संत साहित्य · Guru Charitra · Chapters
Chapter 27 — Harijan Becomes a Learned Brahmin
Literal. Shri Guru asks his disciples to summon a passerby; he is a Harijan (untouchable). Shri Guru gives a stick to a disciple and asks the disciple to draw seven parallel lines. Shri Guru asks the Harijan to cross each line. On crossing the first line, the Harijan becomes Kirat. On the second, Kapota. On the third, Gangasut. On the fourth, Shudra. On the fifth, Somdatta Vaishya. On the sixth, Kshatriya named Godavary. On the seventh, he says: I am a Brahmin, I know Vedas, Shastras, Vyakran, my name is Adhyapak (Teacher). The two impudent Brahmins are watching; they tremble in fear.
Symbolic. A graded jati-progression is staged literally — each crossing is a state-transition, named, irreversible until the next crossing. The Harijan, beginning at the lowest social position, is escalated through six intermediate states to Brahmin. The chapter is a literal staged-curriculum manifested as physical line-crossing.
Structural. Seven lines, seven states, named intermediate identities (Kirat → Kapota → Gangasut → Shudra → Somdatta Vaishya → Kshatriya → Brahmin).
Verse by verse
श्रीगणेशाय नमः । नामधारक शिष्यराणा । लागे सिद्धाचिया चरणा विनवीतसे वचना । ऐका श्रोते एकचित्ते ॥१॥
śrīgaṇeśāya namaḥ | nāmadhāraka śiṣyarāṇā | lāge siddhāciyā caraṇā vinavītase vacanā | aikā śrote ekacitte ||1||
Salutations to Śrī Gaṇeśa. Nāmadhārak, the prince among disciples, clasps Siddha's feet; joining his palms he entreats him in these words: 'Listen, O hearers, with one-pointed attention.'
The chapter opens with the ritual salutation to Gaṇeśa (remover of obstacles) before Nāmadhārak again approaches his teacher in the posture of a devoted disciple, signaling that a fresh teaching is about to unfold.
Begin any new undertaking, however small, with a moment of humble invocation rather than plunging in unprepared.
जयजयाजी सिद्ध योगी । तू तारक आम्हा जगी । ज्ञानप्रकाश करणेलागी । दिले दर्शन चरणांचे ॥२॥
jayajayājī siddha yogī | tū tāraka āmhā jagī | jñānaprakāśa karaṇelāgī | dile darśana caraṇāmce ||2||
Victory, victory to you, O accomplished yogi; you are our savior in this world. For the sake of kindling the light of knowledge, you have granted us the vision of your feet.
Nāmadhārak praises Siddha as a liberator whose very darśana (sight of the holy) transmits knowledge — devotion here is expressed through both words and posture.
Recognize and voice gratitude to those who have illumined your understanding, rather than taking their guidance for granted.
चतुर्वेद विस्तारेसी । श्रीगुरु निरोपिती विप्रांसी । पुढे कथा वर्तली कैसी । विस्तारावी दातारा ॥३॥
caturveda vistāresī | śrīguru niropitī viprāmsī | puḍhe kathā vartalī kaisī | vistārāvī dātārā ||3||
Śrī Guru was expounding the four Vedas at length to the Brahmins. What happened afterward in the story — please, O generous one, tell it in full.
Siddha resumes the tale: Śrī Guru had been teaching the Vedas in detail to a gathering of Brahmins, and Nāmadhārak now asks to hear how that episode unfolded.
When someone offers to share deep teaching, ask to hear the whole account rather than settling for a summary.
शिष्यवचन ऐकोनि । सांगता झाला विस्तारोनि । ऐक शिष्या नामकरणी । अनुपम महिमा श्रीगुरूची ॥४॥
śiṣyavacana aikoni | sāmgatā jhālā vistāroni | aika śiṣyā nāmakaraṇī | anupama mahimā śrīgurūcī ||4||
Hearing the disciple's words, Siddha began to narrate at length: 'Listen, disciple, by name — the incomparable glory of Śrī Guru.'
Siddha agrees to continue, framing what follows as an account of Śrī Guru's unmatched greatness rather than a mere anecdote.
Approach a teacher's story expecting it to reveal character, not just events — listen for what it says about greatness.
किती प्रकारे विप्रांसी । श्रीगुरु सांगती हितासी । न ऐकती द्विज तामसी । म्हणती वाद का पत्र देणे ॥५॥
kitī prakāre viprāmsī | śrīguru sāmgatī hitāsī | na aikatī dvija tāmasī | mhaṇatī vāda kā patra deṇe ||5||
In many ways Śrī Guru told the Brahmins what was good for them; but the dull, tamasic Brahmins would not listen, saying, 'Why argue, why give an explanation?'
Some Brahmins, clouded by tamas (spiritual dullness/inertia), dismiss the guru's beneficial teaching as unnecessary debate — pride refusing wisdom is the seed of the chapter's conflict.
When good advice is offered to you, resist the urge to wave it off as unnecessary argument.
