संत साहित्य · Guru Charitra · Chapters
Chapter 25 — Impudent Brahmins' Vanity
Literal. A Muslim king in Vidura keeps two Brahmins around to recite Vedas; they roam the country challenging Brahmins to debate. They reach Kumasi, demand a debate with Trivikram, who declines and refers them to Shri Guru at Ganagapur. The Brahmins go; Shri Guru asks why they want to debate; they boast of their prior victories. Shri Guru tries to dissuade them: vanity destroys; even Brahma does not know all the Vedas. They insist.
Symbolic. The setup for Chapter 26's argument that a partial knowledge confidently asserted is worse than admitted ignorance.
Verse by verse
श्रीगणेशाय नमः ।
śrīgaṇeśāya namaḥ |
Salutations to Śrī Gaṇeśa.
The chapter opens with an invocation to Gaṇeśa (remover of obstacles), the customary opening that asks blessing before the tale of the two proud Brahmins begins.
Begin any important undertaking by first setting aside ego and asking for grace.
जय जयाजी सिद्धमुनी । तूचि गुरुशिरोमणी । साक्षी येतसे अंतःकरणी । बोलिला माते परमार्थ ॥१॥
jaya jayājī siddhamunī | tūci guruśiromaṇī | sākṣī yetase amtaḥkaraṇī | bolilā māte paramārtha ||1||
Victory, victory to you, Siddha Muni! You alone are the crown-jewel of gurus; my heart itself bears witness that you have spoken the highest truth to me.
Nāmadharak praises Siddha muni for having revealed paramārtha (the highest spiritual truth) — the disciple's inner witness confirms the teaching is true, not merely heard.
Test any teaching against your own inner conviction, not just against words spoken to you.
ऐसा कृपाळु परमेश्वर । आपण झाला अवतार । येरा दिसतसे नर । तेचि अज्ञानी प्रत्यक्ष ॥२॥
aisā kṛpāḷu parameśvara | āpaṇa jhālā avatāra | yerā disatase nara | teci ajñānī pratyakṣa ||2||
Such a compassionate Supreme Lord himself became an incarnation; to others he appears as a mere man — that very ignorance is plainly visible.
The narrator affirms Śrī Guru's true nature as avatāra (divine descent) — those who see only an ordinary man in him reveal their own spiritual blindness.
Look past outward appearances to recognize the depth in a person or teaching before judging it.
तया त्रिविक्रमभारतीसी । दाविले रूप प्रत्यक्षेसी । पुढे कथा वर्तली कैसी । निरोपावी दातारा ॥३॥
tayā trivikramabhāratīsī | dāvile rūpa pratyakṣesī | puḍhe kathā vartalī kaisī | niropāvī dātārā ||3||
To that Trivikrambharati he showed his true form directly; how the story unfolded thereafter — please tell it, O generous one.
Nāmadharak recalls that Śrī Guru revealed his real form to Trivikramabhāratī (a learned ascetic) and now begs to hear what followed — the story of this muni is about to unfold.
When a teacher offers you a glimpse of deeper truth, ask to understand its fuller context rather than stopping at the vision alone.
सिद्ध म्हणे ऐक बाळा । श्रीगुरूची अगम्य लीला । सांगता न सरे बहु काळा । साधारण मी सांगतसे ॥४॥
siddha mhaṇe aika bāḷā | śrīgurūcī agamya līlā | sāmgatā na sare bahu kāḷā | sādhāraṇa mī sāmgatase ||4||
Siddha said, listen child: Śrī Guru's līlā (divine play) is unfathomable; telling it fully would take a very long time — I shall relate it in brief.
The narrator's playful deeds exceed what any telling can exhaust — Siddha muni chooses to give only a sādhāraṇa (summary) account, teaching that some truths must be received in installments.
Accept partial understanding gracefully rather than demanding the whole truth all at once.
समस्त लीला सांगता । विस्तार होईल बहु कथा । या कारणे क्वचिता । निरोपीतसे बाळका ॥५॥
samasta līlā sāmgatā | vistāra hoīla bahu kathā | yā kāraṇe kvacitā | niropītase bāḷakā ||5||
If I were to tell all the divine deeds, the account would grow immensely long; for this reason I tell it to the child only in part.
Siddha again explains his method of selective narration — restraint in teaching, telling only what serves the moment, is itself a form of wisdom.
When teaching or advising someone, share only what is useful now rather than overwhelming them with everything you know.
पुढे अपूर्व वर्तले एक । ऐक शिष्या नामधारक । विदुरा नामे नगर एक । होता राजा यवन तेथे ॥६॥
puḍhe apūrva vartale eka | aika śiṣyā nāmadhāraka | vidurā nāme nagara eka | hotā rājā yavana tethe ||6||
Next, something wondrous happened; listen, disciple Nāmadharak — there was a city named Vidura, where a yavana (Muslim) king ruled.
The scene shifts to a city under a Muslim king, setting up the coming tale of two arrogant Brahmins — the storyteller signals apūrva (something remarkable) is about to unfold.
Stay attentive at the start of any new episode in life; important lessons often begin with an unremarkable setting.
महाक्रूर ब्रह्मद्वेषी । सदा करी जीवहिंसी । चर्चा करवी ब्राह्मणांसी । वेद म्हणवी आपणापुढे ॥७॥
mahākrūra brahmadveṣī | sadā karī jīvahimsī | carcā karavī brāhmaṇāmsī | veda mhaṇavī āpaṇāpuḍhe ||7||
He was extremely cruel and hostile to Brahmins, always committing violence against living beings; he would have Brahmins debate and made them recite the Vedas before him.
The king is described as brahmadveṣī (hostile to Brahmins) and violent — yet he still summons Brahmins to prove their Vedic learning, showing how power tests even sacred knowledge for its own amusement.
Do not let cruelty or hostility from others provoke you into performing your values merely to satisfy them.
विप्रासी म्हणे यवन । जे का असती विद्वज्जन । आपुल्या सभेत येऊन । वेद सर्व म्हणावे ॥८॥
viprāsī mhaṇe yavana | je kā asatī vidvajjana | āpulyā sabheta yeūna | veda sarva mhaṇāve ||8||
The yavana said to the Brahmins: whoever among you are truly learned, come to my court and recite the entire Veda.
The king issues an open challenge, turning sacred recitation into a public contest for reward — a warning sign that learning is about to be misused for pride and profit.
Be wary when someone offers to reward your knowledge publicly; check your own motive before performing for praise.
त्याते द्रव्य देईन बहुत । सर्वामध्ये मान्यवंत । जो का सांगेल वेदार्थ । विशेष त्याची पूजा करू ॥९॥
tyāte dravya deīna bahuta | sarvāmadhye mānyavamta | jo kā sāmgela vedārtha | viśeṣa tyācī pūjā karū ||9||
I will give him abundant wealth and make him honored among all; whoever explains the meaning of the Veda, him I will especially honor.
Wealth and honor are dangled as bait for Vedic knowledge — the chapter's theme of vanity begins here, as true learning is tempted by worldly reward.
