संत साहित्य · Guru Charitra · Chapters

Chapter 40 — Leper Brahmin Cured

Literal. A leper Brahmin named Narhari comes to Shri Guru. Shri Guru gives him a dry log of Audumbar, instructs him to plant it on the bank of the Bhima east, water it three times daily, fast for seven days. When it sprouts green foliage, your sins will be wiped off and your leprosy cured. Narhari plants and waters. The community mocks him. Shri Guru, satisfied with his devotion, narrates an embedded story (Sinhaket and Shabardut, where a Linga-stone is consecrated and then a wife immolates herself for Shiva; she emerges from the pyre as Shiva's consort, and the husband is also taken to Kailas). Then Shri Guru sprinkles his bowl-water on the log; the log sprouts green; Narhari's leprosy disappears; he is renamed Yogeshwar and given the Vidya Saraswati mantra. He composes 8 shlokas which are chanted at Ganagapur after Aarati daily.

Symbolic. Capability emergence through prescribed-but-implausible-seeming action. The dry log is an obvious dead substrate; planting and watering it is futile by ordinary reasoning. Narhari does it anyway; the futility itself is the test.

Structural. 3 times daily watering. 7 days fast. 8 shlokas composed.

Verse by verse

श्रीगणेशाय नमः ।

śrīgaṇeśāya namaḥ |

Salutations to Śrī Gaṇeśa.

The chapter opens, as always, with an invocation to Gaṇeśa (remover of obstacles) before the story of the guru's grace begins.

Begin any important undertaking by first quieting the mind and asking for the removal of obstacles.

सिद्ध म्हणे नामधारका । अपूर्व वर्तले आणिक ऐका । वृक्ष होता काष्ठ शुष्का । विचित्र कथा ऐक पा ॥१॥

siddha mhaṇe nāmadhārakā | apūrva vartale āṇika aikā | vṛkṣa hotā kāṣṭha śuṣkā | vicitra kathā aika pā ||1||

The Siddha says to Nāmadhāraka: hear another wondrous thing that happened — a tree that had become dry wood; listen to this strange story.

The narrator signals a new episode of wonder within the Guru Charitra — dead wood restored to life — a sign that the guru's grace can reverse what looks final.

Stay open to hearing how grace can restore what seems permanently lost or finished.

गाणगापुरी असता श्रीगुरु । आला एक कुष्ठी द्विजवरु । आपस्तंब भार्गवगोत्रु । नाम तयाचे नरहरि ॥२॥

gāṇagāpurī asatā śrīguru | ālā eka kuṣṭhī dvijavaru | āpastamba bhārgavagotru | nāma tayāce narahari ||2||

While Śrī Guru was at Gāṇagāpur, a leprous brāhmaṇa came — of the Āpastamba school, Bhārgava gotra; his name was Narahari.

A brāhmaṇa afflicted by leprosy, an outcast condition in that age, seeks out Śrī Guru at Gāṇagāpur (the guru's seat) — disease and social shame have driven him to the one place he hopes for mercy.

When you are at your lowest and most ashamed, go toward help rather than hiding from it.

येवोनिया श्रीगुरुमूर्तीसी । नमन करी भक्तीसी । करी स्तोत्र बहुवसी । करसंपुट जोडोनिया ॥३॥

yevoniyā śrīgurumūrtīsī | namana karī bhaktīsī | karī stotra bahuvasī | karasampuṭa joḍoniyā ||3||

Coming before the form of Śrī Guru, he bows in devotion, offers much praise, joining his palms together.

The opening gesture of namaskāra (folded-hand bow) before speech shows that in this tradition supplication begins with humility, not demand.

Approach anyone whose help you need with a posture of respect before you ask for anything.

जय जयाजी गुरुमुर्ति । ऐकोनि आलो तुझी कीर्ति । भक्तवत्सला परंज्योती । परमपुरुषा जगद्गुरु ॥४॥

jaya jayājī gurumurti | aikoni ālo tujhī kīrti | bhaktavatsalā paramjyotī | paramapuruṣā jagadguru ||4||

Victory, victory to you, O Guru-mūrti! Having heard of your fame I have come. O one dear to devotees, O supreme light, O supreme being, O guru of the world.

Narahari opens with stuti (praise) naming Śrī Guru's qualities — fame, compassion, luminosity — establishing why he has traveled so far for this meeting.

When seeking help, first acknowledge what is genuinely good in the person you are approaching.

आपण जन्मोनि संसारी । वृथा झालो दगडापरी । निंदा करिताती द्विजवरी । कुष्ठी म्हणोनि स्वामिया ॥५॥

āpaṇa janmoni samsārī | vṛthā jhālo dagaḍāparī | nimdā karitātī dvijavarī | kuṣṭhī mhaṇoni svāmiyā ||5||

Having been born into this world, I have become as useless as a stone; the brāhmaṇas revile me, calling me a leper, O Lord.

He confesses the social wound beneath the physical one — leprosy has made him an object of scorn among his own community, doubling his suffering.

Recognize that illness often carries a second burden of shame — meet the afflicted with kindness, not contempt.

वाचिला वेद यजुःशाखा । निंदा करिताती माझी लोका । ब्राह्मणार्थी न सांगती देखा । अंगहीन म्हणोनिया ॥६॥

vācilā veda yajuḥśākhā | nimdā karitātī mājhī lokā | brāhmaṇārthī na sāmgatī dekhā | amgahīna mhaṇoniyā ||6||

I have studied the Veda, the Yajus branch, yet people revile me; they will not share the brāhmaṇa's teaching with me, saying I am disfigured.

Even his learning cannot overcome the stigma of his body — a reminder that outward affliction can eclipse inner worth in the eyes of others.

