संत साहित्य · Guru Charitra · Chapters
Chapter 19 — Greatness of Audumbar; Ganganuj's Poverty Wiped Off
Literal. Why the Audumbar? The chapter explains: when Vishnu took Narasinha avatar to kill Hiranyakashyapu, his nails became poisonous; Lakshmi cooled them with Audumbar fruits, and Lakshmi blessed the tree to be a Kalpataru in Kaliyug. 64 yoginis come daily to Shri Guru, taking him through a parted-river passage to a precious-stone palace under the water. Ganganuj, a farmer, follows and witnesses the underwater audience; Shri Guru permits him to remain on condition of secrecy. Ganganuj finds a treasure in his field. Later, on Magh Poornima, Shri Guru takes Ganganuj on a tiger-skin and they instantaneously visit Prayag (morning bath), Kashi (midday darshan), Gaya (afternoon), and return by evening.
Symbolic. Audumbar as universal Kalpataru in Kaliyug — the tree that fulfills wishes when more elaborate ritual machinery has decayed. The 64 yoginis suggest a parallel ritual system operating beneath the visible one. The pilgrimage-on-tiger-skin is the cleanest single example in the book of spatial compression of pilgrimage by yogic transport.
Structural. 64 yoginis; 8 holy places in the neighborhood named (Shukla Tirth, Papvinashi, Kanyatirth, Siddha Varad, Prayag Tirth, Shakti Tirth, Amar Tirth, Koti Tirth); pilgrimage cost: 1 lakh rounds of the tree wipes off leprosy.
Verse by verse
श्रीगणेशाय नम: ॥ श्रीसरस्वत्यै नम: ॥ श्रीगुरुभ्यो नम: ॥
śrīgaṇeśāya nama: || śrīsarasvatyai nama: || śrīgurubhyo nama: ||
Salutations to Shri Ganesha; salutations to Shri Sarasvati; salutations to Shri Guru.
The chapter opens with the traditional triple invocation — Gaṇeśa (remover of obstacles), Sarasvatī (goddess of speech and learning), and the Guru — before the story itself begins.
Begin any important undertaking by first acknowledging the sources of your strength and clarity, not your own cleverness.
नामधारक शिष्यराणा । लागे सिध्दाचिया चरणां । करसंपुट जोडून । विनवीतसे तया वेळी ॥१॥
nāmadhāraka śiṣyarāṇā | lāge sidhdāciyā caraṇām | karasampuṭa joḍūna | vinavītase tayā veḷī ||1||
Namdharak, the prince of disciples, clasps the feet of Siddha; joining his palms he entreats him at that moment.
The seeker returns for the next chapter of teaching by going first to the teacher's feet — namaskāra (prostration) is the posture in which listening becomes possible.
Before asking for guidance, honor the one you are asking; the asking itself goes better from a bowed head.
जय जया सिध्द योगीश्वरा । तूंचि ज्योति अंधकारा । भक्तजनांच्या मनोहरा । भवसागरतारका ॥२॥
jaya jayā sidhda yogīśvarā | tūmci jyoti amdhakārā | bhaktajanāmcyā manoharā | bhavasāgaratārakā ||2||
Victory, victory to you, Siddha Yogishwara! You alone are the light in darkness, the delight of devotees' hearts, the one who ferries them across the ocean of worldly existence.
Namdharak praises his teacher in the classic terms of guru-stuti (praise of the guru) — light against darkness, and a ferryman across bhavasāgara (the ocean of birth and death).
When someone genuinely helps you see more clearly, say so plainly and gratefully rather than taking it for granted.
अज्ञानतिमिररजनींत । निजलों होतों मदोन्मत्त । गुरुचरित्र मज अमृत । प्राशन करविलें दातारा ॥३॥
ajñānatimirarajanīmta | nijalom hotom madonmatta | gurucaritra maja amṛta | prāśana karavilem dātārā ||3||
In the night of ignorance's darkness I lay sleeping, intoxicated with pride; the Gurucharitra you made me drink like nectar, O giver.
Namdharak describes his former state as a kind of drunken sleep — ajñāna (ignorance) intoxicates the mind until a teaching, drunk like nectar, wakes it.
Notice when comfort or pride has quietly put you to sleep, and let good teaching rouse you again.
त्याणें झालें मज चेत । ज्ञानसूर्यप्रकाश होत । तुझे कृपेने जागृत । जाहलों स्वामी सिध्दमुनि ॥४॥
tyāṇem jhālem maja ceta | jñānasūryaprakāśa hota | tujhe kṛpene jāgṛta | jāhalom svāmī sidhdamuni ||4||
By that I was roused; the sun of knowledge began to shine; by your grace I have become awakened, master Siddhamuni.
The metaphor completes itself: night gives way to the 'sun of knowledge' (jñāna-sūrya) — awakening is credited entirely to the guru's grace, not self-effort alone.
When you gain insight, remember and credit whoever helped switch on the light for you.
पुढील कथाविस्तारा । निरोपावा योगीश्वरा । कृपा करी गा दातारा । म्हणोनि लागला चरणांसी ॥५॥
puḍhīla kathāvistārā | niropāvā yogīśvarā | kṛpā karī gā dātārā | mhaṇoni lāgalā caraṇāmsī ||5||
Please narrate the continuation of the story, O Yogishwara; be gracious, O giver — saying this he clasped his feet.
The request for more teaching is again wrapped in a physical gesture of humility, showing that eagerness to learn and reverence for the teacher go together.
Ask for more knowledge with the same humility with which you received the first lesson.
ऐकोनि शिष्याचें वचन । संतोषला सिध्द आपण । सांगतसे विस्तारुन । श्रीगुरुमहिमा अनुपम्य ॥६॥
aikoni śiṣyācem vacana | samtoṣalā sidhda āpaṇa | sāmgatase vistāruna | śrīgurumahimā anupamya ||6||
Hearing the disciple's words, Siddha himself was pleased; he begins to narrate at length the incomparable glory of Shri Guru.
A sincere question, asked with devotion, is what draws out deeper teaching — the teacher's pleasure at the disciple's humility opens the next story.
Ask questions in a spirit that invites teaching rather than testing the teacher.
शिष्योत्तमा नामंकिता । सांगेन ऐके गुरुची कथा । औदुंबरतळी अतिप्रीता । होते श्रीगुरु परियेसा ॥७॥
śiṣyottamā nāmamkitā | sāmgena aike gurucī kathā | audumbarataḷī atiprītā | hote śrīguru pariyesā ||7||
O best of disciples, named one, I will tell you — listen — the guru's story: at the foot of the Audumbar [fig tree] Shri Guru had the greatest affection, so understand.
The chapter's real subject is announced — why Shri Guru, an avatar of Dattatreya, favored the audumbara (cluster fig) tree as his dwelling place.
Notice the humble, ordinary places where you feel most at peace, and treat them as sacred rather than searching only for grand settings.
ऐकोनी सिध्दाचें वचन । नामधारक करी प्रश्न । अनेक पुण्यवृक्ष त्यजून । काय प्रीति औदुंवरी ॥८॥
aikonī sidhdācem vacana | nāmadhāraka karī praśna | aneka puṇyavṛkṣa tyajūna | kāya prīti audumvarī ||8||
Hearing Siddha's words, Namdharak asks a question: leaving aside many meritorious trees, why such love for the Audumbar?
The disciple's curiosity models good inquiry — he doesn't just accept the claim, he asks why, which is what earns him the fuller story.
When taught something you don't fully understand, ask why respectfully instead of merely nodding along.
अश्वत्थ्वृक्ष असे थोर । म्हणोनि सांगती वेद शास्त्र । श्रीगुरुप्रीति औदुंबर । कवण कारण निरोपावें ॥९॥
aśvatthvṛkṣa ase thora | mhaṇoni sāmgatī veda śāstra | śrīguruprīti audumbara | kavaṇa kāraṇa niropāvem ||9||
The Ashvattha [peepal] tree is great — so say the Vedas and shastras; please explain what reason gives Shri Guru's love to the Audumbar.
Namdharak contrasts the peepal, exalted by scripture, with the humbler Audumbar — setting up the story that reveals hidden greatness in the overlooked.
Don't assume status or scripture-fame settle every question of worth; ask what makes a lesser-praised thing actually valuable.
सिध्द म्हणे नामंकिता । सांगेन याचिया वृतांता । जधीं नरसिंह अवतार होता । हिरण्यकश्यप विदारिला ॥१०॥
sidhda mhaṇe nāmamkitā | sāmgena yāciyā vṛtāmtā | jadhīm narasimha avatāra hotā | hiraṇyakaśyapa vidārilā ||10||
Siddha says, named one, I will tell you its account: when the Narasimha avatar occurred, Hiranyakashyapu was torn apart.