ऐसे उत्तर ऐकोनि कानी । कोप करिती श्रीगुरु मनि । जैसे तुमचे अंतःकरणी । तैसे सिद्धी पाववू म्हणती ॥६॥
aise uttara aikoni kānī | kopa karitī śrīguru mani | jaise tumace amtaḥkaraṇī | taise siddhī pāvavū mhaṇatī ||6||
Hearing such a reply with their ears, Śrī Guru felt anger arise in his mind: 'As is within your own hearts, so shall I bring you to fulfillment,' they said.
The guru's anger is not petty irritation but a solemn warning — he tells the arrogant Brahmins their own inner state will determine what befalls them, a law of cause and consequence.
Understand that your inner attitude tends to shape your outer fate; guard your heart as carefully as your actions.
सर्पाचे पेटारियासी । कोरू जाता मूषक कैसी । जैसा पतंग दीपासी । करी आपुला आत्मघात ॥७॥
sarpāce peṭāriyāsī | korū jātā mūṣaka kaisī | jaisā patamga dīpāsī | karī āpulā ātmaghāta ||7||
As a mouse that goes to gnaw into a snake's basket, as a moth that flies into a flame — each brings about its own destruction.
Two folk images illustrate self-inflicted ruin: the mouse and the moth are drawn by curiosity or attraction toward the very thing that destroys them, a warning about reckless disregard for danger.
Before provoking something powerful out of pride or curiosity, ask whether you are the mouse gnawing at the snake's basket.
तैसे विप्र मदोन्मत्त । श्रीगुरु न ओळखत । बळे आपुले प्राण देत । दिवांधवत् द्विज देखा ॥८॥
taise vipra madonmatta | śrīguru na oḷakhata | baḷe āpule prāṇa deta | divāmdhavat dvija dekhā ||8||
So too the Brahmins, intoxicated with pride, did not recognize Śrī Guru; of their own will they gave up their lives, like day-blind birds, those Brahmins.
Pride (mada) blinds the Brahmins to the guru's true nature — like birds that cannot see by day, their arrogance becomes a self-chosen blindness with fatal consequence.
Watch for the particular blindness that pride creates — humility keeps your eyes open to what is actually in front of you.
इतुके वर्तता ते अवसरी । श्रीगुरु देखती नरासी दूरी । शिष्यासी म्हणती पाचारी । कवण जातो मार्गस्थ ॥९॥
ituke vartatā te avasarī | śrīguru dekhatī narāsī dūrī | śiṣyāsī mhaṇatī pācārī | kavaṇa jāto mārgastha ||9||
As this was happening, at that moment Śrī Guru saw a man in the distance; he told his disciples, 'Call him — who is that traveling on the road?'
The narrative pivots: amid the proud Brahmins' refusal, Śrī Guru's attention turns to an ordinary wayfarer, foreshadowing that grace will find an unexpected recipient.
Stay alert to overlooked people nearby — real opportunities to help often appear at the margins of a scene, not its center.
श्रीगुरुवचन ऐकोनि । गेले सेवक धावोनि । त्या नराते पाचारोनि । आणिला गुरुसन्मुख ॥१०॥
śrīguruvacana aikoni | gele sevaka dhāvoni | tyā narāte pācāroni | āṇilā gurusanmukha ||10||
Hearing Śrī Guru's word, the servants ran; calling out to that man, they brought him before the guru.
The disciples promptly obey and fetch the stranger, showing how a guru's simple word sets willing hands into immediate service.
When asked to help welcome or fetch someone, act promptly rather than delaying.
गुरु पुसती त्यासी । जन्म कवण जातीसी । तो वृत्तान्त सांग मजसी । म्हणोनि पुसती तये वेळी ॥११॥
guru pusatī tyāsī | janma kavaṇa jātīsī | to vṛttānta sāmga majasī | mhaṇoni pusatī taye veḷī ||11||
The guru asked him, 'In what birth and caste were you born? Tell me that account' — so he asked at that time.
Śrī Guru begins not with judgment but with a simple question about the man's origin, opening space for the man to speak for himself.
When meeting a stranger, ask about their story with genuine curiosity rather than assuming you already know it.
श्रीगुरुवचन ऐकोन । सांगे आपण जातिहीन । मातंग नाम म्हणोन । स्थान आपुले बहिर्ग्रामी ॥१२॥
śrīguruvacana aikona | sāmge āpaṇa jātihīna | mātamga nāma mhaṇona | sthāna āpule bahirgrāmī ||12||
Hearing Śrī Guru's word, he said he himself was of no caste (an outcaste); his name was Mātaṅg, and his dwelling was outside the village.
The man identifies himself plainly as a mātaṅga — a person outside the caste system, living literally outside the village boundary — the lowest social position of his time.
State your circumstances honestly when asked, without shame, and let your worth be judged by more than your station.
तू कृपाळू सर्वा भूती । म्हणोनि पाचारिले प्रीती । आपण झालो उद्धारगति । म्हणोनि दंडवत नमन करी ॥१३॥
tū kṛpāḷū sarvā bhūtī | mhaṇoni pācārile prītī | āpaṇa jhālo uddhāragati | mhaṇoni damḍavata namana karī ||13||
'You are compassionate to all beings — that is why I was called with love. I have attained the path of deliverance' — so saying, he made full prostration.