Do not let another's outward condition make you withhold the knowledge or respect they have earned.

प्रातःकाळी उठोनि लोक । आफती माझे मुख । तेणे होते मनात दुःख । जन्म पुरे आता मज ॥७॥

prātaḥkāḷī uṭhoni loka | āphatī mājhe mukha | teṇe hote manāta duḥkha | janma pure ātā maja ||7||

People rising at dawn spit toward my face; this caused sorrow in my mind — my life, I felt, had gone on long enough.

The daily ritual insult pushes him toward despair — the ovī shows how relentless humiliation can erode the will to live, setting up the guru's rescue.

If despair from others' cruelty weighs on you, seek out one true refuge rather than giving up.

पाप केले आपण बहुत । जन्मांतरी असंख्यात । तेणे हा भोग भोगित । आता न साहे स्वामिया ॥८॥

pāpa kele āpaṇa bahuta | janmāmtarī asamkhyāta | teṇe hā bhoga bhogita | ātā na sāhe svāmiyā ||8||

I have committed much sin in countless past births; because of that I suffer this affliction — I can no longer bear it, my Lord.

Narahari frames his suffering through karma (the fruit of past deeds) — a widely-held view in this tradition that present affliction traces to unseen past causes.

When facing hardship, look for what you can still change rather than only for who or what caused it.

नाना तीर्थ नाना व्रत । हिंडोनि आलो आचरत । म्या पूजिले देव समस्त । माझी व्याधि न वचेची ॥९॥

nānā tīrtha nānā vrata | himḍoni ālo ācarata | myā pūjile deva samasta | mājhī vyādhi na vacecī ||9||

I have wandered to many holy places and kept many vows, practicing devotion; I worshipped all the gods, yet my disease would not go away.

He has already exhausted ordinary remedies — pilgrimage, vows, worship — showing that some afflictions call for something beyond ritual alone: a living guru's grace.

When conventional efforts have not resolved a problem, be willing to seek guidance from a wiser source rather than repeating the same steps.

आता धरोनि निर्धारु । आलो स्वामीजवळी जगद्गुरु । तुझा न होता कृपावरु । प्राण आपुला त्यजीन ॥१०॥

ātā dharoni nirdhāru | ālo svāmījavaḷī jagadguru | tujhā na hotā kṛpāvaru | prāṇa āpulā tyajīna ||10||

Now, having made a firm resolve, I have come to you, O guru of the world; if I do not receive your grace, I will give up my life.

His resolve to end his life without the guru's grace shows the intensity of surrender expected in devotion — total dependence on the guru as last refuge.

Bring your deepest need to the one you trust most, holding nothing back.

म्हणोनिया निर्वाणेसी । विनवीतसे श्रीगुरूसी । एकभावे भक्तीसी । करुणा भाकी द्विजवर ॥११॥

mhaṇoniyā nirvāṇesī | vinavītase śrīgurūsī | ekabhāve bhaktīsī | karuṇā bhākī dvijavara ||11||

Thus, in his extremity, he entreats Śrī Guru with single-minded devotion; the excellent brāhmaṇa begs for compassion.

Ekabhāva (one-pointed devotion) is named directly here — the narrative's recurring lesson that undivided faith is what draws the guru's grace.

Bring your whole attention, not a divided mind, when you ask for help in a crisis.

म्हणोनि मागुती नमस्कारी । नानापरी स्तुति करी । लोहपरिसा भेटीपरी । तुझ्या दर्शनमात्रेसी ॥१२॥

mhaṇoni māgutī namaskārī | nānāparī stuti karī | lohaparisā bheṭīparī | tujhyā darśanamātresī ||12||

Then he bows again and praises him in many ways: 'Like the touchstone meeting iron is the mere sight of you.'

The image of the lohaparisa (touchstone that turns iron to gold) becomes the chapter's controlling metaphor — the guru's glance alone transforms base suffering into worth.

Trust that a single true encounter with wisdom or compassion can change your condition — stay open to that meeting.

करुणावचनी ऐकोनि । भक्तवत्सल श्रीगुरु मुनि । निरोप देती कृपा करोनि । ऐक शिष्या नामधारका ॥१३॥

karuṇāvacanī aikoni | bhaktavatsala śrīguru muni | niropa detī kṛpā karoni | aika śiṣyā nāmadhārakā ||13||

Hearing his sorrowful words, the devotee-loving Śrī Guru, the sage, gives his answer with compassion: 'Listen, disciple Nāmadhāraka.'

The frame-narrator (Siddha) resumes address to Nāmadhāraka, marking the guru's compassionate response about to unfold.

Let genuine sorrow, honestly voiced, be met with a compassionate and considered response.

श्रीगुरु म्हणती द्विजासी । पूर्वजन्मी महादोषासी । तुवा केले बहुवसी । म्हणोनि कुष्ठी झालास ॥१४॥

śrīguru mhaṇatī dvijāsī | pūrvajanmī mahādoṣāsī | tuvā kele bahuvasī | mhaṇoni kuṣṭhī jhālāsa ||14||

Śrī Guru says to the brāhmaṇa: 'In a past birth you committed a great sin repeatedly; that is why you have become a leper.'

The guru confirms the karmic cause but immediately follows with a remedy, not condemnation — diagnosis paired with a path forward.

When naming someone's fault, pair it at once with a way to make amends, not blame alone.

आता सांगेन ते करी । तुझी पापे जाती दुरी । होशील दिव्यशरीरी । एकभावे आचरावे ॥१५॥

ātā sāmgena te karī | tujhī pāpe jātī durī | hośīla divyaśarīrī | ekabhāve ācarāve ||15||

Now do as I tell you; your sins will go far away; you will attain a divine body — practice it with single-minded devotion.