When offered money or status for your knowledge or skill, examine whether the offer will corrupt your purpose.
ऐसे ऐकूनि ज्ञानी जन । नेणो म्हणती वेद आपण । जे का असती मतिहीन । कांक्षा करिती द्रव्याची ॥१०॥
aise aikūni jñānī jana | neṇo mhaṇatī veda āpaṇa | je kā asatī matihīna | kāmkṣā karitī dravyācī ||10||
Hearing this, the truly wise people said they did not know the Vedas [for such a purpose], while those lacking sense hankered after the wealth.
A quiet contrast is drawn: the genuinely learned decline the bait, while the foolish, driven by kāṅkṣā (craving) for money, step forward — humility versus greed.
Let genuine wisdom show itself through restraint, not through eagerness to claim credit or reward.
जावोनिया म्लेच्छापुढे । वेदशास्त्र वाचिती गाढे । म्लेच्छ मनी असे कुडे । ऐके अर्थ यज्ञकांडाचा ॥११॥
jāvoniyā mlecchāpuḍhe | vedaśāstra vācitī gāḍhe | mleccha manī ase kuḍe | aike artha yajñakāmḍācā ||11||
Going before the foreigner, they recited the Vedic scriptures deeply; but the foreigner's mind was crooked as he listened to the meaning of the sacrificial portion.
Even as the Brahmins recite earnestly, the listener's intent is kuḍe (twisted) — he listens to the Vedas not to learn but to find fault, especially with animal sacrifice.
Recognize that not every listener wants truth; some listen only to find ammunition for criticism.
म्हणे विप्र यज्ञ करिती । पशुहत्या करणे रीती । आम्हा म्लेच्छाते निंदिती । पशु वधिती म्हणोनिया ॥१२॥
mhaṇe vipra yajña karitī | paśuhatyā karaṇe rītī | āmhā mlecchāte nimditī | paśu vadhitī mhaṇoniyā ||12||
He said: the Brahmins perform sacrifices, and it is their custom to kill animals; yet they condemn us foreigners, saying we too kill animals.
The king twists the Vedic yajña (sacrifice) tradition into an accusation of hypocrisy, using the Brahmins' own scripture to belittle them.
Before criticizing others' faults, examine whether the same fault exists in your own practice.
येणेपरी ब्राह्मणासी । निंदा करी बहुवसी । योग्यता पाहून द्विजवरांशी । अपार द्रव्य देतसे ॥१३॥
yeṇeparī brāhmaṇāsī | nimdā karī bahuvasī | yogyatā pāhūna dvijavarāmśī | apāra dravya detase ||13||
In this way he reviled the Brahmins greatly; yet, judging their merit, he still gave immense wealth to the worthy among them.
Despite his scorn, the king rewards those Brahmins he judges capable — showing how flattery and wealth can still flow even from a hostile source, tempting the unwary.
Do not let an insult from someone disqualify their money or praise from tempting you away from your principles.
येणेपरी तो यवन । देतो द्रव्य म्हणोन । ऐकते झाले सकळ जन । देशोदेशी विप्रवर्ग ॥१४॥
yeṇeparī to yavana | deto dravya mhaṇona | aikate jhāle sakaḷa jana | deśodeśī vipravarga ||14||
Thus, hearing that the yavana was giving away wealth in this manner, all the people — Brahmins from every country — came to know of it.
News of easy reward spreads far and wide among Brahmins across lands — a warning of how quickly the promise of wealth travels and gathers a crowd.
Notice how fast temptation spreads through a community, and guard your own resolve when it reaches you.
वेदशास्त्री निपुण । द्रव्यावरी ठेवुनी मन । भेटीसी जाती ब्राह्मण । वेद म्हणती यवनापुढे ॥१५॥
vedaśāstrī nipuṇa | dravyāvarī ṭhevunī mana | bheṭīsī jātī brāhmaṇa | veda mhaṇatī yavanāpuḍhe ||15||
Brahmins skilled in the Vedic scriptures, setting their minds on the wealth, went to meet him and recited the Vedas before the foreigner.
Even genuinely learned Brahmins succumb, their minds fixed on dravya (money) rather than the sanctity of their recitation — competence corrupted by desire.
Guard your skill from being used merely for payment when it is meant to serve a higher purpose.
ऐसे मंदमति विप्र । त्यांची जोडी यमपुर । मदोन्मत्त दुराचार । तेच इष्ट कलीचे ॥१६॥
aise mamdamati vipra | tyāmcī joḍī yamapura | madonmatta durācāra | teca iṣṭa kalīce ||16||
Such dull-witted Brahmins earn for themselves the city of Yama (death); intoxicated with pride and of bad conduct, they are the favorites of the Kali age.
The narrator condemns these Brahmins outright — pride-driven misuse of sacred learning binds one to Yamapura (the realm of death/judgment) and marks the degeneracy of the Kali yuga.
Recognize that pride dressed up as learning leads to ruin, however clever it appears.
येणेपरी वर्तमानी । वर्तत असता एके दिनी । मंदभाग्य विप्र दोनी । येवोनि भेटले राया ॥१७॥
yeṇeparī vartamānī | vartata asatā eke dinī | mamdabhāgya vipra donī | yevoni bheṭale rāyā ||17||
While matters stood thus, one day two ill-fated Brahmins came and met the king.
The story now narrows to two specific Brahmins, marked from the outset as mandabhāgya (unfortunate) — their arrogance will prove their undoing.
Watch for the moment a general temptation becomes a personal choice — that is where character is tested.
वेदशास्त्र अभिज्ञाती । तीन वेद जाणो म्हणती । तया यवनापुढे किर्ति । आपली आपण सांगती ॥१८॥
vedaśāstra abhijñātī | tīna veda jāṇo mhaṇatī | tayā yavanāpuḍhe kirti | āpalī āpaṇa sāmgatī ||18||
Well-versed in Vedic scripture, they claimed to know three Vedas; before that foreigner they proclaimed their own fame themselves.
The two Brahmins boast of their own greatness unprompted — self-praise, kīrti āpaṇa āpaṇa sāṃgatī (praising oneself with one's own mouth), is the first sign of the vanity that titles this chapter.
Let your competence be recognized by others' witness, not by your own boasting.
विप्र म्हणती रायासी । कोणी नाही आम्हासरसी । वाद करावया वेदांसी । नसती चारी राष्ट्रांत ॥१९॥
vipra mhaṇatī rāyāsī | koṇī nāhī āmhāsarasī | vāda karāvayā vedāmsī | nasatī cārī rāṣṭrāmta ||19||
The Brahmins said to the king: there is no one equal to us; in all four directions of the land there is none to debate us on the Vedas.
Their claim escalates to a sweeping boast that no one anywhere can match them — pride expanding beyond any evidence.
Beware absolute claims about your own superiority; the world is larger than your certainty.
असती जरी तुझ्या नगरी । त्वरित येथे पाचारी । आम्हासवे वेद चारी । चर्चा करावी द्विजांनी ॥२०॥
asatī jarī tujhyā nagarī | tvarita yethe pācārī | āmhāsave veda cārī | carcā karāvī dvijāmnī ||20||
If there be any such in your city, summon them here at once, so that Brahmins may debate the four Vedas with us.
