संत साहित्य · Guru Charitra · Chapters
Chapter 24 — Trivikram Bharati Sees Vishwaroop of Shri Guru
Literal. Trivikram Bharati, a learned Brahmin at Kumasi, has been criticizing Shri Guru's lifestyle as "not befitting a Sanyasi." Shri Guru organizes a procession to Kumasi. Trivikram, doing mental worship of his own deity Narahari, suddenly sees that every member of the procession looks like Narahari. He realizes who Shri Guru is, prostrates, and is granted the Vishwaroop darshan — the universal-form vision (the same that Krishna gave Arjuna in the Bhagavad Gita).
Symbolic. The criticizer is converted by direct exposure to the universal form. Trivikram's mental devotion to Narahari (a specific deity) is suddenly subsumed within Shri Guru's identity — his small target was always within the larger.
Verse by verse
श्रीगणेशाय नमः ।
śrīgaṇeśāya namaḥ |
Salutation to Shri Ganesha.
The narration opens, as is customary, with an invocation to Gaṇeśa (remover of obstacles) before the story of Shri Guru begins.
Begin any important undertaking with a moment of humble invocation, not straight into action.
सिद्ध म्हणे नामधारका । पुढे अपूर्व वर्तले देखा । विस्तारे कथाकौतुका । निरोपीन तुज आता ॥१॥
siddha mhaṇe nāmadhārakā | puḍhe apūrva vartale dekhā | vistāre kathākautukā | niropīna tuja ātā ||1||
Siddha says to Namdharak: 'A wondrous event unfolded next; I shall now relate this tale of wonder to you in full.'
The narrator signals a fresh episode in the Gurucharitra — the storyteller's habitual pause before beginning a new teaching.
When sharing something meaningful, pause to frame it properly so your listener is ready to receive it.
नामधारक म्हणे सिद्धासी । पुढे कथा वर्तली कैसी । विस्तारोनि आम्हांसी । निरोपावी दातारा ॥२॥
nāmadhāraka mhaṇe siddhāsī | puḍhe kathā vartalī kaisī | vistāroni āmhāmsī | niropāvī dātārā ||2||
Namdharak says to Siddha: 'How did the story unfold next? Please relate it to us in detail, O giver.'
The disciple's eager request for more of the story models śravaṇa (the discipline of attentive listening) that keeps the teaching alive.
Ask for the fuller story rather than settling for a summary when you truly want to learn.
शिष्यवचन परिसोनि । सांगता झाला सिद्ध मुनि । ऐक तू वत्सा नामकरणी । गुरुचरित्र अभिनव ॥३॥
śiṣyavacana parisoni | sāmgatā jhālā siddha muni | aika tū vatsā nāmakaraṇī | gurucaritra abhinava ||3||
Hearing the disciple's words, Siddha muni began to speak: 'Listen, child, by name — this Gurucharitra is a fresh wonder.'
The teacher affirms that even a familiar guru-story yields new wonder (abhinava) each time it is told with devotion.
Approach even familiar teachings as if hearing them for the first time, so they can still surprise you.
ऐसा त्रिविक्रम महामुनि । जो का होता कुमसीस्थानी । निंदा करी सर्व जनी । दांभिक संन्यासी म्हणोनि ॥४॥
aisā trivikrama mahāmuni | jo kā hotā kumasīsthānī | nimdā karī sarva janī | dāmbhika samnyāsī mhaṇoni ||4||
There was a great sage named Trivikrama, who lived at the place called Kumsi; all the people slandered him, calling him a hypocritical ascetic (dāmbhika saṃnyāsī).
Public opinion wrongly brands a sincere ascetic a fraud — appearances and gossip do not reveal a person's inner truth.
Withhold judgment of someone's inner devotion based only on rumor or outward reputation.
ज्ञानवंत श्रीगुरुमूर्ति । विश्वाच्या मनीचे ओळखती । नसधिपासी सांगती । निंदा करितो म्हणोनि ॥५॥
jñānavamta śrīgurumūrti | viśvācyā manīce oḷakhatī | nasadhipāsī sāmgatī | nimdā karito mhaṇoni ||5||
Shri Guru, the wise embodiment of knowledge, knows the minds of the whole world; the king told him that Trivikrama was slandering him.
Shri Guru's omniscience (jñāna) means he already knows the truth behind the accusation before anyone explains it to him.
Remember that a wise teacher can already see beyond gossip — don't waste effort trying to hide the truth from one who already knows it.
