be the supreme guru."

The definition offered is functional, not formal: a guru is anyone who genuinely instructs you toward truth, held in the same regard as one's parents.

Honor whoever has truly instructed and shaped your understanding with the same regard you owe your parents.

गुरु विरिंचि हर जाण । स्वरुप तोचि नारायण । मन करुनि निर्वाण । सेवा करावी भक्तीनें ॥४०॥

guru virimci hara jāṇa | svarupa toci nārāyaṇa | mana karuni nirvāṇa | sevā karāvī bhaktīnem ||40||

"Know the guru to be Brahmā and Śiva themselves; his true form is Nārāyaṇa. Steadying the mind completely, one should serve with devotion."

The guru is identified with the whole Trinity and ultimately with Nārāyaṇa — theologically elevating guru-service to worship of the Divine itself.

Serve a true guide as though serving something sacred, giving your full and settled attention, not a distracted half-effort.

यदर्थी कथा एक । सांगों आम्ही तत्पर ऐक । आदिपर्वी असे निक । गुरुसेवा भक्तिभावें ॥४१॥

yadarthī kathā eka | sāmgom āmhī tatpara aika | ādiparvī ase nika | gurusevā bhaktibhāvem ||41||

"On this matter there is a story; I will tell it to you attentively — listen. It is found in the Ādi Parva, concerning guru-service done with devotion."

Śrī Guru now introduces an illustrative story from the Ādi Parva of the Mahābhārata, the classic teaching-tool of grounding abstract instruction in narrative.

When explaining a value to someone, illustrate it with a concrete story, not just a rule.

द्वापारांतीं परियेसीं । विप्र एक धौम्यऋषी । तिघे शिष्य होते त्यासी । वेदाभ्यास करावया ॥४२॥

dvāpārāmtīm pariyesīm | vipra eka dhaumyaṛṣī | tighe śiṣya hote tyāsī | vedābhyāsa karāvayā ||42||

"At the close of the Dvāpara age, listen: there was a brahmin, the sage Dhaumya. He had three disciples for the study of the Vedas."

The frame story begins: sage Dhaumya and his three disciples, whose individual trials will each illustrate a facet of true guru-service.

Expect that different people under one teacher may be tested in very different ways, suited to their own weaknesses.

एक 'आरुणी' पांचाळ । दुसरा 'बैद' केवळ । तिसरा 'उपमन्यु' बाळ । सेवा करिती विद्येलागीं ॥४३॥

eka 'āruṇī' pāmcāḷa | dusarā 'baida' kevaḷa | tisarā 'upamanyu' bāḷa | sevā karitī vidyelāgīm ||43||

"One was Āruṇī of Pāñcāla, the second simply called Baida, the third the boy Upamanyu; they served for the sake of learning."

The three disciples are named — each will undergo a distinct test in the story that follows, all rooted in sevā (service) as the path to learning.

Recognize that service, not mere attendance, is what actually earns real learning.

पूर्वी गुरुची ऐसी रीति । शिष्याकरवीं सेवा घेती । अंतःकरण त्याचें पहाती । निर्वाणवरी शिष्याचें ॥४४॥

pūrvī gurucī aisī rīti | śiṣyākaravīm sevā ghetī | amtaḥkaraṇa tyācem pahātī | nirvāṇavarī śiṣyācem ||44||

"In olden times this was the guru's custom: he would accept service from the disciple, examining the disciple's heart down to its very depth."

The old tradition of testing disciples through demanding tasks is explained — not cruelty, but a method for probing sincerity at its root.

Understand that a demanding task set by a good mentor may be a test of character, not an obstacle to resent.

पाहोनियां अंतःकरण । असे भक्ति निर्वाण । कृपा करिती तत्क्षण । मनकामना पुरविती ॥४५॥

pāhoniyām amtaḥkaraṇa | ase bhakti nirvāṇa | kṛpā karitī tatkṣaṇa | manakāmanā puravitī ||45||

"Having seen that the disciple's devotion reaches its utmost depth, [gurus] would show grace at once and fulfill the desires of his heart."

Once sincerity is proven, grace follows swiftly and completely — the pattern the coming stories will demonstrate.

Trust that proven sincerity is eventually met with generous reward, even if the test feels harsh in the moment.

ऐसा धौम्यमुनि भला । तया आरूणी-पांचाळा । एके दिवशीं निरोप दिल्हा । ऐक द्विजा एकचित्तें ॥४६॥

aisā dhaumyamuni bhalā | tayā ārūṇī-pāmcāḷā | eke divaśīm niropa dilhā | aika dvijā ekacittem ||46||

Such a good sage was Dhaumya. One day he gave a command to Āruṇī of Pāñcāla — listen, brahmin, with a single-pointed mind.

The first test begins, addressed to Āruṇī — the narrator asks the listener, too, for undivided attention as the teaching story unfolds.

Give a story or lesson your full, single-pointed attention rather than a divided mind.

शिष्यासी म्हणे धौम्यमुनि । आजि तुवां जावोनि रानीं । वृत्तीसी न्यावें तटाकपाणी । जंववरी होय तृप्त भूमि ॥४७॥

śiṣyāsī mhaṇe dhaumyamuni | āji tuvām jāvoni rānīm | vṛttīsī nyāvem taṭākapāṇī | jamvavarī hoya tṛpta bhūmi ||47||

Dhaumyamuni said to the disciple: "Today go into the forest and carry water to the low-lying field, until the ground is fully saturated."

The guru's instruction is simple and physical: irrigate the field — an ordinary chore that will become the arena of the disciple's real test.

Approach even the most ordinary assigned task as though it may carry more significance than it first appears.

असे वृत्ति तळें खालीं । तेथें पेरिली असे साळी । तेथें नेवोनि उदक घालीं । शीघ्र म्हणे शिष्यासी ॥४८॥

ase vṛtti taḷem khālīm | tethem perilī ase sāḷī | tethem nevoni udaka ghālīm | śīghra mhaṇe śiṣyāsī ||48||

"There is a field below the embankment where paddy has been sown; take water there and pour it in," he told the disciple quickly.

Precise, practical directions are given — the story stays grounded in agricultural detail, typical of how these old teaching-tales work.

When given instructions, note the specifics carefully rather than acting on a vague impression of the task.

ऐसा गुरुचा निरोप होतां । गेला शिष्य धांवत । तटाक असे पाहतां । कालवा थोर वहातसे ॥४९॥

aisā gurucā niropa hotām | gelā śiṣya dhāmvata | taṭāka ase pāhatām | kālavā thora vahātase ||49||

At this command from the guru, the disciple ran off. Looking at the embankment, he saw a great current flowing through a breach.

Āruṇī discovers the task is harder than it sounded — a strong breach is carrying the water away from where it is needed.

When a simple task turns out to be harder than expected, meet the difficulty rather than turning back.

जेथें उदक असे वहात । अतिदरारा गर्जत । वृत्तिभूमि उन्नत । उदक केवीं चढों पाहे ॥५०॥

jethem udaka ase vahāta | atidarārā garjata | vṛttibhūmi unnata | udaka kevīm caḍhom pāhe ||50||

"Where the water flowed, roaring with great force, the field lay elevated — how could the water possibly rise to it?"

The physical impossibility is stated plainly: the field is too high for the water to reach naturally.

Name the real obstacle honestly to yourself before trying to solve it.

म्हणे आतां काय करुं । कोपतील मातें श्रीगुरु । उदक जातसे दरारू । केवीं बांधूं म्हणतसे ॥५१॥

mhaṇe ātām kāya karum | kopatīla mātem śrīguru | udaka jātase darārū | kevīm bāmdhūm mhaṇatase ||51||

He said, "Now what shall I do? Śrī Guru will be angry with me. The water keeps escaping through the breach — how shall I block it?" he wondered.

Fear of disappointing the guru, not fear of failure itself, is what drives his urgency — devotion, not self-interest, is his motive.

Let concern for not disappointing someone who trusts you motivate your effort, more than fear of personal consequence.

आणूनियां शिळा दगड । बांधिता जाहला उदका आड । पाणी जातसे धडाड । जाती पाषाण वाहोनियां ॥५२॥

āṇūniyām śiḷā dagaḍa | bāmdhitā jāhalā udakā āḍa | pāṇī jātase dhaḍāḍa | jātī pāṣāṇa vāhoniyām ||52||

Bringing rocks and stones, he tried to dam the water; but the water rushed on violently, sweeping even the stones away.

His first practical attempt fails against the force of the current — ordinary means prove insufficient.

When your first practical attempt fails, do not give up — try again before assuming defeat.

प्रयत्‍न करी नानापरी । कांहीं केलिया न चढे वारी । म्हणे देवा श्रीहरि । काय करुं म्हणतसे ॥५३॥

prayat‍na karī nānāparī | kāmhīm keliyā na caḍhe vārī | mhaṇe devā śrīhari | kāya karum mhaṇatase ||53||

He tried in every way, but by no means did the water rise to the field. He said, "O God, Śrī Hari, what shall I do?"

Having exhausted his own resourcefulness, he turns finally to prayer — a natural progression from effort to surrender.

When your own resourcefulness runs out, let prayer be your next honest step, not a sign of failure.

मग मनीं विचार करी । गुरूचे शेतीं न चढे वारी । प्राण त्यजीन निर्धारीं । गुरुचे वृत्तीनिमित्त ॥५४॥

maga manīm vicāra karī | gurūce śetīm na caḍhe vārī | prāṇa tyajīna nirdhārīm | guruce vṛttīnimitta ||54||

Then he resolved in his mind: "The water will not rise onto the guru's field; I will surely give up my life for the sake of my guru's livelihood."

Āruṇī's resolve escalates to willingness to die for his guru's field — an extreme measure of devotion that frames the whole episode.

Measure your own commitment to a duty by asking how far you would truly go for it, even if you never have to go that far.

निश्चय करुनि मानसीं । मनीं ध्याई श्रीगुरुसी । म्हणे आतां उपाय यासी । योजूनि यत्‍न करावा ॥५५॥

niścaya karuni mānasīm | manīm dhyāī śrīgurusī | mhaṇe ātām upāya yāsī | yojūni yat‍na karāvā ||55||

Making up his mind with firm resolve, he meditated on Śrī Guru within himself: "Now I must devise and make an effort at a remedy for this."

Before acting, he steadies himself by inwardly remembering his guru — meditation grounds the coming act of self-sacrifice.

