संत साहित्य · Guru Charitra · Chapters
Chapter 34 — Rajkumar and Mantrikumar Devotees of Shri Shiva
Literal. Parashar continues: Sudharma (the prince) and Tarak (minister's son) are Dnyani (knowing) and devotees of Shiva due to their previous-life training. The king asks their future. Parashar reveals: the prince will die on the eighth day. To save him, the king must have 10,000 Rudra-Abhishekas performed on Shri Shiva. The king does. On the eighth day, the prince falls senseless; abhishek tirth is sprinkled; akshat (rice) of Rudra is thrown; the Yamadoot cannot approach. Shivadoots fight off Yamadoots. Naradmuni intervenes; Yama, checking with Chitragupta (the record-keeper), finds the prince's life had been initially set at 12 years but then granted ten thousand additional years by virtue of the Rudra-recitation. The death is averted.
Symbolic. Death-aversion through prescribed quantitative ritual. Ten thousand abhisheks correspond to ten thousand additional years — a quantitative trade explicit in the source.
Structural. 10,000 Rudra-abhishekas → 10,000 additional years. Eight days as the warning window.
Verse by verse
श्रीगणेशाय नमः ।
śrīgaṇeśāya namaḥ |
Salutations to Sri Ganesha.
The chapter opens, as always, with an invocation to Ganesha (remover of obstacles) before the new teaching begins.
Begin any important undertaking with a moment of reverence, so the mind steadies before the work starts.
श्रीगुरु म्हणती दंपतीसी । ऐसा पराशर ऋषि । तया काश्मीर राजासी । रुद्राक्षमहिमा निरोपी ॥१॥
śrīguru mhaṇatī dampatīsī | aisā parāśara ṛṣi | tayā kāśmīra rājāsī | rudrākṣamahimā niropī ||1||
Sri Guru says to the couple: thus the sage Parashar told the Kashmir king the glory of the rudraksha.
The narrative resumes: Sri Guru is recounting to the devoted couple how sage Parashar had just finished telling the Kashmir king the story of the rudraksha bead's power from a previous life.
Come back to sacred teaching the way a story returns to its thread — patiently, from where it left off.
तया राजकुमाराचे । विस्तारोनि सुधावाचे । सांगितले पूर्वजन्माचे । चरित्र सर्व ॥२॥
tayā rājakumārāce | vistāroni sudhāvāce | sāmgitale pūrvajanmāce | caritra sarva ||2||
He told, in detail and with sweet words, the entire story of the prince's previous birth.
Parashar recounts to the king the prince's whole past-life story in full detail — nothing is left out, for real understanding needs the whole picture.
When explaining something important to someone, give the full picture rather than a partial account.
संतोषोनि तो राजा । लागला त्याचे पादांबुजा । कर जोडोनिया वोजा । विनवीतसे परियेसा ॥३॥
samtoṣoni to rājā | lāgalā tyāce pādāmbujā | kara joḍoniyā vojā | vinavītase pariyesā ||3||
Pleased, the king fell at the sage's lotus feet; joining his hands respectfully, he entreated him, listen.
The king, moved and grateful, bows at the sage's feet with folded hands — the natural response of a heart that has just understood something precious.
Let gratitude for wisdom received show itself in a humble gesture, not just a private feeling.
राजा म्हणे ऋषीश्वरासी । स्वामी निरोपिले आम्हांसी । पुण्य घडले आत्मजासी । रुद्राक्षधारणे करोनिया ॥४॥
rājā mhaṇe ṛṣīśvarāsī | svāmī niropile āmhāmsī | puṇya ghaḍale ātmajāsī | rudrākṣadhāraṇe karoniyā ||4||
The king said to the great sage: lord, you have told us that merit came to my son through wearing the rudraksha.
The king reflects that his son's present good fortune came from a hidden merit earned in a former life by wearing the rudraksha (sacred bead of Shiva).
Trust that unseen good deeds, even small ones, quietly shape one's fortune later.
पूर्वजन्मी अज्ञानेसी । रुद्राक्ष बांधिले तिणे वेश्यी । त्या पुण्ये दशा ऐशी । प्राप्त झाली स्वामिया ॥५॥
pūrvajanmī ajñānesī | rudrākṣa bāmdhile tiṇe veśyī | tyā puṇye daśā aiśī | prāpta jhālī svāmiyā ||5||
In her previous birth, in ignorance, that courtesan tied on a rudraksha; by that merit, lord, this state was attained.
The king recalls that the courtesan of the earlier story tied on the rudraksha without full understanding, yet even that unknowing act bore fruit — such is the bead's grace.
Do not underestimate a small act of devotion, even one done imperfectly or without full understanding.
ज्ञानवंत आता जाण । करिती रुद्राक्षधारण । पुढे यांचे लक्षण । कवणेपरी वर्ततील ॥६॥
jñānavamta ātā jāṇa | karitī rudrākṣadhāraṇa | puḍhe yāmce lakṣaṇa | kavaṇeparī vartatīla ||6||
Now, know, those who are wise wear the rudraksha knowingly; what then will be the sign of how these two will fare in the future?
The king wonders: if an unknowing act bore such fruit, what will happen for those, like his son and the minister's son, who wear the rudraksha with awareness?
Expect that a conscious, informed practice bears even richer fruit than an accidental one.
भूतभविष्य-वर्तमानी । त्रिकाळज्ञ तुम्ही मुनि । सांगा स्वामी विस्तारोनि । माझेनि मंत्रिकुमराचे ॥७॥
bhūtabhaviṣya-vartamānī | trikāḷajña tumhī muni | sāmgā svāmī vistāroni | mājheni mamtrikumarāce ||7||
You, sage, know past, future, and present; tell me, lord, in detail, of my son's and the minister's son's future.
The king asks Parashar, a knower of the three times, to foretell in detail what lies ahead for his son and the minister's son.
When facing uncertainty about the future, seek counsel from someone wise and trustworthy rather than guessing alone.
ऐकोनि रायाचे वचन । सांगे ऋषि विस्तारोन । दोघा कुमारकांचे लक्षण । अपूर्व असे परियेसा ॥८॥
aikoni rāyāce vacana | sāmge ṛṣi vistārona | doghā kumārakāmce lakṣaṇa | apūrva ase pariyesā ||8||
Hearing the king's words, the sage told at length the wondrous fate of the two boys, listen.
Parashar agrees to answer and prepares to reveal an extraordinary destiny awaiting the two boys.
Be ready to hear what a trusted teacher has to say, even before you know if it will be easy or hard.
ऋषि म्हणे रायासी । पुत्रभविष्य पुससी । ऐकोनि दुःख पावसी । कवणेपरी सांगावे ॥९॥
ṛṣi mhaṇe rāyāsī | putrabhaviṣya pusasī | aikoni duḥkha pāvasī | kavaṇeparī sāmgāve ||9||
The sage said to the king: you ask of your son's future; hearing it you will suffer sorrow — how then should I tell it?
The sage hesitates, warning the king that hearing his son's future will bring him grief — a sign that the news to come is painful.
Before delivering hard news, gently prepare the listener for what is coming.
राव विनवी तये वेळी । निरोपावे सकळी । उपाय करिसी तात्काळी । दुःखावेगळा तूचि करिसी ॥१०॥
rāva vinavī taye veḷī | niropāve sakaḷī | upāya karisī tātkāḷī | duḥkhāvegaḷā tūci karisī ||10||
The king then entreated: tell me everything; you yourself will find a remedy at once and free me from sorrow.
The king insists on hearing everything, trusting that the same sage who reveals the trouble can also show the remedy.
Ask for the full truth even when it is painful, because clarity is the first step toward a solution.
ऐकोनिया ऋषीश्वर । सांगता झाला विस्तार । ऐक राजा तुझा कुमार । बारा वर्षे आयुष्य असे ॥११॥
aikoniyā ṛṣīśvara | sāmgatā jhālā vistāra | aika rājā tujhā kumāra | bārā varṣe āyuṣya ase ||11||
Hearing this, the great sage began to explain at length: listen, king, your son's lifespan is twelve years.
Parashar reveals the hard truth: the prince's full allotted lifespan is only twelve years.
Face difficult truths about mortality directly rather than avoiding them.
तया बारा वर्षात । राहिले असती दिवस सात । आठवे दिवसी येईल मृत्यु । तुझ्या पुत्रासी परियेसा ॥१२॥
tayā bārā varṣāta | rāhile asatī divasa sāta | āṭhave divasī yeīla mṛtyu | tujhyā putrāsī pariyesā ||12||
Of those twelve years, only seven days remain; on the eighth day death will come to your son, listen.
Of the twelve years, only seven days remain — death will come on the eighth day, and the urgency of the news becomes acute.
When time is short, act at once rather than delaying out of shock.
ऐकोनि ऋषीचे वचन । राजा मूर्च्छित जाहला तत्क्षण । करिता झाला रुदन । अनेकपरी दुःख करित ॥१३॥
aikoni ṛṣīce vacana | rājā mūrcchita jāhalā tatkṣaṇa | karitā jhālā rudana | anekaparī duḥkha karita ||13||
Hearing the sage's words, the king fainted at once; he began to weep, grieving in many ways.
Overwhelmed, the king faints and then weeps bitterly on hearing the news — a natural, human reaction to grief that the story does not shy from showing.
Allow yourself to grieve honestly when bad news comes; suppressing sorrow is not required for faith to follow.
ऐकोनि राजा तये वेळी । लागला ऋषीच्या चरणकमळी । राखे राखे तपोबळी । शरणागत मी तुझा ॥१४॥
aikoni rājā taye veḷī | lāgalā ṛṣīcyā caraṇakamaḷī | rākhe rākhe tapobaḷī | śaraṇāgata mī tujhā ||14||
Hearing this, the king then fell at the sage's lotus feet: save me, save me, O one mighty in austerity — I take refuge in you.