The story reaches back to the Narasiṁha avatāra (man-lion incarnation of Vishnu) who tore apart the tyrant Hiranyakashyapu — the Audumbar's greatness is rooted in this older myth.
When explaining why something matters, trace it back to its true origin rather than starting in the middle.
नखेंकरूनि दैत्यासी । विदारिलें कोपेसीं । आंतडीं काढूनियां हषीं । घालती माळ गळां नरहरीनें ॥११॥
nakhemkarūni daityāsī | vidārilem kopesīm | āmtaḍīm kāḍhūniyām haṣīm | ghālatī māḷa gaḷām naraharīnem ||11||
With his nails he tore the demon in fury; pulling out the entrails, joyfully Narahari put them as a garland around his neck.
The violent climax of the Narasimha myth is recalled plainly — divine fury destroying tyranny is total and unambiguous here.
When confronting real wrongdoing, act decisively rather than half-heartedly.
त्या दैत्याचे पोटी विष होतें काळ्कूटी । जैसी वडवाग्नि मोठी तैसें विष परियेसा ॥१२॥
tyā daityāce poṭī viṣa hotem kāḷkūṭī | jaisī vaḍavāgni moṭhī taisem viṣa pariyesā ||12||
In that demon's belly was poison black as soot; like the great submarine fire, so was that poison, listen.
Even in defeat, the demon's nature — poison, likened to vaḍavāgni (the mythic undersea fire) — remains dangerous, foreshadowing the story's next turn.
Remember that even a defeated harm can still leave residue that needs tending.
विदारण करितां दैत्यासी । वेधलें विष त्या नखांसी । तापली नखें बहुवसी । ऐक शिष्या एकचित्तें ॥१३॥
vidāraṇa karitām daityāsī | vedhalem viṣa tyā nakhāmsī | tāpalī nakhem bahuvasī | aika śiṣyā ekacittem ||13||
While tearing the demon, poison penetrated those nails; the nails burned intensely — listen, disciple, with one mind.
The very act of destroying evil leaves the divine hand burned — a reminder that confronting wrong always costs something, even for the powerful.
Expect that doing the right, hard thing may leave you singed; don't be surprised when it costs you something.
तये समयी महालक्ष्मी । घेऊनि आली अतिप्रेमी । औदुंबरफळ नामी । शांतीकारणें नखांसी ॥१४॥
taye samayī mahālakṣmī | gheūni ālī atipremī | audumbaraphaḷa nāmī | śāmtīkāraṇem nakhāmsī ||14||
At that moment Mahalakshmi, with great love, brought the renowned Audumbar fruit to soothe the burning nails.
It is Mahālakṣmī (the goddess, Vishnu's consort) who brings the remedy — grace and compassion arriving exactly where fury has burned itself out.
After a hard confrontation, let someone bring you comfort rather than insisting on carrying the burn alone.
तये वेळी शीतलार्थ । नखें रोविलीं औदुंबरात । विषाग्नि झाला शांत । उग्र नरसिंह शांत झाला ॥१५॥
taye veḷī śītalārtha | nakhem rovilīm audumbarāta | viṣāgni jhālā śāmta | ugra narasimha śāmta jhālā ||15||
At that time, for coolness, the nails were pressed into the Audumbar; the poison-fire was calmed, and the fierce Narasimha became peaceful.
The humble fig tree is what finally pacifies the fiercest form of god — greatness, the text suggests, lies in the capacity to cool what is burning, not in grandeur.
Be the ordinary, steady presence that calms an angry or overheated situation rather than adding more fire.
शांत जाहला नृसिंहदेव । देता झाला लक्ष्मीसि खेंव । संतोषोनि उभय देव । वर देती तये वेळीं ॥१६॥
śāmta jāhalā nṛsimhadeva | detā jhālā lakṣmīsi khemva | samtoṣoni ubhaya deva | vara detī taye veḷīm ||16||
Nrusimhadev became calm, and embraced Lakshmi; both deities, pleased, granted a boon at that moment.
Once peace returns, love and blessing follow naturally — a small pattern of anger, cooling, reunion, and grace.
After anger has passed and things are calm again, take the moment to reconnect and bless, not just move on.
तया समयिं औदुंबरासी देती वर हृषीकेशी । " सदा फळित तूं होसी । 'कल्पवृक्ष ' तुझे नाम ॥१७॥
tayā samayim audumbarāsī detī vara hṛṣīkeśī | " sadā phaḷita tūm hosī | 'kalpavṛkṣa ' tujhe nāma ||17||
At that time Hrishikeshi [Vishnu] gave a boon to the Audumbar: 'You shall always bear fruit; your name shall be Kalpavriksha [wish-fulfilling tree].'
The Audumbar's fruitfulness is made permanent by divine word — a kalpavṛkṣa (wish-granting tree) is one whose generosity never runs dry.
Choose to be reliably generous with whatever you have to give, so people can count on you the way they count on a fruit tree.
जे जन भजती भक्तीसीं । काम्यं होय त्वरितसीं । तुज देखतांचि परियेसीं । उग्र विष शांत होय ॥१८॥
je jana bhajatī bhaktīsīm | kāmyam hoya tvaritasīm | tuja dekhatāmci pariyesīm | ugra viṣa śāmta hoya ||18||
Those people who worship you with devotion — their desires are quickly fulfilled; merely seeing you, listen, fierce poison becomes calm.
The tree's power is now generalized beyond the myth: mere darśana (sight) of it soothes what is toxic in anyone who approaches with devotion.
Seek out and spend time near whatever calms your own inner poison — a place, a practice, or a person.
जे सेवितील मनुष्यलोक । अखिलकाम्य पावोनि एक । फळ प्राप्त होय निके । पापावेगळा होय नर ॥१९॥
je sevitīla manuṣyaloka | akhilakāmya pāvoni eka | phaḷa prāpta hoya nike | pāpāvegaḷā hoya nara ||19||
Those human beings who serve you attain the fruit of all their desires; a man becomes free from sin.
Service (sevā) to the sacred is presented as both practically and spiritually purifying — desire fulfilled and sin removed together.
Let devoted service, not just desire, be your way of asking for what you need.
वांझ नारी सेवा करितां । पुत्र होतील तिसी त्वरिता । जे नर असतील दैन्यपीडिता । सेवितं होतील श्रियायुक्त ॥२०॥
vāmjha nārī sevā karitām | putra hotīla tisī tvaritā | je nara asatīla dainyapīḍitā | sevitam hotīla śriyāyukta ||20||
A barren woman who serves you will quickly have a son; men who are afflicted by poverty, upon serving, will become endowed with prosperity.
The boon extends to the two classic anxieties of traditional life — childlessness and poverty — both healed through faithful service at this humble tree.
When facing a deep lack, pair patient practical effort with sincere devotion rather than despair alone.
तुझी छायीं बैसोन । जे जन करिती जपानुष्ठान । अनंत फळ होय ज्ञान । कल्पिलें फळ होय त्यांसी ॥२१॥
tujhī chāyīm baisona | je jana karitī japānuṣṭhāna | anamta phaḷa hoya jñāna | kalpilem phaḷa hoya tyāmsī ||21||
Sitting in your shade, those who perform japa [repeated chanting] and religious observance attain infinite fruit of knowledge; whatever they imagine, that fruit comes to them.
The tree's shade becomes a fit setting for japa (mantra repetition) — a quiet, sheltered place is what makes disciplined practice bear fruit.
Find a quiet, sheltering spot for your own daily practice rather than trying to do it amid constant distraction.
तुझे छायीं जळांत । स्नान करितां पुण्य बहुत । भागीरथीस्नान करीत । तितुकें पुण्य परियेसा ॥२२॥
tujhe chāyīm jaḷāmta | snāna karitām puṇya bahuta | bhāgīrathīsnāna karīta | titukem puṇya pariyesā ||22||
Bathing in water in your shade brings much merit; it is equal to the merit of bathing in the Bhagirathi [Ganga], listen.
A local, humble stream is declared equal to the holiest river on earth when approached in the presence of true grace — sanctity travels with devotion, not only with geography.
Don't wait for a famous or distant place to practice devotion; the ordinary spot near you can serve just as well.
तुज सेविती त्या नरासी । व्याधि नव्हती कवणे दिवसीं । ब्रह्महत्यादि महादोषी । परिहार होती परियेसा ॥२३॥
tuja sevitī tyā narāsī | vyādhi navhatī kavaṇe divasīm | brahmahatyādi mahādoṣī | parihāra hotī pariyesā ||23||
Those men who serve you never suffer disease on any day; even great sins such as brahmahatya [killing a brahmin] are removed, listen.