They openly challenge the king to produce any rival, confident none exists — the trap of pride is now fully set, inviting its own downfall.
Issuing a challenge out of pride invites the very test that will expose your limits — think before you boast.
विप्रवचन ऐकोनि । राजा पडला अभिमानी । आपुल्या नगरचे विप्र आणोनि । समस्ताते पुसे तो ॥२१॥
vipravacana aikoni | rājā paḍalā abhimānī | āpulyā nagarace vipra āṇoni | samastāte puse to ||21||
Hearing the Brahmins' words, the king too became filled with pride; he summoned the Brahmins of his own city and questioned them all.
The king's own ego is stirred by their boast — pride is contagious, spreading from the two Brahmins to the ruler himself.
Notice how another person's arrogance can awaken your own; stay grounded even when provoked to compete.
राजा म्हणे समस्तांसी । चर्चा करावी तुम्ही यांसी । जे जिंकिती तर्केसी । त्यासी अपार द्रव्य देऊ म्हणे ॥२२॥
rājā mhaṇe samastāmsī | carcā karāvī tumhī yāmsī | je jimkitī tarkesī | tyāsī apāra dravya deū mhaṇe ||22||
The king said to them all: you must debate these two; whoever wins the argument, I will give him immense wealth, he said.
The king turns the contest into a public spectacle backed by great reward, raising the stakes of the coming humiliation.
Do not let the size of a reward distort your judgment about whether a contest is worth entering.
ऐकोनिया ज्ञानी जन । म्हणती म्लेच्छालागून । आम्हा योग्यता नाही जाण । या ब्राह्मणांते केवी जिंकू ॥२३॥
aikoniyā jñānī jana | mhaṇatī mlecchālāgūna | āmhā yogyatā nāhī jāṇa | yā brāhmaṇāmte kevī jimkū ||23||
Hearing this, the wise people said to the foreigner: we do not have the capacity — how could we defeat these Brahmins?
The genuinely wise Brahmins of the city humbly admit their limits rather than compete out of ego — true wisdom recognizes its own boundary.
Have the humility to admit when a contest is not yours to win, rather than risking pride for pride's sake.
आम्हामध्ये हेचि श्रेष्ठ । विप्र दोघे महासुभट । याते करोनि प्रगट । मान द्यावा महाराज ॥२४॥
āmhāmadhye heci śreṣṭha | vipra doghe mahāsubhaṭa | yāte karoni pragaṭa | māna dyāvā mahārāja ||24||
Among us, these two Brahmins are indeed the finest, great champions; declare this openly, O king, and grant them honor.
The local Brahmins themselves concede defeat and recommend honoring the two visitors — the boastful pair's reputation grows unchecked.
When you must yield a contest, do so gracefully rather than letting resentment fester.
ऐसे म्हणती द्विज समस्त । ऐकोनि राजा मान देत । वस्त्रे भूषणे देई विचित्र । गजावरी आरूढविले ॥२५॥
aise mhaṇatī dvija samasta | aikoni rājā māna deta | vastre bhūṣaṇe deī vicitra | gajāvarī ārūḍhavile ||25||
So said all the Brahmins; hearing it, the king honored them, gave them fine garments and ornaments, and had them mounted upon an elephant.
The king rewards the two with lavish honors and a public elephant procession — pride is now visibly enthroned before the whole city.
Be cautious how you respond to praise; public honor can inflate a small victory into dangerous vanity.
आरूढवोनि हस्तीवरी । मिरवा म्हणे आपुल्या नगरी । नाही विप्र यांचे सरी । हेचि राजे विप्रांचे ॥२६॥
ārūḍhavoni hastīvarī | miravā mhaṇe āpulyā nagarī | nāhī vipra yāmce sarī | heci rāje viprāmce ||26||
Having mounted them on the elephant, he said, parade through my city — there is no Brahmin equal to them, they are the very kings of Brahmins.
The king proclaims them 'kings among Brahmins,' a title of worldly grandeur utterly at odds with the humility expected of true scholars.
Do not let a title given by others define your worth more than the character you actually hold.
आपण राजा यवनांसी । हे दुजे राजे द्विजांसी । ऐसे भूसुर तामसी । म्लेच्छापुढे वेद म्हणती ॥२७॥
āpaṇa rājā yavanāmsī | he duje rāje dvijāmsī | aise bhūsura tāmasī | mlecchāpuḍhe veda mhaṇatī ||27||
I am king of the foreigners, and these two are kings of the Brahmins — thus these dark, prideful earth-gods recited the Veda before the foreigner.
The narrator names them bhūsura tāmasī (earthly gods overcome by darkness/ignorance) — their sacred recitation is corrupted by tamas (the quality of delusion and ego).
Examine whether the spirit in which you perform a good act has quietly turned selfish or vain.
महातामसी ते ब्राह्मण । द्विजांते करूनिया दूषण । राजे म्हणविती आपण । तया यवनराज्यांत ॥२८॥
mahātāmasī te brāhmaṇa | dvijāmte karūniyā dūṣaṇa | rāje mhaṇavitī āpaṇa | tayā yavanarājyāmta ||28||
Those greatly deluded Brahmins, having disparaged their fellow Brahmins, called themselves kings within that foreign kingdom.
Their pride now curdles into contempt for their own community — the two begin to see other Brahmins as beneath them, having accepted a foreign king's flattering title.
Do not let outside praise turn you against the very community that shaped you.
ऐसे असता वर्तमानी । विप्र मदांधे व्यापूनि । राजापुढे जावोनि । विनविताती परियेसा ॥२९॥
aise asatā vartamānī | vipra madāmdhe vyāpūni | rājāpuḍhe jāvoni | vinavitātī pariyesā ||29||
While matters stood so, the Brahmins, overcome with the blindness of pride, went before the king and made a request, listen.
Drunk on their new status, the two Brahmins now press the king further — pride, once fed, always asks for more.
Notice when a small success makes you hungrier for more recognition, and pause before making the next demand.
विप्र म्हणती रायासी । आम्हा योग्यता बहुवसी । न मिळे एखादा वादासी । वृथा झाले शिकोनिया ॥३०॥
vipra mhaṇatī rāyāsī | āmhā yogyatā bahuvasī | na miḷe ekhādā vādāsī | vṛthā jhāle śikoniyā ||30||
The Brahmins said to the king: our worth is very great, yet we cannot find even one to debate us — our learning has gone to waste.
They lament that no worthy opponent exists in this land, framing their unmatched pride as if it were a grievance rather than arrogance.
If you feel unchallenged, seek growth quietly rather than announcing your superiority to others.
आमुचे मनी बहु आर्ता । करणे वाद वेदशास्त्री । निरोप देई जाऊ आता । विचारू तुझ्या राष्ट्रात ॥३१॥
āmuce manī bahu ārtā | karaṇe vāda vedaśāstrī | niropa deī jāū ātā | vicārū tujhyā rāṣṭrāta ||31||
Our hearts greatly yearn to debate the Vedic scriptures; give us leave now to go and search throughout your kingdom.