Recovering, the king falls at the sage's feet and surrenders completely — the posture of śaraṇāgati (total surrender) that precedes any real remedy.
In crisis, turn first to surrender and trust rather than to panic or despair.
नानापरी गहिवरत । मुनिवराचे चरण धरित । विनवीतसे स्त्रियांसहित । काय करावे म्हणोनिया ॥१५॥
nānāparī gahivarata | munivarāce caraṇa dharita | vinavītase striyāmsahita | kāya karāve mhaṇoniyā ||15||
Grieving in many ways, he clasped the sage's feet; along with the women of the household he entreated, asking what should be done.
Weeping, with his family beside him, the king begs the sage to show a way forward — showing that grief is shared within the household, not carried alone.
Lean on family and community support when facing a crisis, rather than bearing it in isolation.
दयानिधि ऋषीश्वरु । सांगता झाला विचारु । शरण रिघावे जगद्गुरु । उमाकांत शिवासी ॥१६॥
dayānidhi ṛṣīśvaru | sāmgatā jhālā vicāru | śaraṇa righāve jagadguru | umākāmta śivāsī ||16||
The merciful sage began to counsel: take refuge in the world-guru, Shiva, the beloved of Uma.
Parashar counsels the king to take refuge in Shiva (the world-guru, husband of Uma) — pointing him from human helplessness toward divine recourse.
When human remedies run out, turn toward a deeper source of faith rather than despair.
मनीचे भय त्यजुनी । असावे आता शिवध्यानी । तो राखील शूलपाणी । आराधावे तयाते ॥१७॥
manīce bhaya tyajunī | asāve ātā śivadhyānī | to rākhīla śūlapāṇī | ārādhāve tayāte ||17||
Give up the fear in your mind; now be absorbed in meditation on Shiva; he, the trident-bearer, will protect you — worship him.
Parashar tells the king to set aside fear and hold Shiva in steady meditation, trusting the trident-bearer's protection.
Replace fear with focused devotion — a steady mind is itself a form of protection.
जिंकावया काळासी । उपाय असे परियेसी । सांगेन तुम्हा विस्तारेसी । एकचित्ते अवधारा ॥१८॥
jimkāvayā kāḷāsī | upāya ase pariyesī | sāmgena tumhā vistāresī | ekacitte avadhārā ||18||
There is a means to conquer death, listen; I shall tell it to you at length — attend with one-pointed mind.
Parashar promises there is indeed a way to overcome death itself, and asks the king to listen with full attention.
Give your undivided attention when someone is about to share an important solution.
स्वर्ग मृत्य पाताळासी । देव एक व्योमकेशी । निष्कलंक परियेसी । चिदानंदस्वरूप देखा ॥१९॥
svarga mṛtya pātāḷāsī | deva eka vyomakeśī | niṣkalamka pariyesī | cidānamdasvarūpa dekhā ||19||
In heaven, earth, and the netherworld there is one God, the sky-haired one; stainless, listen, of the very form of consciousness and bliss.
Parashar begins to describe Shiva as the one stainless God pervading heaven, earth, and the netherworld, of the nature of consciousness and bliss (cidānanda).
Remember that the highest reality is present everywhere, not confined to any single place or moment.
ऐसा देव मूर्तिमंत । रजोरूपे ब्रह्मा सृजत । सृष्टि करणार समर्थ । वेद चारी निर्मिले ॥२०॥
aisā deva mūrtimamta | rajorūpe brahmā sṛjata | sṛṣṭi karaṇāra samartha | veda cārī nirmile ||20||
Such is God, embodied; in his creative form he brings forth Brahma; capable of making creation, Brahma produced the four Vedas.
From this formless God, in the creative aspect, Brahma arises and brings forth the four Vedas — creation begins with sacred sound and knowledge.
Recognize that meaningful creation begins with sound foundations of knowledge, not haste.
तया चतुर्वेदांसी । दिधले तया विरंचीसी । आत्मतत्त्वसंग्रहासी । ठेविली होती उपनिषदे ॥२१॥
tayā caturvedāmsī | didhale tayā viramcīsī | ātmatattvasamgrahāsī | ṭhevilī hotī upaniṣade ||21||
Those four Vedas were given to Brahma; within them, for the gathering of self-knowledge, the Upanishads were placed.
The four Vedas are entrusted to Brahma, and within them the Upanishads are placed as the treasury of self-knowledge.
Store the deepest truths you learn where they can be found again — knowledge needs a safe home to be passed on.
भक्तवत्सल सर्वेश्वर । तेणे दिधले वेदसार । रुद्राध्याय सुंदर । दिधला तया विरंचीसी ॥२२॥
bhaktavatsala sarveśvara | teṇe didhale vedasāra | rudrādhyāya sumdara | didhalā tayā viramcīsī ||22||
The Lord of all, loving to his devotees, gave the essence of the Vedas — the beautiful Rudradhyaya — to Brahma.
The all-loving Lord gives Brahma the very essence of the Vedas: the beautiful Rudrādhyāya (the Rudra hymn), a gift born of love for devotees.
Recognize that the finest teachings are given out of love, and receive them with the same spirit.
रुद्राध्यायाची महिमा । सांगता असे अनुपमा । याते नाश नाही जाणा । अव्यय असे परियेसा ॥२३॥
rudrādhyāyācī mahimā | sāmgatā ase anupamā | yāte nāśa nāhī jāṇā | avyaya ase pariyesā ||23||
The glory of the Rudradhyaya is beyond compare to tell; know that it has no destruction — it is imperishable, listen.
Parashar declares that the glory of the Rudradhyaya is beyond comparison and, unlike ordinary things, it never perishes.
Invest your effort in what is lasting and imperishable rather than what fades.
पंचतत्त्व शिवात्मक । रुद्राध्याय असे विशेष । ब्रह्मयाने चतुर्मुख । विश्व सृजिले वेदमते ॥२४॥
pamcatattva śivātmaka | rudrādhyāya ase viśeṣa | brahmayāne caturmukha | viśva sṛjile vedamate ||24||
The five elements are of Shiva's nature; the Rudradhyaya is especially so; the four-faced Brahma created the universe according to the Vedas.
The Rudradhyaya is said to embody the five elements in Shiva's own nature, and by its power the four-faced Brahma structured the universe in Vedic order.
Trust that a well-ordered practice, grounded in sound principle, can hold even the largest undertakings together.
तया चतुर्मुखी देखा । वेद चारी सांगे निका । वदन दक्षिण कर्ण एका । यजुर्वेद निरूपिला ॥२५॥
tayā caturmukhī dekhā | veda cārī sāmge nikā | vadana dakṣiṇa karṇa ekā | yajurveda nirūpilā ||25||
From that four-faced one the four Vedas were properly spoken; from his southern-facing mouth the Yajurveda was expounded.
From Brahma's four faces the four Vedas emerged; from his southern face in particular came the Yajurveda (the Veda of ritual formulas).
Appreciate that different parts of a single source can each carry their own distinct gift.
तया यजुर्वेदांत । उपनिषदसार ख्यात । रुद्राध्याय विस्तारत । सांगे ब्रह्मा मुनिवरांसी ॥२६॥
tayā yajurvedāmta | upaniṣadasāra khyāta | rudrādhyāya vistārata | sāmge brahmā munivarāmsī ||26||
Within that Yajurveda, famed as the essence of the Upanishads, Brahma expounded the Rudradhyaya at length to the great sages.
Within the Yajurveda, prized as the essence of the Upanishads, Brahma expounds the Rudradhyaya at length to the great sages — knowledge passed from the highest source downward.
Pass on what is most valuable that you know, fully and without holding back, to those ready to receive it.
समस्त देवऋषींसी । मरीचि अत्रि परियेसी । आणिक सकळ देवांसी । सांगे ब्रह्मा तये वेळी ॥२७॥
samasta devaṛṣīmsī | marīci atri pariyesī | āṇika sakaḷa devāmsī | sāmge brahmā taye veḷī ||27||
Brahma then told it to all the divine sages — Marichi, Atri, listen — and to all the other gods as well.
Brahma teaches it to all the divine sages, including Marichi and Atri, and to all the gods, establishing a chain of transmission at the very top of creation.
Share important knowledge widely rather than keeping it to a select few.
तेचि ऋषि पुढे देखा । शिकविती आपुले शिष्यादिका । त्यांचे शिष्य पुढे ऐका । आपुल्या शिष्या शिकविले ॥२८॥
teci ṛṣi puḍhe dekhā | śikavitī āpule śiṣyādikā | tyāmce śiṣya puḍhe aikā | āpulyā śiṣyā śikavile ||28||
Those sages then taught it to their own disciples; their disciples in turn, listen, taught it to their own disciples.
Those sages teach their own disciples, who teach their disciples after them — a living chain (paramparā, lineage) carries the Rudradhyaya forward.
Teach what you have learned to the next person in line, keeping the chain of knowledge unbroken.
पुढे त्यांचे पुत्रपौत्री । विस्तार झाला जगत्री । शिकविले ऐका पवित्री । रुद्राध्याय भूमीवरी ॥२९॥
puḍhe tyāmce putrapautrī | vistāra jhālā jagatrī | śikavile aikā pavitrī | rudrādhyāya bhūmīvarī ||29||
Then through their sons and grandsons it spread throughout the world; thus, listen, the sacred Rudradhyaya was taught upon the earth.