श्रीगुरु म्हणती तये वेळी । आजची निघावे तात्काळी । त्रिविक्रमभारतीजवळी । जाणे असे कुमसीस ॥६॥
śrīguru mhaṇatī taye veḷī | ājacī nighāve tātkāḷī | trivikramabhāratījavaḷī | jāṇe ase kumasīsa ||6||
Shri Guru said at that moment: 'Let us set out today at once; we must go to Trivikrama Bharati's place, to Kumsi.'
Rather than punishing the slanderer, Shri Guru chooses to go to him directly — grace answers accusation with presence.
Meet criticism by showing up in person rather than by retaliating from a distance.
ऐकोनि राजा संतोषला । नानालंकार करिता जाहला । हत्ती अश्वपायदळा । श्रृंगार केला तये वेळी ॥७॥
aikoni rājā samtoṣalā | nānālamkāra karitā jāhalā | hattī aśvapāyadaḷā | śrṛmgāra kelā taye veḷī ||7||
Hearing this, the king rejoiced and began making various preparations; he had elephants, horses, and infantry decorated at that time.
The king's joyful readiness to escort Shri Guru shows how a ruler's devotion mobilizes an entire kingdom's resources for a sacred purpose.
When given the chance to support something sacred, commit your full resources gladly, not grudgingly.
समारंभ केला थोरु । आंदोळी बैसले श्रीगुरु । नानापरी वाद्यगजरु । करूनिया निघाले ॥८॥
samārambha kelā thoru | āmdoḷī baisale śrīguru | nānāparī vādyagajaru | karūniyā nighāle ||8||
A great celebration was made; Shri Guru sat in a palanquin; amid various kinds of musical fanfare, they set out.
The procession's pomp (samārambha) honors the guru outwardly, even though his true glory lies far beyond any worldly display.
Let celebration and ceremony be an offering of joy, not a substitute for inner devotion.
ऐसेपरी श्रीगुरुमूर्ति । तया कुमसी ग्रामा येती । त्रिविक्रमभारती । करीत होता मानसपूजा ॥९॥
aiseparī śrīgurumūrti | tayā kumasī grāmā yetī | trivikramabhāratī | karīta hotā mānasapūjā ||9||
In this way Shri Guru's holy form arrived at the village of Kumsi; Trivikrama Bharati was at that time engaged in mental worship (mānasapūjā).
The guru arrives exactly while the devotee is absorbed in inward worship — outer and inner meet at the right moment.
Keep faithfully practicing your private devotion; grace tends to arrive in the midst of it, not before it.
मानसपूजा नरहरीसी । नित्य करी भावेसी । स्थिर न होय तया दिवसी । मानसमूर्ति नरकेसरी ॥१०॥
mānasapūjā naraharīsī | nitya karī bhāvesī | sthira na hoya tayā divasī | mānasamūrti narakesarī ||10||
He performed mental worship of Narahari (Narasimha) daily with devotion; but on that day the mental image of Narakesari (the man-lion) would not stay steady.
Even a devoted practitioner's inner vision can waver — the unsettled image (mānasamūrti) hints that something greater is about to break in.
When your usual meditation feels unsettled, treat it as a sign to stay attentive rather than a failure to fix.
मनी चिंता करी यति । का पा न ये मूर्ति चित्ती । वृथा झाली तपोवृत्ति । काय कारण म्हणतसे ॥११॥
manī cimtā karī yati | kā pā na ye mūrti cittī | vṛthā jhālī tapovṛtti | kāya kāraṇa mhaṇatase ||11||
The ascetic worried in his mind: 'Why does the divine form not come into my awareness? My austerity has become useless' — wondering what the reason could be.
Doubt creeps in when grace seems delayed; the sage briefly mistakes silence for absence.
When your practice feels fruitless for a spell, question your assumption of failure before you question your effort.
बहुत काळ आराधिले । का पा नरसिंहे उपेक्षिले । तपफळ वृथा गेले । म्हणोनि चिंता करीतसे ॥१२॥
bahuta kāḷa ārādhile | kā pā narasimhe upekṣile | tapaphaḷa vṛthā gele | mhaṇoni cimtā karītase ||12||
'I have worshipped for a long time — why has Narasimha overlooked me? The fruit of my austerity has gone in vain,' he worried.
His anxious self-doubt (cintā) is the very human ache of feeling unseen despite long devotion — a trial before the darshan that is about to come.
Let a stretch of spiritual dryness be a test of patience, not proof that your devotion doesn't matter.