The outcaste immediately recognizes being summoned by the guru as an act of grace and responds with heartfelt prostration, trusting that this encounter alone has already saved him.
Meet an unexpected kindness with full gratitude rather than suspicion.
ऐसे कृपाळू परमपुरुष । दृष्टि केली सुधारस । लोहासी लागता परिस । सुवर्ण होता काय वेळ ॥१४॥
aise kṛpāḷū paramapuruṣa | dṛṣṭi kelī sudhārasa | lohāsī lāgatā parisa | suvarṇa hotā kāya veḷa ||14||
Such a compassionate, supreme being cast upon him a glance like nectar; when iron touches the philosopher's stone, how long does it take to become gold?
The guru's mere glance is compared to the alchemical paris (philosopher's stone) that transforms iron to gold instantly — grace works an immediate, essential transformation.
Trust that a genuine moment of grace or encouragement can change you far faster than you'd expect — be ready to receive it.
तैसे तया पतितावरी । कृपा केली नरहरी । दंड देवोनि शिष्या करी । रेखा सप्त काढविल्या ॥१५॥
taise tayā patitāvarī | kṛpā kelī naraharī | damḍa devoni śiṣyā karī | rekhā sapta kāḍhavilyā ||15||
So too, upon that fallen one, Narahari showed compassion; giving him a rod in his hand, he had him draw seven lines.
Śrī Guru (called Narahari, man-lion, recalling Nṛsiṁha) has the man draw seven lines with a staff — a symbolic ladder the man will climb line by line.
Break a big transformation into small, concrete steps rather than expecting change all at once.
श्रीगुरु म्हणती पतितासी । एक रेखा लंघी रे ऐसी । आला नर वाक्यासरसी । आले ज्ञान आणिक तया ॥१६॥
śrīguru mhaṇatī patitāsī | eka rekhā lamghī re aisī | ālā nara vākyāsarasī | āle jñāna āṇika tayā ||16||
Śrī Guru said to the fallen one, 'Cross one line, like this.' As the man came with the word, further knowledge came to him.
Each line crossed brings a fresh layer of knowledge — the guru's spoken instruction and the man's obedient action work together to unlock understanding.
Take the single next step you're told to take; understanding often arrives only after you act, not before.
श्रीगुरु म्हणती तयासी । कवणे कुळी जन्मलासी । पतित म्हणे किरातवंशी । नाम आपुले वनराखा ॥१७॥
śrīguru mhaṇatī tayāsī | kavaṇe kuḷī janmalāsī | patita mhaṇe kirātavamśī | nāma āpule vanarākhā ||17||
Śrī Guru asked him, 'In what lineage were you born?' The fallen one said, 'In the Kirāta [hunter] tribe; my name was Vanarākhā.'
Crossing the first line reveals a still-lower prior identity — a forest-dwelling hunter named Vanarākhā — showing the man's memory unspooling backward through many lives.
Be willing to look honestly at where you have come from, even the parts that feel humble or hidden.
दुसरी रेका लंघिता । ज्ञान झाले मागुता । बोलू लागला अनेक वार्ता । विस्मय करिती तये वेळी ॥१८॥
dusarī rekā lamghitā | jñāna jhāle māgutā | bolū lāgalā aneka vārtā | vismaya karitī taye veḷī ||18||
Crossing the second line, further knowledge came; he began speaking of many matters, and all were astonished at that time.
With each line the man's speech and learning visibly expand, astonishing onlookers — an outward sign of an inward unfolding.
Let your growing understanding show in how thoughtfully you speak, and don't be surprised if others notice the change.
तिसरी रेखा लंघी म्हणती । त्यासी झाली ज्ञातिस्मृति । म्हणे गंगापुत्र निश्चिती । वास तटी गंगेच्या ॥१९॥
tisarī rekhā lamghī mhaṇatī | tyāsī jhālī jñātismṛti | mhaṇe gamgāputra niścitī | vāsa taṭī gamgecyā ||19||
Crossing the third line, they say, memory of his birth-lineage came to him; he said, 'I am certainly a son of the Ganges, dwelling on the Ganges' bank.'
Jātismaraṇa — memory of a former birth — surfaces; he recalls having lived by the sacred Ganges, another layer of a much longer identity.
Recognize that your present limitation is not your only or final identity — deeper resources may lie within you, waiting to be recovered.
लंघिता रेखा चवथी । म्हणे आपण शूद्रजाती । जात होतो आपुले वृत्ती । स्वामी माते पाचारिले ॥२०॥
lamghitā rekhā cavathī | mhaṇe āpaṇa śūdrajātī | jāta hoto āpule vṛttī | svāmī māte pācārile ||20||
Crossing the fourth line, he said, 'I was of the Shudra caste, going about my own occupation, when the Master called me.'
A further past life surfaces as a Shudra (a service-caste person) engaged in ordinary work — each life recalled shows dignity in its own labor before the guru's call intervenes.
Do not look down on honest work of any kind; every occupation has its own legitimate dignity.