Before a difficult act of service, take a moment to center yourself by remembering why you are doing it.

घालितां उदकप्रवाहांत । जाती पाषाण वहात । आपण आड पडों म्हणत । निर्धारिलें तया वेळीं ॥५६॥

ghālitām udakapravāhāmta | jātī pāṣāṇa vahāta | āpaṇa āḍa paḍom mhaṇata | nirdhārilem tayā veḷīm ||56||

As he put stones into the current of water, they kept washing away; he decided instead to place himself as the obstruction — this he resolved at that moment.

When objects fail to hold the breach, he offers his own body in their place — devotion moving from tool-use to self-offering.

When external means fail, be willing to give your own effort and body, not just your resources, to a cause you care about.

दोन्ही हातीं धरीं दरडी । पाय टेकी दुसरेकडी । झाला आपण उदकाआड । मनीं श्रीगुरुसी ध्यातसे ॥५७॥

donhī hātīm dharīm daraḍī | pāya ṭekī dusarekaḍī | jhālā āpaṇa udakāāḍa | manīm śrīgurusī dhyātase ||57||

Holding the banks with both hands, planting his feet on the other side, he became himself the barrier against the water, meditating on Śrī Guru in his heart.

Āruṇī physically becomes the dam, his mind fixed on his guru even as his body bears the strain — inner devotion sustaining outer endurance.

Let remembrance of your purpose steady you through physical or emotional strain, rather than focusing only on the discomfort.

ऐसा शिष्यशिरोमणि । निर्वाण मन करितांक्षणीं । वृत्तीकडे गेलें पाणी । प्रवाहाचें अर्ध देखा ॥५८॥

aisā śiṣyaśiromaṇi | nirvāṇa mana karitāmkṣaṇīm | vṛttīkaḍe gelem pāṇī | pravāhācem ardha dekhā ||58||

As this crest-jewel of disciples fixed his mind in utter resolve, the water turned toward the field — half the flow, behold.

His resolve succeeds: half the current is redirected to the field simply by his becoming the obstruction, showing the power of steadfast will joined to devotion.

Trust that steady, resolved effort can redirect circumstances that brute force alone could not move.

अर्ध पाणी जैसें तैसें । वाहतसे नित्यसरिसें । तयामध्यें शिष्य संतोषें । बुडाला असे अवधारा ॥५९॥

ardha pāṇī jaisem taisem | vāhatase nityasarisem | tayāmadhyem śiṣya samtoṣem | buḍālā ase avadhārā ||59||

Half the water flowed on as before, in its usual course; and in the midst of it, the disciple lay submerged, joyfully.

He remains submerged and content, having accomplished the guru's task even at the cost of his own comfort and safety.

Find quiet satisfaction in completing a duty well, even if it costs you comfort that others will never see.

ऐसा शिष्य तया स्थानीं । बुडाला असे प्रवाहपाणीं । गुरुची वृत्ति जाहली धणी । उदकपूर्ण परियेसा ॥६०॥

aisā śiṣya tayā sthānīm | buḍālā ase pravāhapāṇīm | gurucī vṛtti jāhalī dhaṇī | udakapūrṇa pariyesā ||60||

Thus the disciple lay submerged there in the flowing water, while the guru's field became fully saturated with water, listen.

The task is completed — the field watered — though the disciple himself remains hidden and unnoticed in the stream.

Be content when your service accomplishes its purpose, even if no one notices the cost you personally bore.

त्याचा गुरु धौम्यमुनि । विचार करी आपुले मनीं । दिवस गेला अस्तमानीं । अद्यापि शिष्य न ये म्हणे ॥६१॥

tyācā guru dhaumyamuni | vicāra karī āpule manīm | divasa gelā astamānīm | adyāpi śiṣya na ye mhaṇe ||61||

His guru, Dhaumyamuni, thought to himself: the day had gone into evening, and still the disciple had not returned, he said.

The guru's own concern surfaces as time passes without word — the teacher, too, is bound to his disciple by care, not indifference.

Let genuine concern for those you've sent on a task move you to check on them when time passes without word.

ऐसें आपण विचारीत । गेला आपुले वृत्तींत । जाहलें असे उदक बहुत । न देखे शिष्य तया स्थानीं ॥६२॥

aisem āpaṇa vicārīta | gelā āpule vṛttīmta | jāhalem ase udaka bahuta | na dekhe śiṣya tayā sthānīm ||62||

Thinking this, he went to his own field; there was now abundant water, but he did not see the disciple in that place.

Dhaumya finds the task done but the disciple missing — an unsettling gap between success and the person responsible for it.

Do not let a job well done distract you from noticing when the person who did it seems to be missing or in trouble.

म्हणे शिष्या काय जाहलें । किंवा भक्षिलें व्याघ्रव्याळें । उदकानिमित्त कष्‍ट केले । कोठें असे म्हणतसे ॥६३॥

mhaṇe śiṣyā kāya jāhalem | kimvā bhakṣilem vyāghravyāḷem | udakānimitta kaṣ‍ṭa kele | koṭhem ase mhaṇatase ||63||

He said, "What has happened to the disciple? Has he perhaps been devoured by a tiger or wild beast? He labored hard for the water — where is he?" he said.

The guru's fear for his disciple's safety outweighs any satisfaction at the completed task.

Let concern for a person's wellbeing take priority over satisfaction at a job completed.

ऐसें मनीं विचारीत । उंच स्वरें पाचारीत । अरे शिष्या सखया म्हणत । प्रेमभावें बोलावी ॥६४॥

aisem manīm vicārīta | umca svarem pācārīta | are śiṣyā sakhayā mhaṇata | premabhāvem bolāvī ||64||

Thinking this in his mind, he called out in a loud voice: "O disciple, O friend!" he said, calling with loving affection.

Dhaumya calls him not merely as "disciple" but as friend — the guru-disciple bond here is warm affection, not cold hierarchy.

Address those under your care with warmth, not just formal authority, especially when you fear for them.

येणेंपरी करुणावचनीं । पाचारीतसे धौम्यमुनि । शब्द पडे शिष्यकानीं । तेथूनि मग निघाला ॥६५॥

yeṇemparī karuṇāvacanīm | pācārītase dhaumyamuni | śabda paḍe śiṣyakānīm | tethūni maga nighālā ||65||

In this way, with words full of compassion, Dhaumyamuni kept calling; the sound reached the disciple's ears, and from there he then arose.

It is the sound of the guru's loving voice, reaching him even underwater, that finally rouses Āruṇī from his submerged post.

A caring voice calling someone by name can reach and rouse them even from the depths of hardship.

येवोनियां श्रीगुरुसी । नमन केलें भावेसीं । धौम्यमुनीं महाहर्षी । आलिंगोनि आश्वासिलें ॥६६॥

yevoniyām śrīgurusī | namana kelem bhāvesīm | dhaumyamunīm mahāharṣī | ālimgoni āśvāsilem ||66||

Coming to Śrī Guru, he bowed with devotion; Dhaumyamuni, greatly joyful, embraced him and comforted him.

The reunion is marked by mutual devotion — the disciple's bow and the guru's embrace, joy meeting joy.

When reunited after hardship, let both gratitude and warm affection be shown openly.

वर दिधला तया वेळीं । ऐक शिष्या स्तोममौळी । तूतें विद्या आली सकळी । वेदशास्त्रादि व्याकरण ॥६७॥

vara didhalā tayā veḷīm | aika śiṣyā stomamauḷī | tūtem vidyā ālī sakaḷī | vedaśāstrādi vyākaraṇa ||67||

He gave him a boon at that moment: "Listen, disciple, crest-jewel of the gathered — all learning has come to you: the Vedas, scriptures, and grammar entire."

As reward for total devotion, Dhaumya instantly grants Āruṇī complete mastery of the Vedas — grace given in a single moment after the test is passed.

Recognize and reward wholehearted devotion generously and promptly when you see it.

ऐसें म्हणतां तत्क्षणीं । झाला विद्यावंत ज्ञानी । लागतसे गुरुचरणीं । भक्तिभावेंकरुनियां ॥६८॥

aisem mhaṇatām tatkṣaṇīm | jhālā vidyāvamta jñānī | lāgatase gurucaraṇīm | bhaktibhāvemkaruniyām ||68||

As soon as he said this, the disciple became learned and wise; he clung to the guru's feet with devotion.

Knowledge arrives instantaneously through the guru's grace, and the disciple's first response is renewed humility, not pride.

Meet any success or gift you receive with humility and gratitude, not self-congratulation.

कृपानिधि धौम्यमुनि । आपुले आश्रमा नेऊनि । निरोप दिल्हा संतोषोनि । विवाहादि आतां करीं म्हणे ॥६९॥

kṛpānidhi dhaumyamuni | āpule āśramā neūni | niropa dilhā samtoṣoni | vivāhādi ātām karīm mhaṇe ||69||

The compassionate treasure Dhaumyamuni, taking him to his own hermitage, gave him leave, pleased: "Now go and marry," he said.

The guru releases his now-accomplished disciple into householder life, showing that spiritual mastery is meant to be carried back into ordinary living.

Let wisdom you've gained flow back into ordinary life and responsibilities, not remain locked away in solitary practice.

निरोप घेऊनि शिष्यराणा । गेला आपुले स्थाना । आणिक दोघे शिष्य जाणा । होते तया गुरुजवळी ॥७०॥

niropa gheūni śiṣyarāṇā | gelā āpule sthānā | āṇika doghe śiṣya jāṇā | hote tayā gurujavaḷī ||70||

Taking his leave, the disciple-king went to his own home. The other two disciples, know, remained there near their guru.

The story shifts focus to the remaining two disciples, whose own tests are about to be told in turn.

Recognize that everyone's path unfolds on its own timeline; do not measure your own progress against someone else's completed test.

दुसरा शिष्‍य 'बैद' जाणा । गुरुची करी शुश्रूषणा । त्याचे पहावया अंतःकरणा । धौम्य गुरु म्हणतसे ॥७१॥

dusarā śiṣ‍ya 'baida' jāṇā | gurucī karī śuśrūṣaṇā | tyāce pahāvayā amtaḥkaraṇā | dhaumya guru mhaṇatase ||71||

The second disciple, Baida, know, performed devoted service to the guru; to examine his heart, guru Dhaumya spoke to him.

Baida's turn comes — like Āruṇī, his sincerity will be tested through an assigned task, not through mere questioning.

Expect that sincerity is proven through action and task, not through words alone.