The guru promises transformation contingent on ekabhāva (undivided faith and practice) — grace requires the devotee's wholehearted cooperation.

When given a path to healing, commit to it fully rather than half-heartedly.

इतुकिया अवसरी । काष्ठ एक औदुंबरी । शुष्क होते वर्षे चारी । घेवोनि आले सर्पणासी ॥१६॥

itukiyā avasarī | kāṣṭha eka audumbarī | śuṣka hote varṣe cārī | ghevoni āle sarpaṇāsī ||16||

At that moment, a piece of audumbar (fig-tree) wood, dry for four years, was brought in as firewood.

The audumbar log, long dead, is introduced — a wholly unpromising object about to become the test of faith.

Notice how even the most unpromising, discarded thing can become the instrument of a lesson if you pay attention.

ते देखिले श्रीगुरुमूर्ति । तया विप्रा निरोप देती । एकभावे करोनि चित्ती । घेई काष्ठ झडकरी ॥१७॥

te dekhile śrīgurumūrti | tayā viprā niropa detī | ekabhāve karoni cittī | gheī kāṣṭha jhaḍakarī ||17||

Seeing that, the form of Śrī Guru instructs the brāhmaṇa: 'With single-minded thought, take this wood at once.'

The guru assigns what looks like an absurd task — tending dead wood — the true test lying in obedience despite its apparent uselessness.

Be willing to follow sound guidance even when the instructions seem strange, if you trust the source.

काष्ठ घेवोनि संगमासी । त्वरित जाय भावेसी । संगमनाथपूर्वभागेसी । भीमातीरी रोवी पा ॥१८॥

kāṣṭha ghevoni samgamāsī | tvarita jāya bhāvesī | samgamanāthapūrvabhāgesī | bhīmātīrī rovī pā ||18||

Taking the wood to the confluence, go there swiftly with devotion; plant it on the bank of the Bhīmā, before Saṅgamanātha, on the eastern side.

Precise ritual directions — the saṅgama (river confluence) is the site of power in this tradition, where planting the dead wood becomes a sacred act.

When undertaking a spiritual discipline, follow its specific form carefully rather than improvising.

तुवा जावोनिया संगमात । स्नान करोनिया त्वरित । पूजा करोनि अश्वत्थ । पुनरपि जाय स्नानासी ॥१९॥

tuvā jāvoniyā samgamāta | snāna karoniyā tvarita | pūjā karoni aśvattha | punarapi jāya snānāsī ||19||

Having gone to the confluence, bathe there quickly; worship the aśvattha (pipal) tree, then go again to bathe.

The prescribed routine — bathing, worship, bathing again — builds a rhythm of purification around the daily discipline he is to keep.

Build small repeated rituals of purification and worship into any daily practice you undertake.

हाती धरोनिया कलश दोनी । आणी उदक तत्क्षणी । शुष्क काष्ठा वेळ तिन्ही । स्नपन करी मनोभावे ॥२०॥

hātī dharoniyā kalaśa donī | āṇī udaka tatkṣaṇī | śuṣka kāṣṭhā veḷa tinhī | snapana karī manobhāve ||20||

Taking two vessels in hand, fetch water at once; sprinkle the dry wood three times, doing so wholeheartedly.

Thrice-daily watering of dead wood is a discipline with no visible reward — its whole value lies in the sincerity of the act, not any expected result.

Keep faithfully to a good practice even when you see no immediate results from it.

ज्या दिवसी काष्ठासी । पर्णै येतील संजिवेसी । दोष गेले तुझे परियेसी । अंग तुझे होय बरवे ॥२१॥

jyā divasī kāṣṭhāsī | parṇai yetīla samjivesī | doṣa gele tujhe pariyesī | amga tujhe hoya barave ||21||

On the day leaves come to life on this wood, know that your sins have departed; your body will become well.

The guru gives the sign that will mark success — the wood sprouting — linking outer wonder to inner purification made visible.

Set a clear, honest marker for yourself so you will recognize when your effort has borne fruit.

येणेपरी श्रीगुरुमूर्ति । तया विप्रासी निरोप देती । विश्वास झाला त्याचे चित्ती । धावत गेला काष्ठाजवळी ॥२२॥

yeṇeparī śrīgurumūrti | tayā viprāsī niropa detī | viśvāsa jhālā tyāce cittī | dhāvata gelā kāṣṭhājavaḷī ||22||

In this way the form of Śrī Guru gives the instruction to that brāhmaṇa; faith arose in his heart, and he ran to the wood.

His instant, running faith — no hesitation, no argument — models the śraddhā (trust) the whole story will vindicate.

Act promptly and wholeheartedly once you have received guidance you trust.

काष्ठ उचलोनि डोईवरी । घेवोनि आला भीमातीरी । संगमेश्वरासमोरी । रोविता झाला द्विजवर ॥२३॥

kāṣṭha ucaloni ḍoīvarī | ghevoni ālā bhīmātīrī | samgameśvarāsamorī | rovitā jhālā dvijavara ||23||

Lifting the wood onto his head, he carried it to the bank of the Bhīmā; before Saṅgameśvara, the brāhmaṇa planted it.

He carries out the guru's word to the letter — the physical labor of carrying dead wood on his own head shows humility matched to devotion.

Do not be too proud to do humble physical labor in service of a task you believe in.

जेणे रीती श्रीगुरुमूर्ति । तया विप्रा निरोप देती । आचरतसे एकचित्ती । भावभक्ति करोनिया ॥२४॥

jeṇe rītī śrīgurumūrti | tayā viprā niropa detī | ācaratase ekacittī | bhāvabhakti karoniyā ||24||

In the manner that the form of Śrī Guru instructed that brāhmaṇa, he practices with one-pointed mind and loving devotion.