लंघिता रेखा पांचवेसी । झाले ज्ञान आणिक तयासी । जन्म झाला वैश्यवंशी । नाम आपुले सोमदत्त ॥२१॥
lamghitā rekhā pāmcavesī | jhāle jñāna āṇika tayāsī | janma jhālā vaiśyavamśī | nāma āpule somadatta ||21||
Crossing the fifth line, further knowledge came to him; his birth was in the Vaishya lineage, and his name was Somadatta.
Another life is recalled — as a Vaishya (merchant class) named Somadatta — continuing the ascent through the traditional four-fold social order.
Recall that whatever role you occupy today is only one chapter; hold your current identity with some lightness.
सहावी रेखा लंघितां । म्हणे आपण क्षत्रिय ख्याता । नाम आपुले विख्याता । गोदावरी म्हणोनि ॥२२॥
sahāvī rekhā lamghitām | mhaṇe āpaṇa kṣatriya khyātā | nāma āpule vikhyātā | godāvarī mhaṇoni ||22||
Crossing the sixth line, he said, 'I am renowned as a Kshatriya; my well-known name was Godāvarī.'
The recollection reaches the warrior/ruler (Kshatriya) class, continuing the pattern of the man's knowledge expanding with each threshold he crosses.
Notice how much capability can lie dormant until a decisive threshold is crossed — keep testing your limits.
सातवी रेखा लंघिताक्षण । अग्रजाती विप्र आपण । वेदशास्त्रादि व्याकरण । अध्यापक नाम आपुले ॥२३॥
sātavī rekhā lamghitākṣaṇa | agrajātī vipra āpaṇa | vedaśāstrādi vyākaraṇa | adhyāpaka nāma āpule ||23||
The instant he crossed the seventh line, 'I am a foremost-caste Brahmin; my name is Adhyāpaka [teacher], learned in the Vedas, scriptures, and grammar.'
At the seventh and final line his deepest, truest identity emerges: a learned Brahmin teacher — the fullest unfolding of the knowledge that grace has drawn out of him.
Trust that patient, step-by-step effort can eventually reveal your fullest capacity, not just an improved version of where you started.
श्रीगुरु म्हणती तयासी । वेदशास्त्री अभ्यास म्हणसी । आले विप्र चर्चेसी । वाद करी त्यांसवे ॥२४॥
śrīguru mhaṇatī tayāsī | vedaśāstrī abhyāsa mhaṇasī | āle vipra carcesī | vāda karī tyāmsave ||24||
Śrī Guru said to him, 'You say you are learned in the Vedas and scriptures.' The [disputing] Brahmins came for discussion; he engaged in debate with them.
Śrī Guru tests the transformed man's newfound learning by setting him to debate the very Brahmins who had earlier scorned the guru's teaching — a reversal of fortunes begins.
Let your growth be tested openly rather than hidden away; real learning holds up under honest scrutiny.
अभिमंत्रोनी विभूति । त्याचे सर्वांगी । प्रोक्षिती । प्रकाशली ज्ञानज्योती । त्या नरा परियेसा ॥२५॥
abhimamtronī vibhūti | tyāce sarvāmgī | prokṣitī | prakāśalī jñānajyotī | tyā narā pariyesā ||25||
Having consecrated sacred ash with mantras, they sprinkled it over his whole body; the light of knowledge shone forth in that man, listen well.
The vibhūti (sacred ash), empowered by mantra, is applied as an outward rite sealing the inward awakening — ritual and inner realization confirm each other.
Mark meaningful inner changes with some outward gesture or ritual — it helps the transformation feel real and complete.
जैसे मानससरोवरास । वायस जाता होती हंस । तैसा गुरुहस्तस्पर्श । पतित झाला ज्ञानराशी ॥२६॥
jaise mānasasarovarāsa | vāyasa jātā hotī hamsa | taisā guruhastasparśa | patita jhālā jñānarāśī ||26||
As a crow becomes a swan upon reaching Mānasa-sarovar, so by the touch of the guru's hand the fallen one became a mass of knowledge.
The crow-to-swan image (a folk motif of the sacred lake Mānasa-sarovar) captures total transformation — base beginnings made luminous by contact with the guru's grace.
Seek out the presence of wise, generous people; proximity to genuine wisdom can transform you the way the lake transforms the crow.
नरसिंहसरस्वती जगद्गुरु । त्रयमूर्तींचा अवतारु । अज्ञानी लोक म्हणती नरु । तेचि जाती अधःपाता ॥२७॥
narasimhasarasvatī jagadguru | trayamūrtīmcā avatāru | ajñānī loka mhaṇatī naru | teci jātī adhaḥpātā ||27||
Nṛsiṁha Sarasvatī, the world-guru, is an incarnation of the three deities [Brahmā, Viṣṇu, Śiva]; ignorant people call him merely a man — it is they who fall into ruin.
The narrator interjects directly: those who see only an ordinary man in the guru, missing his divine nature, bring about their own downfall by that very failure of perception.
Be careful not to dismiss depth or greatness in someone simply because they appear ordinary on the surface.