इतुके होता त्या अवसरी । श्रीगुरुते देखिले दूरी । येत होते नदीतीरी । मानसपूजेच्या मूर्तिरूपे ॥१३॥
ituke hotā tyā avasarī | śrīgurute dekhile dūrī | yeta hote nadītīrī | mānasapūjecyā mūrtirūpe ||13||
Meanwhile, at that moment, he saw Shri Guru from a distance, coming along the riverbank in the very form of his mental worship.
The very form Trivikrama had been worshipping in his mind now walks toward him in flesh — inner devotion and outer reality converge.
Trust that sincere inward devotion can manifest answers in ordinary, everyday moments — stay watchful for them.
सर्व दळ दंडधारी । तयांत एकरूप हरी । भारती देखोनि विस्मय करी । नमन करीत निघाला ॥१४॥
sarva daḷa damḍadhārī | tayāmta ekarūpa harī | bhāratī dekhoni vismaya karī | namana karīta nighālā ||14||
The whole retinue appeared as staff-bearing ascetics, and among them was Hari as one united form; seeing this, Bharati was astonished and went forward, bowing.
The vision multiplies into every companion appearing divine — a glimpse of viśvarūpa (universal form) hidden within an ordinary procession.
Practice seeing the divine potential in every person around you, not only in the one you set out to meet.
साष्टांग नमन करोनि । जावोनि लागे श्रीगुरुचरणी । सर्वचि रूपे झाला प्राणी । दंडधारी यतिरूप ॥१५॥
sāṣṭāmga namana karoni | jāvoni lāge śrīgurucaraṇī | sarvaci rūpe jhālā prāṇī | damḍadhārī yatirūpa ||15||
Making full prostration (sāṣṭāṅga namana), he went and clung to Shri Guru's feet; every being there had become the form of a staff-bearing ascetic.
Total surrender — the eight-limbed bow — is his response the moment recognition dawns; the vision of oneness deepens further.
When a moment of recognition or grace arrives, respond with your whole body and being, not half attention.
समस्तरूप एकसरी । दिसताती दंडधारी । कवण लघु कवण थोरी । न कळे तया त्रिविक्रमा ॥१६॥
samastarūpa ekasarī | disatātī damḍadhārī | kavaṇa laghu kavaṇa thorī | na kaḷe tayā trivikramā ||16||
All the forms appeared as one, all looking like staff-bearing ascetics; which was small and which was great, Trivikrama could not tell.
The dissolving of distinctions between 'small' and 'great' points to the truth that all beings share one underlying divine essence.
Practice looking past rank or status to see the shared worth in everyone you meet.
भ्रांत झाला तये वेळी । पुनरपि लागे चरण कमळी । ब्रह्मा विष्णु चंद्रमौळी । त्रिमूर्ति तू जगद्गुरु ॥१७॥
bhrāmta jhālā taye veḷī | punarapi lāge caraṇa kamaḷī | brahmā viṣṇu camdramauḷī | trimūrti tū jagadguru ||17||
He became bewildered at that moment, and again clung to the lotus feet: 'Brahma, Vishnu, Shiva — you are the Trimurti, you are the guru of the universe.'
Overwhelmed, Trivikrama instinctively returns to surrender rather than trying to intellectually resolve the vision — bewilderment (bhrānti) becomes the doorway to deeper faith.
When something exceeds your understanding, let humility and surrender guide you rather than forcing an explanation.
तुझे न कळे स्वरूपज्ञान । अविद्यामाया वेष्टोन । निजरूप होऊन । कृपा करणे दातारा ॥१८॥
tujhe na kaḷe svarūpajñāna | avidyāmāyā veṣṭona | nijarūpa hoūna | kṛpā karaṇe dātārā ||18||
'Your true nature I cannot know, wrapped as I am in ignorance and illusion (avidyā-māyā); please become your own true form and show grace, O giver.'
He names the obstacle plainly — avidyā (ignorance) — and asks not for an answer but for grace to see clearly.
When confusion blocks your understanding, ask directly for clarity instead of pretending to already see.
तुझे स्वरूप अवलोकिता । आम्हा अशक्य गुरुनाथा । चर्मचक्षूकरूनि आता । पाहू न शके म्हणतसे ॥१९॥
tujhe svarūpa avalokitā | āmhā aśakya gurunāthā | carmacakṣūkarūni ātā | pāhū na śake mhaṇatase ||19||
'Beholding your true form is impossible for us, O guru-lord; with these fleshly eyes I am unable to see it,' he said.
He acknowledges the limits of ordinary sight (carma-cakṣu, the physical eye) before the infinite — true vision needs more than the eyes.
Recognize the limits of your ordinary perception before claiming to fully understand something sacred.