धौम्य म्हणे शिष्यासी । सांगेन एक तुजसी । तुवां जाऊनि अहर्निशीं । वृत्ति आमुची रक्षिजे ॥७२॥

dhaumya mhaṇe śiṣyāsī | sāmgena eka tujasī | tuvām jāūni aharniśīm | vṛtti āmucī rakṣije ||72||

Dhaumya said to the disciple: "I will tell you one thing: go and guard our field day and night."

The second test is guardianship — continuous, humble watchfulness over the guru's field.

Take on a duty of steady, unglamorous watchfulness when it is asked of you, without seeking anything more exciting.

रक्षूनियां वृत्तीसी । आणावें धान्य घरासी । ऐसें म्हणतां महाहर्षी । गेला तया वृत्तीकडे ॥७३॥

rakṣūniyām vṛttīsī | āṇāvem dhānya gharāsī | aisem mhaṇatām mahāharṣī | gelā tayā vṛttīkaḍe ||73||

"Having guarded the field, bring the grain home," he said. Hearing this, greatly joyful, he went to that field.

Baida receives his charge with joy, not reluctance — willingness itself is part of the test being observed.

Accept a duty with visible willingness, not grudging compliance.

वृत्ति पिके जंववरी । अहोरात्रीं कष्‍ट करी । राशी होतां अवसरीं । आला आपुले गुरुपाशीं ॥७४॥

vṛtti pike jamvavarī | ahorātrīm kaṣ‍ṭa karī | rāśī hotām avasarīm | ālā āpule gurupāśīm ||74||

Until the crop ripened, he labored day and night; when in due season it was gathered into heaps, he came to his guru.

Sustained labor through the growing season precedes the harvest — patience over time, not a single dramatic act, is the substance of this test.

Be willing to sustain unglamorous effort over a long season before expecting any harvest.

सांगता जाहला श्रीगुरुसी । म्हणे व्रीही भरले राशीं । आतां आणावें घरासी । काय निरोप म्हणतसे ॥७५॥

sāmgatā jāhalā śrīgurusī | mhaṇe vrīhī bharale rāśīm | ātām āṇāvem gharāsī | kāya niropa mhaṇatase ||75||

He came and told Śrī Guru: "The paddy has been gathered into heaps. Shall it now be brought home? What is your instruction?" he said.

Baida reports his progress and asks for further direction rather than acting unilaterally — deference to the guru at every stage.

Check in with those you serve before moving to the next stage of a task, rather than assuming you know best.

मग म्हणे धौम्यमुनि । बा रे शिष्या शिरोमणि । कष्‍ट केले बहुत रानीं । आतां धान्य आणावें ॥७६॥

maga mhaṇe dhaumyamuni | bā re śiṣyā śiromaṇi | kaṣ‍ṭa kele bahuta rānīm | ātām dhānya āṇāvem ||76||

Then Dhaumyamuni said: "O disciple, crest-jewel, you have labored much in the field; now bring the grain home."

The guru acknowledges the disciple's labor before giving the next instruction — recognition paired with continued responsibility.

Acknowledge someone's hard work explicitly before assigning them the next task.

म्हणोनि देती एक गाडा । तया जुंपोनि एक रेडा । गुरु म्हणे जावें पुढा । शीघ्र यावें म्हणतसे ॥७७॥

mhaṇoni detī eka gāḍā | tayā jumponi eka reḍā | guru mhaṇe jāvem puḍhā | śīghra yāvem mhaṇatase ||77||

So they gave him a cart, yoking one buffalo to it. The guru said, "Go ahead, and come back quickly," he said.

The means provided — a single buffalo and cart — are modest, setting up the coming difficulty of the return journey.

Work resourcefully within the modest means you are actually given, rather than waiting for ideal conditions.

एकीकडे जुंपी रेडा । आपण ओढी दुसरीकडा । येणेंपरी घेवोनि गाडा । आला तया वृत्तीजवळी ॥७८॥

ekīkaḍe jumpī reḍā | āpaṇa oḍhī dusarīkaḍā | yeṇemparī ghevoni gāḍā | ālā tayā vṛttījavaḷī ||78||

Yoking the buffalo on one side, he himself pulled on the other side. In this way, taking the cart, he arrived at that field.

Baida shares the physical labor of pulling the cart alongside the buffalo, not merely directing it — full participation, not delegation.

Share fully in the physical labor of a task rather than only directing others to do it.

दोनी खंडी साळीसी । भरी शिष्य गाडियासी । एकीकडे रेडियासी । जुंपोनि ओढी आपण देखा ॥७९॥

donī khamḍī sāḷīsī | bharī śiṣya gāḍiyāsī | ekīkaḍe reḍiyāsī | jumponi oḍhī āpaṇa dekhā ||79||

He filled the cart with two measures of paddy; yoking himself alongside the buffalo on one side, he pulled it himself, behold.

Loaded fully, the cart now depends on both buffalo and disciple pulling together — the load has grown heavier as the journey begins.

Expect the weight of a task to grow as you near completion, and be ready to pull harder, not less.

रेडा चाले शीघ्रेंसीं । आपण न ये तयासरसी । मग आपुले कंठासी । बांधिता झाला जूं देखा ॥८०॥

reḍā cāle śīghremsīm | āpaṇa na ye tayāsarasī | maga āpule kamṭhāsī | bāmdhitā jhālā jūm dekhā ||80||

The buffalo walked swiftly; he himself could not keep pace with it. Then he tied the yoke around his own neck, behold.

Unable to match the buffalo's pace, Baida binds the yoke to his own neck — an escalating, almost reckless act of devotion to complete the task.

Notice when your devotion to a task is pushing you toward reckless extremes, even while admiring the sincerity behind it.

सत्राणें तयासरसी । चालत आला मार्गासी । रुतला रेडा चिखलेंसीं । आपुले गळां ओढीतसे ॥८१॥

satrāṇem tayāsarasī | cālata ālā mārgāsī | rutalā reḍā cikhalemsīm | āpule gaḷām oḍhītase ||81||

With full strength he came along the road with it; the buffalo got stuck in the mud, and he pulled it by his own neck.

As the buffalo bogs down in mud, Baida strains against the yoke at his own throat to keep the cart moving — devotion literally becoming a noose.

Recognize when an obstacle outside your control is putting your own devotion at physical risk, and take care.

चिखलीं रुतला रेडा म्हणोनि । चिंता करी बहु मनीं । आपण ओढी सत्राणीं । गळां फांस पडे जैसा ॥८२॥

cikhalīm rutalā reḍā mhaṇoni | cimtā karī bahu manīm | āpaṇa oḍhī satrāṇīm | gaḷām phāmsa paḍe jaisā ||82||

"The buffalo is stuck in the mud," he thought, worrying greatly; he pulled with all his strength, and the yoke fell like a noose around his own neck.

His anxious effort to free the animal turns the yoke into a literal noose — devotion pushed past the point of safety.

When your effort to help someone or something starts to endanger you, pause and reconsider your method, not just your resolve.

सोडूनियां रेडियासी । काढिलें शिष्यें गाडियासी । ओढितां आपुले गळां फांसी । पडूनि प्राण त्यजूं पाहे ॥८३॥

soḍūniyām reḍiyāsī | kāḍhilem śiṣyem gāḍiyāsī | oḍhitām āpule gaḷām phāmsī | paḍūni prāṇa tyajūm pāhe ||83||

Releasing the buffalo, the disciple pulled the cart out himself; as he pulled, the noose tightened round his own neck, and he was on the verge of losing his life.

Baida frees the animal first and takes the full burden and danger on himself — the ultimate expression of guru-devoted self-sacrifice, brought to the brink of death.

In a crisis, be willing to free others from danger first, even if it means bearing greater risk yourself.

इतुकें होतां निर्वाणीं । सन्मुख पातला धौम्यमुनि । त्या शिष्यातें पाहोनि नयनीं । कृपा अधिक उपजली ॥८४॥

itukem hotām nirvāṇīm | sanmukha pātalā dhaumyamuni | tyā śiṣyātem pāhoni nayanīm | kṛpā adhika upajalī ||84||

Just as this reached its extreme point, Dhaumyamuni arrived there before him; seeing that disciple with his own eyes, greater compassion arose in him.

The guru arrives exactly at the moment of greatest peril — his compassion intensifies at the sight of the disciple's extreme devotion.

Arrive, when you can, at the moments others need you most — timely presence is itself an act of compassion.

सोडूनियां शिष्यातें । आलिंगोनि करूणाभरितें । वर दिधला अभिमतें । संपन्न होसी वेदशास्त्रीं ॥८५॥

soḍūniyām śiṣyātem | ālimgoni karūṇābharitem | vara didhalā abhimatem | sampanna hosī vedaśāstrīm ||85||

Releasing the disciple, embracing him, filled with compassion, he gave him the boon of his desire: "You shall become accomplished in the Vedas and scriptures."

As with Āruṇī, complete mastery of the Vedas is granted instantly through the guru's grace at the height of compassion — devotion proven is devotion rewarded.

Reward and free those who have given themselves fully in service to you, meeting their sacrifice with equal generosity.

वर देतां तत्क्षणेसीं । सर्व विद्या आली त्यासी । निरोप घेऊनियां घरासी । गेला शिष्य परियेसा ॥८६॥

vara detām tatkṣaṇesīm | sarva vidyā ālī tyāsī | niropa gheūniyām gharāsī | gelā śiṣya pariyesā ||86||

The moment the boon was given, all knowledge came to him; taking leave, the disciple went home, listen well.

The guru's blessing after Baida's ordeal instantly ripens into learning — vidyā (knowledge) is shown to be the guru's gift, not merely the student's effort alone.

Trust that sincere effort under a mentor's guidance will be completed by grace, not just by your own struggle.

तिसरा शिष्य उपमन्यु । सेवेविषयीं महानिपुण । गुरुची सेवा-शुश्रूषण । बहु करी परियेसा ॥८७॥

tisarā śiṣya upamanyu | seveviṣayīm mahānipuṇa | gurucī sevā-śuśrūṣaṇa | bahu karī pariyesā ||87||

The third disciple, Upamanyu, was extremely skilled in service; he performed much service and attendance upon the guru.

The story now turns to the third disciple, whose defining trait is śuśrūṣā (devoted service) — the text is building three variations on the same virtue of guru-devotion.

Serve those who guide you wholeheartedly, not just skillfully.