The claim widens further to physical health and even the gravest traditional sin — devotion here is described as thoroughly restorative.
Treat consistent devotion or good practice as preventive care for both body and conscience, not just a cure after trouble strikes.
जें जें कल्पूनि मानसी । तुज सेविती भावेसीं । कल्पना पुरती भरंवसी । कलियुगी कल्पवृक्ष तूंचि ॥२४॥
jem jem kalpūni mānasī | tuja sevitī bhāvesīm | kalpanā puratī bharamvasī | kaliyugī kalpavṛkṣa tūmci ||24||
Whatever they conceive in their mind, those who serve you with devotion, their intentions are fulfilled with certainty; in Kaliyuga you alone are the wish-fulfilling tree.
Kaliyuga (the present degenerate age) is said to still contain this one reliable wish-fulfilling presence — hope persists even in a hard age.
In discouraging times, hold on to the one or two things you know still reliably work, and lean on them.
सदा वसों तुजपाशीं । लक्ष्मीसहित शांतीसी " । म्हणोनि वर देती हर्षी । नरसिंहमूर्ति तये वेळी ॥२५॥
sadā vasom tujapāśīm | lakṣmīsahita śāmtīsī " | mhaṇoni vara detī harṣī | narasimhamūrti taye veḷī ||25||
'May we always dwell by your side, along with Lakshmi and Peace' — saying this, joyfully Narasimha murti gave the boon at that time.
Even the fierce form of god asks to keep prosperity (Lakṣmī) and peace (śānti) permanently close by — a reminder that power alone is not the goal, peace is.
Don't chase power or intensity for its own sake; aim to keep peace and abundance as your lasting companions.
ऐसा वृक्ष औदुंबर । कलियुगीं तोचि कल्पतरु । नरसिंहमूर्ति होतां उग्र । शांत झाली तयापाशी ॥२६॥
aisā vṛkṣa audumbara | kaliyugīm toci kalpataru | narasimhamūrti hotām ugra | śāmta jhālī tayāpāśī ||26||
Such is the Audumbar tree — in Kaliyuga it alone is the wish-fulfilling tree; when the Narasimha form became fierce, it was calmed there.
The chapter restates its core claim plainly: this particular, humble tree is where the fiercest divine energy found rest.
Value the places and habits that have proven, in your own experience, able to calm you down.
याकारणे श्रीगुरुमूर्ति नृसिंहमंत्र उपासना करिती । उग्रत्वाची करावया शांति । औदुंबरी वास असे ॥२७॥
yākāraṇe śrīgurumūrti nṛsimhamamtra upāsanā karitī | ugratvācī karāvayā śāmti | audumbarī vāsa ase ||27||
For this reason Shri Guru worships the Nrusimha mantra; to pacify any fierceness, his dwelling is at the Audumbar.
Shri Guru deliberately chooses the Audumbar as residence in imitation of the original pacification, linking mantra practice with place.
Pair a calming practice with a consistent place, so the two reinforce each other.
अवतार आपण तयाचे स्थान आपुलें असे साचें । शांतवन करावया उग्रत्वाचे । म्हणोनि वास औदुंबरी ॥२८॥
avatāra āpaṇa tayāce sthāna āpulem ase sācem | śāmtavana karāvayā ugratvāce | mhaṇoni vāsa audumbarī ||28||
The avatar himself — that place is truly his own; to pacify any fierceness he dwells at the Audumbar.
The tree isn't incidental scenery but genuinely 'his own' place — belonging and purpose are tied together.
Claim a particular place as truly your own for calming down, and return to it deliberately when agitated.
सहज वृक्ष तो औदुंवर । कल्पवृक्षसमान तरु । विशेषें वास केला श्रीगुरु । कल्पिली फळे तेथे होती ॥२९॥
sahaja vṛkṣa to audumvara | kalpavṛkṣasamāna taru | viśeṣem vāsa kelā śrīguru | kalpilī phaḷe tethe hotī ||29||
Naturally the Audumbar is a tree equal to the wish-fulfilling tree; especially because Shri Guru dwelt there, the wished-for fruits are found there.
The tree's greatness is doubled: it was already special, and the guru's presence made it more so — sanctity compounds with sustained devotion in one place.
Keep returning to a good practice or place; repeated devotion deepens its value over time.
तया कल्पद्रुमातळी । होते श्रीगुरुस्तोममौळी । ब्रह्मा-विष्णु-नेत्रभाळी । देह मानुषी धरोनियां ॥३०॥
tayā kalpadrumātaḷī | hote śrīgurustomamauḷī | brahmā-viṣṇu-netrabhāḷī | deha mānuṣī dharoniyām ||30||
At the foot of that wish-fulfilling tree was the crest-jewel of the assembly of gurus; Brahma-Vishnu-Shiva combined, having taken a human form.
Shri Guru is described as the union of the trimūrti (Brahma the creator, Vishnu the preserver, Shiva the destroyer) in human shape — the whole divine order condensed into one accessible teacher.
Look for the fullness of wisdom in one trustworthy, accessible guide rather than scattering your trust everywhere.
भक्तजनां तारणार्थ । पावन करिती समस्त तीर्थ । अवतार त्रयमूर्ति गुरुनाथ । भूमीवरी वर्तत असे ॥३१॥
bhaktajanām tāraṇārtha | pāvana karitī samasta tīrtha | avatāra trayamūrti gurunātha | bhūmīvarī vartata ase ||31||
For the deliverance of devotees he sanctifies all the holy places (tirthas); the trinity-formed guru-lord moves about on this earth.
Rather than devotees traveling to distant tirthas, the guru himself carries that sanctifying power wherever he walks.
Recognize that a person of genuine integrity brings goodness with them into whatever room they enter.
वृक्षातळी अहर्निशीं । श्रीगुरु असती गौप्येसी । माध्यान्हकळसमयासी । समारंभ होय तेथें ॥३२॥
vṛkṣātaḷī aharniśīm | śrīguru asatī gaupyesī | mādhyānhakaḷasamayāsī | samārambha hoya tethem ||32||
Under the tree, day and night, Shri Guru remains in secrecy; at the midday time, the assembly of activity takes place there.
Gaupya (concealment) recurs as a motif in the Gurucharitra — the guru hides his full nature from casual view, revealing himself only at set times to those who are ready.
Don't expect deep truths to be obvious at first glance; give sustained attention, and they reveal themselves in their own time.
अमरेश्वर्संनिधानीं । वसई चौसष्ट योगिनी । पूजा करावया माध्यान्ही । श्रीगुरुजवळी येती नित्य ॥३३॥
amareśvarsamnidhānīm | vasaī causaṣṭa yoginī | pūjā karāvayā mādhyānhī | śrīgurujavaḷī yetī nitya ||33||
Near Amareshwar dwell the sixty-four yoginis; to perform worship at midday they come daily to Shri Guru.
The sixty-four yoginīs (attendant goddesses in tantric tradition) come daily to serve — even celestial beings maintain a disciplined, regular practice of devotion.
Make your devotion or self-care a fixed daily appointment rather than an occasional impulse.
नमन करूनि श्रीगुरूसी । नेती आपुले मंदिरासी । पूजा करिती विधीसीं । गंधपरिमळ-कुसुमें ॥३४॥
namana karūni śrīgurūsī | netī āpule mamdirāsī | pūjā karitī vidhīsīm | gamdhaparimaḷa-kusumem ||34||
Bowing to Shri Guru, they take him to their own temple; they perform worship according to ritual, with sandal-fragrance and flowers.
The ritual details — fragrance, flowers, formal rites — show that devotion is expressed through careful, tangible acts, not vague sentiment.
Express your respect through concrete, careful gestures, not just good intentions left unexpressed.
आरोगोनि तयां घरी । पुनरपि येती औदुंबरी । एके समयी द्विजवरी । विस्मय करिती देखोनियां ॥३५॥
ārogoni tayām gharī | punarapi yetī audumbarī | eke samayī dvijavarī | vismaya karitī dekhoniyām ||35||
Having fed him at their home, he returns again to the Audumbar; one time some learned brahmins, seeing this, were astonished.
Outsiders witnessing this hidden rhythm are baffled — genuine spiritual depth often looks strange or inexplicable to onlookers who see only the surface.
Don't judge someone's quiet, unusual routine before understanding what sustains them.
म्हणती अभिन याति कैसा । न क्री भिक्षा ग्रामांत ऐसा । असतो सदा अरण्यवासा । कवणेपरी काळ कंठी ॥३६॥
mhaṇatī abhina yāti kaisā | na krī bhikṣā grāmāmta aisā | asato sadā araṇyavāsā | kavaṇeparī kāḷa kamṭhī ||36||
They say: how strange is this ascetic's conduct! He does not beg for alms in the village, and stays always in the forest — how does he pass his time?