तू व्यापक सर्वा भूती । नरसिंहमूर्ति झालासी यति । प्रगट नरसिंहसरस्वती । समस्त दिसती यतिरूप ॥२०॥
tū vyāpaka sarvā bhūtī | narasimhamūrti jhālāsī yati | pragaṭa narasimhasarasvatī | samasta disatī yatirūpa ||20||
'You pervade all beings; you have become the form of Narasimha, O ascetic; O manifest Narasimha Sarasvati, all appear in the form of ascetics.'
He affirms Shri Guru's identity with Narasimha — the very deity he had been worshipping in his mind all along — now recognized outwardly.
When an answer to prayer finally appears, name it clearly and give thanks rather than let it pass unacknowledged.
नमू आता सांग कवणा । कवणापुढे दाखवू करुणा । त्रिमूर्ति तू ओळखसी खुणा । निजरूपे रहावे स्वामिया ॥२१॥
namū ātā sāmga kavaṇā | kavaṇāpuḍhe dākhavū karuṇā | trimūrti tū oḷakhasī khuṇā | nijarūpe rahāve svāmiyā ||21||
'Whom shall I bow to now, tell me; before whom shall I show compassion? Trimurti, you know all the signs — please remain in your own true form, O lord.'
Faced with multiplicity, he pleads for Shri Guru to settle back into one recognizable form so worship can continue in a familiar way.
It's fine to ask for clarity and steadiness after an overwhelming experience, rather than staying lost in it.
तप केले बहुत दिवस । पूजा केली तुझी मानस । आजि आलि गा फळास । मूर्ति साक्षात भेटली ॥२२॥
tapa kele bahuta divasa | pūjā kelī tujhī mānasa | āji āli gā phaḷāsa | mūrti sākṣāta bheṭalī ||22||
'I performed austerities for many days, worshipped you in my mind; today it has borne fruit — your form has met me directly.'
Long practice (tapa) finally yields visible fruit — the story affirms that sustained inward devotion does not go to waste.
Keep at your quiet daily practice even without visible results; the fruit often arrives all at once, later than expected.
तू तारक विश्वासी । उद्धराया आम्हांसी । म्हणोनि भूमी अवतरलासी । दावी स्वरूप चिन्मय ॥२३॥
tū tāraka viśvāsī | uddharāyā āmhāmsī | mhaṇoni bhūmī avataralāsī | dāvī svarūpa cinmaya ||23||
'You are the savior of the world, come to uplift us; that is why you have incarnated on earth — show your form of pure consciousness (chinmaya).'
He identifies the guru's purpose as liberation for all, not a private favor — the incarnation exists to uplift everyone.
See any grace you receive as meant to serve others too, not just yourself.
ऐसेपरी श्रीगुरूसी । स्तुति केली भक्तीसी । श्रीगुरुमूर्ति संतोषी । झाली निजमूर्ति एक ॥२४॥
aiseparī śrīgurūsī | stuti kelī bhaktīsī | śrīgurumūrti samtoṣī | jhālī nijamūrti eka ||24||
In this way he praised Shri Guru with devotion; Shri Guru's form, pleased, became one single true form.
Sincere praise (stuti) offered in devotion causes the divine multiplicity to settle back into one recognizable, approachable form.
Offer heartfelt praise and gratitude; it draws the sacred closer and steadies your own mind.
व्यक्त पाहे तये वेळी । दिसो लागले सैन्य सकळी । तयामध्ये चंद्रमौळी । दिसे श्रीगुरु भक्तवरद ॥२५॥
vyakta pāhe taye veḷī | diso lāgale sainya sakaḷī | tayāmadhye camdramauḷī | dise śrīguru bhaktavarada ||25||
At that moment he saw it manifestly; the whole army began to appear as before; among them, Shiva (chandramauli) appeared as Shri Guru, granter of boons to devotees.
The vision resolves — ordinary appearances return, but now Trivikrama recognizes Shri Guru's divinity within the ordinary scene.
After a moment of insight fades, carry its recognition into your everyday view rather than dismissing it as a passing dream.
श्रीगुरु म्हणती तयासी । नित्य आमुची निंदा करिसी । दांभिक नावे आमहंसी । पाचारिसी मंदमती ॥२६॥
śrīguru mhaṇatī tayāsī | nitya āmucī nimdā karisī | dāmbhika nāve āmahamsī | pācārisī mamdamatī ||26||
Shri Guru said to him: 'You constantly slander us; you call us hypocrites and summon us with such names, O foolish-minded one.'
Shri Guru names the accusation plainly, not to shame but to bring the matter into the open before offering correction.