The narrative pauses to underline exact obedience — nothing added, nothing omitted from what the guru prescribed.

When you commit to a discipline, follow it exactly as given rather than modifying it to suit yourself.

येणेपरी सात दिवस । द्विजे केले उपवास । तया काष्ठा दोनी कलश । भरोनि घाली वेळोवेळी ॥२५॥

yeṇeparī sāta divasa | dvije kele upavāsa | tayā kāṣṭhā donī kalaśa | bharoni ghālī veḷoveḷī ||25||

In this way, for seven days the brāhmaṇa kept a fast; he fills two vessels of water for that wood again and again.

Seven days of fasting alongside the watering intensifies the austerity — the discipline becomes a full-body offering, not a token gesture.

When a practice matters deeply to you, let it cost you something real, not just spare effort.

देखोनि म्हणती सकळजन । तया विप्रा बोलावोन । सांगताती विवंचून । गुरुनिरोपलक्षण ॥२६॥

dekhoni mhaṇatī sakaḷajana | tayā viprā bolāvona | sāmgatātī vivamcūna | guruniropalakṣaṇa ||26||

Seeing this, all the people talk about it; calling the brāhmaṇa over, they speak to him, deliberating over the meaning of the guru's instruction.

The onlookers' puzzled deliberation introduces the social pressure the brahmin must now withstand — faith tested not just by the task but by others' doubt.

Expect that others may question a discipline they don't understand; hold to your own conviction.

म्हणती तूते काय झाले । शुष काष्ठ का रोविले । याचे तुवा संजीवन योजिले । मग तूते काय होय ॥२७॥

mhaṇatī tūte kāya jhāle | śuṣa kāṣṭha kā rovile | yāce tuvā samjīvana yojile | maga tūte kāya hoya ||27||

They say: 'What has happened to you? Why have you planted dry wood? If you mean to bring it to life again, what then will become of you?'

The crowd voices open skepticism, framing the task as futile or even self-endangering — the ordinary mind's response to an act of pure faith.

Do not let others' skepticism about your sincere efforts shake your resolve.

याते तू सजीव करिसी । मागुती काय येतीपल्लव यासी । ऐसे पाहिले नाही भूमिसी । श्रीगुरूची इच्छा कळेना ॥२८॥

yāte tū sajīva karisī | māgutī kāya yetīpallava yāsī | aise pāhile nāhī bhūmisī | śrīgurūcī icchā kaḷenā ||28||

'Will you bring this to life? Will fresh leaves ever come to it again? Such a thing has never been seen on this earth; we cannot understand Śrī Guru's intention.'

Their bafflement at what seems impossible sets up the coming miracle — the story insists that what is unseen before can still occur through grace.

Remember that something being unprecedented does not make it impossible.

श्रीगुरुमूर्ति क्रुपासिंधु । भक्तजना असे वरदु । त्याची कृपा असे अगाधु । समस्ताते कृपा करी ॥२९॥

śrīgurumūrti krupāsimdhu | bhaktajanā ase varadu | tyācī kṛpā ase agādhu | samastāte kṛpā karī ||29||

The form of Śrī Guru is an ocean of compassion, a boon-giver to his devotees; his grace is unfathomable — he shows compassion to all.

The narrator inserts a declaration of the guru's universal compassion, reassuring the listener that the strange command comes from love, not caprice.

Trust that instructions from someone who has proven their goodwill are given for your benefit, even when unclear.

नसेल निष्कृति तुझिया पापा । म्हणोनि दिधले काष्ठ बापा । वाया कष्ट करिसी का पा । तूते श्रीगुरूंनी निरोपिले ॥३०॥

nasela niṣkṛti tujhiyā pāpā | mhaṇoni didhale kāṣṭha bāpā | vāyā kaṣṭa karisī kā pā | tūte śrīgurūmnī niropile ||30||

'If there were no remedy for your sin, why would he have given you this wood, my son? Are you toiling in vain?' — this is what they told him Śrī Guru had instructed.

The onlookers try to reason him out of his task by suggesting it is pointless labor, but their words unwittingly restate the guru's real promise — atonement is exactly what is at stake.

When doubters challenge your effort, let their words remind you of your original purpose instead of discouraging you.

ऐकोनि तयांचे वचन । विप्रवर करी नमन । गुरुवाक्य मज कामधेनु । अन्यथा केवी होईल ॥३१॥

aikoni tayāmce vacana | vipravara karī namana | guruvākya maja kāmadhenu | anyathā kevī hoīla ||31||

Hearing their words, the excellent brāhmaṇa bows and says: 'The guru's word is my kāmadhenu (wish-fulfilling cow) — how could it be false?'

He answers doubt with the image of the kāmadhenu, the cow that grants every wish — the guru's word, for him, is as sure and generous a source as that legendary cow.

Answer others' doubt about your faith with calm conviction rather than argument.

सत्यसंकल्प श्रीगुरुनाथ । त्याचे वाक्य न होय मिथ्य । माझे मनी निर्धार सत्य । होईल काष्ठ वृक्ष जाणा ॥३२॥

satyasamkalpa śrīgurunātha | tyāce vākya na hoya mithya | mājhe manī nirdhāra satya | hoīla kāṣṭha vṛkṣa jāṇā ||32||

Śrī Guru is one of true resolve; his word is never false. My mind holds this certainty: the wood will become a tree — know this.

The brahmin states outright the doctrine underlying the whole tale — satyasaṅkalpa (a will whose intentions unfailingly come true) belongs to the realized guru.

Anchor your patience in the proven reliability of the source you trust, not in visible progress alone.