The brahmins' confusion is really a failure of humility — they measure the guru by ordinary expectations of an ascetic's begging routine and cannot imagine anything beyond it.
When someone's way of living puzzles you, consider that you may simply lack the full picture, rather than assuming something is wrong.
पाहूं याचें वर्तमान । कैसा क्रमितो दिनमान । एखादा नर ठेवून । पाहो अंत यतीश्वराचा ॥३७॥
pāhūm yācem vartamāna | kaisā kramito dinamāna | ekhādā nara ṭhevūna | pāho amta yatīśvarācā ||37||
Let us observe his conduct — how he spends his day; let us station a man to watch and see the end of this ascetic.
Curiosity here edges toward suspicion and testing — a caution that curiosity about the sacred should stay reverent, not become surveillance.
If you're curious about someone's spiritual life, ask with respect rather than spying to catch them out.
ऐसं विचारूनि मानसी । गेले संगमस्थानासी । माध्यान्हसमयी तयांसी । भय उअपजलें अंत:करणीं ॥३८॥
aisam vicārūni mānasī | gele samgamasthānāsī | mādhyānhasamayī tayāmsī | bhaya uapajalem amta:karaṇīm ||38||
Thinking so in their minds, they went to the confluence place; at the midday hour, fear arose within their hearts.
Approaching the sacred with a suspicious, testing motive produces fear rather than clarity — the wrong inner posture distorts the experience.
Check your own motives before approaching something sacred or serious; a hostile or testing spirit will color what you find.
पाहूं म्हणती श्रीगुरूचा अंत । तेचि जाती यमपंथ । ऐसे विप्र मदोन्मत्त । अधोगतीचे तेचि इष्ट ॥३९॥
pāhūm mhaṇatī śrīgurūcā amta | teci jātī yamapamtha | aise vipra madonmatta | adhogatīce teci iṣṭa ||39||
Those who wish to see the end of Shri Guru go the path of Yama [death]; such intoxicated brahmins court their own downfall.
The narrator warns sharply: testing a genuine teacher out of arrogance (madonmatta, intoxicated with pride) leads to spiritual ruin.
Guard against letting pride turn your questioning into contempt.
उपजतां भय ब्राह्मणांसी । गेले आपुलें स्थानासी । गंगनुज थडियेसी । होता वृत्ति राखीत ॥४०॥
upajatām bhaya brāhmaṇāmsī | gele āpulem sthānāsī | gamganuja thaḍiyesī | hotā vṛtti rākhīta ||40||
Fear having arisen, the brahmins went back to their own place; Ganganuj was on the riverbank, tending his livelihood.
The frightened brahmins retreat, and the story's actual protagonist, the poor Ganganuj, is introduced quietly by the riverside, going about his ordinary work.
Stay faithfully at your honest, ordinary work even while others chase drama elsewhere.
त्याणें देखिले श्रीगुरुसी । आल्या योगिनी पूजेसी । गंगेमध्ये येतां कैसी । मार्ग जाहला जळांत ॥४१॥
tyāṇem dekhile śrīgurusī | ālyā yoginī pūjesī | gamgemadhye yetām kaisī | mārga jāhalā jaḷāmta ||41||
He saw Shri Guru — the yoginis had come for worship; going into the middle of the Ganga, how did a path appear in the water?
Where the arrogant brahmins saw only cause for suspicion, the humble Ganganuj simply witnesses a miracle unfold — a parting of the waters for the guru and yoginis.
Approach the unexplainable with openness rather than needing to explain it away.
विस्मय करी तो नरु । म्हणे कैसा यतीश्वरु । द्विभाग झाला गंगापूरु । केवी गेले गंगेंत ॥४२॥
vismaya karī to naru | mhaṇe kaisā yatīśvaru | dvibhāga jhālā gamgāpūru | kevī gele gamgemta ||42||
That man was astonished, saying: what kind of ascetic is this! Gangapur split in two — how did they enter the Ganga?
His wonder, unlike the brahmins' fear, is innocent amazement — the same event produces different inner responses depending on the heart that meets it.
Let wonder, not fear or cynicism, be your first response to something you don't understand.
श्रीगुरुतें नेऊनि। पूजा केली त्या योगिनी। भिक्षा तेथें करूनि आले मागुती बाहेर ॥४३॥
śrīgurutem neūni| pūjā kelī tyā yoginī| bhikṣā tethem karūni āle māgutī bāhera ||43||
Having taken Shri Guru within, those yoginis performed worship; having taken food there, they came out again afterward.
The hidden underwater ritual proceeds exactly as any devotee's daily worship would — the miraculous setting doesn't change the ordinary form of devotion.
However extraordinary your circumstances, keep the basic form of your devotion simple and consistent.
पहात होता गंगानुज । म्हणे कैसे जाहले चोज । अवतार होईल ईश्वरकाज । म्हणोनि पूजिती देवकन्या ॥॥४४॥
pahāta hotā gamgānuja | mhaṇe kaise jāhale coja | avatāra hoīla īśvarakāja | mhaṇoni pūjitī devakanyā ||||44||
Ganganuj was watching, and said: what a wonder has occurred! This must be some incarnation of God, since divine maidens worship him.
He reasons rightly from what he sees to what it means — genuine insight, unlike the brahmins' arrogance, follows honest observation.
Let your conclusions follow patiently from what you actually observe, not from what you already assumed.
येरे दिवसीं मागुती । हाती घेऊन आरति । देवकन्या ओंवाळिती । श्रीगुरूतें नमूनियां ॥४५॥
yere divasīm māgutī | hātī gheūna ārati | devakanyā omvāḷitī | śrīgurūtem namūniyām ||45||
The next day again, taking arati [ritual lamp offering] in hand, the divine maidens waved the arati, having bowed to Shri Guru.
The ritual repeats daily and faithfully — āratī (the waving of a lit lamp) is the classic gesture of honoring the divine presence.
Repeat your acts of gratitude regularly, not as a one-time gesture but as a standing practice.
पुन्हा गंगाप्रवाहांत । श्रीगुरु निघाले योगिनीसहित । हो कां नर होता पहात । तोही गेला सर्वेचि ॥४६॥
punhā gamgāpravāhāmta | śrīguru nighāle yoginīsahita | ho kām nara hotā pahāta | tohī gelā sarveci ||46||
Again into the flow of the Ganga Shri Guru went along with the yoginis; the man who was watching, he too went entirely along.
Ganganuj, drawn by faith, follows into the water himself this time — witnessing turns into participation.
When you are moved by something true, don't just watch from the sidelines; step forward and take part.
नदीतीरी जातां श्रीगुरु । द्विभार जाहलें गंगेत द्वारु । भीतरी दिसे अनुपम्य पुर । रत्नखचित गोपुरेसीं ॥४७॥
nadītīrī jātām śrīguru | dvibhāra jāhalem gamgeta dvāru | bhītarī dise anupamya pura | ratnakhacita gopuresīm ||47||
As Shri Guru went to the riverbank, the gate of the Ganga split in two; within was seen an incomparable city, with gem-studded towers.
A hidden, celestial city is revealed beneath the river — the ordinary river conceals extraordinary depths for those who follow faithfully.
Trust that following a trustworthy guide further than you expected can reveal more than you imagined possible.
अमरावतीसमान नगर जैसी तेजें दिनकर । श्रीगुरु जातांचि समस्त पुर। घेऊनि आलें आरति ॥४८॥
amarāvatīsamāna nagara jaisī tejem dinakara | śrīguru jātāmci samasta pura| gheūni ālem ārati ||48||
A city like Amaravati [Indra's capital], radiant as the sun; as Shri Guru entered, the entire city came out bringing arati.
The city's welcome mirrors the yoginis' daily devotion — everywhere the guru goes, reverent welcome follows him.
Cultivate the kind of character that earns a warm welcome wherever you go, through consistent goodness, not demand.
ओवाळून आरति । नेलें आपुले मंदिराप्रति सिंहासन रत्नखचिती । बैसो घालिती तया समयीं ॥४९॥
ovāḷūna ārati | nelem āpule mamdirāprati simhāsana ratnakhacitī | baiso ghālitī tayā samayīm ||49||
Having waved the arati, they took him to their own temple; they seated him on a gem-studded throne at that time.
The celestial city honors the guru with the same rites as the earthly yoginis — devotion has one consistent grammar across worlds, high or low.
Honor important people or moments the same way whether the setting is grand or modest.