Address a grievance directly and honestly rather than letting resentment simmer unspoken.
या कारणे तुजपासी । आलो तुझ्या परीक्षेसी । पूजा करिसी तू मानसी । श्रीनृसिंहमूर्तीची ॥२७॥
yā kāraṇe tujapāsī | ālo tujhyā parīkṣesī | pūjā karisī tū mānasī | śrīnṛsimhamūrtīcī ||27||
'For this reason I came to you, to test you; you are worshipping in your mind the form of Shri Nrisimha.'
The visit itself was a test (parīkṣā) — Shri Guru wanted to reveal to Trivikrama the truth hidden beneath his own outward reputation.
See a difficult encounter as an opportunity to prove your sincerity, not merely an ordeal to survive.
दांभिक म्हणजे कवण परी । सांग आता विस्तारी । तुझे मनी वसे हरी । तोचि तुज निरोपी ॥२८॥
dāmbhika mhaṇaje kavaṇa parī | sāmga ātā vistārī | tujhe manī vase harī | toci tuja niropī ||28||
'What does "hypocrite" even mean? Tell me now in full. The one who dwells in your mind — Hari himself — will tell you.'
Shri Guru turns the question back to the deity already dwelling within Trivikrama's own heart, showing that self-knowledge answers false labels.
When falsely accused, let your own inner sincerity be the answer rather than arguing back.
ऐकोनि श्रीगुरुचे वचन । यतीश्वर करी नमन । सद्गुरु स्वामी कृपा करून । अविद्यारूप नासावे ॥२९॥
aikoni śrīguruce vacana | yatīśvara karī namana | sadguru svāmī kṛpā karūna | avidyārūpa nāsāve ||29||
Hearing Shri Guru's words, the lord of ascetics bowed: 'Sadguru swami, show your grace, that this form of ignorance may be destroyed.'
Trivikrama's response to being tested is not defensiveness but a request for grace to dissolve his own remaining ignorance (avidyā).
Respond to correction with a request for growth rather than with self-justification.
तू तारक विश्वासी । त्रयमूर्ति-अवतार तूचि होसी । मी वेष्टोन । मायापाशी । अज्ञानपणे वर्ततो ॥३०॥
tū tāraka viśvāsī | trayamūrti-avatāra tūci hosī | mī veṣṭona | māyāpāśī | ajñānapaṇe vartato ||30||
'You are the savior of the world, you yourself are the incarnation of the three gods; wrapped in the noose of illusion, I act out of ignorance.'
He confesses his own bondage to māyā (illusion) honestly, recognizing Shri Guru as the Trimurti's living incarnation.
Practice honest self-admission of your blind spots as the first step toward growth.
मायामोह-अंधकरी । बुडालो अज्ञानसागरी । न ओळखे परमार्थ विचारी । दिवांध झालो स्वामिया ॥३१॥
māyāmoha-amdhakarī | buḍālo ajñānasāgarī | na oḷakhe paramārtha vicārī | divāmdha jhālo svāmiyā ||31||
'In the darkness of illusion and attachment, I have drowned in the ocean of ignorance; I do not recognize the truth of the spiritual path — I have become blind even in daylight, O lord.'
The vivid image of being 'blind by day' (divāndha) captures how attachment can obscure truth that is plainly visible to a clear mind.
Notice when attachment is clouding something that should be obvious, and ask for the clarity to see it plainly.
ज्योतिःस्वरूप तू प्रकाशी । स्वामी माते भेटलासी । क्षमा करावी बाळकासी । उद्धारावे दातारा ॥३२॥
jyotiḥsvarūpa tū prakāśī | svāmī māte bheṭalāsī | kṣamā karāvī bāḷakāsī | uddhārāve dātārā ||32||
'You are light itself, you shine forth; O lord, you have met me; please forgive this child and uplift me, O giver.'
He asks forgiveness with the tenderness of a child before a parent, trusting Shri Guru's compassion above his own merit.
Approach forgiveness with the humility of a child asking, not the pride of one demanding it.
अविद्यारूप-समुद्रात । होतो आपण वहात । न दिसे पैल अंत । बुडतसो स्वामिया ॥३३॥
avidyārūpa-samudrāta | hoto āpaṇa vahāta | na dise paila amta | buḍataso svāmiyā ||33||
'I am being swept along in the ocean-like flood of ignorance; I cannot see the far shore — I am drowning, O lord.'
The metaphor of drowning without sight of the shore names the despair that can accompany deep spiritual struggle.
When you feel overwhelmed, name the feeling honestly to someone who can help rather than struggling in silence.