Through generations of sons and grandsons the Rudradhyaya spreads across the whole earth, becoming a shared sacred inheritance of humanity.
Value what has come down through generations, and pass it further rather than letting it end with you.
त्याहूनि नाही आणिक मंत्र । त्वरित तप साध्य होत । चतुर्विध पुरुषार्थ लाधे त्वरित परियेसा ॥३०॥
tyāhūni nāhī āṇika mamtra | tvarita tapa sādhya hota | caturvidha puruṣārtha lādhe tvarita pariyesā ||30||
There is no mantra beyond it; austerity is quickly accomplished through it, and the four aims of life are swiftly gained, listen.
Parashar declares there is no mantra beyond the Rudradhyaya in power: it swiftly fulfills austerity and delivers all four aims of human life (righteousness, prosperity, desire, and liberation).
Choose a single steady practice and trust it fully rather than scattering effort across many half-hearted ones.
नानापरीची पातके । केली असती अनेके । रुद्रजाप्ये सम्यके । भस्म होती परियेसा ॥३१॥
nānāparīcī pātake | kelī asatī aneke | rudrajāpye samyake | bhasma hotī pariyesā ||31||
Sins of many kinds, however many committed, are properly burnt to ash by the japa (recitation) of Rudra, listen.
However many sins of whatever kind a person has committed, they are said to be burnt to ash by properly performed Rudra-japa.
Believe that sincere practice can burn away even a heavy burden of past wrongdoing, and begin it without despair.
आणिक एक नवल केले । ब्रह्मदेव सृष्टि रचिले । वेदतीर्थ असे भले । स्नानपान करावे ॥३२॥
āṇika eka navala kele | brahmadeva sṛṣṭi racile | vedatīrtha ase bhale | snānapāna karāve ||32||
Another wonder Brahma made when he fashioned creation: sacred Vedic water is auspicious — one should bathe in and drink it.
Brahma also fashioned another wonder in creation: sacred Vedic water (tīrtha) fit for bathing in and drinking — purification is built into the very order of things.
Use simple, humble means — like clean water taken with reverence — as part of your spiritual discipline.
त्याणे कर्मे परिहरती । संसार होय निष्कृति । जे जन श्रीगुरु भजती । ते तरती भवसागर ॥३३॥
tyāṇe karme pariharatī | samsāra hoya niṣkṛti | je jana śrīguru bhajatī | te taratī bhavasāgara ||33||
By that, karmas are removed and worldly bondage ends; those people who worship Sri Guru cross the ocean of worldly existence.
Through such purification, karmic bondage is removed and the cycle of worldly existence eases; those who worship Sri Guru cross the ocean of saṃsāra (worldly existence).
Devotion to a true guide is a vessel that carries one across life's hardest passages.
सुकृत अथवा दुष्कृत । जे जे कीजे आपुले हीत । जैसे पेरिले असे शेत । तेचि उगवे परियेसा ॥३४॥
sukṛta athavā duṣkṛta | je je kīje āpule hīta | jaise perile ase śeta | teci ugave pariyesā ||34||
Whatever good or bad deed one does for one's own benefit, just as one sows a field, so it sprouts, listen.
The text states a basic law: as one sows, so one reaps — every good or bad deed done for one's own benefit returns in kind.
Choose your actions carefully, knowing that what you plant now is exactly what you will later harvest.
सृष्टिधर्मप्रवृत्तीसी । ब्रह्मे रचिले परियेसी । आपुले वक्षपृष्ठेसी । धर्माधर्म उपजवी ॥३५॥
sṛṣṭidharmapravṛttīsī | brahme racile pariyesī | āpule vakṣapṛṣṭhesī | dharmādharma upajavī ||35||
For the tendency toward righteousness and unrighteousness in creation, Brahma fashioned it so: from his own chest and back he brought forth dharma and adharma.
Brahma is said to have brought forth dharma and adharma (righteousness and unrighteousness) from his own body, establishing the moral order underlying creation.
Recognize that both good and harmful tendencies coexist within human nature, and choose deliberately which to cultivate.
जे जन धर्म करिती । इह पर सौख्य पावती । जे अधर्मे रहाटती । पापरूपी तेचि जाणा ॥३६॥
je jana dharma karitī | iha para saukhya pāvatī | je adharme rahāṭatī | pāparūpī teci jāṇā ||36||
Those who practice righteousness attain happiness here and hereafter; those who conduct themselves unrighteously, know them as embodiments of sin.
Those who live righteously find happiness in this world and the next; those who live unrighteously are, in effect, embodiments of sin.
Let your daily conduct be the measure by which you judge your own direction in life.
काम क्रोध लोभ जाण । मत्सर दंभ परिपूर्ण । अधर्माचे सुत जाण । इतुके नरकनायक ॥३७॥
kāma krodha lobha jāṇa | matsara dambha paripūrṇa | adharmāce suta jāṇa | ituke narakanāyaka ||37||
Know that desire, anger, greed, envy, and hypocrisy in full measure are the sons of unrighteousness; these are the chiefs leading to hell.
The text lists desire, anger, greed, envy, and hypocrisy as the chief forces that lead a person toward ruin, personified here as the 'sons' of unrighteousness.
Name your own inner enemies clearly — desire, anger, greed, envy, hypocrisy — so you can recognize and resist them.
गुरुतल्पगसुरापानी । कामुक जे परिपुर्णी । पुल्कस्वरूप अंतःकरणी । तेचि प्रधान नरकाचे ॥३८॥
gurutalpagasurāpānī | kāmuka je paripurṇī | pulkasvarūpa amtaḥkaraṇī | teci pradhāna narakāce ||38||
Those who defile the guru's trust, drink liquor, are consumed by lust, and are base at heart — these are foremost among hell's denizens.
Those who violate the guru's trust, indulge in intoxication, or are consumed by lust are named among the foremost candidates for hell — a warning against betrayal of sacred trust and loss of self-control.
Guard the trust placed in you by teachers and elders as something sacred, never to be violated.
क्रोधे पितृवधी देखा । मातृवधी असती जे का । ब्रह्महत्यादि पातका । कन्याविक्रयी जे जन ॥३९॥
krodhe pitṛvadhī dekhā | mātṛvadhī asatī je kā | brahmahatyādi pātakā | kanyāvikrayī je jana ||39||
See, those who in anger kill their father or mother, who commit the sin of killing a brahmin, who sell their own daughters —
The text lists grave sins — killing one's parents, killing a brahmin, selling one's own daughter — as extreme violations that anger gives rise to.
Recognize how uncontrolled anger, taken to its extreme, can lead a person to unthinkable acts; master it early.
इतुके क्रोधापासूनि । उद्भव झाले म्हणोनि । पुत्र जहाले या कारणी । क्रोधसुत तया म्हणती ॥४०॥
ituke krodhāpāsūni | udbhava jhāle mhaṇoni | putra jahāle yā kāraṇī | krodhasuta tayā mhaṇatī ||40||
All these arose from anger, and so, for this reason, they are called the 'sons of anger.'
Such grave sins are said to arise from anger itself, and so they are collectively called the 'sons of anger' — showing how one unchecked emotion breeds many downfalls.
Trace serious wrongdoing back to its root emotion and address the root, not just its symptoms.
देवद्विजस्वहरण देखा । ब्रह्मस्व घेवोनि नेदी जो का । सुवर्णतस्कर ऐका । लोभपुत्र तया नाव ॥४१॥
devadvijasvaharaṇa dekhā | brahmasva ghevoni nedī jo kā | suvarṇataskara aikā | lobhaputra tayā nāva ||41||
One who steals the wealth of gods and brahmins, who takes and does not return brahmin property, who steals gold — such a one is named 'son of greed.'
Theft of the wealth of gods, brahmins, or others — including gold — is called the 'son of greed,' another family of sin traced to its root cause.
Return what is not rightfully yours; withheld or stolen wealth carries a heavy moral cost.
ऐशा पातकांसी । यमे निरोपिले परियेसी । तुम्ही जावोनि मृत्युलोकासी । रहाटी करणे आपुले गुणे ॥४२॥
aiśā pātakāmsī | yame niropile pariyesī | tumhī jāvoni mṛtyulokāsī | rahāṭī karaṇe āpule guṇe ||42||
To such Sins, Yama gave this command, listen: go to the world of mortals and act according to your own nature.
Yama commands the personified Sins to go to the mortal world and work according to their own nature, tempting and afflicting people.
Understand that temptation is persistent and will actively seek an opening; stay vigilant.
तुम्हासवे भृत्य देखा । देईन सर्व उपपातका । सकळ पाठवावे नरका । जे जन असती भूमीवरी ॥४३॥
tumhāsave bhṛtya dekhā | deīna sarva upapātakā | sakaḷa pāṭhavāve narakā | je jana asatī bhūmīvarī ||43||
See, I will give you servants along with all the minor sins; send to hell all the people who are upon the earth.
Yama sends servants along with the Sins, ordering that all people on earth eventually be sent to hell — establishing the scale of the task before the story's turn.
Recognize the seriousness of unchecked wrongdoing before seeing how it can be countered.
यमाची आज्ञा घेवोनि । आली पातके मेदिनी । रुद्रजपत्याते देखोनि । पळोनि गेली परियेसा ॥४४॥
yamācī ājñā ghevoni | ālī pātake medinī | rudrajapatyāte dekhoni | paḷoni gelī pariyesā ||44||
Taking Yama's command, the Sins came to the earth; but seeing one who recites Rudra-japa, they fled away, listen.
The Sins go to earth as ordered, but flee in terror the moment they encounter someone reciting Rudra-japa — devotion itself repels evil at first contact.