पूजा करिती विधीसीं । जे कां उपचार षोडशी । अनेकापरी षड्रसेसीं । आरोगिलें तये वेळीं ॥५०॥
pūjā karitī vidhīsīm | je kām upacāra ṣoḍaśī | anekāparī ṣaḍrasesīm | ārogilem taye veḷīm ||50||
They perform worship according to rite, with the sixteen offerings [shodashopachara]; he was served food of many kinds and six flavors at that time.
The sixteen traditional offerings (ṣoḍaśopacāra) represent complete, careful hospitality — nothing is left out in honoring the guest.
When you host or honor someone important to you, attend to the full range of their comfort, not just the minimum.
श्रीगुरु दिसती तया स्थानीं । त्रैमूर्ति जैसा शुलपाणि । पूजा घेऊनि तत्क्षणीं । मग परतले तयेवेळी ॥५१॥
śrīguru disatī tayā sthānīm | traimūrti jaisā śulapāṇi | pūjā gheūni tatkṣaṇīm | maga paratale tayeveḷī ||51||
Shri Guru appeared in that place as the trinity form, like Shulapani [Shiva]; having received the worship at that instant, he then returned.
Even amid celestial luxury, the guru does not linger — he takes the offering and departs, modeling detachment even in the midst of honor.
Accept honor graciously, but don't let comfort or praise keep you from your real purpose.
देखोनियां तया नरासी । म्हणती तूं कां आलासी । विनवी तो नर स्वमियासी । सहज आलों दर्शनाते ॥५२॥
dekhoniyām tayā narāsī | mhaṇatī tūm kām ālāsī | vinavī to nara svamiyāsī | sahaja ālom darśanāte ||52||
Seeing that man, they say: why have you come? The man entreats his master: I simply came for your darshan [presence].
Ganganuj's answer is disarmingly simple — he asks for nothing but the guru's presence, the purest motive for approaching the sacred.
When seeking someone wise or good, let your motive be simply to be near their goodness, not to gain something from them.
म्हणोनि लागला गुरुचरणीं । तल्लीन होवोनि अंत:करणीं । म्हणे स्वामी गिरिजारमणा । होसी त्रयमूर्ति तुंचि एक ॥५३॥
mhaṇoni lāgalā gurucaraṇīm | tallīna hovoni amta:karaṇīm | mhaṇe svāmī girijāramaṇā | hosī trayamūrti tumci eka ||53||
Saying this he clasped the guru's feet, absorbed heart and soul, saying: Master, Girijaramana [Shiva], you alone are the trinity form.
Ganganuj's devotion deepens into full recognition — tallīna (absorbed) describes total inner surrender in the guru's presence.
Let genuine admiration draw you into full attention, not distracted half-interest.
न कळे तुझें स्वरूपज्ञान । संसारमाया वेष्टून । तूं तारक या भवाणी । उध्दरावे स्वामिया ॥५४॥
na kaḷe tujhem svarūpajñāna | samsāramāyā veṣṭūna | tūm tāraka yā bhavāṇī | udhdarāve svāmiyā ||54||
I do not understand your true nature, wrapped as I am in worldly illusion; you are the one who ferries me across this existence — please redeem me, master.
He confesses honest confusion (saṁsāra-māyā, the illusion of worldly life) rather than pretending understanding — honest not-knowing is itself an act of humility.
Admit plainly what you don't understand instead of pretending false certainty.
तूं तारक विश्वासी । म्हणोनि भूमी अवतरलासी । अज्ञान म्हणिजे रजनीसी । ज्योति:स्वरूप तूंचि एक ॥५५॥
tūm tāraka viśvāsī | mhaṇoni bhūmī avataralāsī | ajñāna mhaṇije rajanīsī | jyoti:svarūpa tūmci eka ||55||
You are the deliverer of the world; that is why you took birth on this earth; ignorance is called night, you alone are the form of light.
The night/light metaphor from the chapter's opening returns — the guru's purpose is precisely to be light amid the world's ignorance.
If you have clarity others lack, offer it as light rather than keeping it to yourself.
तुझें दर्शन होय ज्यासी । सर्वाभीष्ट फळ होय त्यासी । इहपर अप्रयासी । जोडे नरा न लागतां क्षण ॥५६॥
tujhem darśana hoya jyāsī | sarvābhīṣṭa phaḷa hoya tyāsī | ihapara aprayāsī | joḍe narā na lāgatām kṣaṇa ||56||
Whoever attains your darshan, all their wishes bear fruit; this world and the next are attained effortlessly, without even a moment's delay.
Presence with the truly wise is described as immediately transformative — no elaborate ritual is required, only genuine encounter.
Value simply being present with wise, good people; their influence works on you even without a formal lesson.
ऐशापरी तो देखा । स्तुति करितो नर ऐका । संतोषूनि गुरुनायकें । आश्वासिले तया वेळी ॥५७॥
aiśāparī to dekhā | stuti karito nara aikā | samtoṣūni gurunāyakem | āśvāsile tayā veḷī ||57||
In this manner, behold, the man offers praise — listen; pleased, the guru-lord reassured him at that time.
Sincere praise from the heart draws a gracious response — the exchange of humility and reassurance completes a devotional moment.
Respond to sincere gratitude from others with warmth and reassurance, not indifference.
श्रीगुरु म्हणती तयासी । तुझें दैन्य गेलें परियेसी । जें जें तूं इच्छिसी मानसी । सकळाभीष्ट पावशील ॥५८॥
śrīguru mhaṇatī tayāsī | tujhem dainya gelem pariyesī | jem jem tūm icchisī mānasī | sakaḷābhīṣṭa pāvaśīla ||58||
Shri Guru says to him: your poverty has gone, listen; whatever you wish in your mind, all your desires you shall attain.
The chapter's second promised theme — Ganganuj's poverty wiped away — is now delivered directly by the guru's word.
Trust that sincere devotion and honest presence can turn around even long poverty and hardship.
येथील वर्तमान ऐसी । न सांगावे कवणासी । जया दिवशी प्रगट करिसी । तूतें हानी होईल जाण ॥५९॥
yethīla vartamāna aisī | na sāmgāve kavaṇāsī | jayā divaśī pragaṭa karisī | tūtem hānī hoīla jāṇa ||59||
This matter here — do not tell it to anyone; on the day you reveal it, harm will come to you, know this.
A classic folkloric motif appears — the miraculous boon comes with a condition of secrecy, testing whether gratitude will turn into boastful pride.
Keep some blessings private rather than broadcasting them; discretion protects what grace has given you.
येणेंपरी तयासी । श्रीगुरु सांगती परियेसी ।लाले औदुंबरापाशी । गंगानुज-समागमें ॥६०॥
yeṇemparī tayāsī | śrīguru sāmgatī pariyesī |lāle audumbarāpāśī | gamgānuja-samāgamem ||60||
In this manner Shri Guru speaks to him, listen; they returned to the Audumbar together with Ganganuj.
The miraculous episode closes and ordinary life resumes — the sacred experience folds back into daily routine at the tree.
After a powerful spiritual experience, return calmly to ordinary duties rather than staying in a dramatic mood.
श्रीगुरूचा निरोप घेऊन । गेला गंगानुज आपण । वृत्तिस्थानीं जातांचि क्षण । निधान त्यासी लाधलें ॥६१॥
śrīgurūcā niropa gheūna | gelā gamgānuja āpaṇa | vṛttisthānīm jātāmci kṣaṇa | nidhāna tyāsī lādhalem ||61||
Having taken leave of Shri Guru, Ganganuj went on his own way; as soon as he reached his place of livelihood, a treasure was obtained by him.
The guru's blessing manifests concretely and promptly — a buried treasure (nidhāna) found right where Ganganuj already worked, honestly, every day.
Keep doing your honest daily work faithfully; unexpected provision often arrives right where you already are.
ज्ञानवं तो झाला नरु । नित्य सेवा करी तो गुरु । पुत्रपौत्र श्रियाकर । महानंदे वर्ततसे ॥६२॥
jñānavam to jhālā naru | nitya sevā karī to guru | putrapautra śriyākara | mahānamde vartatase ||62||
The man became prosperous and wise; he serves that guru daily; with sons, grandsons, and wealth, he lives in great joy.
Material and spiritual flourishing arrive together, but note the order: gratitude and continued service come before the description of ease.
Let increased prosperity deepen your gratitude and service rather than replacing them.
भक्तिभावें श्रीगुरुसी । नमन करी प्रतिदिवसीं । सेवा करी कलत्रेंसी । एकोभावेंकरूनियां ॥६३॥
bhaktibhāvem śrīgurusī | namana karī pratidivasīm | sevā karī kalatremsī | ekobhāvemkarūniyām ||63||
With devotion he bows to Shri Guru every day; he performs service together with his wife, in single-hearted unity.