माझ्या मनी निर्धारु । असत्य न होय वाक्यगुरु । प्राण वेचीन साचारु । गुरुवाक्य कारण आपणा ॥३३॥

mājhyā manī nirdhāru | asatya na hoya vākyaguru | prāṇa vecīna sācāru | guruvākya kāraṇa āpaṇā ||33||

In my mind I am resolved; the guru's word cannot be false. I will truly give up my life — the guru's word is my only reason for being.

He escalates his vow to the point of staking his life on the guru's word — total surrender as the measure of true devotion in this tradition.

Let your commitment to what you believe be strong enough to outlast any temporary doubt.

येणेपरी समस्तांसी । विप्र सांगे परियेसी । सेवा करितो भक्तीसी । तया शुष्क काष्ठासी ॥३४॥

yeṇeparī samastāmsī | vipra sāmge pariyesī | sevā karito bhaktīsī | tayā śuṣka kāṣṭhāsī ||34||

In this way he tells everyone, listen; he serves that dry piece of wood with devotion.

The narrator restates his steady service to underline its constancy amid the crowd's continued doubt.

Keep quietly doing the good you have committed to, regardless of an audience's opinion.

एके दिवशी गुरुमूर्तीसी । शिष्य सांगती परियेसी । स्वामींनी निरोपिले द्विजासी । शुष्क काष्ठा भजे म्हणोनि ॥३५॥

eke divaśī gurumūrtīsī | śiṣya sāmgatī pariyesī | svāmīmnī niropile dvijāsī | śuṣka kāṣṭhā bhaje mhaṇoni ||35||

One day, to the form of Śrī Guru, the disciples report, listen: 'The master has instructed the brāhmaṇa to worship the dry wood.'

Even the guru's own disciples bring the matter up, suggesting the whole community is watching this unfolding test.

Recognize that acts of faith are often observed by more people than you realize — let that be reason for sincerity, not performance.

सात दिवस उपवासी । सेवा करितो काष्ठासी । एकभावे भक्तीसी । निर्धार केला गुरुवचनी ॥३६॥

sāta divasa upavāsī | sevā karito kāṣṭhāsī | ekabhāve bhaktīsī | nirdhāra kelā guruvacanī ||36||

For seven days, fasting, he serves the wood; with single-minded devotion he has made this resolve on the guru's word.

The disciples' report to the guru repeats the extent of his austerity, framing it almost as a concern for his welfare.

Notice when someone's devotion has become a serious sacrifice, and hold appropriate concern for their wellbeing.

किती रीती आम्ही त्यासी । सांगितले सर्व हितासी । वाया का गा कष्ट करिसी । मूर्खपणे म्हणोनि ॥३७॥

kitī rītī āmhī tyāsī | sāmgitale sarva hitāsī | vāyā kā gā kaṣṭa karisī | mūrkhapaṇe mhaṇoni ||37||

'We told him in every way, for his own good: why are you laboring in vain, foolishly?' they said.

The disciples relay how the community tried repeatedly to dissuade him, calling his devotion foolishness — the story sets ordinary prudence against extraordinary faith.

Distinguish well-meant caution from genuine wisdom before letting it change your course.

विप्र आम्हाते ऐसे म्हणे । चाड नाही काष्ठाविणे । गुरुवाक्य मजकारणे । करील आपुले बोल साच ॥३८॥

vipra āmhāte aise mhaṇe | cāḍa nāhī kāṣṭhāviṇe | guruvākya majakāraṇe | karīla āpule bola sāca ||38||

The brāhmaṇa says to us: 'I have no interest apart from this wood; the guru's word is my only reason — he will make his own word come true.'

His own reported reply crystallizes his position: he has surrendered outcome entirely to the guru's promise, unmoved by any other concern.

When you have trusted a promise, let go of needing to control how it is fulfilled.

निर्धार धरोनि मानसी । सेवा करितो काष्ठासी । सात दिवस उपवासी । उदक मुखी घेत नाही ॥३९॥

nirdhāra dharoni mānasī | sevā karito kāṣṭhāsī | sāta divasa upavāsī | udaka mukhī gheta nāhī ||39||

Holding a firm resolve in his mind, he serves the wood; for seven days he fasts, taking no water into his mouth.

The austerity intensifies to its peak — total abstention even from water — his body now fully offered alongside his faith.

Recognize the point at which discipline becomes true sacrifice, and honor that commitment in yourself or others.

ऐकोनि शिष्यांचे वचन । निरोप देती श्रीगुरु आपण । जैसा असे भाव अंतःकरण । तैसी सिद्धि पावेल ॥४०॥

aikoni śiṣyāmce vacana | niropa detī śrīguru āpaṇa | jaisā ase bhāva amtaḥkaraṇa | taisī siddhi pāvela ||40||

Hearing the disciples' words, Śrī Guru himself gives his answer: 'As is one's inner faith, so will be the fruit attained.'

The guru states the chapter's central teaching plainly: bhāva (inner faith/feeling) determines the siddhi (fruit/accomplishment) one receives.

Examine the quality of your own inner conviction, since it shapes what you are able to receive from any effort.

गुरुवाक्य शिष्यासी कारण । सर्वथा न होय निर्वाण । जैसे भक्ताचे अंतःकरण । तैशी सिद्धि पावेल ॥४१॥

guruvākya śiṣyāsī kāraṇa | sarvathā na hoya nirvāṇa | jaise bhaktāce amtaḥkaraṇa | taiśī siddhi pāvela ||41||

The guru's word is the cause for the disciple; it never comes wholly to nothing. As is the devotee's heart, so will the fruit be attained.

This restates the principle from the devotee's side — the guru's word never fails, but its fruit is calibrated to the sincerity of the heart that receives it.

Bring your full heart to any guidance you are given, since the result will match the sincerity you invest.