Trust that sincere practice creates a protective atmosphere that wrongdoing cannot easily enter.
जावोनिया यमाप्रती । महापातके विनविती । गेलो होतो आम्ही क्षिती । भयचकित होउनी आलो ॥४५॥
jāvoniyā yamāpratī | mahāpātake vinavitī | gelo hoto āmhī kṣitī | bhayacakita hounī ālo ||45||
Going before Yama, the great Sins entreated him: we had gone to earth, but we returned terrified with fear.
Terrified, the Sins return to Yama and report that they could not remain on earth.
Report honestly when a plan has failed, rather than hiding the difficulty.
जय जयाजी यमराया । आम्ही पावलो महाभया । किंकर तुमचे म्हणोनिया । प्रख्यात असे त्रिभुवनी ॥४६॥
jaya jayājī yamarāyā | āmhī pāvalo mahābhayā | kimkara tumace mhaṇoniyā | prakhyāta ase tribhuvanī ||46||
Victory, victory to you, O King Yama! We were struck with great fear, though we are known throughout the three worlds as your servants.
The Sins praise Yama as their king even while confessing their fear, showing loyalty even in retreat.
Remain honest and respectful with those you serve, even when reporting failure or fear.
आम्ही तुमचे आज्ञाधारी । निरोपे गेलो धरित्री । पोळलो होतो वह्निपुरी । रुद्रजप ऐकोनि ॥४७॥
āmhī tumace ājñādhārī | nirope gelo dharitrī | poḷalo hoto vahnipurī | rudrajapa aikoni ||47||
We, obedient to your command, went to the earth by your order; but we were scorched as if in a city of fire, on hearing the Rudra-japa.
The Sins explain they were 'scorched as if in a city of fire' merely by hearing the Rudra-japa — a vivid image of how powerful sincere recitation is against evil.
Let steady, sincere practice be strong enough that it discourages harm before it even begins.
क्षितीवरी रहावयासी । शक्ति नाही आम्हांसी । पाहता रुद्रजपासी । पोळलो आम्ही स्वामिया ॥४८॥
kṣitīvarī rahāvayāsī | śakti nāhī āmhāmsī | pāhatā rudrajapāsī | poḷalo āmhī svāmiyā ||48||
We have no power to stay upon the earth; on encountering the Rudra-japa we were burned, lord.
The Sins admit they have no power to remain wherever Rudra-japa is heard.
Build a daily practice strong enough that negative influences find no room to settle.
ग्रामी खेटी नदीतीरी । वसती द्विज महानगरी । देवालयी पुण्यक्षेत्री । रुद्रजप करिताती ॥४९॥
grāmī kheṭī nadītīrī | vasatī dvija mahānagarī | devālayī puṇyakṣetrī | rudrajapa karitātī ||49||
In villages, hamlets, on riverbanks, in great cities where brahmins dwell, in temples and holy places, they perform Rudra-japa.
The Sins describe how brahmins everywhere — in villages, cities, temples, and holy places — perform Rudra-japa, making the whole land inhospitable to sin.
Let sacred practice be present in ordinary places — home, work, everyday life — not confined to special occasions.
कवणेपरी आम्हा गति । जाऊ न शको आम्ही क्षिती । रुद्रजप जन करिताती । तया ग्रामा जाऊ न शको ॥५०॥
kavaṇeparī āmhā gati | jāū na śako āmhī kṣitī | rudrajapa jana karitātī | tayā grāmā jāū na śako ||50||
By no means can we go there; wherever people perform Rudra-japa, to that village we cannot go.
Wherever people recite Rudra-japa, the Sins say they simply cannot go — devotion effectively closes the door on them.
Make daily practice a barrier that protects your household and community from harmful influence.
आम्ही जातो नरापासी । वर्तवितो पातकासी । होती नर महादोषी । मिति नाही परियेसा ॥५१॥
āmhī jāto narāpāsī | vartavito pātakāsī | hotī nara mahādoṣī | miti nāhī pariyesā ||51||
We go to men and provoke sin in them; men become greatly sinful without limit, listen.
The Sins explain that ordinarily they go among people and provoke unlimited sin — describing their usual, unchecked, harmful work.
Be aware that negative influence usually spreads quietly and gradually; notice it before it multiplies.
प्रायश्चित्तसहस्त्रेसी जो का नव्हे पुण्यपुरुषी । तैसा द्विज परियेसी । पुण्यवंत होतसे ॥५२॥
prāyaścittasahastresī jo kā navhe puṇyapuruṣī | taisā dvija pariyesī | puṇyavamta hotase ||52||
One who would not become meritorious even by a thousand penances — such a brahmin, listen, becomes meritorious by this alone.
The Sins observe, with alarm, that even a brahmin who could not be purified by a thousand acts of penance becomes meritorious through this one practice — Rudra-japa's power exceeds even lengthy austerities.
Do not assume that only long, arduous effort can purify or change a life; sincere practice can work swiftly too.
एखादे समयी भक्तीसी । म्हणती रुद्राध्यायासी । तो होतो पुण्यराशि । पाहता त्यासी भय वाटे ॥५३॥
ekhāde samayī bhaktīsī | mhaṇatī rudrādhyāyāsī | to hoto puṇyarāśi | pāhatā tyāsī bhaya vāṭe ||53||
If even once, with devotion, one recites the Rudradhyaya, he becomes a heap of merit; seeing him, we feel fear.
Even a single sincere recitation of the Rudradhyaya turns a person into 'a heap of merit,' frightening the Sins themselves.
Value even a single act of sincere devotion — its effect can be far greater than its brevity suggests.
तैसा पापी महाघोर । पुण्यवंत होतो नर । भूमीवरी कैसे आचार । आम्हा कष्ट होतसे ॥५४॥
taisā pāpī mahāghora | puṇyavamta hoto nara | bhūmīvarī kaise ācāra | āmhā kaṣṭa hotase ||54||
Thus even a most terrible sinner becomes a meritorious man; such conduct upon the earth causes us great distress.
The Sins lament that even the worst sinner becomes virtuous through this practice, and that such widespread goodness on earth distresses them.
Take heart that transformation is always possible, however deep the wrongdoing has been.
काळकूट महाविष । रुद्रजाप्य आम्हा दिसे । शक्ति नाही आम्हांसी । भूमीवरी जावया ॥५५॥
kāḷakūṭa mahāviṣa | rudrajāpya āmhā dise | śakti nāhī āmhāmsī | bhūmīvarī jāvayā ||55||
The Rudra-japa appears to us like deadly kalakuta poison; we have no power to go upon the earth.
To the Sins, Rudra-japa feels as deadly as the kālakūṭa poison (the world-destroying poison of legend) — they simply cannot withstand it.
Let devoted practice be so consistently strong that it becomes, in effect, unbeatable armor against temptation.
रुद्रजाप्यविषासी । शमन करावया शक्त होसी । रक्ष गा रक्ष गा आम्हांसी । विनविताती पातके ॥५६॥
rudrajāpyaviṣāsī | śamana karāvayā śakta hosī | rakṣa gā rakṣa gā āmhāmsī | vinavitātī pātake ||56||
You alone have the power to counter the poison of Rudra-japa; protect us, protect us! — thus the Sins entreated.
Only Brahma, the Sins say, has power over this poison-like force, and they beg him for protection.
When overwhelmed, seek help from someone with greater authority and wisdom rather than trying to manage alone.
इतुके बोलती पातके । ऐकोनि यममाथा तुके । कोपे निघाला तवके । ब्रह्मलोका तये वेळी ॥५७॥
ituke bolatī pātake | aikoni yamamāthā tuke | kope nighālā tavake | brahmalokā taye veḷī ||57||
Hearing the Sins speak thus, Yama's head shook in agitation; in anger he set out at once for Brahmaloka.
Hearing this report, Yama grows agitated and angrily sets out at once for Brahmaloka (Brahma's realm) to demand an explanation.
When something threatens your responsibilities, address it directly and promptly rather than letting frustration fester.
जाऊनिया ब्रह्मयापासी । विनवी यम तयासी । जय जयाजी कमळवासी । सृष्टिकारी चतुर्मुखा ॥५८॥
jāūniyā brahmayāpāsī | vinavī yama tayāsī | jaya jayājī kamaḷavāsī | sṛṣṭikārī caturmukhā ||58||
Going before Brahma, Yama entreated him: victory, victory to you, O lotus-dweller, four-faced creator of the universe!
Yama arrives before Brahma and greets him with due reverence before voicing his complaint — even anger is tempered by proper respect for authority.
Even when upset, approach those in authority with courtesy before stating your grievance.
आम्ही तुझे शरणागत । तुझे आज्ञे कार्य करित । पापी नराते आणित । नरकालयाकारणे ॥५९॥
āmhī tujhe śaraṇāgata | tujhe ājñe kārya karita | pāpī narāte āṇita | narakālayākāraṇe ||59||
We are your surrendered servants, doing our work by your command, bringing sinful men to the abode of hell.
Yama reminds Brahma that he is merely carrying out his appointed duty of bringing sinners to justice.
Remember your role and duty clearly when explaining a problem to someone above you.
महापातकी नरांसी । आणू पाठवितो भृत्यांसी । पातकी होय पुण्यराशि । रुद्रजप करूनिया ॥६०॥
mahāpātakī narāmsī | āṇū pāṭhavito bhṛtyāmsī | pātakī hoya puṇyarāśi | rudrajapa karūniyā ||60||
I send servants to bring the greatly sinful men, but the sinner becomes a heap of merit by performing Rudra-japa.
Yama complains that sinners he sends his servants to fetch instead become meritorious through Rudra-japa, undermining his work.