ज्ञानतारवी बैसवोनि करुणावायु प्रेरूनि । पैलथडी निजस्थानी । पाववी स्वामी कृपासिंधु ॥३४॥
jñānatāravī baisavoni karuṇāvāyu prerūni | pailathaḍī nijasthānī | pāvavī svāmī kṛpāsimdhu ||34||
'Seat me in the boat of knowledge, propel it with the wind of compassion; carry me to the far shore, to my own true abode, O ocean of grace.'
He asks for jñāna (knowledge) and karuṇā (compassion) together as the vessel and the wind that carry a soul across worldly existence.
Pair clear understanding with compassion when helping yourself or others through a hard passage.
तुझी कृपा होय ज्यासी । दुःखदैन्ये कैचे त्यासी । तोचि जिंकील कळीकाळासी । परमार्थी ऐक्य होय ॥३५॥
tujhī kṛpā hoya jyāsī | duḥkhadainye kaice tyāsī | toci jimkīla kaḷīkāḷāsī | paramārthī aikya hoya ||35||
'Whoever has your grace, how can sorrow or misery touch them? That person alone conquers time and death; union with the ultimate truth follows.'
Grace (kṛpā) is described as the decisive factor that overcomes suffering and even death itself — not personal effort alone.
Rely on grace and trust alongside your own effort, rather than assuming you must overcome everything by yourself.
पूर्वी कथा ऐकिली श्रवणी । महाभारत पुराणी । दाविले रूप अर्जुना नयनी । प्रसन्न होवोनि तयासी ॥३६॥
pūrvī kathā aikilī śravaṇī | mahābhārata purāṇī | dāvile rūpa arjunā nayanī | prasanna hovoni tayāsī ||36||
'Before, I heard this story in the scriptures — in the Mahabharata Purana — you showed your form to Arjuna's eyes, pleased with him.'
Trivikrama draws a direct parallel to Krishna revealing the viśvarūpa to Arjuna in the Bhagavad Gita, situating his own experience within that same lineage of divine revelation.
Look to stories of others' encounters with the sacred to help you recognize and trust your own.
तैसे तुम्ही मजला आज । दाविले स्वरूप निज । अनंत महिमा तुझी चोज । भक्तवत्सला गुरुनाथा ॥३७॥
taise tumhī majalā āja | dāvile svarūpa nija | anamta mahimā tujhī coja | bhaktavatsalā gurunāthā ||37||
'Just so, you have shown me today your own true form; your glory is endless and wondrous, O guru-lord, beloved of your devotees.'
He affirms that ancient scripture and present experience align — the eternal truth is not confined to the past.
Notice how timeless teachings can still play out vividly in your own life today.
जय जयाजी जगद्गुरु । तू तारक भवसागरु । त्रयमूर्तीचा अवतारु । नरसिंहसरस्वती ॥३८॥
jaya jayājī jagadguru | tū tāraka bhavasāgaru | trayamūrtīcā avatāru | narasimhasarasvatī ||38||
'Victory, victory to you, O guru of the universe! You are the savior across the ocean of worldly existence; you are the incarnation of the Trimurti, Narasimha Sarasvati.'
This joyful acclamation (jaya jaya) is a formula of devotional praise recognizing Shri Guru as the living embodiment of the divine trinity.
Let moments of realization move you to open, joyful praise rather than quiet, private gratitude alone.
कृतार्थ झालो जी आपण । देखिले आजि तुमचे चरण । न करिता प्रयत्न । भेटला रत्नचिंतामणी ॥३९॥
kṛtārtha jhālo jī āpaṇa | dekhile āji tumace caraṇa | na karitā prayatna | bheṭalā ratnacimtāmaṇī ||39||
'I am fulfilled, having seen your feet today; without any effort on my part, I have met the wish-fulfilling jewel (ratna-cintāmaṇi).'
He marvels that grace came unearned — the image of the wish-fulfilling gem underscores that this meeting exceeds anything he could have obtained by his own striving.
Receive unexpected blessings with humble gratitude rather than assuming you earned every good thing that comes to you.
जैसी गंगा सगरांवरी । कडे केले भवसागरी । जैसा विष्णु विदुराघरी । आला आपण कृपावंत ॥४०॥
jaisī gamgā sagarāmvarī | kaḍe kele bhavasāgarī | jaisā viṣṇu vidurāgharī | ālā āpaṇa kṛpāvamta ||40||
'Just as the Ganga freed King Sagara's sons across the ocean of existence, just as Vishnu came, full of compassion, to Vidura's house.'