याकारणे तुम्हांसी । सांगेन कथा इतिहासी । सांगे सूत ऋषीश्वरांसी । स्कंदपुराणी परियेसा ॥४२॥

yākāraṇe tumhāmsī | sāmgena kathā itihāsī | sāmge sūta ṛṣīśvarāmsī | skamdapurāṇī pariyesā ||42||

For this reason I will tell you a story from history; Sūta tells it to the great sages, in the Skanda Purāṇa, listen.

The narrative shifts into a story-within-a-story, a common device in this genre — an old Purāṇic tale about guru-bhakti (devotion to the guru) is about to illustrate the principle just stated.

When teaching a principle, illustrate it with a concrete story so it can be remembered and applied.

गुरुभक्तीचा प्रकार । पुसती सूतासी ऋषीश्वर । सांगे सूत सविस्तर । तेचि कथा सांगतसे ॥४३॥

gurubhaktīcā prakāra | pusatī sūtāsī ṛṣīśvara | sāmge sūta savistara | teci kathā sāmgatase ||43||

The sages ask Sūta about the nature of devotion to the guru; Sūta tells it in full detail — that very story he now narrates.

The frame is set within the frame: sages ask the storyteller Sūta directly about guru-bhakti, and his answer will be the tale that follows.

When you have a genuine question about how to practice devotion or trust, seek out someone able to answer it fully.

सूत म्हणे ऋषीश्वरांसी । गुरुभक्ति असे विशेषी । तारावया संसारासी । आणिक नाही उपाय ॥४४॥

sūta mhaṇe ṛṣīśvarāmsī | gurubhakti ase viśeṣī | tārāvayā samsārāsī | āṇika nāhī upāya ||44||

Sūta says to the sages: 'Devotion to the guru is especially powerful; there is no other means to cross over this worldly existence.'

Sūta states the teaching's premise outright — guru-bhakti alone is held here as the surest crossing of saṃsāra (the cycle of worldly existence).

Give priority in your spiritual life to sincere devotion and trust, above techniques or shortcuts.

अयोग्य अथवा ज्ञानवंत । म्हणोनि न पाहिजे अंत । गुरुमूर्ति मनी ध्यात । सेवा करणे भक्तिभावे ॥४५॥

ayogya athavā jñānavamta | mhaṇoni na pāhije amta | gurumūrti manī dhyāta | sevā karaṇe bhaktibhāve ||45||

Whether one is unworthy or wise, one should not measure a limit to it; keep the guru's form in mind, and serve with devoted feeling.

Devotion is presented as unconditional and endless, owed regardless of one's own worthiness — the discipline is in the constancy of remembrance and service.

Do not wait until you feel 'worthy enough' to begin sincere devotion or service — begin now, as you are.

दृढ भक्ति असे जयापासी । सर्व धर्म साधती त्यासी । संदेह न धरावा मानसी । एकचित्ते भजावे ॥४६॥

dṛḍha bhakti ase jayāpāsī | sarva dharma sādhatī tyāsī | samdeha na dharāvā mānasī | ekacitte bhajāve ||46||

Whoever has firm devotion attains all dharma through it; one should hold no doubt in the mind — worship with a single-pointed heart.

Firm, undoubting devotion is declared sufficient to fulfill every dharma (righteous duty) — doubt itself is named as the obstacle to guard against.

When you have chosen to trust someone or something worthy, set doubt aside and act wholeheartedly.

श्रीगुरु नर ऐसा न म्हणावा । त्रैमूर्ति तोचि जाणावा । गुणदोष न विचारावा । म्हणावा तोचि ईश्वर ॥४७॥

śrīguru nara aisā na mhaṇāvā | traimūrti toci jāṇāvā | guṇadoṣa na vicārāvā | mhaṇāvā toci īśvara ||47||

One should not think of Śrī Guru as a mere man; know him instead as the Trinity itself. Do not weigh his merits and faults — call him God himself.

This is the tradition's strongest theological claim: the realized guru is to be seen as identical with the divine Trimūrti (Brahma-Vishnu-Shiva), beyond ordinary human judgment.

Approach a true teacher with reverence for what is highest in them rather than scrutinizing their human faults.

येणेपरी धरोनि मनी । जे जे भजती श्रीगुरुचरणी । प्रसन्न होय शूलपाणि । तात्काळिक परियेसा ॥४८॥

yeṇeparī dharoni manī | je je bhajatī śrīgurucaraṇī | prasanna hoya śūlapāṇi | tātkāḷika pariyesā ||48||

Holding this in mind, whoever worships at the feet of Śrī Guru, Śūlapāṇi (Śiva) becomes pleased with them at once — know this well.

Devotion to the guru is equated directly with pleasing Śiva himself — the guru is the living gateway to the divine.

Let sincere respect for a genuine teacher stand in for grander, harder-to-reach devotions — the doorway is often close at hand.

श्लोक ॥ मंत्रे तीर्थे द्विजे देवे दैवेज्ञे भेषजे गुरौ । यादृशी भावनां कुर्यात्‍ सिद्धिर्भवति तादृशी ॥४९॥

śloka || mamtre tīrthe dvije deve daivejñe bheṣaje gurau | yādṛśī bhāvanām kuryāt‍ siddhirbhavati tādṛśī ||49||

Śloka: In mantra, sacred place, brāhmaṇa, deity, astrologer, medicine, and guru — whatever feeling (bhāvanā) one holds toward them, such is the result (siddhi) one attains.

This oft-quoted Sanskrit verse states the universal law behind the whole chapter: results follow the bhāvanā (inner conviction) brought to any sacred or healing encounter, not the object itself.

Bring genuine conviction to any healing or sacred practice you undertake, since your inner attitude shapes what you receive from it.