येणेपरी पतितासी । ज्ञान झाले आसमासी । वेदशास्त्र सांगेसी । म्हणो लागला तये वेळी ॥२८॥
yeṇeparī patitāsī | jñāna jhāle āsamāsī | vedaśāstra sāmgesī | mhaṇo lāgalā taye veḷī ||28||
In this way the fallen one gained knowledge in full measure; he began to expound the Vedas and scriptures at that time.
The transformation is now complete and demonstrated in action — the once-outcaste man freely teaches sacred learning.
Let real transformation show itself through what you can now do, not merely what you claim.
जे आले चर्चेस विप्र । भयचकित झाले फार । जिव्हा तुटोनि झाले बधिर । ह्रदयशूळ तात्काळी ॥२९॥
je āle carcesa vipra | bhayacakita jhāle phāra | jivhā tuṭoni jhāle badhira | hradayaśūḷa tātkāḷī ||29||
The Brahmins who had come for debate became greatly terrified; their tongues went numb and mute, and a sudden pain seized their hearts.
The proud debaters are struck dumb and physically stricken — their arrogance collapses in the face of undeniable truth appearing where they least expected it.
When you are proven wrong, let the shock humble you rather than harden you further.
विप्र थरथरा कापती । श्रीगुरुचरणी लोळती । आमुची आता काय गति । जगज्ज्योती स्वामिया ॥३०॥
vipra tharatharā kāpatī | śrīgurucaraṇī loḷatī | āmucī ātā kāya gati | jagajjyotī svāmiyā ||30||
The Brahmins trembled and shook; they rolled at Śrī Guru's feet: 'What is our fate now, O light of the world, our Master?'
Terror turns to surrender — the same Brahmins who had scorned the guru now fall prostrate, asking desperately what will become of them.
When you realize you have wronged someone wiser than yourself, go to them directly and ask honestly what you should do.
श्रीगुरुद्रोही झालो जाण । धिक्कारिले ब्राह्मण । तू अवतार गौरीरमण । क्षमा करणे स्वामिया ॥३१॥
śrīgurudrohī jhālo jāṇa | dhikkārile brāhmaṇa | tū avatāra gaurīramaṇa | kṣamā karaṇe svāmiyā ||31||
'We have indeed become enemies of the guru; we scorned the Brahmins. You are an incarnation, spouse of Gaurī [Śiva] — forgive us, Master.'
They confess the specific fault — hostility toward their own guru and community — and appeal to his divine identity for mercy.
When apologizing, name exactly what you did wrong instead of offering only a vague sorry.
वेष्टोनिया मायापाशी । झालो आपण महातामसी । नोळखो तुझ्या स्वरूपासी । क्षमा करणे स्वामिया ॥३२॥
veṣṭoniyā māyāpāśī | jhālo āpaṇa mahātāmasī | noḷakho tujhyā svarūpāsī | kṣamā karaṇe svāmiyā ||32||
'Entangled in the noose of illusion, we became greatly deluded; we did not recognize your true form — forgive us, Master.'
They attribute their blindness to māyā (illusion) rather than excusing themselves entirely, acknowledging that delusion, though real, does not erase responsibility.
Own that confusion or distraction caused your mistake, without using it as a full excuse.
तू कृपाळु सर्वा भूती । आमुचे दोष नाणी चित्ती । आम्हा द्यावी उद्धारगति । म्हणोनि चरणी लागती ॥३३॥
tū kṛpāḷu sarvā bhūtī | āmuce doṣa nāṇī cittī | āmhā dyāvī uddhāragati | mhaṇoni caraṇī lāgatī ||33||
'You are compassionate to all beings; do not hold our faults in your mind. Grant us the path of deliverance' — so saying, they cling to his feet.
Their plea rests entirely on the guru's compassion rather than any claim of their own merit — true repentance asks for mercy, not fairness.
When seeking forgiveness, appeal to the other person's kindness rather than arguing you deserve a pass.
एखादे समयी लीलेसी । पर्वत करसी तृणासरसी । पर्वत पाहसी कोपेसी । भस्म होय निर्धारी ॥३४॥
ekhāde samayī līlesī | parvata karasī tṛṇāsarasī | parvata pāhasī kopesī | bhasma hoya nirdhārī ||34||
At times, in play, you turn a mountain into mere grass; should you look upon a mountain in anger, it surely turns to ash.
The Brahmins describe the guru's power in cosmic terms — capable equally of gentle transformation and of destruction — impressing on themselves how serious his anger truly is.
Respect the full weight of someone's power or authority, both its capacity for kindness and for consequence, rather than testing it carelessly.
तूचि सृष्टि स्थापिसी । तूचि सर्वांचे पोषण करिसी । तूचि कर्ता प्रळयासी । त्रिमूर्ति जगद्गुरु ॥३५॥
tūci sṛṣṭi sthāpisī | tūci sarvāmce poṣaṇa karisī | tūci kartā praḷayāsī | trimūrti jagadguru ||35||
You alone establish creation, you alone nourish and sustain all, you alone bring about dissolution — you are the three-fold form, the world-guru.