Devotion here is a shared household practice, husband and wife united (ekobhāva), not a solitary pursuit.
Share your spiritual practice with your family so devotion becomes a bond, not a solo habit.
वर्तता ऐसे एके दिवसी । आली पौर्णिमा माघमासीं । नमन करूनि श्रीगुरूसी । विनवीतसे तो भक्त ॥६४॥
vartatā aise eke divasī | ālī paurṇimā māghamāsīm | namana karūni śrīgurūsī | vinavītase to bhakta ||64||
Living thus, one day the full moon of the month of Magh arrived; bowing to Shri Guru, that devotee makes a request.
A new episode begins on Māgh Pūrṇimā (the full moon of the Magh month), a traditionally auspicious day for pilgrimage and bathing.
Use meaningful dates or seasons as natural occasions to ask for guidance or set new intentions.
म्हणे स्वामी जगद्गुरु । माघस्नानी प्रयाग थोरु । म्हणोनि सांगती द्विजवरु । काशीपूर महाक्षेत्र ॥६५॥
mhaṇe svāmī jagadguru | māghasnānī prayāga thoru | mhaṇoni sāmgatī dvijavaru | kāśīpūra mahākṣetra ||65||
He says: Master, Jagadguru [world-teacher], bathing at Prayag in Magh is greatly praised; brahmins speak of Kashipur as a great holy place.
Ganganuj, now prospering, turns his mind toward the famous pilgrimage sites (Prayāg, Kāśī) he has only heard of secondhand.
Once your basic needs are met, let your attention turn toward deeper spiritual aspiration, not just comfort.
कैसे प्रयाग गयास्थान । कैसें वाराणसी भुवन । नेणों आपण यातिहीन । कृपा करणें स्वामिया ॥६६॥
kaise prayāga gayāsthāna | kaisem vārāṇasī bhuvana | neṇom āpaṇa yātihīna | kṛpā karaṇem svāmiyā ||66||
How is Prayag, the place of Gaya? How is the abode of Varanasi? I, of humble birth, do not know — please be gracious, master.
He frankly admits his own limited social standing and ignorance (yātihīna) rather than pretending sophistication — honesty again precedes teaching.
Don't let social insecurity stop you from asking sincere questions of someone wiser.
श्रीगुरु म्हणती तयासी । पंचगंगासंगमेंसी । ' प्रयाग ' जाणावें भरंवसी । ' काशीपुर " तें जुगुळ ॥६७॥
śrīguru mhaṇatī tayāsī | pamcagamgāsamgamemsī | ' prayāga ' jāṇāvem bharamvasī | ' kāśīpura " tem juguḷa ||67||
Shri Guru says to him: at the confluence of the five rivers [Panchaganga] is truly 'Prayag,' know this for certain; 'Kashipur' is that very pair [twin site].
The guru reveals that the great pilgrimage sites are mystically present locally too — sanctity is not confined to distant geography alone.
Look for the sacred meaning already present close to home before assuming you must travel far to find it.
दक्षिण ' गया' कोल्हापुर । त्रिस्थळी ऐसें मनोहर । जरी पहासी प्रत्यक्षाकार । दावीन तुज चाल आतां ॥६८॥
dakṣiṇa ' gayā' kolhāpura | tristhaḷī aisem manohara | jarī pahāsī pratyakṣākāra | dāvīna tuja cāla ātām ||68||
To the south, 'Gaya' is Kolhapur; the triple site [tristhali] is thus lovely; if you wish to see it in actual form, I will show you — come now.
The guru offers not just explanation but direct experience — teaching culminates in showing, not only telling.
When teaching someone, offer to show them directly whenever you can, not only describe things in words.
बैसले होते व्याघ्राजिनीं । धरी गा मागे दृढ करूनि । मनोवेगें तत्क्षणी । गेले प्रयागा प्रात:काळी ॥६९॥
baisale hote vyāghrājinīm | dharī gā māge dṛḍha karūni | manovegem tatkṣaṇī | gele prayāgā prāta:kāḷī ||69||
They were seated on a tiger skin; 'hold on firmly behind me,' he said; with the speed of thought, instantly, they went to Prayag at dawn.
Miraculous travel (manovega, speed of thought) collapses vast distance — devotion carries the disciple further and faster than he could go alone.
Let trust in a capable guide carry you through a journey that would otherwise feel impossibly far.
तेथे स्नान करूनि । गेले काशीस माध्याह्निं । विश्वनाथा दाखवूनि सर्वेचि गेले गयेसी ॥७०॥
tethe snāna karūni | gele kāśīsa mādhyāhnim | viśvanāthā dākhavūni sarveci gele gayesī ||70||
There they bathed; they went to Kashi at midday; having shown him Vishwanath, they all went on to Gaya.
The whole triple pilgrimage — Prayag, Kashi, Gaya — is compressed into a single miraculous day, an image of grace accelerating the spiritual path.
Don't measure spiritual progress only by how much time or effort you've spent; grace can compress what would otherwise take a lifetime.
ऐसी त्रिस्थळी आचरोनि । आले परतोनि अस्तमानीं । येणेपरी । तयास्थानीं । देखता झाला तो नर ॥७१॥
aisī tristhaḷī ācaroni | āle paratoni astamānīm | yeṇeparī | tayāsthānīm | dekhatā jhālā to nara ||71||
Having thus performed the triple pilgrimage, they returned by sunset; in this manner, at that place, that man came to witness it all.
The chapter closes this episode by simply confirming what the poor herdsman-turned-devotee actually got to see with his own eyes.
Recognize that a life of humble faithfulness can still include extraordinary experiences.
विश्वनाटक श्रीगुरुमूर्ति । प्रकट झाली ऐसी किर्ति । श्रीगुरु मनीं विचारिती । आतां येथे गौप्य व्हावे ॥७२॥
viśvanāṭaka śrīgurumūrti | prakaṭa jhālī aisī kirti | śrīguru manīm vicāritī | ātām yethe gaupya vhāve ||72||
Shri Guru's form as the universal display became manifest, and such fame spread; Shri Guru thought in his mind: now I must become hidden here.
Fame threatens to expose the guru's chosen concealment; he deliberately chooses secrecy over public renown.
When recognition starts to outweigh your purpose, be willing to step back out of the spotlight.
ऐसेपरी तयास्थानीं । प्रकट झाले श्रीगुरुमुनि अमरेश्वरातें पुसोनि । निघत झाले तये वेळी ॥७३॥
aiseparī tayāsthānīm | prakaṭa jhāle śrīgurumuni amareśvarātem pusoni | nighata jhāle taye veḷī ||73||
In this manner, at that place, Shri Guru became manifest; having taken leave of Amareshwar, he departed at that time.
Having revealed himself once, the guru now formally takes leave of that place before moving on — completion and departure are marked with proper ritual leave-taking.
When leaving a place or role that has meant something to you, take the time for a proper, respectful farewell.
श्रीगुरु निघतां तेथोनि । आल्या चौसष्ट योगिनी । निनविताति करूणावचनीं । आम्हां सोडूनि केवीं जातां ॥७४॥
śrīguru nighatām tethoni | ālyā causaṣṭa yoginī | ninavitāti karūṇāvacanīm | āmhām soḍūni kevīm jātām ||74||
As Shri Guru was departing from there, the sixty-four yoginis came; they entreated in words of compassion: how can you leave, abandoning us?
The yoginis' plea shows how deeply attachment to the guru's presence has grown — genuine devotion resists separation, even among celestial beings.
It's natural to grieve the departure of someone whose presence has nourished you; voice that loss honestly.
नित्य तुमचे दर्शनासी । तापत्रय हरती दोषी । अन्नपूर्णा तुम्हांपाशी । केवी राहुं स्वामिया ॥७५॥
nitya tumace darśanāsī | tāpatraya haratī doṣī | annapūrṇā tumhāmpāśī | kevī rāhum svāmiyā ||75||
By your daily darshan, our threefold afflictions and faults are removed; Annapurna [goddess of food] is with you — how shall we remain without you, master?
Tāpatraya (the three kinds of suffering — bodily, from other beings, and from unseen forces) are said to be relieved by the guru's steady presence.
Value the people whose steady presence quietly relieves your daily burdens, and tell them so.
येणेंपरी श्रीगुरुसी । योगिनी विनविती भक्तीसीं । भक्तवत्सलें संतोषीं । दिधला वर वेळीं ॥७६॥
yeṇemparī śrīgurusī | yoginī vinavitī bhaktīsīm | bhaktavatsalem samtoṣīm | didhalā vara veḷīm ||76||
In this manner the yoginis entreat Shri Guru with devotion; being affectionate to his devotees, pleased, he granted a boon at that time.