They ask the king's permission to roam his realm hunting for a rival — restless pride now sets out actively seeking a stage.
Question a restless urge to prove yourself before others; true learning does not need to go looking for an audience.
जरी मिळेल एखादा नरू । तयासवे चर्चा करू । न मिळे तैसा द्विजवरू । जयपत्र घेऊ ब्राह्मणाचे ॥३२॥
jarī miḷela ekhādā narū | tayāsave carcā karū | na miḷe taisā dvijavarū | jayapatra gheū brāhmaṇāce ||32||
If we find such a man, we will debate him; if no such excellent Brahmin is found, we will take a certificate of victory from the Brahmins.
They plan in advance to extract a jayapatra (written certificate of victory) even without a real contest — pride seeking not truth but proof on paper.
Do not chase certificates or titles that were never truly earned through honest contest.
राजा म्हणे तयासी । जावे राष्ट्री त्वरितेसी । पराभवावे ब्राह्मणासी । म्हणोनि निरोप देता झाला ॥३३॥
rājā mhaṇe tayāsī | jāve rāṣṭrī tvaritesī | parābhavāve brāhmaṇāsī | mhaṇoni niropa detā jhālā ||33||
The king said to them: go quickly through the kingdom and defeat the Brahmins; so saying, he gave them leave.
The king actively endorses their mission to humiliate fellow Brahmins, becoming complicit in feeding their pride.
Be careful not to sponsor or encourage another person's arrogance, even unintentionally.
यवनाचे आज्ञेसी । निघाले द्विजवर तामसी । पर्यटन करिता राज्यासी । गावोगावी विचारिती ॥३४॥
yavanāce ājñesī | nighāle dvijavara tāmasī | paryaṭana karitā rājyāsī | gāvogāvī vicāritī ||34||
By the foreigner's command, the deluded Brahmins set out, traveling through the kingdom and inquiring in village after village.
Under royal sanction, the two now travel from village to village demanding submission — their journey is a moving spectacle of pride.
When you carry authority or backing, use it to serve rather than to intimidate others.
गावोगावी हिंडती । जयपत्रे लिहून घेती । ऐसी कवणा असे शक्ति । तयासन्मुख उभे रहावे ॥३५॥
gāvogāvī himḍatī | jayapatre lihūna ghetī | aisī kavaṇā ase śakti | tayāsanmukha ubhe rahāve ||35||
They wandered from village to village, taking written certificates of victory; who indeed had the strength to stand before them?
Fear rather than genuine debate secures their certificates — no one dares confront them, showing how intimidation can masquerade as scholarly triumph.
Do not mistake others' silence or fear for actual agreement with your view.
समस्त नगरे हिंडत । पुढे गेले दक्षिणपंथ । भीमातीरी असे विख्यात । कुमसी ग्राम उत्तम ॥३६॥
samasta nagare himḍata | puḍhe gele dakṣiṇapamtha | bhīmātīrī ase vikhyāta | kumasī grāma uttama ||36||
Wandering through all the towns, they went on southward; on the bank of the Bhīmā river was the renowned, excellent village of Kumasī.
The narrative moves them geographically toward the sacred Bhīmā riverside, setting the stage for their fateful encounter with a true sage.
Pay attention when your path brings you near a place or person of real wisdom — it may be a turning point.
तेथे होता महामुनि । त्रिविक्रमभारती म्हणुनी । त्यासी येती वेद तिन्ही । अनेकशास्त्री अभिज्ञ तो ॥३७॥
tethe hotā mahāmuni | trivikramabhāratī mhaṇunī | tyāsī yetī veda tinhī | anekaśāstrī abhijña to ||37||
There lived a great sage named Trivikrambharati, who knew three Vedas and was learned in many scriptures.
We meet Trivikramabhāratī, a genuinely learned and humble muni — his real erudition will stand in sharp contrast to the two boastful Brahmins.
Let true depth of knowledge be measured by humility, as this sage's example will soon show.
महामुनि कीर्तिमंत । म्हणोनि सांगती जन समस्त । ऐकती द्विज मदोन्मत्त । गेले तया मुनीपासी ॥३८॥
mahāmuni kīrtimamta | mhaṇoni sāmgatī jana samasta | aikatī dvija madonmatta | gele tayā munīpāsī ||38||
All the people spoke of him as a renowned great sage; hearing this, the two arrogant Brahmins went to that muni.
Word of the muni's fame reaches the proud pair, and they seek him out — not to learn, but to conquer him for another certificate.
Approach a person of real wisdom to learn from them, not merely to test or defeat them.
जावोनि म्हणती तयासी । त्रिवेदी ऐसे म्हणविसी । चर्चा करावी आम्हंसी । अथवा द्यावे हारिपत्र ॥३९॥
jāvoni mhaṇatī tayāsī | trivedī aise mhaṇavisī | carcā karāvī āmhamsī | athavā dyāve hāripatra ||39||
Going to him, they said: you call yourself a knower of three Vedas — debate with us, or else give us a certificate of your defeat.
They confront the muni with an ultimatum — debate or concede — the same coercive tactic used throughout their journey.
Do not let an aggressive demand force you into a contest you did not seek; you may answer on your own terms.
विप्रवचन ऐकोनि । म्हणतसे त्रिविक्रममुनि । आम्ही नेणो वेद तिन्ही । अथवा न ये वेद एक ॥४०॥
vipravacana aikoni | mhaṇatase trivikramamuni | āmhī neṇo veda tinhī | athavā na ye veda eka ||40||
Hearing the Brahmins' words, Trivikrama muni said: we do not know the three Vedas, nor even a single Veda.
In stark contrast to their boasting, the muni humbly disclaims all Vedic knowledge — a model of nirabhimāna (freedom from pride) even though he is in fact deeply learned.
Practice modesty about your own knowledge, even when you are far more capable than you let on.
जरी जाणो वेदशास्त्र । तरी का होतो अरण्यपात्र । वंदन करिते राजे सर्वत्र । तुम्हांसारखे भोग करितो ॥४१॥
jarī jāṇo vedaśāstra | tarī kā hoto araṇyapātra | vamdana karite rāje sarvatra | tumhāmsārakhe bhoga karito ||41||
If I truly knew the Vedic scriptures, why would I be dwelling in the forest? Kings everywhere would honor me and I would enjoy pleasures like you.
The muni ironically argues that true scholars would be enjoying worldly honor, not living as forest ascetics — his self-deprecation quietly exposes the emptiness of seeking Vedic knowledge for worldly gain.
Judge your own progress by inner peace, not by the worldly rewards it fails to bring you.
नेणो म्हणोनि अरण्यवासी । वेष घेतला मी संन्यासी । आम्ही भिक्षुक तापसी । तुम्हांसमान नव्हे जाणा ॥४२॥
neṇo mhaṇoni araṇyavāsī | veṣa ghetalā mī samnyāsī | āmhī bhikṣuka tāpasī | tumhāmsamāna navhe jāṇā ||42||
Because I know nothing, I dwell in the forest and have taken the garb of a renunciate; I am a mendicant ascetic, not your equal, know this.