The Brahmins recognize the guru as embodying the Hindu trinity's three functions — creation, sustenance, and destruction — the totality of the divine order.
Recognize that the same source of care in your life may also hold you accountable — both belong to genuine guidance.
तुझा महिमा वर्णावयासी । मति नाही आम्हांसी । उद्धरावे दीनासी । शरणागता वरप्रदा ॥३६॥
tujhā mahimā varṇāvayāsī | mati nāhī āmhāmsī | uddharāve dīnāsī | śaraṇāgatā varapradā ||36||
We have no wit to describe your greatness; uplift the lowly, O giver of boons to those who take refuge.
Having admitted their smallness, the Brahmins finally simply ask to be lifted up, trusting in the guru's generosity rather than their own eloquence.
Sometimes the most honest prayer or request is simply asking for help, without trying to justify why you deserve it.
ऐसे विप्र विनविती । श्रीगुरु त्यासी निरोप देती । तुम्ही क्षोभविला भारती । त्रिविक्रम महामुनि ॥३७॥
aise vipra vinavitī | śrīguru tyāsī niropa detī | tumhī kṣobhavilā bhāratī | trivikrama mahāmuni ||37||
So the Brahmins entreated; Śrī Guru gave them his verdict: 'You have angered the eloquent great sage Trivikrama.'
Śrī Guru now pronounces judgment, naming the specific offense — provoking a revered sage — that set this chain of events in motion.
Accept that consequences often trace back to a specific choice you made; look clearly at that choice instead of at generalities.
आणिक केले बहुत दोषी । निंदिले सर्व विप्रांसी । पावाल जन्म ब्रह्मराक्षसी । आपुली जोडी भोगावी ॥३८॥
āṇika kele bahuta doṣī | nimdile sarva viprāmsī | pāvāla janma brahmarākṣasī | āpulī joḍī bhogāvī ||38||
'Moreover you committed many other faults, reviling all the Brahmins; you shall attain birth as a brahma-rākṣasa [demon born of a Brahmin]; you must reap what you have sown.'
The guru pronounces the specific consequence — rebirth as a brahma-rākṣasa, a tormented spirit — underscoring that words spoken in contempt carry real weight.
Take your own contemptuous words and actions seriously; they have consequences that outlast the moment.
आपुले आर्जव आपणापासी । भोगिजे पुण्यपापासी । निष्कृति न होता क्रियमाणासी । गति नाही परियेसा ॥३९॥
āpule ārjava āpaṇāpāsī | bhogije puṇyapāpāsī | niṣkṛti na hotā kriyamāṇāsī | gati nāhī pariyesā ||39||
One's own conduct must be borne by oneself; without atonement for actions already done, there is no good path forward, understand this.
A general spiritual law is stated plainly: karma must be worked through, not escaped, and confession alone does not erase consequence without atonement.
Follow up genuine remorse with real corrective action, not just words of apology.
श्रीगुरुवचन ऐकोनि । लागती विप्र दोघे चरणी । कधी उद्धरो भवार्णवी । म्हणोनिया विनविती ॥४०॥
śrīguruvacana aikoni | lāgatī vipra doghe caraṇī | kadhī uddharo bhavārṇavī | mhaṇoniyā vinavitī ||40||
Hearing Śrī Guru's words, the two Brahmins fell at his feet: 'When shall we be delivered from the ocean of worldly existence?' — so they entreated.
Even under a severe verdict, the Brahmins do not despair but ask when release will come — hope persists alongside accountability.
Even after facing hard consequences, keep asking what path leads forward rather than giving up.
श्रीगुरुनाथ कृपामूर्ति । त्या विप्रांते निरोप देती । ब्रह्मराक्षस व्हाल प्रख्याति । संवत्सर बारापर्यंत ॥४१॥
śrīgurunātha kṛpāmūrti | tyā viprāmte niropa detī | brahmarākṣasa vhāla prakhyāti | samvatsara bārāparyamta ||41||
Śrī Gurunāth, the embodiment of compassion, gave those Brahmins his word: 'You shall become renowned brahma-rākṣasas for twelve years.'
The guru fixes a specific term — twelve years — showing that even a severe punishment is bounded and purposeful rather than endless.
When you must accept a hard consequence, look for its eventual end point and hold onto that hope.
अनुतप्त झालिया कारण । शांतिरूप असाल जाण । जो का शुकनारायण । प्रथम वाक्य म्हणतसा ॥४२॥
anutapta jhāliyā kāraṇa | śāmtirūpa asāla jāṇa | jo kā śukanārāyaṇa | prathama vākya mhaṇatasā ||42||
'When you become truly repentant, you shall attain a peaceful state — like Śuka Nārāyaṇ uttering his very first word.'
The reference to sage Śuka's opening word (the start of the Bhāgavata Purāṇa, said to liberate listeners) promises that genuine repentance opens the same door to peace.
Trust that sincere inner change, not just time passing, is what finally brings peace.