Genuine, humble pleading — not demand — is what moves the compassionate guru (bhaktavatsala, one who loves his devotees like a parent) to respond.
When asking a favor of someone you respect, ask humbly rather than demanding it as owed to you.
श्रीगुरु म्हणती तयांसी। सदा असों औदुंबरेसी । प्रकटार्थ जाणे पूर्वेसी । स्थान आमुचें येथेचि असे ॥७७॥
śrīguru mhaṇatī tayāmsī| sadā asom audumbaresī | prakaṭārtha jāṇe pūrvesī | sthāna āmucem yetheci ase ||77||
Shri Guru says to them: I shall always be at the Audumbar; the manifestation was for an earlier purpose, understand — my place is here itself.
He reassures them that his true, ongoing home remains fixed even amid outward appearances elsewhere — constancy beneath apparent change.
Reassure those who depend on you that your commitment to them remains steady, even when circumstances shift.
तुम्ही रहावें येथें औदुंबरी । कल्पवृक्ष मनोहरी । अन्नपूर्णा प्रीतिकरीं । औदुंबरी ठेवितों ॥७८॥
tumhī rahāvem yethem audumbarī | kalpavṛkṣa manoharī | annapūrṇā prītikarīm | audumbarī ṭhevitom ||78||
You all remain here at the Audumbar, the beautiful wish-fulfilling tree; together with beloved Annapurna, I keep my abode at the Audumbar.
The guru formally settles the yoginis and Annapurna at this one place, establishing it as a permanent shared sanctuary.
Anchor your community around one steady, shared place of practice rather than scattering it thin.
कल्पवृक्ष औदुंबर । येथे असा तुम्ही स्थिर । अमरापुर पश्चिम तीर । अमर स्थान हेंचि जाणा ॥७९॥
kalpavṛkṣa audumbara | yethe asā tumhī sthira | amarāpura paścima tīra | amara sthāna hemci jāṇā ||79||
The wish-fulfilling Audumbar — remain here steadily; on the western bank of Amarapur, know this itself as the abode of the immortals.
The place is given cosmic significance — 'Amara sthāna,' the immortals' own abode — elevating a riverside fig tree to sacred geography.
Treat your regular place of practice as genuinely significant, not merely convenient.
प्रख्यात होईल स्थान बहुत । समस्त नर पूजा करीत । मनकामना होय त्वरित । तुम्हीं त्यांसी साह्य व्हावे ॥८०॥
prakhyāta hoīla sthāna bahuta | samasta nara pūjā karīta | manakāmanā hoya tvarita | tumhīm tyāmsī sāhya vhāve ||80||
This place will become greatly renowned; all people will worship here; their heart's wishes will be quickly fulfilled; you all be helpful to them.
The yoginis are given a purpose beyond their own comfort — to actively assist the future pilgrims who will come seeking help.
Let any blessing you've received turn you toward serving those who come after you seeking the same help.
तुम्हांसहित औदुंबरी । आमुच्या पादुका मनोहरी । पूजा करिती जे तत्परी मनकामना पुरती जाणा ॥८१॥
tumhāmsahita audumbarī | āmucyā pādukā manoharī | pūjā karitī je tatparī manakāmanā puratī jāṇā ||81||
Together with you at the Audumbar are my beautiful footprints [padukas]; those who worship them with devotion, know that their heart's wishes are fulfilled.
The guru's pādukā (sandals/footprints), a common object of worship in Indian devotion, stand as a lasting physical symbol of his presence even in his absence.
Keep a simple, tangible reminder of someone whose guidance matters to you, to help you stay connected to their teaching.
येथे असे अन्नपूर्णा ।नित्य करिती आराधना । तेणें होय कामना । अतुर्विध पुरुषार्थ ॥८२॥
yethe ase annapūrṇā |nitya karitī ārādhanā | teṇem hoya kāmanā | aturvidha puruṣārtha ||82||
Here Annapurna dwells; those who daily worship her, through that their wish for the fourfold aims of life [purushartha] is fulfilled.
Puruṣārtha — dharma (duty), artha (prosperity), kāma (desire), and mokṣa (liberation) — are named as the complete goals granted through devoted worship here.
Pursue a balanced life — duty, livelihood, healthy desire, and ultimate meaning — rather than chasing only one of these.
पापविनाशी काम्यतीर्थ । सिध्द्तीर्था स्नान करीत । सात वेळ स्नपन करीत तुम्हांसहित औदुंबरी ॥८३॥
pāpavināśī kāmyatīrtha | sidhdtīrthā snāna karīta | sāta veḷa snapana karīta tumhāmsahita audumbarī ||83||
At the sin-destroying, wish-granting tirtha, bathing at the Siddha tirtha; bathe seven times, together with the Audumbar.
Specific ritual instructions for pilgrims are laid out — sevenfold bathing at these named tirthas, showing the text's practical, instructive purpose.
When you know a practice that helps, be specific and practical in passing it on to others, not vague.
साठी वर्षे वांझेसी । पुत्र होती शतायुषी । ब्रह्महत्या पाप नाशी । स्नानमात्रे त्या तीर्था ॥८४॥
sāṭhī varṣe vāmjhesī | putra hotī śatāyuṣī | brahmahatyā pāpa nāśī | snānamātre tyā tīrthā ||84||
A barren woman of sixty years will bear a son who lives a hundred years; the sin of brahmahatya is destroyed merely by bathing at that tirtha.
The boon's power is stated in extreme, hyperbolic terms typical of devotional literature, underlining its promised completeness rather than literal biology.
Don't dismiss a tradition's exaggerated language outright; look past hyperbole for the sincere hope it is meant to express.
सोमसूर्यग्रहणेसी । अथवा मास संक्रांतीसी । स्नान करिती फळें कैसी । ऐका श्रोते एकचित्तें ॥८६॥
somasūryagrahaṇesī | athavā māsa samkrāmtīsī | snāna karitī phaḷem kaisī | aikā śrote ekacittem ||86||
At solar or lunar eclipse, or at the month's solstice [sankranti], what fruit do those who bathe receive? Listen, O listeners, with one mind.
The narrator signals a shift to describing merits tied to specific astronomically significant days honored in Hindu ritual calendars.
Mark significant times in your own calendar for renewed spiritual effort, rather than treating every day identically.
श्रुंग-खूर-सुवर्णेसी । अलंकृत धेनूसी । सहस्त्र कपिला ब्राह्मणांसी । सुरनदीतीरी ऐका । भोजन दिल्हें फळ असे ॥८८॥
śrumga-khūra-suvarṇesī | alamkṛta dhenūsī | sahastra kapilā brāhmaṇāmsī | suranadītīrī aikā | bhojana dilhem phaḷa ase ||88||
The merit of cows with gilded horns and hooves, decorated, a thousand tawny cows given to brahmins on the bank of the sacred river, and food offered there — such is the fruit.
Traditional acts of charity (dāna, especially cow-gifting) are cited as a comparative benchmark for the merit gained through this simpler practice.
Recognize that consistent small acts of devotion can equal the value of grand, costly acts of charity.
औदुंबरवृक्षातळीं । जप करिती जे मननिर्मळी । कोटिगुणें होती फळें । होम केलिया तैसेंचि ॥८९॥
audumbaravṛkṣātaḷīm | japa karitī je mananirmaḷī | koṭiguṇem hotī phaḷem | homa keliyā taisemci ||89||
Under the Audumbar tree, those who perform japa with a pure mind — their fruit becomes a millionfold, the same as performing homa [fire sacrifice].
Japa under this tree is equated with the elaborate homa (Vedic fire ritual) — inner sincerity is said to match outer ceremonial complexity in value.
Don't assume a simple, quiet practice is less valuable than an elaborate ceremony; sincerity carries the weight.
रुद्र जपोनि एकादशी । पूजा करिती मनोमानसी । अतिरुद्र केले फळसदृशी । एकाचित्तें परियेसा ॥९०॥
rudra japoni ekādaśī | pūjā karitī manomānasī | atirudra kele phaḷasadṛśī | ekācittem pariyesā ||90||
Chanting the Rudra hymn eleven times, worshipping with a devoted mind — its fruit equals that of the Atirudra rite, with one-pointed mind, listen.
Again a simpler devotional act (elevenfold Rudra chanting) is equated with the much grander Atirudra ritual — accessible devotion matched to elite ritual power.
Make the accessible version of a spiritual practice work for you rather than feeling you must do the most elaborate form.