The muni continues his humble self-description as a mere bhikṣuka (mendicant), deliberately placing himself beneath the boastful Brahmins to avoid conflict.
Step back from a competitive confrontation by choosing humility over matching another's pride.
हारी अथवा जिंकून । नाही तयाचा अभिमान । तुम्ही उत्कृष्ट विद्वज्जन । आम्हासवे काय वाद ॥४३॥
hārī athavā jimkūna | nāhī tayācā abhimāna | tumhī utkṛṣṭa vidvajjana | āmhāsave kāya vāda ||43||
Whether in loss or in victory, I hold no pride in it; you are excellent, learned men — what debate could there be with me?
He declares indifference to winning or losing itself, the true mark of nirabhimāna — showing that real wisdom does not need to prove anything.
Free yourself from needing to win every argument; let go of the need to be seen as right.
ऐकोनि मुनींचे वचन । तवका अले ते ब्राह्मण । आम्हासवे वाद कवण । घाली ऐसा त्रिभुवनी ॥४४॥
aikoni munīmce vacana | tavakā ale te brāhmaṇa | āmhāsave vāda kavaṇa | ghālī aisā tribhuvanī ||44||
Hearing the muni's words, the Brahmins grew even more inflamed, saying: who in the three worlds could dare debate with us?
The muni's humility, instead of calming them, only inflames the Brahmins' pride further — arrogance often mistakes another's meekness for further proof of its own supremacy.
Do not let someone else's humility make you more arrogant; read gentleness as strength, not weakness.
हिंडत आलो अवघे राष्ट्र । आम्हासमान नाही नर । म्हणोनि दाखविती जयपत्र । असंख्यात परियेसा ॥४५॥
himḍata ālo avaghe rāṣṭra | āmhāsamāna nāhī nara | mhaṇoni dākhavitī jayapatra | asamkhyāta pariyesā ||45||
We have traveled through the whole kingdom and found no man our equal — so saying they showed their countless certificates of victory.
They flaunt their collection of coerced certificates as proof of unmatched greatness, oblivious that intimidation, not merit, produced them.
Do not mistake a stack of accolades for real proof of worth if they were obtained through pressure rather than fair judgment.
येणेपरी आपणासी । जयपत्र द्यावे विशेषी । अभिमान असल्या मानसी । करी वाद म्हणताती ॥४६॥
yeṇeparī āpaṇāsī | jayapatra dyāve viśeṣī | abhimāna asalyā mānasī | karī vāda mhaṇatātī ||46||
In this manner, give us too a special certificate of victory; if you have any pride in your heart, then debate us, they say.
They corner the muni with the same ultimatum, taunting his supposed pride — pressuring him either to fight or to surrender in writing.
Refuse to be baited into a fight merely because someone questions your pride.
अनेकपरी ब्राह्मणांसी । सांगे मुनि विनयेसी । ऐकती ना द्विज महाद्वेषी । मागती जयपत्र आपुले ॥४७॥
anekaparī brāhmaṇāmsī | sāmge muni vinayesī | aikatī nā dvija mahādveṣī | māgatī jayapatra āpule ||47||
In many ways the muni spoke to the Brahmins with humility, but the deeply hostile Brahmins would not listen, and kept demanding their certificate.
Repeated gentle appeals fail against entrenched pride — the muni's patience is met with continued dveṣa (hostility), showing how deaf arrogance can be to reason.
Recognize when patient explanation has reached its limit with a stubborn, hostile person, and change your approach.
त्रिविक्रम महामुनि । आपुले विचार अंतःकरणी । याते न्यावे गाणगाभुवनी । शिक्षा करणे द्विजाते ॥४८॥
trivikrama mahāmuni | āpule vicāra amtaḥkaraṇī | yāte nyāve gāṇagābhuvanī | śikṣā karaṇe dvijāte ||48||
The great sage Trivikrama, in his own heart, resolved to take them to Gāṇagābhuvana so that the Brahmins might be taught a lesson.
The muni quietly decides to lead the arrogant Brahmins to Gāṇagābhuvana (Gāṇagāpura, Śrī Guru's abode) so that a higher authority may correct them — humility deferring the correction to the true Guru.
When you cannot resolve someone's stubbornness yourself, guide them toward a wiser source rather than forcing the issue alone.
विप्र मदांधे व्यापिले । अनेक ब्राह्मण धिक्कारिले । त्याते करणे उपाय भले । म्हणोनि योजिले मनात ॥४९॥
vipra madāmdhe vyāpile | aneka brāhmaṇa dhikkārile | tyāte karaṇe upāya bhale | mhaṇoni yojile manāta ||49||
The Brahmins, overtaken by the blindness of pride, had scorned many Brahmins; thinking a good remedy was needed for them, he planned it in his mind.
Recognizing the damage their pride has already caused to other Brahmins, the muni resolves on a bhalā upāya (good remedy) — correction meant to heal, not merely to punish.
When correcting someone's pride, aim for their genuine improvement rather than simple retaliation.
त्रिविक्रम म्हणे विप्रासी । चला गाणगाभुवनासी तेथे देईन तुम्हांसी । जयपत्र विस्तारे ॥५०॥
trivikrama mhaṇe viprāsī | calā gāṇagābhuvanāsī tethe deīna tumhāmsī | jayapatra vistāre ||50||
Trivikrama said to the Brahmins: come to Gāṇagābhuvana; there I shall give you a certificate of victory at length.
The muni skillfully lures them toward Śrī Guru's abode by promising the very certificate they crave — wisdom using their own desire to lead them where they need to go.
Use a person's own goal as the path to guide them toward a greater truth they are not yet seeking.
तेथे असती आपुले गुरु । तयापुढे पत्र देईन निर्धारू । अथवा तुमच्या मनींचा भारू । शमन करू म्हणे देखा ॥५१॥
tethe asatī āpule guru | tayāpuḍhe patra deīna nirdhārū | athavā tumacyā manīmcā bhārū | śamana karū mhaṇe dekhā ||51||
My own Guru resides there; before him I shall certainly give you the certificate, or else I shall settle the burden weighing on your mind, see.
The muni redirects everything toward his own Guru, hinting that the real resolution will be relief from the bhāru (burden) of their pride, not a mere written document.
Bring your unresolved struggles before a trusted teacher rather than trying to settle them alone.
ऐशी निगुती करूनि । निघाला त्रिविक्रम महामुनि । सवे येती विप्र दोनी । आंद्लिके बैसोनिया ॥५२॥
aiśī nigutī karūni | nighālā trivikrama mahāmuni | save yetī vipra donī | āmdlike baisoniyā ||52||
Having thus resolved, the great sage Trivikrama set out, and the two Brahmins came along with him, seated in a palanquin.
The muni walks while the two proud Brahmins ride in comfort — a quiet visual reversal of true and false greatness that the narrator will soon comment on.