टीका ॥ मंत्रतीर्थद्विजस्थानी । देवभक्ती औषधगुणी । गुरूसी पाहे शिवसमानी । भाविल्यासारखे फल होय ॥५०॥

ṭīkā || mamtratīrthadvijasthānī | devabhaktī auṣadhaguṇī | gurūsī pāhe śivasamānī | bhāvilyāsārakhe phala hoya ||50||

Commentary: at the site of mantra, sacred place, and brāhmaṇa; in devotion to god and in the quality of medicine; look upon the guru as equal to Śiva — the fruit comes according to what one believes.

The commentary glosses the shloka, reaffirming that seeing the guru as one with Śiva is what allows belief to bear its fullest fruit.

Cultivate the highest possible regard for a genuine source of guidance, since your regard shapes the good you can draw from it.

म्हणे सूत ऋषीश्वरांसी । गुरुभक्ति म्हणिजे आहे कैसी । सांगेन साक्ष तुम्हांसी । अपूर्व एक वर्तलेसे ॥५१॥

mhaṇe sūta ṛṣīśvarāmsī | gurubhakti mhaṇije āhe kaisī | sāmgena sākṣa tumhāmsī | apūrva eka vartalese ||51||

Sūta says to the sages: 'What is this devotion to the guru truly like? I will give you an example — a wondrous thing once occurred.'

Sūta now moves from doctrine to narrative — the promised story is about to begin in earnest.

Ground abstract teachings in real examples when explaining them to others.

पूर्वी पांचाल नगरात । होता राजा सिंहकेत । तयासी होता एक सुत । नाम तयाचे धनंजय ॥५२॥

pūrvī pāmcāla nagarāta | hotā rājā simhaketa | tayāsī hotā eka suta | nāma tayāce dhanamjaya ||52||

Formerly, in the city of Pāñcāla, there was a king named Siṃhaketu; he had one son, whose name was Dhanañjaya.

The story-within-the-story begins with a royal father and his prince — figures who will illustrate the reach of guru-devotion beyond the brahmin class.

Remember that spiritual teaching applies across every walk of life, from prince to hunter alike.

एके दिवसी राजसुत । गेला पारधीसी अरण्यात । तेथे नसती मनुष्यमात्र । उदकवर्जित स्थळांसी ॥५३॥

eke divasī rājasuta | gelā pāradhīsī araṇyāta | tethe nasatī manuṣyamātra | udakavarjita sthaḷāmsī ||53||

One day the prince went hunting into the forest; no other people were there, in a place without water.

The setting — a remote, waterless forest — isolates the prince, preparing the ground for an unexpected meeting.

Be alert to the unplanned encounters that arise when you step outside your familiar comforts.

राजकुमार तृषाक्रांत । हिंडतसे अरण्यात । संगे होत शबरसुत । श्रमले बहुत अवधारा ॥५४॥

rājakumāra tṛṣākrāmta | himḍatase araṇyāta | samge hota śabarasuta | śramale bahuta avadhārā ||54||

The prince, overcome by thirst, wanders through the forest; with him is the son of a hunter (śabara); they grew very weary, listen.

A hunter's son (śabara, a forest tribal) accompanies the prince — an unlikely pairing across social rank that the story will use to show devotion transcends class.

Do not assume wisdom or worthy companionship only comes from your own social circle.

तेथे एक शबरसुत । हिंडत होता वनात । देखता झाला अवचित । जीर्ण एक शिवालय ॥५५॥

tethe eka śabarasuta | himḍata hotā vanāta | dekhatā jhālā avacita | jīrṇa eka śivālaya ||55||

There, a hunter's son, wandering in the forest, suddenly caught sight of an old, ruined temple of Śiva.

The chance discovery of a broken shrine marks the beginning of the shabar's own spiritual awakening, arising from ordinary wandering rather than any planned pilgrimage.

Stay observant in ordinary moments — meaningful discoveries often arrive unplanned.

भिन्नलिंग तया स्थानी । पडिले होते मेदिनी । शबरे घेतले उचलोनि । म्हणे लिंग बरवे असे ॥५६॥

bhinnalimga tayā sthānī | paḍile hote medinī | śabare ghetale ucaloni | mhaṇe limga barave ase ||56||

A broken liṅga lay on the ground at that place; the hunter picked it up, saying, 'This liṅga is fine.'

Even a damaged, discarded liṅga (the aniconic emblem of Śiva) is recognized by the simple hunter as sacred — worth is seen through a devotee's eye, not by outward perfection.

Look past outward damage or imperfection to recognize what still holds real value.

हाती घेवोनि लिंगासी । पहात होता शबर हर्षी । राजसुत तया संधीसी । आला तया जवळिक ॥५७॥

hātī ghevoni limgāsī | pahāta hotā śabara harṣī | rājasuta tayā samdhīsī | ālā tayā javaḷika ||57||

Holding the liṅga in his hand, the hunter looked at it with joy; at that moment the prince came near to him.

The prince's arrival at this exact moment sets up the dialogue in which he will, almost by accident, become the hunter's guru.

Be ready to offer real guidance when someone approaches you with sincere, if untutored, enthusiasm.

राजकुमार म्हणे तयासी । भिन्न लिंग काय करिसी । पडिली असती भुमीसी । लिंगाकार अनेक ॥५८॥

rājakumāra mhaṇe tayāsī | bhinna limga kāya karisī | paḍilī asatī bhumīsī | limgākāra aneka ||58||

The prince says to him: 'What will you do with a broken liṅga? Many stones shaped like liṅgas lie on the ground.'

The prince initially dismisses the object as ordinary, voicing the skeptical, literal view against which the hunter's simple faith will be shown superior.

Question your first dismissive reaction to another's devotion — it may hold more truth than you assume.