त्यासी व्हावा बहुत आहार । म्हणोनि विद्या नोहे स्थिर । त्यासी विचार करीत तो गुरु । यातें करावा उपाय एक ॥८८॥

tyāsī vhāvā bahuta āhāra | mhaṇoni vidyā nohe sthira | tyāsī vicāra karīta to guru | yātem karāvā upāya eka ||88||

He needed to eat a great deal, so his learning would not become stable; thinking of this, the guru pondered a remedy for him.

The guru notices that Upamanyu's appetite might unsettle his capacity for study, and sets out — as a true teacher does — to shape the disciple's whole life, not just his lessons.

A good mentor addresses the whole person, not only the skill being taught.

त्यासी म्हणे धौम्यमुनि । तुज सांगतों म्हणोनि । नित्य गुरें नेऊनि रानीं । रक्षण करीं तृणचारें ॥८९॥

tyāsī mhaṇe dhaumyamuni | tuja sāmgatom mhaṇoni | nitya gurem neūni rānīm | rakṣaṇa karīm tṛṇacārem ||89||

Dhaumya muni said to him, 'I tell you this: daily take the cattle to the forest and guard them, letting them graze on grass.'

The task given looks menial — cattle-herding — but in guru-śiṣya tradition such humble assignments test and refine the disciple's character.

Do not scorn a humble task assigned by a trusted guide; accept it as part of your training.

ऐसें म्हणतां गुरुमुनि । नमन करी त्याचे चरणीं । गुरें नेऊनियां रानीं । चारवीत बहुवस ॥९०॥

aisem mhaṇatām gurumuni | namana karī tyāce caraṇīm | gurem neūniyām rānīm | cāravīta bahuvasa ||90||

Hearing this, the disciple bowed at the guru's feet, then took the cattle to the forest and grazed them abundantly.

Obedience follows instantly upon the guru's word — namaskāra before departure marks the sevā as worship, not mere labor.

Begin any assigned duty with a moment of respect for the one who entrusted it to you.

क्षुधा लागतां आपणासी । शीघ्र आणिलीं घरासी । कोपें गुरु तयासी । म्हणे शीघ्र येतोसि कां रे ॥९१॥

kṣudhā lāgatām āpaṇāsī | śīghra āṇilīm gharāsī | kopem guru tayāsī | mhaṇe śīghra yetosi kām re ||91||

When hunger struck him, he quickly brought the cattle home; the guru, angered, said to him, 'Why do you come back so soon?'

The guru's apparent harshness is itself a teaching device, pressing the disciple toward endurance rather than comfort.

Do not mistake a teacher's strictness for cruelty; sometimes it is meant to build your patience.

सूर्य जाय अस्तमानीं । तंववरी राखीं गुरें रानीं । येणेंपरी प्रतिदिनीं । वर्तावें तुवां म्हणतसे ॥९२॥

sūrya jāya astamānīm | tamvavarī rākhīm gurem rānīm | yeṇemparī pratidinīm | vartāvem tuvām mhaṇatase ||92||

'Until the sun sets, guard the cattle in the forest; you must behave this way every day,' he said.

The instruction sets a clear, disciplined standard — full-day duty, not partial effort — as the measure of true service.

Commit fully to your responsibilities rather than doing the minimum required.

अंगीकारोनि शिष्यराणा । गुरें घेवोनि गेला राना । क्षुधाक्रांत होऊनि जाणा । चिंतीतसे श्रीगुरुसी ॥९३॥

amgīkāroni śiṣyarāṇā | gurem ghevoni gelā rānā | kṣudhākrāmta hoūni jāṇā | cimtītase śrīgurusī ||93||

Accepting this, the foremost disciple took the cattle and went to the forest; overcome with hunger, he thought of Śrī Guru.

In hardship, the disciple's reflex is to remember the guru rather than to abandon the task — remembrance becomes his sustenance.

When a duty grows hard, steady yourself by recalling why you took it on and who you serve.

चरती गुरें नदीतीरीं । आपण तेथें स्नान करी । तयाजवळी घरें चारी । असती विप्रआश्रम तेथें ॥९४॥

caratī gurem nadītīrīm | āpaṇa tethem snāna karī | tayājavaḷī gharem cārī | asatī vipraāśrama tethem ||94||

The cattle grazed on the riverbank; there he bathed; nearby were four Brahmin households, hermitages of dwelling.

The setting shows the disciple resourcefully caring for both the cattle and himself within the bounds of what is proper.

Meet your own needs through honest, appropriate means while still fulfilling your duty.

जाऊनियां तया स्थाना । भिक्षा मागे परिपूर्ण । भोजन करी सावधान । गोधन रक्षी येणेंपरी ॥९५॥

jāūniyām tayā sthānā | bhikṣā māge paripūrṇa | bhojana karī sāvadhāna | godhana rakṣī yeṇemparī ||95||

Going to that place, he begged alms fully, ate his meal attentively, and guarded the cattle in this manner.

Begging alms (bhikṣā) was the sanctioned livelihood of a student; he sustains himself without neglecting his charge.

Balance self-care with responsibility — neither must be sacrificed for the other.

येणेंपरी प्रतिदिवशीं । रक्षूनि आणी गुरें निशीं । वर्ततां ऐसें येरे दिवशीं । पुसता झाला धौम्यमुनि ॥९६॥

yeṇemparī pratidivaśīm | rakṣūni āṇī gurem niśīm | vartatām aisem yere divaśīm | pusatā jhālā dhaumyamuni ||96||

In this way, day after day, he guarded the cattle and brought them back at night; as this continued, one day Dhaumya muni asked him about it.

The guru's questioning is not idle curiosity but continued testing — a recurring motif of this whole cluster of tales.

Expect those who care about your growth to keep checking in on how you are really doing.

गुरु म्हणे शिष्यासी । तूं नित्य उपवासी । तुझा देह पुष्‍टीसी । कवणेपरी होतसे ॥९७॥

guru mhaṇe śiṣyāsī | tūm nitya upavāsī | tujhā deha puṣ‍ṭīsī | kavaṇeparī hotase ||97||

The guru said to the disciple, 'You are always fasting — how then does your body remain nourished?'

The guru had assumed austerity; the question exposes a gap between appearance and reality that the story will resolve.

Do not assume you know someone's situation — ask before you judge.

ऐकोनि श्रीगुरुचें वचन । सांगे शिष्य उपमन्य । भिक्षा करितों प्रतिदिन । विप्रांघरीं तेथें देखा ॥९८॥

aikoni śrīgurucem vacana | sāmge śiṣya upamanya | bhikṣā karitom pratidina | viprāmgharīm tethem dekhā ||98||

Hearing Śrī Guru's words, the disciple Upamanyu said, 'I beg alms daily at the houses of the Brahmins there.'

The disciple answers honestly and without hiding his method, a mark of the transparency proper between student and teacher.

Be forthright with your mentors about how you are managing, even in small matters.

भोजन करुनि प्रतिदिवसीं । गुरें घेवोनि येतों निशीं । श्रीगुरु म्हणती तयासी । आम्हां सांडूनि केवीं भुक्ती ॥९९॥

bhojana karuni pratidivasīm | gurem ghevoni yetom niśīm | śrīguru mhaṇatī tayāsī | āmhām sāmḍūni kevīm bhuktī ||99||

'Eating my meal every day, I bring the cattle back at night,' he said. Śrī Guru said to him, 'How can you eat leaving us aside?'

The guru's rebuke reframes eating as a shared, not solitary, act — the disciple's sustenance belongs first to the household he serves.

Share what you have with those you live and work alongside before consuming it alone.

भिक्षा मागोनि घरासी । आणोनि द्यावी प्रतिदिवसीं । मागुती जावें गुरांपाशीं । घेऊन यावें निशिकाळीं ॥१००॥

bhikṣā māgoni gharāsī | āṇoni dyāvī pratidivasīm | māgutī jāvem gurāmpāśīm | gheūna yāvem niśikāḷīm ||100||

'Begging alms, bring it home and give it daily; then go again to the cattle, and bring them back at nightfall.'

The guru restructures the disciple's day so that service to the guru's household takes precedence over his own hunger.

Put the needs of those who depend on you ahead of your own convenience.

गुरुनिरोपें येरे दिवशीं । गुरें नेऊनि रानासी । मागे भिक्षा नित्य जैसी । नेऊनि दिधली घरांत ॥१॥

guruniropem yere divaśīm | gurem neūni rānāsī | māge bhikṣā nitya jaisī | neūni didhalī gharāmta ||1||

By the guru's instruction, the next day he took the cattle to the forest, begged alms as usual, and brought it home to give.

Immediate compliance again shows the disciple's steady obedience despite the added burden.

Adjust your routine promptly when asked, even if it costs you more effort.

घरीं त्यासी भोजन । कधीं नव्हे परिपूर्ण । पुनरपि जाई तया स्थाना । भिक्षा करुनि जेवीतसे ॥२॥

gharīm tyāsī bhojana | kadhīm navhe paripūrṇa | punarapi jāī tayā sthānā | bhikṣā karuni jevītase ||2||

At home his own meal was never full; again he would go to that place, beg alms, and eat.

The arrangement leaves him hungry — an unspoken cost of sevā that the story does not gloss over.

Accept that service sometimes means going without, without complaint.

नित्य भिक्षा वेळां दोनी । पहिली भिक्षा देवोनि सदनीं । दुसरी आपण भक्षूनि । काळ ऐसा कंठीतसे ॥३॥

nitya bhikṣā veḷām donī | pahilī bhikṣā devoni sadanīm | dusarī āpaṇa bhakṣūni | kāḷa aisā kamṭhītase ||3||

Daily he begged alms twice: the first alms he gave to the household, the second he ate himself; thus he passed his days.

He devises his own quiet solution — a second round of begging — without abandoning the guru's instruction.

Find resourceful ways to meet your own needs without shirking your obligations.

येणेंपरी किंचित्काळ । वर्ततां जाहला महास्थूळ । एके दिवशीं गुरु कृपाळ । पुसतसे शिष्यातें ॥४॥

yeṇemparī kimcitkāḷa | vartatām jāhalā mahāsthūḷa | eke divaśīm guru kṛpāḷa | pusatase śiṣyātem ||4||

In this way, after some time, he grew very stout; one day the compassionate guru asked the disciple about it.

The guru again notices a bodily change and probes it — his vigilance over the disciple never lapses.

Stay attentive to the wellbeing of those in your care, noticing even small changes.