Notice when outward comfort and true stature do not match; do not judge worth by who rides and who walks.
मूढ ब्राह्मण अज्ञानी । यतीश्वरा चालवोनि । आपण बैसले सुखासनी । म्हणोनि अल्पायुषी झाले ॥५३॥
mūḍha brāhmaṇa ajñānī | yatīśvarā cālavoni | āpaṇa baisale sukhāsanī | mhaṇoni alpāyuṣī jhāle ||53||
The foolish, ignorant Brahmins made the great ascetic walk while they themselves sat comfortably in the palanquin; because of this they became short-lived.
The narrator explicitly condemns their disrespect — letting a revered yatīśvara (great ascetic) walk while they rode brought upon them shortened life, an early sign of karmic consequence.
Show physical respect to elders and teachers in small practical ways, such as who walks and who rides.
पावले तया गाणगापुरा । जे का स्थान गुरुवरा । रम्य स्थान भीमातीरा । वास नरसिंहसरस्वती ॥५४॥
pāvale tayā gāṇagāpurā | je kā sthāna guruvarā | ramya sthāna bhīmātīrā | vāsa narasimhasarasvatī ||54||
They arrived at Gāṇagāpura, the abode of the great Guru, a beautiful place on the bank of the Bhīmā, where Narasiṃha Sarasvatī dwelt.
They reach the sacred residence of Narasiṃha Sarasvatī, the Datta avatāra at the heart of the Guru Charitra — a beautiful, holy setting for the coming confrontation of pride with grace.
Enter sacred or wise spaces with reverence, whatever your inner state upon arrival.
नमन करूनि श्रीगुरूसी । विनवी मुनि भक्तीसी । कृपामूर्ति व्योमकेशी । भक्तवत्सला परमपुरुषा ॥५५॥
namana karūni śrīgurūsī | vinavī muni bhaktīsī | kṛpāmūrti vyomakeśī | bhaktavatsalā paramapuruṣā ||55||
Bowing to Śrī Guru, the muni made his prayer with devotion: O embodiment of grace, matted-haired one, beloved of his devotees, Supreme Being.
Trivikrama muni prostrates with heartfelt bhakti (devotion) before Śrī Guru, addressing him with reverent titles that recognize his divine, compassionate nature.
Approach those wiser than you with genuine humility and devotion, not mere formality.
जय जयाजी जगद्गुरु । निर्गुण तूचि निर्विकारु । त्रयमूर्तीचा अवतारु । अनाथांचा रक्षक ॥५६॥
jaya jayājī jagadguru | nirguṇa tūci nirvikāru | trayamūrtīcā avatāru | anāthāmcā rakṣaka ||56||
Victory, victory, O World-Guru! You alone are the formless, unchanging one, the incarnation of the Trinity, protector of the helpless.
The muni's hymn identifies Śrī Guru with the trimūrti (the triune divine) beyond attributes, and as protector of the helpless — establishing his supreme, saving nature before the plea to come.
Recall that whatever protects the helpless carries the truest mark of divinity — extend that same protection to those weaker than you.
दर्शन होता तुझे चरण । उद्धरे संसारा भवार्ण । नेणती मूढ अज्ञानजन । अधोगतीचे ते इष्ट ॥५७॥
darśana hotā tujhe caraṇa | uddhare samsārā bhavārṇa | neṇatī mūḍha ajñānajana | adhogatīce te iṣṭa ||57||
By the sight of your feet, one is delivered from the ocean of worldly existence; the foolish and ignorant do not know this, and they are drawn to ruin.
The muni contrasts the saving power of darśana (sight) of the Guru's feet with the ignorance of those, like the two Brahmins, who court their own downfall through pride.
Seek out the presence of wise, grounded people; their nearness alone can steady you.
सदगदित कंठ झाला । रोमांच अंगी उठला । नेत्री बाष्प आनंद झाला । माथा ठेवी चरणावरी ॥५८॥
sadagadita kamṭha jhālā | romāmca amgī uṭhalā | netrī bāṣpa ānamda jhālā | māthā ṭhevī caraṇāvarī ||58||
His throat choked with emotion, his body's hair stood on end, tears of joy welled in his eyes, and he laid his head upon the Guru's feet.
The muni's overwhelming devotion manifests physically — choked voice, goosebumps, tears — the classic signs of bhāva (spiritual emotion) in true surrender.
Allow yourself to be moved openly and without embarrassment in moments of genuine reverence or gratitude.
नमन करितांचि मनीश्वराते । उठविले श्रीगुरुनाथे । आलिंगोनि करुणावक्त्रे । पुसताती वृत्तान्त ॥५९॥
namana karitāmci manīśvarāte | uṭhavile śrīgurunāthe | ālimgoni karuṇāvaktre | pusatātī vṛttānta ||59||
As soon as he bowed to the Lord of hearts, Śrī Gurunath raised him up, embraced him with a compassionate face, and asked him the news.
Śrī Guru's response to devotion is immediate tenderness — lifting up the bowed muni and asking after him with compassion, embodying grace that meets humility halfway.
Respond to another's humble approach with warmth and attentive care, not distance.
श्रीगुरु पुसती त्रिविक्रमासी । आलेत कवणे कार्यासी । विस्तारोनि आम्हांसी । निरोपावे मुनिवरा ॥६०॥
śrīguru pusatī trivikramāsī | āleta kavaṇe kāryāsī | vistāroni āmhāmsī | niropāve munivarā ||60||
Śrī Guru asked Trivikrama: for what purpose have you come? Tell us at length, O excellent muni.
Śrī Guru invites the muni to explain fully, showing the Guru's readiness to hear a disciple's concern in complete detail before responding.
When someone comes to you troubled, invite them to explain fully before offering any judgment.
श्रीगुरुचे वचन ऐकोनि । सांगतसे त्रिविक्रममुनि । मदोन्मत्त विप्र दोनी । आले असती चर्चेसी ॥६१॥
śrīguruce vacana aikoni | sāmgatase trivikramamuni | madonmatta vipra donī | āle asatī carcesī ||61||
Hearing Śrī Guru's words, Trivikrama muni related that two Brahmins, intoxicated with pride, had come for a debate.
The muni now recounts the whole affair of the two arrogant Brahmins to Śrī Guru, laying the matter fully before the true authority.
Bring the full, honest account of a conflict to a trusted guide rather than a partial or self-serving version.
वेदशास्त्रादि मीमांसे । म्हणती चर्चा करू हर्षे । वेद चारी जिव्हाग्री वसे । म्हणती मूढ विप्र दोनी ॥६२॥
vedaśāstrādi mīmāmse | mhaṇatī carcā karū harṣe | veda cārī jivhāgrī vase | mhaṇatī mūḍha vipra donī ||62||
They say they wish gladly to debate the Vedic scriptures and exegesis; the two foolish Brahmins claim all four Vedas rest on the tip of their tongues.
The muni reports their boast verbatim — the four Vedas supposedly 'sitting on the tip of the tongue' — a vivid image of glib, superficial pride rather than deep realization.