तुमचे पाप शुद्ध होता । द्विज येईल पर्यटता । पुढील वाक्य तुम्हा सांगता । उद्धारगति होईल ॥४३॥
tumace pāpa śuddha hotā | dvija yeīla paryaṭatā | puḍhīla vākya tumhā sāmgatā | uddhāragati hoīla ||43||
'When your sin becomes purified, a Brahmin wandering by will come; when he speaks the next verse to you, you shall attain deliverance.'
Deliverance is tied to an external sign — a wandering Brahmin reciting a further verse — showing grace working through ordinary human encounters at the right time.
Stay open to help arriving through an unexpected, ordinary person rather than only through dramatic means.
आता जावे गंगेसी । स्थान बरवे बैसावयासी । म्हणोनि निरोपिती त्यासी । गेले विप्र ते वेळी ॥४४॥
ātā jāve gamgesī | sthāna barave baisāvayāsī | mhaṇoni niropitī tyāsī | gele vipra te veḷī ||44||
'Now go to the Ganges; there is a good place to settle there' — so he instructed them, and the Brahmins departed at that time.
The guru sends them toward the Ganges, a place of purification, to begin serving out the term of their penance.
Choose an environment that supports your healing when working through a difficult period.
निघता ग्रामाबाहेरी । ह्रदयशूल अपरंपारी । जाता क्षण नदीतीरी । विप्र पंचत्व पावले ॥४५॥
nighatā grāmābāherī | hradayaśūla aparampārī | jātā kṣaṇa nadītīrī | vipra pamcatva pāvale ||45||
As they left outside the village, boundless pain seized their hearts; going but a moment to the riverbank, the Brahmins met death.
Before even reaching their place of penance, the two Brahmins die suddenly by the riverside — their fate proceeds exactly as pronounced.
Do not assume you have unlimited time to make amends; act promptly once you know what is required of you.
आपण केल्या कर्मासी । प्रयत्न नाही आणिकासी । ऐसे विप्र तामसी । आत्मघातकी तेचि जाणा ॥४६॥
āpaṇa kelyā karmāsī | prayatna nāhī āṇikāsī | aise vipra tāmasī | ātmaghātakī teci jāṇā ||46||
For deeds one has done oneself, no other's effort avails; such tamasic Brahmins were indeed the cause of their own destruction, know this.
The narrator draws the moral explicitly: their downfall was self-caused through their own dullness and pride, not an arbitrary punishment.
Take full ownership of the outcomes your own choices produce, rather than blaming circumstance.
श्रीगुरुवचन येणेपरी । अन्यथा नव्हे निर्धारी । झाले राक्षस द्विजवरी । बारा वर्षी गति पावले ॥४७॥
śrīguruvacana yeṇeparī | anyathā navhe nirdhārī | jhāle rākṣasa dvijavarī | bārā varṣī gati pāvale ||47||
Śrī Guru's word thus proves never otherwise, for certain; the Brahmins became demons, and after twelve years shall attain [release].
The narrator affirms that the guru's earlier pronouncement is being fulfilled exactly, reassuring listeners that his word is infallible even in prophecy of doom.
Take seriously the warnings of those whose judgment has repeatedly proven trustworthy.
विप्र पाठविले गंगेसी । मागे कथा वर्तली कैसी । नामधारक शिष्यासी । सिद्ध सांगे अवधारा ॥४८॥
vipra pāṭhavile gamgesī | māge kathā vartalī kaisī | nāmadhāraka śiṣyāsī | siddha sāmge avadhārā ||48||
The Brahmins were sent off to the Ganges; what happened next in the story — Siddha tells Nāmadhārak the disciple, listen attentively.
Siddha closes this sub-episode and signals a return to the main thread — the fate of the transformed outcaste.
When a side story concludes, bring your attention back fully to what matters most in the larger picture.
पतित झाला महाज्ञानी । जातिस्मरण सप्तजन्मी । पूर्वापार विप्र म्हणोनि । निर्धार केला मनात ॥४९॥
patita jhālā mahājñānī | jātismaraṇa saptajanmī | pūrvāpāra vipra mhaṇoni | nirdhāra kelā manāta ||49||
The fallen one became a man of great knowledge, with memory of seven births; he determined in his mind that all along he had truly been a Brahmin.
The narrative returns to the transformed man, who now understands his long chain of past lives converges on an original, true Brahmin identity beneath all the others.
Look past temporary circumstances to recognize the deeper, truer identity you carry within.
नमन करूनि श्रीगुरूसी । विनवी पतित भक्तीसी । अज्ञानमाया तिमिरासी । ज्योतिरूप जगद्गुरु ॥५०॥
namana karūni śrīgurūsī | vinavī patita bhaktīsī | ajñānamāyā timirāsī | jyotirūpa jagadguru ||50||
Bowing to Śrī Guru, the fallen one entreats with devotion: 'O world-guru whose form is light, dispelling the darkness of ignorance's illusion.'
Now secure in his transformed understanding, the man addresses Śrī Guru with full devotion, praising him as the light that dispels the dark of ajñāna (ignorance).
After receiving help, return with genuine gratitude rather than moving on unmarked.