शिष्य सांगे वृत्तांत । जेणें आपुली क्षुधा शमत । नित्य भिक्षा मागत । वेळ दोनी म्हणतसे ॥५॥

śiṣya sāmge vṛttāmta | jeṇem āpulī kṣudhā śamata | nitya bhikṣā māgata | veḷa donī mhaṇatase ||5||

The disciple told him the truth: that by which his hunger was satisfied — he begs alms twice daily, he said.

Full honesty again defines this disciple, even when the truth might invite correction.

Choose honesty with a mentor even when it might expose a shortcut you took.

एक वेळ घरासी । आणोनि देतों प्रतिदिवसीं । भिक्षा दुसरे खेपेसी । करितों भोजन आपण ॥६॥

eka veḷa gharāsī | āṇoni detom pratidivasīm | bhikṣā dusare khepesī | karitom bhojana āpaṇa ||6||

'One time's alms I bring home daily; the second time's alms I eat myself,' he said.

He explains his workaround plainly, trusting the guru to receive it fairly.

Explain your reasoning clearly rather than hiding your choices.

ऐसें म्हणतां धौम्यमुनि । तया शिष्यावरी कोपोनि । म्हणे भिक्षा वेळ दोनी । आणूनि घरीं देईं पां ॥७॥

aisem mhaṇatām dhaumyamuni | tayā śiṣyāvarī koponi | mhaṇe bhikṣā veḷa donī | āṇūni gharīm deīm pām ||7||

Hearing this, Dhaumya muni grew angry at the disciple and said, 'Bring both portions of alms home.'

The guru closes the loophole entirely, demanding total surrender of even this small private provision.

Be willing to give up even your last private comfort when true commitment calls for it.

गुरुनिरोप जेणेंपरी । दोनी भिक्षा आणूनि घरीं । देता जाहला प्रीतिकरीं । मनीं क्लेश न करीच ॥८॥

guruniropa jeṇemparī | donī bhikṣā āṇūni gharīm | detā jāhalā prītikarīm | manīm kleśa na karīca ||8||

As the guru instructed, he brought both portions of alms home, giving them with love, without any distress in his mind.

Total compliance without inner resentment (kleśa) marks the disciple's devotion as complete, not merely dutiful.

Obey difficult instructions with a willing heart, not a grudging one.

गुरेंसहित रानांत । असे शिष्य क्षुधाक्रांत । गोवत्स होतें स्तन पीत । देखता जाहला तयासी ॥९॥

guremsahita rānāmta | ase śiṣya kṣudhākrāmta | govatsa hotem stana pīta | dekhatā jāhalā tayāsī ||9||

With the cattle in the forest, the disciple grew hungry; he saw a calf drinking its mother's milk.

Hunger drives him to notice the natural abundance around him, setting up the next test of conscience.

Look for legitimate resources around you when in genuine need, rather than breaking trust.

स्तन पीतां वांसुरासी । उच्छिष्‍ट गळे संधींसी । वायां जातें भूमीसी । म्हणोनि आपण जवळी गेला ॥११०॥

stana pītām vāmsurāsī | ucchiṣ‍ṭa gaḷe samdhīmsī | vāyām jātem bhūmīsī | mhaṇoni āpaṇa javaḷī gelā ||110||

As the calf drank, the milk-froth dripped down at the joints and fell wastefully to the ground; seeing this, he went near.

He reasons that what is falling and wasted is fair to take, distinguishing it from what belongs to another.

Draw a careful line between using what would otherwise be wasted and taking what is not yours.

आपण असे क्षुधाक्रांत । म्हणोनि गेला धांवत । पसरुनिया दोनी हात । धरी उच्छिष्‍ट क्षीर देखा ॥११॥

āpaṇa ase kṣudhākrāmta | mhaṇoni gelā dhāmvata | pasaruniyā donī hāta | dharī ucchiṣ‍ṭa kṣīra dekhā ||11||

Being hungry, he ran there, spread out both hands, and caught the leftover, spilled milk.

His hunger is real and urgent, yet he still restrains himself to only what overflows rather than disturbing the calf's share.

Meet urgent needs without depriving others of what is rightfully theirs.

ऐसें क्षीरपान करीं । घेऊनि आपुलें उदर भरी । दोनी वेळ भिक्षा घरीं । देतसे भावभक्तीनें ॥१२॥

aisem kṣīrapāna karīm | gheūni āpulem udara bharī | donī veḷa bhikṣā gharīm | detase bhāvabhaktīnem ||12||

Thus drinking this milk, he filled his stomach; still, he gave both portions of alms at home with love and devotion.

He finds a way to survive without ever breaking the guru's instruction — sevā and self-preservation both continue intact.

Find a way to meet your needs that never compromises the commitments you have made.

अधिक पुष्‍ट जाहला त्याणें । म्हणे गुरु अवलोकून । पहा हो याचें शरीरलक्षण । कैसा स्थूळ होतसे ॥१३॥

adhika puṣ‍ṭa jāhalā tyāṇem | mhaṇe guru avalokūna | pahā ho yācem śarīralakṣaṇa | kaisā sthūḷa hotase ||13||

He grew even more robust from this; the guru, observing, said, 'See here, look at this one's body — how stout he has become.'

The guru's continued attention shows how closely a true teacher watches over a disciple's condition.

Notice and remark kindly on the wellbeing of those under your guidance.

मागुती पुसे तयासी । कवणेपरी पुष्‍ट होसी । सांगे आपुले वृत्तांतासी । उच्छिष्‍ट क्षीर पान करितों ॥१४॥

māgutī puse tayāsī | kavaṇeparī puṣ‍ṭa hosī | sāmge āpule vṛttāmtāsī | ucchiṣ‍ṭa kṣīra pāna karitom ||14||

Again he asked him how he had grown so stout; the disciple told his story — that he drinks the leftover milk.

Once more the disciple answers without concealment, even about something he might reasonably fear would be forbidden.

Keep no secrets from those responsible for guiding you, even about small indulgences.

ऐकोनि म्हणे शिष्यासी । मतिहीन होय उच्छिष्‍टेसीं । दोष असे बहुवसी । भक्षूं नको आजिचेनी ॥१५॥

aikoni mhaṇe śiṣyāsī | matihīna hoya ucchiṣ‍ṭesīm | doṣa ase bahuvasī | bhakṣūm nako ājicenī ||15||

Hearing this, he said to the disciple, 'One becomes dull-witted from leftover food; there is great fault in it — do not eat it from today.'

The guru forbids eating uchiṣṭa (food touched or left by another) on grounds it dulls the mind — ritual purity here serves the higher goal of clear intellect.

Give up habits that quietly dull your mind, even if they meet an immediate need.

भक्षूं नको म्हणे गुरू । नित्य नाहीं तया आहारु । दुसरे दिवशीं म्हणे येरु । काय करुं म्हणतसे ॥१६॥

bhakṣūm nako mhaṇe gurū | nitya nāhīm tayā āhāru | dusare divaśīm mhaṇe yeru | kāya karum mhaṇatase ||16||

'Do not eat it,' said the guru; he had no other daily food. The next day he wondered, 'What shall I do?'

Obedience again costs him his only reliable food source, and he is left to find yet another solution.

When a bad habit is closed off, look honestly for a better way rather than reverting to it.

येणेंपरी गुरेंसहित । जात होता रानांत । गळत होतें क्षीर बहुत । एका रुईचे झाडासी ॥१७॥

yeṇemparī guremsahita | jāta hotā rānāmta | gaḷata hotem kṣīra bahuta | ekā ruīce jhāḍāsī ||17||

As he went with the cattle into the forest, much milky sap was oozing from a rui (calotropis) tree.

The rui or madar tree's sap is a well-known poison in folk knowledge — the disciple's ignorance of this sets up the coming misfortune.

Do not assume something is safe just because it resembles what once nourished you.

म्हणे बरवें असे क्षीर । उच्छिष्‍ट नव्हे निर्धार । पान करूं धणीवर । म्हणोनि तेथें बैसला ॥१८॥

mhaṇe baravem ase kṣīra | ucchiṣ‍ṭa navhe nirdhāra | pāna karūm dhaṇīvara | mhaṇoni tethem baisalā ||18||

He said, 'This milk looks good, it is surely not leftover; I will drink my fill,' and so he sat down there.

His reasoning — that unspoiled, first-hand sap cannot count as forbidden 'leftover' — is technically correct but disastrously naive.

Test an idea against real knowledge, not just clever logic, before acting on it.

पानें तोडूनि कुसरीं । तयामध्यें क्षीर भरी । घेत होता धणीवरी । तंव भरिलें अक्षियांत ॥१९॥

pānem toḍūni kusarīm | tayāmadhyem kṣīra bharī | gheta hotā dhaṇīvarī | tamva bharilem akṣiyāmta ||19||

Plucking leaves and shaping them into cups, he filled them with the sap and was drinking his fill, when it splashed into his eyes.

The very act of satisfying his hunger becomes the instrument of his injury — a reminder that good intentions do not exempt one from consequence.

Take basic precautions even when pursuing something you believe is harmless.

तेणें गेले नेत्र दोनी । हिंडतसे रानोवनीं । गुरें न दिसती नयनीं । म्हणोनि चिंता करीतसे ॥१२०॥

teṇem gele netra donī | himḍatase rānovanīm | gurem na disatī nayanīm | mhaṇoni cimtā karītase ||120||

By this his eyes were both destroyed; he wandered through forest and grove, unable to see the cattle, and grew anxious.

Blindness strikes at the very duty he was trying to fulfill — his care for the guru's cattle is now imperiled by his own error.

When you make a costly mistake, face the resulting duty honestly rather than despairing.

काष्‍ट नाहीं अक्षिहीन । करीतसे चिंता गोधना । गुरें पाहों जातां राना । पडिला एका आडांत ॥२१॥

kāṣ‍ṭa nāhīm akṣihīna | karītase cimtā godhanā | gurem pāhom jātām rānā | paḍilā ekā āḍāmta ||21||

Blind, with no way to move, he grieved over the cattle; going to look for the cattle in the forest, he fell into a well.

His disability compounds into physical danger — the narrative pushes him to the point of total helplessness.

Recognize when you need help and stop pushing forward alone once you are truly incapacitated.