मंदगती प्रदक्षिणा । करितां होय अनंत पुण्य । पदोपदीं वाजपेययज्ञ । फळ तेथें परियेसा ॥९१॥
mamdagatī pradakṣiṇā | karitām hoya anamta puṇya | padopadīm vājapeyayajña | phaḷa tethem pariyesā ||91||
Slow, careful circumambulation performed here yields infinite merit; at every step, the fruit equals the Vajapeya sacrifice, listen.
Pradakṣiṇā (circling a sacred object clockwise) done unhurriedly is compared step-by-step to the Vājapeya (a major royal sacrifice) — patience itself becomes the offering.
Slow down when performing something meaningful; unhurried attention is itself part of the offering.
नमन करितां येणेंपरीं। पुण्य असे अपरांपरी । प्रदक्षिणा दोन चारी । करूनी करणें नमस्कार ॥९२॥
namana karitām yeṇemparīm| puṇya ase aparāmparī | pradakṣiṇā dona cārī | karūnī karaṇem namaskāra ||92||
Bowing in this manner brings boundless merit; perform two or four circumambulations, then offer namaskar [prostration].
Specific instruction closes the ritual sequence — circling the tree a set number of times, then bowing, as a complete devotional act.
Follow through a practice to its proper close rather than stopping halfway.
कुष्ठ असेल अंगहीन । त्याणें करणें प्रदक्षिणा । लक्ष वेळ करितां जाणा । देवासमान देह होय ॥९३॥
kuṣṭha asela amgahīna | tyāṇem karaṇem pradakṣiṇā | lakṣa veḷa karitām jāṇā | devāsamāna deha hoya ||93||
One afflicted with leprosy or missing limbs who performs circumambulation a hundred thousand times becomes, know this, equal in body to the gods.
Even severe bodily affliction is promised complete transformation through sustained, disciplined devotion — extreme persistence, not a quick fix.
When facing a serious, long-standing difficulty, commit to sustained, patient effort rather than expecting a quick remedy.
ऐसे स्थान मनोहरु । सहज असे कल्पतरु । म्हणोनि सांगतति गुरु । चौसष्ठ योगिनींसी ॥९४॥
aise sthāna manoharu | sahaja ase kalpataru | mhaṇoni sāmgatati guru | causaṣṭha yoginīmsī ||94||
Such a beautiful place, naturally a wish-fulfilling tree — so the guru tells the sixty-four yoginis.
Siddha closes this instructional passage, returning the frame to the guru speaking directly to the yoginis about the place's nature.
Periodically restate to those you're guiding why a practice or place matters, so the purpose doesn't get lost in details.
ऐसा निरोप देऊन । श्रीगुरु निघाले तेथून । जेथें होतें गाणगाभुवन । भीमातीरी अनुपम्य ॥९५॥
aisā niropa deūna | śrīguru nighāle tethūna | jethem hotem gāṇagābhuvana | bhīmātīrī anupamya ||95||
Having given this message, Shri Guru departed from there, to where Ganagabhuvan [Ganagapur] was, on the incomparable bank of the Bhima river.
The narrative moves the guru toward Gāṇagāpura, the place that will become his most famous seat, on the Bhima riverbank.
Be willing to move toward your fuller purpose once a chapter of preparation is complete.
विश्वरूप जगन्नाथ । अखिल ठायीं असे वसत । औदुंबरी प्रीति बहुत । नित्य तेथें वसतसे ॥९६॥
viśvarūpa jagannātha | akhila ṭhāyīm ase vasata | audumbarī prīti bahuta | nitya tethem vasatase ||96||
The universal-form Lord dwells everywhere; he has great love for the Audumbar, and dwells there always.
Even as the guru moves toward Ganagapur, his lasting bond with the Audumbar is reaffirmed — presence everywhere, but affection rooted in one place.
As your life or work expands, keep faithful ties to the roots and places that first shaped you.
गौप्य राहोनी औदुंबरी । प्रकटरूपें गाणगापुरी । राहिले गुरु प्रीतिकरीं । प्रख्यात झाले परियेसा ॥९७॥
gaupya rāhonī audumbarī | prakaṭarūpem gāṇagāpurī | rāhile guru prītikarīm | prakhyāta jhāle pariyesā ||97||
Remaining secretly at the Audumbar, in manifest form he stayed at Ganagapur with affection, and became famous, listen.
The guru maintains a dual mode — hidden (gaupya) at one place, openly revealed (prakaṭa) at another — showing that the sacred often operates on two levels at once.
Accept that some parts of your life or growth remain private even as other parts become visible to others.
सिध्द म्हणे नामधारकासी । श्रीगुरुमहिमा आहे ऐसी । प्रकट झाले बहुवसी । गाणगापुरी परियेसा ॥९८॥
sidhda mhaṇe nāmadhārakāsī | śrīgurumahimā āhe aisī | prakaṭa jhāle bahuvasī | gāṇagāpurī pariyesā ||98||
Siddha says to Namdharak: such is Shri Guru's glory; he became greatly manifest at Ganagapur, listen.
Siddha summarizes the chapter's teaching before the closing verses, tying the Audumbar story to the guru's eventual, well-known seat.
When telling a longer story, close by clearly restating its main point.
म्हणोनि सरस्वतीगंगाधर । सांगे गुरुचरित्रविस्तार । भक्तिपूर्वक ऐकती नर । लाभे चतुर्विध पुरुषार्थ ॥९९॥
mhaṇoni sarasvatīgamgādhara | sāmge gurucaritravistāra | bhaktipūrvaka aikatī nara | lābhe caturvidha puruṣārtha ||99||
Thus Sarasvati Gangadhar tells the expanded Gurucharitra; men who listen with devotion attain the fourfold aims of human life.
The author, Sarasvatī Gaṅgādhar, steps forward by name, and the chapter's benefit is stated in the traditional formula — the four puruṣārthas attained through devoted listening.
Approach any wisdom text with devoted attention if you want it to actually change you, not just entertain you.
गुरुचरित्र कामधेनु । जे ऐकती भक्तजनु । त्यांचे घरी निधानु । सकळाभीष्टें पावती ॥१००॥
gurucaritra kāmadhenu | je aikatī bhaktajanu | tyāmce gharī nidhānu | sakaḷābhīṣṭem pāvatī ||100||
The Gurucharitra is like the wish-fulfilling cow [Kamadhenu]; devotees who listen to it — treasure comes to their home, all their wishes are fulfilled.
Kāmadhenu (the mythic cow that grants any wish) is invoked as the final image of the whole text's power, closing the chapter's promise of prosperity through devotion.
Treat regular engagement with wisdom teaching as an investment that steadily enriches your household, not a one-off event.
इति श्रीगुरुचरित्रामृते परमकथाकल्पतरौ श्रीनृसिंहसरस्वत्युपाख्याने सिध्द-नामधारकसंवादे औदुबरवृक्षमहिमानं - योगिनीप्रतिदिनदर्शनं तथा वरप्रदानं नाम एकोनविशोऽध्याय: ॥१९॥
iti śrīgurucaritrāmṛte paramakathākalpatarau śrīnṛsimhasarasvatyupākhyāne sidhda-nāmadhārakasamvāde audubaravṛkṣamahimānam - yoginīpratidinadarśanam tathā varapradānam nāma ekonaviśo'dhyāya: ||19||
Thus, in the nectar of the Shri Gurucharitra, the supreme wish-fulfilling story-tree, in the dialogue between Siddha and Namdharak, ends the nineteenth chapter, named 'The Glory of the Audumbar Tree — the Yoginis' Daily Darshan and the Bestowal of Boons.'
The traditional Sanskrit colophon (iti śrī...) formally names and closes the chapter, marking it as complete within the text's structure.
Give your own efforts a clear sense of completion and closure rather than letting them trail off unmarked.
श्रीगुरुदत्तात्रेयार्पणमस्तु ॥ श्रीगुरुदेव दत्त ॥ ॐ ॥ ॐ ॥ ॐ ॥
śrīgurudattātreyārpaṇamastu || śrīgurudeva datta || oṁ || oṁ || oṁ ||
May this be offered to Shri Gurudattatreya. Shri Gurudev Datta. Om. Om. Om.
A closing dedication offers the whole telling back to Dattātreya, the guru's ultimate divine source — the storyteller returns credit to where it began.
When you finish something meaningful, dedicate the effort back to what inspired it rather than claiming it solely as your own.
(ओवी संख्या १००)
(ovī samkhyā 100)
(Ovi count: 100)
A scribal note recording the traditional count of a hundred verse-units (ovī) in this chapter, part of the text's careful oral transmission.
Keep careful track of what you've completed; simple record-keeping honors the effort behind a finished work.