He invokes two classical examples of divine grace reaching the humble or the fallen — the Ganga liberating Sagara's sons, Vishnu visiting lowly Vidura — to frame his own experience.
Remember stories of grace reaching the humble when you doubt whether you deserve to be helped.
भक्तवत्सला तुझी कीर्ति । आम्हा दाविली प्रचीति । वर्णावया नाही मति । अनंतमहिमा जगद्गुरु ॥४१॥
bhaktavatsalā tujhī kīrti | āmhā dāvilī pracīti | varṇāvayā nāhī mati | anamtamahimā jagadguru ||41||
'Your fame, beloved of devotees, you have shown us its living proof; I have no wit to describe it — your glory, O guru of the universe, is endless.'
He admits that words fail before direct experience (pracīti) — true encounter with the divine exceeds description.
Accept that some experiences are better lived and felt than fully explained in words.
येणेपरी श्रीगुरूसी । करी स्तोत्र बहुवसी । श्रीगुरुमूर्ती संतोषी । दिधला वर तये वेळी ॥४२॥
yeṇeparī śrīgurūsī | karī stotra bahuvasī | śrīgurumūrtī samtoṣī | didhalā vara taye veḷī ||42||
In this way he offered much praise (stotra) to Shri Guru; Shri Guru's form, pleased, granted him a boon at that time.
Sincere praise is met with a boon — devotion and grace answer each other in turn.
Let genuine gratitude be part of how you close any encounter with someone who has helped you.
वर दे तो त्रिविक्रमासी । तुष्टलो तुझ्या भक्तीसी । सद्गति होय भरवसी । पुनरावृत्ति नाही तुज ॥४३॥
vara de to trivikramāsī | tuṣṭalo tujhyā bhaktīsī | sadgati hoya bharavasī | punarāvṛtti nāhī tuja ||43||
He gave the boon to Trivikrama: 'I am pleased with your devotion; salvation is assured for you — you will not be reborn again.'
The boon of sadgati (a good final passage) and freedom from rebirth is the traditional highest reward for steadfast devotion.
Trust that consistent, sincere devotion is never wasted, even if the reward isn't visible right away.
तुज साधला परमार्थ । होईल ईश्वरी ऐक्यार्थ । ऐसे म्हणोनि गुरुनाथ । निघाले आपुल्या निजस्थाना ॥४४॥
tuja sādhalā paramārtha | hoīla īśvarī aikyārtha | aise mhaṇoni gurunātha | nighāle āpulyā nijasthānā ||44||
'You have attained the highest goal; you shall achieve union with the divine' — saying this, the guru-lord set out for his own abode.
Having given his blessing, Shri Guru departs — grace is complete in itself and does not linger for display.
Give freely and move on without needing recognition or an extended audience for your good deed.
वर देवोनि भारतीसी । राहविले तेथे कुमसीसी । क्षण न लागता परियेसी । आले गाणगापुरासी ॥४५॥
vara devoni bhāratīsī | rāhavile tethe kumasīsī | kṣaṇa na lāgatā pariyesī | āle gāṇagāpurāsī ||45||
Having given the boon to Bharati, he let him remain there at Kumsi; without a moment's delay, he arrived at Ganagapur.
Shri Guru's swift, seemingly effortless return to Ganagapur reflects his transcendence of ordinary distance and time.
After completing one act of service, move on promptly to the next without dwelling unnecessarily.
सिद्ध म्हणे नामधारका । श्रीगुरुमहिमा ऐसा निका । त्रिमूर्ति तोचि ऐका । नररूपे वर्ततसे ॥४६॥
siddha mhaṇe nāmadhārakā | śrīgurumahimā aisā nikā | trimūrti toci aikā | nararūpe vartatase ||46||
Siddha says to Namdharak: 'Such is Shri Guru's glory, so excellent; know that he is that very Trimurti, dwelling in human form.'
The narrator draws the chapter's moral: the guru who appears human is, in truth, the divine trinity itself.
Look past the ordinary appearance of a true teacher to honor the depth of wisdom within them.
ऐसा परमपुरुष गुरु । त्याते जे कोणी म्हणती नरु । तेचि पावती यमपुरु । सप्तजन्मपर्यंत ॥४७॥
aisā paramapuruṣa guru | tyāte je koṇī mhaṇatī naru | teci pāvatī yamapuru | saptajanmaparyamta ||47||
'Such is the supreme being, the guru; whoever regards him as merely a man goes to Yama's abode (hell) for seven births.'
This severe warning underscores the traditional teaching that dismissing a true guru as merely human is a grave spiritual error.