पडोनियां आडांत । चिंता करी तो अत्यंत । आतां गुरें गेलीं सत्य । बोल गुरुचा आला मज ॥२२॥

paḍoniyām āḍāmta | cimtā karī to atyamta | ātām gurem gelīm satya | bola gurucā ālā maja ||22||

Having fallen into the well, he grieved greatly, thinking, 'Now the cattle are truly lost; the guru's harsh words have come true for me.'

His anguish is less about his own peril than about having failed his guru's trust — devotion outweighs even self-preservation.

Let concern for those depending on you, not just for yourself, guide you even in crisis.

पडिला शिष्य तया स्थानीं । दिवस गेला अस्तमानीं । चिंता करी धौम्यमुनि। अजूनि शिष्य न येचि कां ॥२३॥

paḍilā śiṣya tayā sthānīm | divasa gelā astamānīm | cimtā karī dhaumyamuni| ajūni śiṣya na yeci kām ||23||

The disciple lay fallen in that place; the day turned to dusk; Dhaumya muni grew anxious, wondering, 'Why has the disciple still not come?'

The guru's worry mirrors his earlier care in the Āruṇi story — the guru is never indifferent to a disciple's absence.

Notice promptly when someone under your care fails to return, and act on that concern.

म्हणोनि गेला रानासी । देखे तेथें गोधनासी । शिष्य नाहीं म्हणोनि क्लेशीं । दीर्घस्वरें पाचारी ॥२४॥

mhaṇoni gelā rānāsī | dekhe tethem godhanāsī | śiṣya nāhīm mhaṇoni kleśīm | dīrghasvarem pācārī ||24||

So he went to the forest and saw the cattle there; not finding the disciple, he called out loudly in distress.

The guru's own search and cry of anguish show reciprocal devotion — the guru seeks the disciple as urgently as the disciple served him.

Go looking yourself when someone you are responsible for goes missing; do not simply wait.

पाचारितां धौम्यमुनि। ध्वनि पडला शिष्यकानीं । प्रत्योत्तर देतांक्षणीं । जवळी गेला कृपाळू ॥२५॥

pācāritām dhaumyamuni| dhvani paḍalā śiṣyakānīm | pratyottara detāmkṣaṇīm | javaḷī gelā kṛpāḷū ||25||

As Dhaumya muni called out, the sound reached the disciple's ears; the moment he answered, the compassionate guru went to him.

The call-and-response across distance dramatizes the bond between them, restored the instant contact is made.

Answer promptly when someone calls out for you in worry — a quick response eases another's fear.

ऐकोनियां वृत्तांत । उपजे कृपा अत्यंत । अश्विनी देवा स्तवीं म्हणत । निरोप दिधला तये वेळीं ॥२६॥

aikoniyām vṛttāmta | upaje kṛpā atyamta | aśvinī devā stavīm mhaṇata | niropa didhalā taye veḷīm ||26||

Hearing the account, great compassion arose in him; he said, 'Pray to the Ashvin gods,' and gave this instruction at that time.

The guru points the disciple to the Aśvinī Kumāras, the divine physicians of Vedic myth, rather than healing him directly — teaching him to turn to a higher remedy.

When you cannot fix a problem yourself, direct the sufferer toward the right higher help.

निरोप देतां तये क्षणीं । अश्विनी देवता ध्याय मनीं । दृष्‍टि आली दोनी नयनीं । आला श्रीगुरुसन्मुखेसीं ॥२७॥

niropa detām taye kṣaṇīm | aśvinī devatā dhyāya manīm | dṛṣ‍ṭi ālī donī nayanīm | ālā śrīgurusanmukhesīm ||27||

The moment the instruction was given, he meditated on the Ashvin deities in his mind; sight returned to both his eyes, and he came before Śrī Guru.

Faith enacted through dhyāna (focused meditation and prayer) restores what carelessness destroyed — grace answers sincere prayer swiftly.

Turn to sincere prayer or reflection when facing a loss that human effort alone cannot repair.

येवोनि श्रीगुरुसी । नमन केलें भक्तीसीं । स्तुति केली बहुवसी । शिष्योत्तमें तये वेळीं ॥२८॥

yevoni śrīgurusī | namana kelem bhaktīsīm | stuti kelī bahuvasī | śiṣyottamem taye veḷīm ||28||

Coming to Śrī Guru, he bowed with devotion; the finest of disciples praised him greatly at that time.

Restored sight is met first with gratitude and praise, not relief for himself alone — devotion remains his first response.

Let gratitude, not just relief, be your first reaction when you are helped through hardship.

संतोषोनि धौम्यमुनी । तया शिष्या आलिंगोनि । म्हणे शिष्या शिरोमणी । तुष्‍टलों तुझ्या भक्तीसी ॥२९॥

samtoṣoni dhaumyamunī | tayā śiṣyā ālimgoni | mhaṇe śiṣyā śiromaṇī | tuṣ‍ṭalom tujhyā bhaktīsī ||29||

Rejoicing, Dhaumya muni embraced the disciple and said, 'Foremost of disciples, I am pleased with your devotion.'

The guru's satisfaction confirms that the entire ordeal was ultimately a test of devotion, now proven complete.

Recognize and affirm the loyalty of those who have proven themselves through hardship.

प्रसन्न होऊनि शिष्यासी । हस्त स्पर्शी मस्तकेसी । वेदशास्त्रादि तत्क्षणेसीं । आलीं तया शिष्यातें ॥१३०॥

prasanna hoūni śiṣyāsī | hasta sparśī mastakesī | vedaśāstrādi tatkṣaṇesīm | ālīm tayā śiṣyātem ||130||

Pleased, he touched the disciple's head with his hand; instantly the Vedas and scriptures came to that disciple.

As with the other two disciples, knowledge arrives not from study but from the guru's touch once devotion is proven complete.

Trust that mastery follows sincere devotion and service, even when the learning itself seems to come last.

गुरु म्हणे शिष्यासी । जावें आपुले घरासी । विवाहादि करुनि सुखेसीं । नांदत ऐस म्हणतसे ॥३१॥

guru mhaṇe śiṣyāsī | jāvem āpule gharāsī | vivāhādi karuni sukhesīm | nāmdata aisa mhaṇatase ||31||

The guru said to the disciple, 'Go to your own home; marry and live happily,' he said.

As with the earlier disciples, the guru's blessing culminates in sending him back into ordinary householder life, fully equipped.

Let what you learn under guidance prepare you to return to and flourish in ordinary daily life.

होईल तुझी बहु कीर्ति । शिष्य होतील तुज अत्यंती । 'उत्तंक' नाम विख्याति । शिष्य तुझा परियेसीं ॥३२॥

hoīla tujhī bahu kīrti | śiṣya hotīla tuja atyamtī | 'uttamka' nāma vikhyāti | śiṣya tujhā pariyesīm ||32||

'Great will be your fame; you will have very many disciples; your disciple named Uttanka will be renowned, listen.'

The guru now prophesies forward into the Mahābhārata tradition, naming Upamanyu's famous future disciple Uttanka.

What you have received through devoted service, you in turn will be able to pass on to others.

तोचि तुझ्या दक्षिणेसी । आणील कुंडलें परियेसीं । जिंकोनियां शेषासी । कीर्तिवंत होईल ॥३३॥

toci tujhyā dakṣiṇesī | āṇīla kumḍalem pariyesīm | jimkoniyām śeṣāsī | kīrtivamta hoīla ||33||

'He will bring you earrings for your guru-dakṣiṇā offering; conquering the serpent Śeṣa, he will become famous.'

This alludes to the well-known tale of Uttanka retrieving the queen's earrings from the serpent world as an offering to his guru.

Honor your own teacher generously once you are able, as those before you did.

जन्मेजय रायासी । तोच करील उपदेशी । मारवील समस्त सर्पांसी । याग करुनि परियेसा ॥३४॥

janmejaya rāyāsī | toca karīla upadeśī | māravīla samasta sarpāmsī | yāga karuni pariyesā ||34||

'He will instruct King Janamejaya, and will cause all the serpents to be slain by performing a sacrifice, listen.'

This foreshadows the famous sarpa-yajña (snake sacrifice) of King Janamejaya from the Mahābhārata's frame story.

Use the knowledge you gain to guide others toward decisive right action when it matters.

तोचि उत्तंक जाऊन । पुढें केला सर्पयज्ञ । जन्मेजयातें प्रेरुन । समस्त सर्प मारविले ॥३५॥

toci uttamka jāūna | puḍhem kelā sarpayajña | janmejayātem preruna | samasta sarpa māravile ||35||

That same Uttanka went forth and later brought about the sarpa-yajña; urging Janamejaya on, all the serpents were slain.

The prophecy is confirmed as historical fact within the text's own frame, linking this guru-lineage to the great epic.

Follow through on the responsibilities entrusted to you until they are truly completed.

ख्याति जाहली त्रिभुवनांत । तक्षक आणिला इंद्रासहित । गुरुकृपेचें सामर्थ्य । ऐसें असे परियेसा ॥३६॥

khyāti jāhalī tribhuvanāmta | takṣaka āṇilā imdrāsahita | gurukṛpecem sāmarthya | aisem ase pariyesā ||36||

Fame spread through the three worlds; Takshaka was brought along with Indra — such is the power of the guru's grace.

Even the king of serpents and Indra himself are drawn into the story's reach, showing how far a guru's blessing can extend through a devoted lineage.

Understand that the good you do under right guidance can ripple far beyond what you imagine.

जो नर असेल गुरुदूषक । त्यासी कैंचा परलोक । अंतीं होय कुंभीपाक । गुरुद्रोह-पातक्यासी ॥३७॥

jo nara asela gurudūṣaka | tyāsī kaimcā paraloka | amtīm hoya kumbhīpāka | gurudroha-pātakyāsī ||37||

Whatever man is a reviler of his guru, what world hereafter can he have? In the end he goes to the kumbhīpāka hell, for the sin of guru-treachery.

The tale's moral turns stern: betraying one's guru is treated as among the gravest of sins, with severe consequence.

Never betray or belittle those who have genuinely guided you — the cost of that betrayal outweighs any gain.

संतुष्‍ट करितां गुरुसी । काय न साधे तयासी । वेदशास्त्र तयासी । लाघे क्षण न लागतां ॥३८॥

samtuṣ‍ṭa karitām gurusī | kāya na sādhe tayāsī | vedaśāstra tayāsī | lāghe kṣaṇa na lāgatām ||38||

By pleasing the guru, what can one not achieve? All the Vedas and scriptures come to him without a moment's delay.