Distrust claims of mastery that come too glibly; real depth rarely announces itself so boastfully.
जरी न करा चर्चेसी । पत्र मागती हारीसी । अनेकापरी तयांसी । सांगता न ऐकती उन्मत्त ॥६३॥
jarī na karā carcesī | patra māgatī hārīsī | anekāparī tayāmsī | sāmgatā na aikatī unmatta ||63||
If one will not debate, they demand a certificate of defeat; in many ways I explained to them, but the arrogant ones would not listen.
The muni describes his own failed attempts at persuasion — their arrogance is impervious to reasoned appeal, a state the text calls unmatta (intoxicated/mad with pride).
Accept that some minds cannot be reasoned with in the moment; do not exhaust yourself trying to convince the truly stubborn.
म्हणोनि आलो तुम्हांजवळी । तुम्ही श्रीगुरु चंद्रमौळी । तुमचे वाक्य असे बळी । तेणेपरी निरोपावे ॥६४॥
mhaṇoni ālo tumhāmjavaḷī | tumhī śrīguru camdramauḷī | tumace vākya ase baḷī | teṇeparī niropāve ||64||
Therefore I have come to you; you are Śrī Guru, the moon-crested one; your word carries power — please instruct accordingly.
The muni concludes by placing full trust in Śrī Guru's authority (bala — power) to resolve what he himself could not, deferring completely to the Guru's word.
When your own efforts to correct a situation fail, hand the matter over fully to someone wiser and trust their guidance.
मुनिवचन ऐकोनि । श्रीगुरु म्हणती हास्यवदनी । आले होते विप्र दोनी । त्याते पुसती वृत्तान्त ॥६५॥
munivacana aikoni | śrīguru mhaṇatī hāsyavadanī | āle hote vipra donī | tyāte pusatī vṛttānta ||65||
Hearing the muni's words, Śrī Guru spoke with a smiling face; the two Brahmins who had come, he asked them their news.
Śrī Guru receives the report with a gentle, unruffled smile — his composure signals that the Brahmins' pride poses no real threat to one established in equanimity.
Meet even provocative arrogance with a calm, unshaken smile rather than matching its intensity.
श्रीगुरु म्हणती विप्रांसी । कवण आलेती कार्यासी । वाद कायसा आम्हांसी । लाभ काय वादे तुम्हा ॥६६॥
śrīguru mhaṇatī viprāmsī | kavaṇa āletī kāryāsī | vāda kāyasā āmhāmsī | lābha kāya vāde tumhā ||66||
Śrī Guru asked the Brahmins: for what purpose have you come? What debate is there with us, and what gain would a debate bring you?
Śrī Guru's first question cuts to the practical uselessness of their quest — he asks what real benefit their contest could bring, exposing pride's lack of purpose.
Before entering any dispute, ask yourself plainly what real good winning it would actually bring.
आम्ही तापसी संन्यासी । आम्हा हारी कायसी । काय थोरी तुम्हांसी । जय होता यतीसवे ॥६७॥
āmhī tāpasī samnyāsī | āmhā hārī kāyasī | kāya thorī tumhāmsī | jaya hotā yatīsave ||67||
We are ascetics, renunciates; what is defeat to us? What glory would it be for you to win over an ascetic?
Śrī Guru points out that ascetics have nothing to lose in worldly terms, and that beating a renunciate brings the challenger no true honor — undermining the very premise of their challenge.
Recognize when 'winning' against someone who has nothing at stake is itself a hollow, meaningless victory.
श्रीगुरुवचन ऐकोनि । बोलताती विप्र दोनी । आलो पृथ्वी हिंडोनि । समस्त विप्र जिंकीत ॥६८॥
śrīguruvacana aikoni | bolatātī vipra donī | ālo pṛthvī himḍoni | samasta vipra jimkīta ||68||
Hearing Śrī Guru's words, the two Brahmins said: we have traveled the whole earth, defeating every Brahmin.
Unmoved by Śrī Guru's gentle logic, the two persist in reciting their conquest — pride talking over wisdom rather than listening to it.
Notice when you are so fixed on your own narrative that you talk past good advice instead of hearing it.
नव्हे कोणी सन्मुख । वेदचर्चापराङ्मुख । म्हणोनि पत्रे अनेक । काढोनिया दाखविली ॥६९॥
navhe koṇī sanmukha | vedacarcāparāṅmukha | mhaṇoni patre aneka | kāḍhoniyā dākhavilī ||69||
No one stood before us; all turned away from Vedic debate — so saying, they took out and showed many certificates.
They again present their stack of certificates as proof, unable to see that fear-induced avoidance is not the same as genuine intellectual surrender.
Question whether apparent agreement from others is real conviction or simply avoidance of conflict.
येणेपरी आम्हांसी । पत्र देता का सायासी । कोप आला त्रिविक्रमासी । घेवोनि आला तुम्हांजवळी ॥७०॥
yeṇeparī āmhāmsī | patra detā kā sāyāsī | kopa ālā trivikramāsī | ghevoni ālā tumhāmjavaḷī ||70||
In this manner, why should it be difficult to give us a certificate too? Trivikrama grew angry [at our request] and brought us here to you.
The two Brahmins characterize the muni's patient effort to redirect them as mere 'anger,' revealing their inability to recognize humility and wisdom when confronted with it.
Be careful not to mistake someone's calm correction of you for hostility; examine your own defensiveness first.
जरी असाल साभिमान । तुम्हांसहित दोघेजण । वेदशास्त्रादि व्याकरण । चर्चा करू म्हणती विप्र ॥७१॥
jarī asāla sābhimāna | tumhāmsahita doghejaṇa | vedaśāstrādi vyākaraṇa | carcā karū mhaṇatī vipra ||71||
If you two have any self-respect, we will debate you both on Vedic scripture and grammar, the Brahmins said.
They extend their challenge to Śrī Guru himself, daring him on the grounds of pride (sābhimāna) — the ultimate overreach of their arrogance.
Recognize the point where pride oversteps into open disrespect for someone clearly greater than yourself.
आम्ही जाणो वेद चारी । न होती कोणी आम्हांसरी । तुम्ही दोघे यतीश्वरी । काय जाणाल वेदान्त ॥७२॥
āmhī jāṇo veda cārī | na hotī koṇī āmhāmsarī | tumhī doghe yatīśvarī | kāya jāṇāla vedānta ||72||
We know all four Vedas; no one is equal to us — what could you two ascetics possibly know of Vedānta?
Their pride reaches its peak, openly belittling Śrī Guru and the muni's spiritual authority — the height of the vanity the chapter title names.
Watch for the moment your confidence turns into contempt for those who may know more than you; that is the line not to cross.
श्रीगुरु म्हणती विप्रांसी । गर्वे नाश समस्तांसी । देवदानवादिकांसी । गर्वे मृत्यु लाधला जाणा ॥७३॥
śrīguru mhaṇatī viprāmsī | garve nāśa samastāmsī | devadānavādikāmsī | garve mṛtyu lādhalā jāṇā ||73||
Śrī Guru said to the Brahmins: pride destroys everyone; know that even gods and demons have met death through pride.