विप्र होतो पूर्वी आपण । केवी झालो जातिहीन । सांगावे जी विस्तारोन । त्रिकाळज्ञान अंतरसाक्षी ॥५१॥
vipra hoto pūrvī āpaṇa | kevī jhālo jātihīna | sāmgāve jī vistārona | trikāḷajñāna amtarasākṣī ||51||
'I was formerly a Brahmin — how did I become casteless? Please explain this fully, O knower of the three times, witness within all.'
He now asks the guru the natural next question — the cause of his original fall — trusting the guru's omniscience across past, present, and future.
Once you have received healing, ask honestly to understand the roots of your original struggle so you can truly learn from it.
जन्मांतरी आपण देख । पाप केले महादोष । की विरोधिले विनायक । नृसिंहसरस्वती सांग पा ॥५२॥
janmāmtarī āpaṇa dekha | pāpa kele mahādoṣa | kī virodhile vināyaka | nṛsimhasarasvatī sāmga pā ||52||
'In another birth did I commit some great sin, or did I offend Vināyaka [Gaṇeśa]? Nṛsiṁha Sarasvatī, please tell me.'
He offers two possible causes for his downfall — grave sin or offense against Gaṇeśa — leaving it to the guru to reveal the true reason.
When trying to understand a past failure, be willing to consider more than one possible cause rather than assuming you already know.
ऐसे वचन ऐकोनि । सांगती गुरु प्रकाशूनि । म्हणोनि सांगती सिद्धमुनि । नामधारक शिष्यासी ॥५३॥
aise vacana aikoni | sāmgatī guru prakāśūni | mhaṇoni sāmgatī siddhamuni | nāmadhāraka śiṣyāsī ||53||
Hearing these words, the guru told him, revealing [the cause]; thus Siddhamuni tells this to Nāmadhārak the disciple.
Siddha signals that Śrī Guru's answer is coming next, keeping the narrative frame of disciple listening to disciple intact.
Trust that patient listening will be rewarded with the explanation you are seeking.
म्हणोनि सरस्वतीगंगाधर । सांगे गुरुचरित्रविस्तार । पुढील कथा ऐकता नर । पतित होय ब्रह्मज्ञानी ॥५४॥
mhaṇoni sarasvatīgamgādhara | sāmge gurucaritravistāra | puḍhīla kathā aikatā nara | patita hoya brahmajñānī ||54||
Thus Sarasvatī Gaṅgādhar tells this expanse of the Guru Charitra; a man who hears the coming story becomes, though fallen, a knower of Brahman.
The poet-narrator steps forward to promise the listener a direct benefit: hearing the coming account can itself confer spiritual knowledge (brahma-jñāna).
Approach a sacred story expecting it to genuinely change you, not merely inform you.
ऐसी पुण्यपावन कथा । ऐकता उद्धार अनाथा । पावे चतुर्विध पुरुषार्था । निश्चयेसी जाण पा ॥५५॥
aisī puṇyapāvana kathā | aikatā uddhāra anāthā | pāve caturvidha puruṣārthā | niścayesī jāṇa pā ||55||
Such is this holy, purifying tale; hearing it delivers the helpless; one attains the fourfold goals of life for certain, know this.
The chapter's closing benediction promises that devout listening confers dharma, artha, kāma, and mokṣa — the complete range of human aims — to any listener.
Give your full, devoted attention when hearing sacred teaching, trusting it can touch every part of your life.
इति श्रीगुरुचरित्रपरमकथाकल्पतरौ श्रीनृसिंहसरस्वत्युपाख्याने सिद्धनामधारकसंवादे मदोन्मत्तविप्रशापकथनं नाम सप्तविंशोऽध्यायः ॥२७॥
iti śrīgurucaritraparamakathākalpatarau śrīnṛsimhasarasvatyupākhyāne siddhanāmadhārakasamvāde madonmattavipraśāpakathanam nāma saptavimśo'dhyāyaḥ ||27||
Thus, in the Guru Charitra, the supreme wish-fulfilling tree of stories, in the dialogue of Siddha and Nāmadhārak concerning Śrī Nṛsiṁha Sarasvatī, ends the twenty-seventh chapter, called 'The Telling of the Curse upon the Arrogant Brahmin.'
The traditional Sanskrit colophon formally closes the chapter, naming it for its central episode — the curse that fell upon the proud, dull-minded Brahmins.
Let the closing of any teaching moment be marked clearly, so its lesson settles rather than blurs into what comes next.
श्रीगुरुदत्तात्रेयार्पितमस्तु ॥
śrīgurudattātreyārpitamastu ||
May this be offered to Śrī Guru Dattātreya.
A brief dedicatory formula offers the merit of the chapter's telling back to Dattātreya, the guru-deity at the heart of the whole text.
Dedicate the fruit of your effort to something greater than yourself rather than claiming it only for your own credit.
(ओवीसंख्या ५५)
(ovīsamkhyā 55)
(Verse count: 55)
A scribal note recording the traditional count of verses (ovīs) in this chapter, part of the manuscript's careful transmission.
Value the quiet, careful record-keeping that preserves a tradition, even when it seems like a minor detail.