This restates the chapter's central thesis in plain terms: the guru's pleasure, not personal cleverness, is the true key to attainment.

Invest your energy in earning the trust of a genuine mentor rather than trying to shortcut their guidance.

ऐसें तूं जाणोनि मानसीं । वृथा हिंडसी अविद्येसीं । जावें आपुले गुरुपाशीं । तोचि तुज तारील सत्य ॥३९॥

aisem tūm jāṇoni mānasīm | vṛthā himḍasī avidyesīm | jāvem āpule gurupāśīm | toci tuja tārīla satya ||39||

'Knowing this in your mind, why do you wander in vain amid ignorance? Go to your own guru — he alone will truly save you.'

Śrī Guru now turns back to address the distressed wandering Brahmin from the chapter's opening, applying the moral of the tale directly to his situation.

Stop drifting when you already know where real help lies — return to the guide you have been avoiding.

त्याचें मन संतुष्‍टवितां । तुज मंत्र साध्य तत्त्वता । मन करुनि सुनिश्चिता । त्वरित जाईं म्हणितलें ॥१४०॥

tyācem mana samtuṣ‍ṭavitām | tuja mamtra sādhya tattvatā | mana karuni suniścitā | tvarita jāīm mhaṇitalem ||140||

'By pleasing his mind, the mantra will truly be attained for you; resolve your mind firmly and go at once,' he said.

The guru gives concrete, urgent counsel: reconciliation with one's own teacher, not further wandering, is the path forward.

Act decisively once you know the right, if difficult, step to take.

ऐसा श्रीगुरू निरोप देतां । विप्र जाहला अतिज्ञाता । चरणांवरी ठेवूनि माथा । विनवीतसे तया वेळीं ॥४१॥

aisā śrīgurū niropa detām | vipra jāhalā atijñātā | caraṇāmvarī ṭhevūni māthā | vinavītase tayā veḷīm ||41||

When Śrī Guru gave this instruction, the Brahmin became deeply awakened; placing his head upon the guru's feet, he entreated at that time.

The counsel lands; the visiting Brahmin's earlier grievance dissolves into humble supplication.

Let wise counsel actually change your posture, not just your opinion.

जय जया गुरुमूर्ति । तूंचि साधन परमार्थी । मातें निरोपिलें प्रीतीं । तत्त्वबोध कृपेनें ॥४२॥

jaya jayā gurumūrti | tūmci sādhana paramārthī | mātem niropilem prītīm | tattvabodha kṛpenem ||42||

'Victory, victory, O Guru-mūrti! You alone are the means to the highest goal; you have graciously instructed me in the awakening of truth.'

He now recognizes Śrī Guru's teaching as tattva-bodha (awakening to truth), the very thing he had originally come seeking.

Give credit and gratitude to those whose words genuinely awaken you.

गुरुद्रोही आपण सत्य । अपराध घडले मज बहुत । गुरुचें दुखविलें चित्त । आतां केवीं संतुष्‍टवावें ॥४३॥

gurudrohī āpaṇa satya | aparādha ghaḍale maja bahuta | gurucem dukhavilem citta | ātām kevīm samtuṣ‍ṭavāvem ||43||

'I am indeed a betrayer of my guru; I have committed many offenses; I have wounded my guru's heart — now how may I please him?'

His confession is complete and unflinching, echoing the moral just stated about the sin of guru-treachery.

Own your wrongdoing plainly instead of minimizing it, as the first step toward repair.

सुवर्णादि लोह सकळ । भिन्न होतां सांधवेल । भिन्न होतां मुक्ताफळ । केवीं पुन्हा ऐक्य होय ॥४४॥

suvarṇādi loha sakaḷa | bhinna hotām sāmdhavela | bhinna hotām muktāphaḷa | kevīm punhā aikya hoya ||44||

'Gold and other metals, once broken, can be rejoined; but once a pearl is broken, how can it become one again?'

He fears his fault may be of the irreparable kind — like a shattered pearl rather than a weldable metal, beyond mending.

Recognize which mistakes can still be repaired and which call for a different kind of response, like acceptance or renewal.

अंतःकरण भिन्न होतां । प्रयास असे ऐक्य करितां । ऐसें माझें मन पतित । काय उपयोग जीवूनि ॥४५॥

amtaḥkaraṇa bhinna hotām | prayāsa ase aikya karitām | aisem mājhem mana patita | kāya upayoga jīvūni ||45||

'When the heart becomes divided, effort is needed to make it one again; such is my fallen mind — what use is there in living?'

His despair intensifies into self-blame so severe it threatens his will to live — a warning about the depth of anguish that comes from betraying trust.

Take guilt seriously, but do not let it collapse into despair beyond what a genuine amends can heal.

ऐसें शरीर माझें द्रोही । काय उपयोग वांचून पाहीं । जीवित्वाची वासना नाहीं । प्राण त्यजीन गुरुप्रति ॥४६॥

aisem śarīra mājhem drohī | kāya upayoga vāmcūna pāhīm | jīvitvācī vāsanā nāhīm | prāṇa tyajīna guruprati ||46||

'Such a treacherous body of mine — what use is there in surviving? I have no desire to live; I will give up my life before my guru.'

His grief culminates in a resolve to end his life out of remorse — extreme, but showing how seriously guru-devotion is regarded in this tradition.

Channel deep remorse into making amends, not into self-destruction.

ऐसेपरी श्रीगुरुसी । विनवितो ब्राह्मण हर्षी । नमूनि निघे वैराग्येसीं । निश्चय केला प्राण त्यजूं ॥४७॥

aiseparī śrīgurusī | vinavito brāhmaṇa harṣī | namūni nighe vairāgyesīm | niścaya kelā prāṇa tyajūm ||47||

Thus entreating Śrī Guru, the Brahmin bowed joyfully; he set out in renunciation, having resolved to give up his life.

Even amid despair he first bows in devotion — his resolve, however extreme, is framed by reverence, not defiance.

Keep your bearing respectful even when you are at your lowest point.

अनुतप्त जाहला तो ब्राह्मण । निर्मळ जाहलें अंतःकरण । अग्नि लागतां जैसें तृण । भस्म होय तत्क्षणीं ॥४८॥

anutapta jāhalā to brāhmaṇa | nirmaḷa jāhalem amtaḥkaraṇa | agni lāgatām jaisem tṛṇa | bhasma hoya tatkṣaṇīm ||48||

The Brahmin became remorseful; his heart became pure; as fire touches grass and it turns to ash instantly, so did his sin.

True anutāpa (repentance) is shown to purify instantly and completely, like fire consuming dry grass.

Trust that sincere remorse can genuinely clear the way for a fresh start.

जैसा कापूरराशीसी । वन्हि लागतां परियेसीं । जळोनि जाय त्वरितेसीं । तैसें तयासी जहालें ॥४९॥

jaisā kāpūrarāśīsī | vanhi lāgatām pariyesīm | jaḷoni jāya tvaritesīm | taisem tayāsī jahālem ||49||

As fire touching a heap of camphor burns it away swiftly, so it happened to him.

The simile is repeated and intensified — camphor leaves no residue when burned, emphasizing complete purification.

Let real repentance be thorough, leaving nothing of the old fault behind.

याकारणें पापासी । अनुतप्त होतां मानसीं । क्षालण होय त्वरितेसीं । शतजन्मींचें पाप जाय ॥१५०॥

yākāraṇem pāpāsī | anutapta hotām mānasīm | kṣālaṇa hoya tvaritesīm | śatajanmīmcem pāpa jāya ||150||

For this reason, when one truly repents in the mind for sin, cleansing happens swiftly; the sins of a hundred births are destroyed.

This states the doctrine plainly: sincere repentance (anutāpa) has power far beyond ordinary ritual atonement.

Do not underestimate the power of genuine, heartfelt remorse to set you right.

निर्वाणरुपें द्विजवर । निघाला त्यजूं कलेवर । ओळखोनियां जगद्गुरु । पाचारिती तयावेळीं ॥५१॥

nirvāṇarupem dvijavara | nighālā tyajūm kalevara | oḷakhoniyām jagadguru | pācāritī tayāveḷīm ||51||

Resolved to give up his life, the foremost of twice-born set out to abandon his body; recognizing him, the World-Guru called out to him at that time.

Just as the guru intervened for Upamanyu at the well, Śrī Guru now intervenes before the Brahmin can carry out his fatal resolve.

Step in promptly when you see someone about to act on despair — do not let them go through with it alone.

बोलावोनि ब्राह्मणासी । निरोप देती कृपेसीं । न करीं चिंता तूं मानसीं । गेले तुझे दुरितदोष ॥५२॥

bolāvoni brāhmaṇāsī | niropa detī kṛpesīm | na karīm cimtā tūm mānasīm | gele tujhe duritadoṣa ||52||

Calling out to the Brahmin, he gave him this instruction with compassion: 'Do not be anxious in your mind — your sins have departed.'

The guru's word of assurance itself completes the absolution already begun by the Brahmin's repentance.

Offer clear reassurance to someone who has truly repented, so they can let go of self-punishment.

वैराग्य उपजलें तुझ्या मनीं । दुष्कृतें गेलीं जळोनि । एकचित्त करुनि मनीं । स्मरें आपुले गुरुचरण ॥५३॥

vairāgya upajalem tujhyā manīm | duṣkṛtem gelīm jaḷoni | ekacitta karuni manīm | smarem āpule gurucaraṇa ||53||

'Renunciation has arisen in your mind; your misdeeds have burned away; with a one-pointed mind, remember your own guru's feet.'

Śrī Guru redirects the Brahmin's devotion back toward his own guru, showing that the point was never to poach a disciple but to restore a broken bond.

When helping someone in distress, guide them back to reconcile with their own community, not just to lean on you.

तये वेळीं श्रीगुरुसी । नमन केलें चरणासी । जगद्गुरु तूंचि होसी । त्रिमूर्तीचा अवतार ॥५४॥

taye veḷīm śrīgurusī | namana kelem caraṇāsī | jagadguru tūmci hosī | trimūrtīcā avatāra ||54||

At that moment he bowed at Śrī Guru's feet: 'You alone are the World-Guru, the incarnation of the triad, Brahmā-Viṣṇu-Śiva.'

The Brahmin's praise recognizes Śrī Guru's cosmic stature even as he is being sent back to his own more ordinary guru.

Honor the wisdom that helped you even as you move forward to apply it elsewhere.