Recognize that genuine change in a person can overturn even expected consequences — and be glad of it rather than resentful.
समस्त जाती स्वर्गासी । महापातकी अतिदोषी । नाश केला पातकांसी । शून्य जहाले नरकालय ॥६१॥
samasta jātī svargāsī | mahāpātakī atidoṣī | nāśa kelā pātakāmsī | śūnya jahāle narakālaya ||61||
All go to heaven now, even the greatly sinful and most guilty; sin has been destroyed, and the abode of hell has become empty.
Yama reports that even the greatest sinners now go to heaven, and that hell has become entirely empty.
See the possibility that sincere practice can redeem even those thought beyond redemption.
नरक शून्य झाले सकळ । माझे राज्य निष्फळ । समस्त जहाले कैवल्य । उत्पत्ति राहिली स्वामिया ॥६२॥
naraka śūnya jhāle sakaḷa | mājhe rājya niṣphaḷa | samasta jahāle kaivalya | utpatti rāhilī svāmiyā ||62||
All of hell has become empty; my kingdom is fruitless; everyone attains liberation now; my office has come to nothing, lord.
Yama despairs that his kingdom of hell has become 'fruitless' — everyone attains liberation, and his function has become obsolete.
Accept that when goodness increases, old fears and old structures of punishment naturally lose their grip.
याते उपाय करावयासी । देवा तू समर्थ होसी । राखे राखे आम्हांसी । राज्य गेले स्वामिया ॥६३॥
yāte upāya karāvayāsī | devā tū samartha hosī | rākhe rākhe āmhāmsī | rājya gele svāmiyā ||63||
You, O God, are able to remedy this; save us, save us — our kingdom is lost, lord!
Yama begs Brahma to fix this 'problem,' saying his authority is being lost.
Notice how self-interest can make even a guardian of order resist a genuine spread of goodness.
तुम्ही होउनी मनुष्यासी । स्वामित्व दिधले भरवसी । रुद्राध्यायानिधानेसी । कासया साधन दिधलेत ॥६४॥
tumhī hounī manuṣyāsī | svāmitva didhale bharavasī | rudrādhyāyānidhānesī | kāsayā sādhana didhaleta ||64||
You have given to man the confidence of mastery over death; why have you given him the treasure and means of the Rudradhyaya?
Yama, half-accusing, asks Brahma why he gave humanity such a powerful treasure — the Rudradhyaya — that undermines the fear of death itself.
Do not resent the empowerment of others; a tool for good given to many is a gift, not a threat.
याकारणे मनुष्य लोकी । नाही पापलेश । रुद्रजपे विशेष । पातके जळती अनेक ॥६५॥
yākāraṇe manuṣya lokī | nāhī pāpaleśa | rudrajape viśeṣa | pātake jaḷatī aneka ||65||
For this reason, there is no trace of sin left in the human world; by Rudra-japa especially, many sins are burnt away.
Because of Rudra-japa, Yama admits, there is no trace of sin left among people — many sins are burnt away by it.
Trust that consistent devotion can clear away accumulated wrongdoing over time.
येणेपरी यम देखा । विनविता झाला चतुर्मुखा । प्रत्युत्तर देतसे ऐका । ब्रह्मदेव यमासी ॥६६॥
yeṇeparī yama dekhā | vinavitā jhālā caturmukhā | pratyuttara detase aikā | brahmadeva yamāsī ||66||
Thus, see, Yama entreated the four-faced one; hear how Brahma replied in answer.
Having heard Yama's complaint, Brahma now begins his considered reply.
Listen fully to a complaint before responding, so your answer addresses the real concern.
अभक्तीने दुर्मदेसी । रुद्रजप करिती यासी । अज्ञानी लोक तामसी । उभ्यानी निजूनी पढती नर ॥६७॥
abhaktīne durmadesī | rudrajapa karitī yāsī | ajñānī loka tāmasī | ubhyānī nijūnī paḍhatī nara ||67||
Those who recite Rudra-japa without devotion, out of arrogance, ignorant and dull-minded men, those who recite it standing or lying down carelessly —
Brahma distinguishes: those who recite Rudra-japa without devotion, out of pride, carelessly and half-heartedly, incur sin from the misuse.
Recognize that going through the motions of a sacred practice without sincerity does not bring its true benefit.
त्याते अधिक पापे घडती । ते दंडावे तुवा त्वरिती । जे का भावार्थे पढती । ते त्वा सर्वदा वर्जावे ॥६८॥
tyāte adhika pāpe ghaḍatī | te damḍāve tuvā tvaritī | je kā bhāvārthe paḍhatī | te tvā sarvadā varjāve ||68||
Such people incur greater sin; punish them swiftly; but those who recite it with true devotion, them you must always leave alone.
Brahma instructs Yama to punish only the careless, insincere reciters, but to always spare those who recite with true devotion (bhāvārtha, heartfelt feeling).
Judge people by the sincerity behind their actions, not merely by the actions themselves.
बाधू नका तुम्ही ऐका । सांगावे ऐसे पातका । रुद्रजपे पुण्य विशेखा । जे जन पढती भक्तीसी ॥६९॥
bādhū nakā tumhī aikā | sāmgāve aise pātakā | rudrajape puṇya viśekhā | je jana paḍhatī bhaktīsī ||69||
Hear this: tell the Sins not to trouble them; those who recite Rudra-japa with devotion gain especial merit.
Brahma reaffirms: those who recite Rudra-japa with devotion gain special merit and must never be troubled.
Protect and encourage sincere devotion wherever you find it, rather than obstructing it.
पूर्वजन्मी पापे करिती । अल्पायुषी होऊनि उपजती । तया पापा होय निष्कृति । रुद्रजपेकरूनिया ॥७०॥
pūrvajanmī pāpe karitī | alpāyuṣī hoūni upajatī | tayā pāpā hoya niṣkṛti | rudrajapekarūniyā ||70||
Those who commit sins in a previous birth are born short-lived; but that sin is expiated by performing Rudra-japa.
Brahma explains that those born short-lived due to past-life sins can have that very sin undone through Rudra-japa.
Believe that even circumstances set by the past can be changed through renewed sincere effort now.
तैसे अल्पायुषी नरे । रुद्रजप करिता बरे । पापे जाती निर्धारे । दीर्घायु होय तो देखा ॥७१॥
taise alpāyuṣī nare | rudrajapa karitā bare | pāpe jātī nirdhāre | dīrghāyu hoya to dekhā ||71||
Thus, if a short-lived man performs Rudra-japa well, his sins surely depart, and see, he becomes long-lived.
A short-lived person who performs Rudra-japa well sees his past sins depart and, in consequence, his life lengthened.
Take up a sincere practice as a way to actively improve your circumstances, not merely to endure them.
तेजो वर्चस् बल धृति । आयुरारोग्य ज्ञान संपत्ति । रुद्रजपे वर्धती । ऐक यमा एकचित्ते ॥७२॥
tejo varcas bala dhṛti | āyurārogya jñāna sampatti | rudrajape vardhatī | aika yamā ekacitte ||72||
Radiance, splendor, strength, fortitude, longevity, health, knowledge, and prosperity all increase by Rudra-japa — listen, Yama, with one-pointed mind.
Brahma lists all that increases through Rudra-japa: radiance, strength, fortitude, longevity, health, wisdom, and prosperity — a holistic flourishing, not just longer life.
Expect that sincere spiritual practice benefits the whole of life — body, mind, and fortune together — not just one narrow outcome.
रुद्रजपमंत्रेसी । स्नान करविती ईश्वरासी । तेचि उदक भक्तीसी । जे जन करिती स्नानपान ॥७३॥
rudrajapamamtresī | snāna karavitī īśvarāsī | teci udaka bhaktīsī | je jana karitī snānapāna ||73||
Those who bathe the Lord with water consecrated by the Rudra-japa mantra, and who then with devotion bathe in and drink that same water —
Those who bathe Shiva with Rudra-japa-consecrated water, and then bathe in and drink that same water with devotion, are especially blessed.
Let the overflow of a sacred act — even the water used in it — become a further source of blessing you receive with gratitude.
त्याते मृत्युभय नाही । आणिक एक नवल पाही । रुद्रजपे पुण्य देही । स्थिर जीव पुण्य असे ॥७४॥
tyāte mṛtyubhaya nāhī | āṇika eka navala pāhī | rudrajape puṇya dehī | sthira jīva puṇya ase ||74||
They have no fear of death; and see another wonder: through Rudra-japa the merit lodges in the body, and the soul becomes steady.
Such devotees have no fear of death, and the merit of Rudra-japa is said to steady the very soul within the body.
Seek an inner steadiness that comes from devotion, one strong enough to remove fear of even the greatest uncertainty.
अतिरुद्र जपोनि उदकासी । स्नान केल्या वरांसी । भीतसे मृत्यु त्यासी । तेही तरती भवार्णवी ॥७५॥
atirudra japoni udakāsī | snāna kelyā varāmsī | bhītase mṛtyu tyāsī | tehī taratī bhavārṇavī ||75||
Those who bathe in water consecrated by reciting the Atirudra — even Death fears them; they too cross the ocean of worldly existence.
Even those who merely fear death, once they bathe in water sanctified by the extended Atirudra recitation, cross the ocean of worldly troubles.
Take refuge in sincere practice especially when fear itself is what troubles you most.
शतरुद्र अभिषेकासी । पूजा करिती महेशासी । ते जन होती शतायुषी । पापनिर्मुक्त परियेसा ॥७६॥
śatarudra abhiṣekāsī | pūjā karitī maheśāsī | te jana hotī śatāyuṣī | pāpanirmukta pariyesā ||76||
Those who worship Mahesha with the Shatarudra abhisheka become hundred-year-lived and free from sin, listen.