Śrī Guru begins his teaching on garva (pride/arrogance) as a universal destroyer, citing that even celestial beings are not exempt from its consequence.
Remember that no rank or achievement exempts you from the ruin that pride eventually brings.
गर्वे बळीसी काय झाले । बाणासुरासी फळ आले । लंकानाथ कौरव गेले । वैवस्वतक्षेत्रासी ॥७४॥
garve baḷīsī kāya jhāle | bāṇāsurāsī phaḷa āle | lamkānātha kaurava gele | vaivasvatakṣetrāsī ||74||
What happened to Bali through pride? Bāṇāsura reaped its fruit; the lord of Lankā and the Kauravas went to the realm of Yama (death).
Śrī Guru lists mythic examples — Bali, Bāṇāsura, Rāvaṇa (lord of Lankā), and the Kauravas — each destroyed by pride, grounding his warning in familiar epic precedent.
Learn from history's proud figures who fell, and let their example humble your own ambitions.
कवण जाणे वेदान्त । ब्रह्मादिका न कळे अंत । वेद असती अनंत । गर्व वृथा तुम्ही करिता ॥७५॥
kavaṇa jāṇe vedānta | brahmādikā na kaḷe amta | veda asatī anamta | garva vṛthā tumhī karitā ||75||
Who can truly know Vedānta? Even Brahmā and the other gods cannot fathom its end; the Vedas are infinite — your pride is in vain.
Śrī Guru points out that even Brahmā, the creator, cannot exhaust the infinite Vedas, so the Brahmins' claim to complete mastery is inherently absurd.
Hold your own knowledge lightly, remembering that any field of true depth is larger than any one person can fully master.
विचाराल आपुले हित । तरी सांडा सर्व भ्रांत । काय जाणता वेदान्त । चतुर्वेदी म्हणविता ॥७६॥
vicārāla āpule hita | tarī sāmḍā sarva bhrāmta | kāya jāṇatā vedānta | caturvedī mhaṇavitā ||76||
If you consider your own welfare, abandon all this delusion; what do you really know of Vedānta, that you call yourselves masters of the four Vedas?
Śrī Guru offers a direct, compassionate warning — abandon the bhrānti (delusion) of pride for their own good, before it costs them dearly.
When a wise person warns you plainly for your own good, take the warning seriously rather than defending your ego.
श्रीगुरूचे वचन ऐकोनि । गर्वे दाटले बहु मनी । जाणो आम्ही वेद तीन्ही । सांग संहिता परियेसा ॥७७॥
śrīgurūce vacana aikoni | garve dāṭale bahu manī | jāṇo āmhī veda tīnhī | sāmga samhitā pariyesā ||77||
Hearing Śrī Guru's words, their minds swelled all the more with pride; we know the three Vedas complete with their Saṃhitā texts, listen, they said.
Even Śrī Guru's direct warning fails to humble them — their pride only intensifies, showing the depth of their spiritual blindness at this point in the story.
Notice if correction only makes you defend yourself harder; that reaction itself is worth examining honestly.
येणेपरी श्रीगुरूसी । बोलती ब्राह्मण परियेसी । सिद्ध म्हणे नामधारकासी । अपूर्व पुढे वर्तले ॥७८॥
yeṇeparī śrīgurūsī | bolatī brāhmaṇa pariyesī | siddha mhaṇe nāmadhārakāsī | apūrva puḍhe vartale ||78||
In this manner the Brahmins spoke to Śrī Guru; Siddha said to Nāmadharak, something wondrous unfolded further.
Siddha muni pauses the tale here, promising Nāmadharak (and the reader) that a remarkable turn of events is still to come — building anticipation for the humbling that follows.
Trust that unresolved struggles in your own life, like this story, often carry their turning point just ahead.
वेद चारी आदि अंती । श्रीगुरु ब्राह्मणां निरोपिती । सांगेन ऐका एकचित्ती । म्हणे सरस्वतीगंगाधर ॥७९॥
veda cārī ādi amtī | śrīguru brāhmaṇām niropitī | sāmgena aikā ekacittī | mhaṇe sarasvatīgamgādhara ||79||
From beginning to end of the four Vedas, Śrī Guru instructs the Brahmins: I shall tell you, listen with one-pointed mind, says Sarasvatī Gaṅgādhar.
The poet-author Sarasvatī Gaṅgādhar signs off this episode, noting that Śrī Guru is about to expound the Vedas fully to the Brahmins — the teaching itself is reserved for what follows.
When about to receive important teaching, set aside distraction and listen with a single-pointed mind.
इति श्रीगुरुचरित्रामृत । त्रिविक्रममुनि विख्यात । विप्र जयपत्र मागत । ते चरित्र वर्णिले ॥८०॥
iti śrīgurucaritrāmṛta | trivikramamuni vikhyāta | vipra jayapatra māgata | te caritra varṇile ||80||
Thus in the nectar of the Śrī Guru Charitra, the renowned tale of Trivikrama muni and the Brahmins demanding a certificate of victory has been narrated.
This closing verse summarizes the chapter's content — Trivikrama muni and the two certificate-seeking Brahmins — marking the end of this episode within the Guru Charitrāmṛta (nectar of the Guru's life-story).
Take stock of a story's lesson once it concludes, before moving on to the next chapter of your own life.
इति श्रीगुरुचरित्रपरमकथाकल्पतरौ श्रीनृसिंहसरस्वत्युपाख्याने सिद्धनामधारकसंवादे द्विजप्रशंसा नाम पंचविशोऽध्यायः ॥२५॥
iti śrīgurucaritraparamakathākalpatarau śrīnṛsimhasarasvatyupākhyāne siddhanāmadhārakasamvāde dvijapraśamsā nāma pamcaviśo'dhyāyaḥ ||25||
Thus ends the twenty-fifth chapter named 'Praise of the Brahmins' in the dialogue of Siddha and Nāmadharak, in the tale of Śrī Nṛsiṃha Sarasvatī, in the wish-fulfilling tree of the supreme story of the Śrī Guru Charitra.
The formal colophon names this chapter Dvijapraśaṃsā (Praise/Boasting of the Brahmins), closing the frame narrative of Siddha teaching Nāmadharak within the great tree of Śrī Guru's story.
Recognize when a chapter of learning, in text or in life, has formally closed, and carry its title as its lesson forward.
श्रीगुरुदत्तात्रेयार्पितमस्तु ॥
śrīgurudattātreyārpitamastu ||
May this be offered to Śrī Guru Dattātreya.
A closing dedication offers the entire chapter's merit to Dattātreya, the divine source of the Guru lineage — reminding the reader that even the telling of the tale is an act of worship.
Dedicate the fruits of your effort and study to something greater than yourself.
(ओवीसंख्या १८०)
(ovīsamkhyā 180)
(Number of ovīs: 180)
A scribal note recording the traditional count of 180 verse-units for this chapter, part of the manuscript's own bookkeeping.
Value careful record-keeping as a quiet discipline that preserves what matters for those who come after.