तुझी कृपा होय जरी । पापें कैंचीं या शरीरीं । उदय होतां भास्करीं । अंधकार राहे केवीं ॥५५॥

tujhī kṛpā hoya jarī | pāpem kaimcīm yā śarīrīm | udaya hotām bhāskarīm | amdhakāra rāhe kevīm ||55||

'If your grace is upon me, what sins could remain in this body? When the sun rises, how can darkness remain?'

The simile of sunrise dispelling darkness is a classic image for how grace instantly overcomes ignorance and sin.

Let a moment of real grace or clarity dispel lingering guilt rather than keep dwelling in it.

ऐसेपरी श्रीगुरुसी । स्तुति करी तो भक्तीसीं । रोमांचळ उठती हर्षी । सददित कंठा जाहला ॥५६॥

aiseparī śrīgurusī | stuti karī to bhaktīsīm | romāmcaḷa uṭhatī harṣī | sadadita kamṭhā jāhalā ||56||

Thus he praised Śrī Guru with devotion; his hair stood on end with joy, his throat choked with emotion.

The physical signs of bhāva (deep devotional emotion) — goosebumps, a choked voice — mark this as genuine spiritual experience, not mere words.

Allow yourself to feel gratitude fully rather than suppressing it.

निर्मळ मानसीं तयावेळीं । माथा ठेवी चरणकमळीं । विनवीतसे करुणाबहाळीं । म्हणे तारीं तारीं श्रीगुरुमूर्ति ॥५७॥

nirmaḷa mānasīm tayāveḷīm | māthā ṭhevī caraṇakamaḷīm | vinavītase karuṇābahāḷīm | mhaṇe tārīm tārīm śrīgurumūrti ||57||

With a pure mind at that time, he placed his head at the lotus feet, entreating in a flood of compassion, saying, 'Save me, save me, O Guru-mūrti!'

The cry 'save me, save me' echoes the same plea from the wandering muni at the chapter's opening, now resolved through this whole story.

Do not hesitate to ask plainly for help when you truly need it.

निर्वाण देखोनि अंतःकरण । प्रसन्न जाहला श्रीगुरु आपण । मस्तकीं ठेविती कर दक्षिण । तया ब्राह्मणासी परियेसा ॥५८॥

nirvāṇa dekhoni amtaḥkaraṇa | prasanna jāhalā śrīguru āpaṇa | mastakīm ṭhevitī kara dakṣiṇa | tayā brāhmaṇāsī pariyesā ||58||

Seeing his utterly surrendered heart, Śrī Guru himself became pleased; he placed his right hand upon the head of that Brahmin.

The gesture mirrors the earlier blessings given to Dhaumya's disciples — complete surrender is again met with the guru's touch.

Complete, sincere surrender of pride is often what finally opens the door to real help.

परीस लागतां लोहासी । सुवर्ण होय बावनकसी । तैसें तया द्विजवरासी । ज्ञान जहालें परियेसा ॥५९॥

parīsa lāgatām lohāsī | suvarṇa hoya bāvanakasī | taisem tayā dvijavarāsī | jñāna jahālem pariyesā ||59||

As a touchstone touching iron turns it to twenty-two-karat gold, so knowledge arose in that twice-born.

The touchstone (parīsa) simile, a classic image for transformative grace, recurs to show instantaneous inner transformation.

Believe that real transformation can happen quickly once you truly open yourself to it.

वेदशास्त्रादि तात्काळी । मंत्रशास्त्रें आलीं सकळीं । प्रसन्न जहाला चंद्रमौळी । काय सांगूं दैव त्या द्विजाचें ॥१६०॥

vedaśāstrādi tātkāḷī | mamtraśāstrem ālīm sakaḷīm | prasanna jahālā camdramauḷī | kāya sāmgūm daiva tyā dvijācem ||160||

Instantly all the Vedas and scriptures, together with the mantra-śāstras, came to him; the moon-crested Guru was pleased — what can be said of that twice-born's fortune!

The narrator marvels at the Brahmin's sudden good fortune, framing the whole episode as a demonstration of grace exceeding ordinary effort.

Recognize good fortune that comes through grace as a gift, and receive it with humility.

आनंद जाहला ब्राह्मणासी । श्रीगुरु निरोपिती तयासी । आमुचें वाक्य तूं परियेसीं । जाय त्वरित आपुले गुरुपाशीं ॥६१॥

ānamda jāhalā brāhmaṇāsī | śrīguru niropitī tayāsī | āmucem vākya tūm pariyesīm | jāya tvarita āpule gurupāśīm ||61||

The Brahmin became joyful; Śrī Guru instructed him: 'Listen to my word — go quickly to your own guru.'

Even after granting full knowledge, Śrī Guru's final instruction is still about right relationship — go and be reconciled.

Do not let a spiritual high excuse you from mending the relationships you still owe amends to.

जावोनियां गुरुपाशीं । नमन करीं भावेसीं । संतोषी होईल भरंवसीं । तोचि आपण सत्य मानीं ॥६२॥

jāvoniyām gurupāśīm | namana karīm bhāvesīm | samtoṣī hoīla bharamvasīm | toci āpaṇa satya mānīm ||62||

'Go to your guru, bow with devotion; he will surely be pleased — take this as the truth.'

Śrī Guru assures him the reconciliation will succeed, removing any remaining fear that held him back.

Trust that a sincere, humble approach will be well received when you go to make amends.

ऐसेपरी श्रीगुरुमूर्ति । तया ब्राह्मणा संभाषिती । निरोप घेऊनियां त्वरिती । गेला आपल्या गुरुपाशीं ॥६३॥

aiseparī śrīgurumūrti | tayā brāhmaṇā sambhāṣitī | niropa gheūniyām tvaritī | gelā āpalyā gurupāśīm ||63||

Thus Śrī Guru-mūrti spoke to that Brahmin; taking leave quickly, he went to his own guru.

The frame story that opened the chapter closes here — the wandering muni's arc is resolved by his return to his rightful teacher.

Follow through immediately once you have resolved to make things right.

निरोप देऊनि ब्राह्मणासी । श्रीगुरु निघाले परियेसीं । 'भिल्लवडी' ग्रामासी । आले भुवनेश्वरी-संनिध ॥६४॥

niropa deūni brāhmaṇāsī | śrīguru nighāle pariyesīm | 'bhillavaḍī' grāmāsī | āle bhuvaneśvarī-samnidha ||64||

Having given this instruction to the Brahmin, Śrī Guru departed, as told, and went to the village of Bhillavadi, near Bhuvaneshvari.

The narrative shifts back to Śrī Guru's own travels, moving the story forward geographically toward the next chapter's setting.

After completing one act of guidance, continue steadily on your own path.

कृष्णापश्चिमतटाकेसी । औदुंबर वृक्ष परियेसीं । श्रीगुरु राहिले गुप्तेसीं । एकचित्तें परियेसा ॥६५॥

kṛṣṇāpaścimataṭākesī | audumbara vṛkṣa pariyesīm | śrīguru rāhile guptesīm | ekacittem pariyesā ||65||

On the western bank of the Kṛṣṇā river, at an audumbar tree, Śrī Guru remained hidden, with a single-pointed mind.

The audumbar (Ficus glomerata) tree is sacred to the Datta tradition and recurs throughout the Guru-caritra as a place of Śrī Guru's quiet retreat.

Value quiet, undistracted time as much as active service to others.

सिद्ध म्हणे नामधारकासी । राहिले श्रीगुरु भिल्लवडीसी । महिमा जाहली बहुवसी । प्रख्यात तुज सांगेन ॥६६॥

siddha mhaṇe nāmadhārakāsī | rāhile śrīguru bhillavaḍīsī | mahimā jāhalī bahuvasī | prakhyāta tuja sāmgena ||66||

Siddha said to Namdharak, 'Śrī Guru remained at Bhillavadi; great and famous glory arose there — I will tell it to you.'

The frame narrator Siddha returns, promising Namdharak, and the listener, that the next episode of the Guru's glory is still to come.

Stay eager to keep learning; one lesson well-heard should make you want the next.

म्हणोनि सरस्वतीगंगाधर । सांगे गुरुचरित्रविस्तार । ऐकतां होय मनोहर । सकळाभीष्‍टें साधती ॥१६७॥

mhaṇoni sarasvatīgamgādhara | sāmge gurucaritravistāra | aikatām hoya manohara | sakaḷābhīṣ‍ṭem sādhatī ||167||

Thus Sarasvatī Gaṅgādhar narrates the expanse of the Guru-caritra; hearing it is delightful, and all one's wishes are fulfilled.

The chapter closes with the traditional claim that hearing this text (śravaṇa) itself is spiritually fruitful, not merely informative.

Give your full, receptive attention when hearing wisdom, trusting that attentive listening itself bears fruit.

इति श्रीगुरुचरित्रामृते परमकथाकल्पतरौ श्रीनृसिंहसरस्वत्युपाख्याने सिद्ध-नामधारकसंवादे गुरुशुश्रूषणमाहात्म्यवर्णनं नाम षोडशोऽध्यायः ॥१६॥

iti śrīgurucaritrāmṛte paramakathākalpatarau śrīnṛsimhasarasvatyupākhyāne siddha-nāmadhārakasamvāde guruśuśrūṣaṇamāhātmyavarṇanam nāma ṣoḍaśo'dhyāyaḥ ||16||

Thus, in the nectar-like Guru-caritra, the wish-fulfilling tree of supreme stories, in the dialogue of Siddha and Namdharak concerning Śrī Nṛsiṁha Sarasvatī, ends the sixteenth chapter, named 'The Greatness of Serving the Guru.'

This traditional colophon formally names and closes the chapter, confirming its theme as guru-śuśrūṣaṇa-māhātmya — the greatness of serving one's guru.

Sum up what you have learned in your own words so the lesson stays with you.

श्रीगुरुदत्तात्रेयार्पणमस्तु ॥ श्रीगुरुदेव दत्त ॥

śrīgurudattātreyārpaṇamastu || śrīgurudeva datta ||

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

This closing invocation dedicates the recitation itself back to Guru Dattātreya, the ultimate source honored throughout the text.

Dedicate the fruit of your effort back to the source that inspired it, rather than claiming it only for yourself.

( ओंवीसंख्या १६७ )

( omvīsamkhyā 167 )

(Verse count: 167.)

This is a scribal note recording the chapter's verse count for textual accuracy, not part of the narrative itself.

Keep careful, honest records of your own work as a matter of simple diligence.