Those who worship Shiva with the hundredfold Shatarudra consecration are said to live a hundred years and be free of sin.
Commit to sustained, repeated practice for lasting results rather than expecting one act to suffice forever.
ऐसे जाणोनि मानसी । सांगे आपुले दूतासी । रुद्र जपता विप्रांसी । बाधू नको म्हणे ब्रह्मा ॥७७॥
aise jāṇoni mānasī | sāmge āpule dūtāsī | rudra japatā viprāmsī | bādhū nako mhaṇe brahmā ||77||
Knowing this in his mind, Brahma said to his own messenger: do not trouble the brahmins who recite Rudra-japa.
Having understood all this, Brahma instructs Yama not to trouble brahmins who recite Rudra-japa.
Once convinced of the good in something, act to protect and enable it rather than merely acknowledging it.
ऐकोनि ब्रह्मयाचे वचना । यम आला आपुले स्थाना । म्हणोनि पराशरे जाणा । निरोपिले रायासी ॥७८॥
aikoni brahmayāce vacanā | yama ālā āpule sthānā | mhaṇoni parāśare jāṇā | niropile rāyāsī ||78||
Hearing Brahma's words, Yama returned to his own abode; thus, know, Parashar told the king.
Yama accepts Brahma's judgment and returns to his own realm — Parashar concludes this part of his teaching to the king.
Accept correction gracefully when a wiser authority shows you the larger picture.
आता तुझ्या कुमारासी । उपाय सांगेन परियेसी । दशसहस्त्र रुद्रेसी । स्नपन करी शिवाते ॥७९॥
ātā tujhyā kumārāsī | upāya sāmgena pariyesī | daśasahastra rudresī | snapana karī śivāte ||79||
Now I shall tell you the remedy for your son, listen: bathe Shiva with the ten-thousandfold Rudra recitation.
Parashar now gives the actual remedy: have ten thousand recitations of the Rudra hymn performed to bathe Shiva — the practical prescription following the long explanation.
After understanding the principle behind a solution, follow through with the concrete steps it requires.
दहा सहस्त्र वर्षांवरी । तव पुत्र राज्य करी । इंद्रासमान धुरंधरी । कीर्तिवंत अपार ॥८०॥
dahā sahastra varṣāmvarī | tava putra rājya karī | imdrāsamāna dhuramdharī | kīrtivamta apāra ||80||
For ten thousand years your son will reign, bearing the burden of rule like Indra, of boundless fame.
Parashar promises that by this rite the prince will reign for ten thousand years with fame like Indra's.
Trust that a properly undertaken sacred practice can bring lasting, far-reaching good beyond the immediate crisis.
त्याचे राज्याश्रियेसी । अपाय नसे निश्चयेसी । अकंटक संतोषी । राज्य करी तुझा सुत ॥८१॥
tyāce rājyāśriyesī | apāya nase niścayesī | akamṭaka samtoṣī | rājya karī tujhā suta ||81||
There will certainly be no harm to his royal fortune; your son will rule joyfully and without obstacle.
Parashar assures the king that his son's rule and royal fortune will be free of harm and full of joy.
Hold on to hope for a good, unobstructed future even while still in the midst of difficulty.
बोलवावे शत विप्रांसी । जे का विद्वज्जन परियेसी । लावावे ज्ञानी अनुष्ठानासी । तात्काळ तुवा रुद्राच्या ॥८२॥
bolavāve śata viprāmsī | je kā vidvajjana pariyesī | lāvāve jñānī anuṣṭhānāsī | tātkāḷa tuvā rudrācyā ||82||
You should call a hundred learned brahmins, listen; set these wise men to the rite of Rudra recitation at once.
Parashar instructs the king to gather a hundred learned brahmins and immediately begin the Rudra recitation rite through them.
When undertaking something important, enlist capable, qualified people rather than trying to do it alone.
ऐशा विप्राकरवी देखा । शिवासीकरी अभिषेका । आयुष्य वर्धेल कुमारका । सद्यःश्रेय होईल ॥८३॥
aiśā viprākaravī dekhā | śivāsīkarī abhiṣekā | āyuṣya vardhela kumārakā | sadyaḥśreya hoīla ||83||
See, through such brahmins perform the abhisheka of Shiva; the prince's life will be extended and immediate good will result.
Through these brahmins performing Shiva's abhisheka (consecration), the prince's life will be extended, with benefit felt right away.
Act promptly once you know what needs to be done — delay can cost what could still be saved.
येणेपरी रायासी । सांगे पराशर ऋषि । राये महा आनंदेसी । आयुष्य वर्धना आरंभ केला ॥८४॥
yeṇeparī rāyāsī | sāmge parāśara ṛṣi | rāye mahā ānamdesī | āyuṣya vardhanā ārambha kelā ||84||
Thus Parashar the sage told the king; the king, with great joy, began the rite for extending life.
The king, greatly cheered by Parashar's counsel, immediately begins the life-extending rite.
Move from despair to action as soon as a genuine path forward is shown to you.
ऐसा ऋषि पराशर । उपदेशितांची द्विजवर । बोलावोनिया सर्व संभार । पुरवीतसे ब्राह्मणांसी ॥८५॥
aisā ṛṣi parāśara | upadeśitāmcī dvijavara | bolāvoniyā sarva sambhāra | puravītase brāhmaṇāmsī ||85||
Thus the sage Parashar, having given instruction, the king called the best of brahmins and provided them with all needed materials.
Following Parashar's instruction, the king summons the finest brahmins and supplies them with everything needed for the rite.
Support those doing sacred or important work with the resources they actually need.
शतसंख्याक कलशांसी । विधिपूर्वक शिवासी । पुण्यवृक्षतळेसी । अभिषेक करवितसे ॥८६॥
śatasamkhyāka kalaśāmsī | vidhipūrvaka śivāsī | puṇyavṛkṣataḷesī | abhiṣeka karavitase ||86||
He had a hundred vessels of water consecrated according to proper ritual, performing the abhisheka of Shiva beneath the sacred tree.
A hundred vessels of water are ritually consecrated as Shiva is worshipped beneath the sacred tree.
Carry out sacred undertakings with proper care and full attention to right procedure.
त्याचिया जळे पुत्रासी । स्नान करवी प्रतिदिवसी । सप्त दिन येणे विधींसी । आराधिला ईश्वर ॥८७॥
tyāciyā jaḷe putrāsī | snāna karavī pratidivasī | sapta dina yeṇe vidhīmsī | ārādhilā īśvara ||87||
With that water he bathed his son every day; for seven days, by this rite, he worshipped the Lord.
Each day for seven days the prince is bathed in that consecrated water, as the worship of Shiva continues.
Sustain a practice patiently over its full course rather than abandoning it partway through.
अवधी जहाली दिवस सात । बाळ पडिला निचेष्टित । पराशरे येवोनि त्वरित । उदकेसी सिंचिले ॥८८॥
avadhī jahālī divasa sāta | bāḷa paḍilā niceṣṭita | parāśare yevoni tvarita | udakesī simcile ||88||
When the seven days were completed, the boy fell down lifeless; Parashar came quickly and sprinkled him with the water.
On the seventh day — the day death was foretold — the boy suddenly collapses, lifeless; Parashar rushes to sprinkle him with the sacred water.
Stay present and ready to act decisively at the very moment a crisis reaches its peak.
तये वेळी अवचित । वाक्य जहाले अदृश्यत । सवेचि दिसे अद्भुत । दंडहस्त महापुरुष ॥८९॥
taye veḷī avacita | vākya jahāle adṛśyata | saveci dise adbhuta | damḍahasta mahāpuruṣa ||89||
At that moment, suddenly, a voice came from the unseen; and at once a wondrous sight appeared — great beings bearing maces.
At that instant a voice comes from nowhere, and mace-bearing celestial beings suddenly appear — unseen grace becoming visible at the critical moment.
Trust that help can arrive in unexpected form exactly when it is most needed.
महादंष्ट्र भयचकित । आले होते यमदूत । समस्त द्विजवर रुद्र पढत । मंत्राक्षता देताती ॥९०॥
mahādamṣṭra bhayacakita | āle hote yamadūta | samasta dvijavara rudra paḍhata | mamtrākṣatā detātī ||90||
Fierce-fanged Yamadutas had come, terrifying; all the great brahmins were reciting Rudra and offering mantra-consecrated rice.
Terrifying, fanged Yamadutas (Death's messengers) have arrived for the boy, even as the brahmins continue reciting the Rudra hymn and casting sanctified rice upon him.
Continue your practice steadily even in the very presence of danger — do not stop out of fear.
मंत्राक्षता ते अवसरी । घातलिया कुमारावरी । दूत पाहती राहूनि दूरी । जवळ येऊ न शकती ॥९१॥
mamtrākṣatā te avasarī | ghātaliyā kumārāvarī | dūta pāhatī rāhūni dūrī | javaḷa yeū na śakatī ||91||
At that moment, the mantra-consecrated rice was thrown upon the prince; the messengers watched from a distance, unable to come near.
The mantra-consecrated rice thrown on the prince keeps Yama's messengers at bay — they cannot even approach.
Let consistent devotion form a real, tangible boundary that danger cannot cross.
होते महापाश हाती । कुमारावरी टाकू येती । शिवदूत दंडहस्ती । मारू आले यमदूता ॥९२॥
hote mahāpāśa hātī | kumārāvarī ṭākū yetī | śivadūta damḍahastī | mārū āle yamadūtā ||92||
They had great nooses in hand, coming to cast them upon the prince; but Shiva's mace-bearing messengers came to strike down the Yamadutas.