Guard against reducing a wise teacher's guidance to "just another person's opinion" when it truly deserves your respect.
गुरुर्ब्रह्मा गुरुर्विष्णु । गुरुचि होय गिरिजारमणु । वेदशास्त्रपुराणू । बोलती हे प्रसिद्ध ॥४८॥
gururbrahmā gururviṣṇu | guruci hoya girijāramaṇu | vedaśāstrapurāṇū | bolatī he prasiddha ||48||
'Guru is Brahma, Guru is Vishnu, Guru alone is Shiva; the Vedas, Shastras, and Puranas proclaim this as well known.'
This famous verse (echoing the classical guru-śloka) equates the guru with the entire divine trinity — creation, preservation, and dissolution.
Hold your genuine teachers in the highest regard, as sources of creation, sustenance, and transformation in your life.
या कारणे श्रीगुरूसी । शरण जावे निश्चयेसी । विश्वासावे माझ्या बोलासी । लीन व्हावे श्रीगुरुचरणी ॥४९॥
yā kāraṇe śrīgurūsī | śaraṇa jāve niścayesī | viśvāsāve mājhyā bolāsī | līna vhāve śrīgurucaraṇī ||49||
'For this reason, one should surely take refuge in Shri Guru; trust my words, and become absorbed at Shri Guru's feet.'
Siddha, as narrator, directly urges the listener toward surrender (śaraṇāgati) at the guru's feet as the fitting response to the whole story.
Let a moving story move you to action — take one step of trust or surrender in your own life today.
अमृताची आरवटी । घातली असे गोमटी । ज्ञानी जन प्राशिती घोटी । गुरुचरित्रकामधेनु ॥५०॥
amṛtācī āravaṭī | ghātalī ase gomaṭī | jñānī jana prāśitī ghoṭī | gurucaritrakāmadhenu ||50||
'A pot of nectar has been set out, so pure; wise people drink it sip by sip — this Gurucharitra is a wish-fulfilling cow (kāmadhenu).'
The text likens itself to nectar and to the kāmadhenu (wish-granting cow), meant to be savored slowly by discerning listeners.
Take in wisdom slowly and attentively, the way you would sip something precious rather than gulp it down.
गंगाधराचा नंदन । सांगे गुरुचरित्र विस्तारोन । भक्तिपूर्वक ऐकती जन । लाधती पुरुषार्थ चतुर्विध ॥५१॥
gamgādharācā namdana | sāmge gurucaritra vistārona | bhaktipūrvaka aikatī jana | lādhatī puruṣārtha caturvidha ||51||
The son of Gangadhar (the author) narrates the Gurucharitra in detail; people who listen with devotion attain the four aims of life.
The chapter closes by naming the author's lineage and promising the four puruṣārthas (dharma, artha, kama, moksha) to devoted listeners.
Approach listening to sacred stories as itself a form of practice, not mere entertainment.
इति श्रीगुरुचरित्रपरमकथाकल्पतरौ श्रीनृसिंहसरस्वत्युपाख्याने सिद्धनामधारकसंवादे त्रिविक्रमभारती विश्वरूपदर्शनं नाम चतुर्विशोऽध्यायः ॥२४॥
iti śrīgurucaritraparamakathākalpatarau śrīnṛsimhasarasvatyupākhyāne siddhanāmadhārakasamvāde trivikramabhāratī viśvarūpadarśanam nāma caturviśo'dhyāyaḥ ||24||
Thus, in the supreme wish-fulfilling tree of stories that is the Gurucharitra, in the tale of Shri Nrisimha Sarasvati, in the dialogue of Siddha and Namdharak, ends the twenty-fourth chapter, named 'Trivikrama Bharati's Vision of the Universal Form.'
This traditional Sanskrit colophon (iti śrī...) formally closes the chapter and names it for its central episode, the viśvarūpa-darśana.
Mark the completion of an important lesson deliberately, giving it a name you can recall later.
श्रीगुरुदत्तात्रेयार्पितमस्तु ॥
śrīgurudattātreyārpitamastu ||
May this be offered to Shri Guru Dattatreya.
The closing dedication returns all merit of the story to the guru himself — a gesture of humility from the narrator.
Dedicate the fruits of your effort back to the source that inspired them, rather than claiming credit alone.
(ओवीसंख्या ५१)
(ovīsamkhyā 51)
(Ovī count: 51)
A scribal note recording the number of verses in this chapter, part of the traditional method of preserving the text accurately.
Value the quiet, careful work of preserving and transmitting wisdom accurately, not only the wisdom itself.