As the Yamadutas prepare to cast their nooses on the boy, Shiva's own mace-bearing messengers arrive to strike them down.
Trust that when a crisis is faced with full sincerity, protection arrives at the decisive moment.
भये चकित यमदूत । पळोनि गेले धावत । पाठी लागले शिवदूत । वेदपुरुषरूप देखा ॥९३॥
bhaye cakita yamadūta | paḷoni gele dhāvata | pāṭhī lāgale śivadūta | vedapuruṣarūpa dekhā ||93||
Terrified with fear, the Yamadutas fled running; Shiva's messengers, of the form of the Veda-purusha, pursued behind them.
Terrified, the Yamadutas flee, chased by Shiva's messengers, described here as embodiments of the Vedas themselves — sacred sound made active and victorious.
Let the power of sincere recitation feel, in your own life, like real active protection, not mere words.
येणेपरी द्विजवर । तेणे रक्षिला राजकुमार । आशीर्वाद देती थोर । वेदश्रुति करूनिया ॥९४॥
yeṇeparī dvijavara | teṇe rakṣilā rājakumāra | āśīrvāda detī thora | vedaśruti karūniyā ||94||
Thus the great brahmins protected the prince; they gave him great blessings, reciting the Vedic hymns.
Through this rite the brahmins have saved the prince, and now bless him with sacred Vedic recitation.
Follow up a moment of danger safely passed with gratitude and blessing, not just relief.
इतुकियावरी राजकुमार । सावध झाला मन स्थिर । राजयासी आनंद थोर । समारंभ करीतसे ॥९५॥
itukiyāvarī rājakumāra | sāvadha jhālā mana sthira | rājayāsī ānamda thora | samārambha karītase ||95||
After this, the prince regained consciousness, his mind steady; the king, filled with great joy, held a celebration.
The prince regains consciousness with a steady mind; the king rejoices and holds a great celebration.
Mark moments of deliverance with genuine celebration and gratitude, not quiet relief alone.
पूजा करोनि द्विजांसी । देता झाला भोजनासी । तांबूलादि दक्षिणेसी । संतोषविले द्विजवर ॥९६॥
pūjā karoni dvijāmsī | detā jhālā bhojanāsī | tāmbūlādi dakṣiṇesī | samtoṣavile dvijavara ||96||
He worshipped the brahmins and gave them a feast; with betel-leaf and gifts of money, he pleased the great brahmins.
The king honors the brahmins with a feast, betel-leaf, and gifts, expressing his gratitude concretely.
Show gratitude to those who helped you through generous, tangible acts, not words alone.
संतोषोनि महाराजा । सभा रचित महावोजा । बैसवोनि समस्ता द्विजा । महाऋषीते सिंहासनी ॥९७॥
samtoṣoni mahārājā | sabhā racita mahāvojā | baisavoni samastā dvijā | mahāṛṣīte simhāsanī ||97||
The great king, pleased, arranged a magnificent assembly, seating all the brahmins and the great sage upon the throne of honor.
The joyful king holds a grand assembly, seating all the brahmins and the great sage in places of highest honor.
Publicly honor those whose wisdom and effort saved you, giving them the recognition they deserve.
राजा आपुले स्त्रियेसहित । घालिता झाला दंडवत । येवोनिया बैसला सभेत । आनंदित मानसी ॥९८॥
rājā āpule striyesahita | ghālitā jhālā damḍavata | yevoniyā baisalā sabheta | ānamdita mānasī ||98||
The king, together with his wife, prostrated himself; then came and sat in the assembly, his mind filled with joy.
The king and his wife together prostrate themselves before taking their own seats, joy filling their minds.
Let husband and wife share equally in gratitude and worship during a family's moment of relief.
त्या समयी ब्रह्मसुत । नारद आला अकस्मात । राजा धावोनि चरण धरीत । सिंहासनी बैसवी ॥९९॥
tyā samayī brahmasuta | nārada ālā akasmāta | rājā dhāvoni caraṇa dharīta | simhāsanī baisavī ||99||
At that moment, Narada, the son of Brahma, arrived suddenly; the king ran and clasped his feet, and seated him on the throne.
At that very moment, the sage Narada, son of Brahma, arrives unexpectedly, and the king rushes to honor him too.
Welcome an unexpected visitor with the same warmth and honor you would give an invited guest.
पूजा करोनि उपचारी । राजयाते नमस्कारी । म्हणे स्वामी या अवसरी । कोठोनि येणे झाले पै ॥१००॥
pūjā karoni upacārī | rājayāte namaskārī | mhaṇe svāmī yā avasarī | koṭhoni yeṇe jhāle pai ||100||
Having worshipped him with due honors, Narada bowed to the king, who said: lord, from where have you come at this time?
After being duly honored, Narada asks the king what has brought about this celebration.
Take genuine interest in the joyful occasions of others, asking after their good fortune.
राजा म्हणे देवऋषी । हिंडता तुम्ही त्रिभुवनासी । काय वर्तले विशेषी । आम्हालागी निरोपिजे ॥१॥
rājā mhaṇe devaṛṣī | himḍatā tumhī tribhuvanāsī | kāya vartale viśeṣī | āmhālāgī niropije ||1||
The king said: O divine sage, you roam the three worlds; tell us what special thing has happened.
The king in turn asks Narada, a wanderer of the three worlds, whether he has witnessed anything remarkable — setting up his account of what really happened.
Be curious about news from a well-traveled or well-informed source; it may connect to your own life in surprising ways.
नारद म्हणे रायासी । गेलो होतो कैलासासी । येता देखिले मार्गासी । अपूर्व झाले परियेसा ॥२॥
nārada mhaṇe rāyāsī | gelo hoto kailāsāsī | yetā dekhile mārgāsī | apūrva jhāle pariyesā ||2||
Narada said to the king: I had gone to Kailasa; on the way back I saw something, listen, a wondrous thing happened.
Narada reveals that on his way back from Kailasa (Shiva's abode) he witnessed something extraordinary connected to the very events just celebrated.
Be open to hearing that events you experienced privately were also witnessed and confirmed elsewhere — a source of reassurance.
महामृत्यु दूतांसहित । न्यावया आला तुझे सुत । सवेचि येऊनि शिवदूत । तयालागी पराभविले ॥३॥
mahāmṛtyu dūtāmsahita | nyāvayā ālā tujhe suta | saveci yeūni śivadūta | tayālāgī parābhavile ||3||
Great Death, with his messengers, had come to take your son away; but at once Shiva's messengers came and defeated them.
Narada recounts that he saw Death himself, with his messengers, come to take the prince, only to be defeated at once by Shiva's messengers — confirming the unseen battle that just occurred.
Recognize that unseen struggles are often being fought and won on your behalf, even when you cannot see them directly.
यमदूत पळोनि जाती । यमापुढे सर्व सांगती । आम्हा मारिले शिवदूती । कैसे करावे क्षितीत ॥४॥
yamadūta paḷoni jātī | yamāpuḍhe sarva sāmgatī | āmhā mārile śivadūtī | kaise karāve kṣitīta ||4||
The Yamadutas fled and told Yama everything: Shiva's messengers struck us; what shall we do now on earth?
The defeated Yamadutas flee back and report their humiliation to Yama, unsure how to proceed on earth.
Report failures honestly to those responsible, even when it is uncomfortable to do so.
यम कोपोनि निघाला । वीरभद्रापासी गेला । म्हणे दूता का मार दिला । निरपराधे स्वामिया ॥५॥
yama koponi nighālā | vīrabhadrāpāsī gelā | mhaṇe dūtā kā māra dilā | niraparādhe svāmiyā ||5||
Yama, enraged, set out and went to Virabhadra; he said: why did you strike my innocent messengers, lord?
Furious, Yama goes to Virabhadra (Shiva's fierce attendant) to demand why his innocent messengers were struck.
Seek out the person directly responsible when you need an explanation, rather than assuming or guessing.
निजकर्मानुबंधेसी । राजपुत्र गतायुषी । त्याते आणिता दूतांसी । कासया शिवदूती मारिले ॥६॥
nijakarmānubamdhesī | rājaputra gatāyuṣī | tyāte āṇitā dūtāmsī | kāsayā śivadūtī mārile ||6||
By his own karma, the prince's lifespan had ended; when my messengers came to bring him, why did Shiva's messengers strike them?
Yama argues that the prince's lifespan, bound by his own karma, had ended, so his messengers were simply doing their duty when Shiva's messengers attacked them.
State your case clearly and factually when you feel wronged, rather than reacting purely from anger.
वीरभद्र अतिक्रोधी । म्हणे झाला रुद्रविधि । दहा सहस्त्र वर्षे अवधि । आयुष्य असे राजपुत्रा ॥७॥
vīrabhadra atikrodhī | mhaṇe jhālā rudravidhi | dahā sahastra varṣe avadhi | āyuṣya ase rājaputrā ||7||
Virabhadra, greatly angered, said: the Rudra rite has been performed; the prince's lifespan is now ten thousand years.
Virabhadra, angered in turn, informs Yama that the Rudra rite has changed the prince's fate: his lifespan is now ten thousand years.
Be willing to update your understanding of a situation when new facts — like a completed rite of grace — change the outcome.
न विचारिता चित्रगुप्ता । वाया पाठविले दूता । वोखटे केले शिवदूता । जिवे सोडिले म्हणोनि ॥८॥
na vicāritā citraguptā | vāyā pāṭhavile dūtā | vokhaṭe kele śivadūtā | jive soḍile mhaṇoni ||8||
Without consulting Chitragupta, you sent your messengers in vain; it went badly, though Shiva's messengers spared their lives.
Virabhadra rebukes Yama for sending his messengers without first checking with Chitragupta (the keeper of karmic records), though it turned out well that Shiva's messengers spared their lives.
Verify the facts carefully before acting, especially when the stakes involve someone else's life or well-being.
बोलावोनि चित्रगुप्ता । आयुष्य विचारीन त्वरिता । म्हणोनि पाठवी दूता । चित्रगुप्त पाचारिला ॥९॥
bolāvoni citraguptā | āyuṣya vicārīna tvaritā | mhaṇoni pāṭhavī dūtā | citragupta pācārilā ||9||
Saying, I will quickly verify the lifespan by summoning Chitragupta, he sent a messenger, and Chitragupta was summoned.
To settle the matter, Virabhadra summons Chitragupta to check the true record for himself.
When in doubt, go back to the original record or source rather than relying on assumption.
पुसताति चित्रगुप्तासी । काढोनि पाहे पुत्रासी । बारा वर्षे आयुष्य परियेसी । राजकुमारा लिहिले असे ॥११०॥
pusatāti citraguptāsī | kāḍhoni pāhe putrāsī | bārā varṣe āyuṣya pariyesī | rājakumārā lihile ase ||110||
They asked Chitragupta; he brought out and examined the prince's record: it was written that his lifespan is twelve years, listen.
Chitragupta produces the record: it originally listed the prince's lifespan as twelve years, confirming what Parashar had foretold.
Trust that accurate records and honest sources will confirm the truth when properly consulted.
तेथेचि लिहिले होते आणिक । दशसहस्त्र वर्षे लेख । पाहोनि यम साशंकित । म्हणे अपराध आमुचा ॥११॥
tetheci lihile hote āṇika | daśasahastra varṣe lekha | pāhoni yama sāśamkita | mhaṇe aparādha āmucā ||11||
But there, also written, was another entry: ten thousand years; seeing this, Yama grew uneasy and said, this is our fault.
The very same record now also shows an amended entry of ten thousand years — proof that the Rudra rite genuinely altered destiny; seeing this, Yama admits his own error.
Be willing to admit fault gracefully when the evidence shows you acted on outdated information.
वीरभद्राते वंदून । यमधर्म गेला परतोन । आम्ही आलो तेथोन । म्हणोनि सांगे नारद ॥१२॥
vīrabhadrāte vamdūna | yamadharma gelā paratona | āmhī ālo tethona | mhaṇoni sāmge nārada ||12||
Bowing to Virabhadra, Yama, the lord of dharma, returned home; from there we came — so Narada told.
Yama bows to Virabhadra and returns home, and Narada concludes his account of what he witnessed.
Accept correction with humility, as Yama does here, rather than clinging to wounded pride.
रुद्रजपे पुण्य करिता । आयुष्य वर्धले तुझे सता । मृत्यु जिंकिला तत्त्वता । पराशरगुरुकृपे ॥१३॥
rudrajape puṇya karitā | āyuṣya vardhale tujhe satā | mṛtyu jimkilā tattvatā | parāśaragurukṛpe ||13||
By performing the merit of Rudra-japa, your son's lifespan has truly been extended; death has truly been conquered by the grace of guru Parashar.
Narada affirms plainly: by the merit of Rudra-japa the prince's life has been truly extended, and death itself conquered through Parashar's grace as guru.
Recognize the guiding presence of a true teacher behind any hard-won victory in your own life.
ऐसे नारद सांगोनि । निघोनि गेला तेथोनि । पराशर महामुनि । निरोप घेतला रायाचा ॥१४॥
aise nārada sāmgoni | nighoni gelā tethoni | parāśara mahāmuni | niropa ghetalā rāyācā ||14||
Having told this, Narada departed from there; the great sage Parashar took his leave of the king.
Having told his story, Narada departs; Parashar too then takes leave of the king, the episode's business now concluded.
Know when a task is complete and it is time to take one's leave gracefully.
समस्त गेले द्विजवर । राजा हर्षे निर्भर । राज्य भोगिले धुरंधर । पुत्रपौत्री महीवरी ॥१५॥
samasta gele dvijavara | rājā harṣe nirbhara | rājya bhogile dhuramdhara | putrapautrī mahīvarī ||15||
All the great brahmins departed; the king, full of joy, ruled the kingdom majestically upon the earth, with sons and grandsons.
All the brahmins depart, and the joyful king goes on to rule for ages with sons and grandsons upon the earth.
Let a hard-won blessing extend its benefit to your whole family across generations, not just to yourself.
ऐसा रुद्राध्यायमहिमा । पूजा करावी गुरुब्रह्मा । भिणे नलगे काळमहिमा । श्रीगुरु म्हणती दंपतीसी ॥१६॥
aisā rudrādhyāyamahimā | pūjā karāvī gurubrahmā | bhiṇe nalage kāḷamahimā | śrīguru mhaṇatī dampatīsī ||16||
Such is the glory of the Rudradhyaya; one should worship the guru as Brahma; there is no need to fear the power of time — thus Sri Guru told the couple.
Sri Guru concludes to the couple: such is the glory of the Rudradhyaya — worship it, and there is no need to fear the power of time and death.
Let a steady practice of devotion be your defense against the fear of mortality itself.
सिद्ध म्हणे नामधारकासी । ऐसी कथा विस्तारेसी । श्रीगुरु सांगे दंपतीसी । प्रेमभावेकरोनिया ॥१७॥
siddha mhaṇe nāmadhārakāsī | aisī kathā vistāresī | śrīguru sāmge dampatīsī | premabhāvekaroniyā ||17||
Siddha says to Namdharak: thus, at length, Sri Guru told this story to the couple, with loving devotion.
Siddha tells Namdharak that Sri Guru narrated this whole story to the devoted couple out of loving affection — closing the frame of the chapter's storytelling.
Share meaningful stories with those you love, out of affection, not obligation.
या कारणे श्रीगुरूसी । प्रीति थोर रुद्राध्यायासी । पूजा करावी भक्तीसी । रुद्राध्यायेकरोनिया ॥१८॥
yā kāraṇe śrīgurūsī | prīti thora rudrādhyāyāsī | pūjā karāvī bhaktīsī | rudrādhyāyekaroniyā ||18||
For this reason Sri Guru has great love for the Rudradhyaya; one should worship with devotion, using the Rudradhyaya.
Because of all this, Sri Guru himself holds deep love for the Rudradhyaya, and instructs that it be worshipped with devotion.
Adopt as your own practice what a trusted teacher clearly loves and recommends.
म्हणे सरस्वतीगंगाधर । सांगे गुरुचरित्रविस्तार । ऐकता तरे भवसागर । लाधे चारी पुरुषार्थ ॥१९॥
mhaṇe sarasvatīgamgādhara | sāmge gurucaritravistāra | aikatā tare bhavasāgara | lādhe cārī puruṣārtha ||19||
Sarasvati Gangadhar says: he tells the Guru Charitra at length; hearing it, one crosses the ocean of worldly existence and attains the four aims of life.
The author affirms that hearing the Guru Charitra at length helps one cross the ocean of worldly life and attain all four aims of human existence.
Make listening to or reading sacred stories a regular part of your life, trusting their cumulative benefit.
इति श्रीगुरुचरित्रामृत । रुद्राभिषेकमाहात्म्य तेथ । वर्णिले असे अद्भुत । म्हणे सरस्वतीगंगाधर ॥१२०॥
iti śrīgurucaritrāmṛta | rudrābhiṣekamāhātmya tetha | varṇile ase adbhuta | mhaṇe sarasvatīgamgādhara ||120||
Thus, in the nectar of Sri Guru Charitra, the wondrous glory of the Rudrabhisheka has been described — so says Sarasvati Gangadhar.
The chapter is named for having described the wondrous glory of the Rudrabhisheka (Rudra consecration) within the nectar-like Guru Charitra.
Value a well-told sacred story as a lasting source of nourishment, to be returned to again and again.
इति श्रीगुरुचरित्रपरमकथाकल्पतरौ । श्रीनृसिंहसरस्वत्युपाख्याने सिद्धनामधारकसंवादे रुद्राध्यायमहिमावर्णनं नाम चतुस्त्रिंशोऽध्यायः ॥३४॥
iti śrīgurucaritraparamakathākalpatarau | śrīnṛsimhasarasvatyupākhyāne siddhanāmadhārakasamvāde rudrādhyāyamahimāvarṇanam nāma catustrimśo'dhyāyaḥ ||34||
Thus ends, in the wish-fulfilling tree of the supreme tale of Sri Guru Charitra, in the dialogue of Siddha and Namdharak in the tale of Sri Nrsimha Sarasvati, the thirty-fourth chapter, named 'The Glory of the Rudradhyaya Described.'
The formal colophon closes the thirty-fourth chapter of the Guru Charitra, naming it 'The Glory of the Rudradhyaya,' set within the dialogue of Siddha and Namdharak.
Recognize each completed chapter of a spiritual journey with proper closure before moving to the next.
श्रीगुरुदत्तात्रेयार्पितमस्तु ॥
śrīgurudattātreyārpitamastu ||
May this be offered to Sri Guru Dattatreya.
The author dedicates the chapter's merit to Sri Guru Dattatreya — an act of humility, offering the fruit of the work rather than claiming it.
Offer the fruits of your own effort back to a higher purpose rather than claiming credit for yourself.
(ओवीसंख्या १२०)
(ovīsamkhyā 120)
(Ovī count: 120)
A closing note records the traditional ovī count of the chapter, a scribal convention marking the text's completeness.
Take care to preserve the full and complete form of what has been faithfully transmitted to you.