शबर म्हणे राजसुताते । माझ्या मनी ऐसे येते । लिंगपूजा करावयाते । म्हणोन घेतले परियेसा ॥५९॥

śabara mhaṇe rājasutāte | mājhyā manī aise yete | limgapūjā karāvayāte | mhaṇona ghetale pariyesā ||59||

The hunter says to the prince: 'This is what comes to my mind — I wish to worship this liṅga; that is why I have taken it, listen.'

The hunter's simple, spontaneous wish to worship — untrained in ritual, moved only by feeling — is itself presented as the seed of true devotion.

Trust a sincere spontaneous impulse toward devotion, even if you don't yet know the 'correct' way to express it.

ऐकोनि तयाचे वचन । राजपुत्र सुहास्यवदन । म्हणे पूजी एकमने । लिंग बरवे असे सत्य ॥६०॥

aikoni tayāce vacana | rājaputra suhāsyavadana | mhaṇe pūjī ekamane | limga barave ase satya ||60||

Hearing his words, the prince, smiling, says: 'Worship it with a single mind; the liṅga is indeed a fine one, truly.'

The prince's smile marks his shift from mockery to encouragement — he affirms the hunter's spontaneous faith rather than correcting it.

Encourage sincere devotion in others rather than correcting its imperfect form.

ऐसे म्हणता राजकुमार । तयासी करी नमस्कार । कोण विधि पूजाप्रकार । निरोपावे म्हणतसे ॥६१॥

aise mhaṇatā rājakumāra | tayāsī karī namaskāra | koṇa vidhi pūjāprakāra | niropāve mhaṇatase ||61||

So saying, the prince — the hunter bows to him and asks, 'What method, what manner of worship — please instruct me,' he says.

The hunter's bow and request turn the prince, unexpectedly, into a teacher — devotion invites instruction even from an unlikely source.

When you know more than someone eager to learn, be willing to teach even outside your usual role.

तुवा व्हावे माते गुरु । मी तव असे शबरु । नेणे पूजेचा प्रकारु । विस्तारावे म्हणतसे ॥६२॥

tuvā vhāve māte guru | mī tava ase śabaru | neṇe pūjecā prakāru | vistārāve mhaṇatase ||62||

'You must become my guru; before you I am but a hunter. I do not know the manner of worship — please explain it fully,' he says.

The hunter formally asks the prince to be his guru — the guru-disciple bond forms spontaneously out of humility and need, not lineage or status.

Do not let social difference stop you from seeking guidance from someone genuinely capable of giving it.

राजपुत्रे म्हणे तयासी । न्यावा पाषाण घरासी । पूजा करावी भक्तीसी । पत्रपुष्पे अर्चोनिया ॥६३॥

rājaputre mhaṇe tayāsī | nyāvā pāṣāṇa gharāsī | pūjā karāvī bhaktīsī | patrapuṣpe arconiyā ||63||

The prince says to him: 'Take the stone home; worship it with devotion, offering leaves and flowers.'

The instruction begins simply — leaves and flowers, the most basic and available offerings — showing devotion needs no costly means.

Offer devotion or care with whatever simple means are available to you; elaborate resources are not required.

दंपत्ये दोघेजण । पूजा करणे मने पूर्ण । हेचि लिंग गिरिजारमण । म्हणोनि मनी निर्धारी पा ॥६४॥

dampatye doghejaṇa | pūjā karaṇe mane pūrṇa | heci limga girijāramaṇa | mhaṇoni manī nirdhārī pā ||64||

You two, husband and wife together, should worship it with a full heart; know that this is indeed the liṅga of Girijāramaṇa (Śiva) — resolve this firmly in your mind.

The instruction extends the worship to include the wife, making it a shared household devotion, and names the liṅga explicitly as Śiva, husband of Girijā (Pārvatī).

Make devotion a shared practice within your household, not a solitary pursuit.

नानापरी पुष्पजाती । आणाव्या तुवा शिवाप्रती । धूप दीप नैवेद्य आरती । नैवेद्यासी भस्म जाण ॥६५॥

nānāparī puṣpajātī | āṇāvyā tuvā śivāpratī | dhūpa dīpa naivedya āratī | naivedyāsī bhasma jāṇa ||65||

Bring many kinds of flowers before Śiva; offer incense, a lamp, food, and the waving of light (āratī); for the food offering, use sacred ash, know this.

The prince lays out the basic elements of Śiva-worship — flowers, incense, lamp, āratī — with the puzzling instruction to use bhasma (ash) in the offering, which will become crucial to the plot.

Learn the essential elements of a practice properly, even the parts that seem strange at first, before questioning them.

भस्म असेल जे स्मशानी । आणावे तुवा प्रतिदिनी । द्यावा नैवेद्य सुमनी । प्रसाद आपण भक्षावा ॥६६॥

bhasma asela je smaśānī | āṇāve tuvā pratidinī | dyāvā naivedya sumanī | prasāda āpaṇa bhakṣāvā ||66||

Whatever ash is found at the cremation ground, bring it each day; offer it as naivedya (food-offering) along with fine flowers; then eat the prasāda yourself.

The specific requirement — cremation-ground ash daily — makes explicit the demanding, unusual discipline the hunter must now keep; it will later become the story's crux when the ash cannot be found.

Understand fully what a discipline requires of you before you commit, so you can keep it faithfully.

आणिक जे जे जेवी आपण । तोही द्यावा नैवेद्य जाण । ऐसे आहे पूजाविधान । म्हणोनि सांगे राजकुमारु ॥६७॥

āṇika je je jevī āpaṇa | tohī dyāvā naivedya jāṇa | aise āhe pūjāvidhāna | mhaṇoni sāmge rājakumāru ||67||

And whatever you yourself eat, offer that first as naivedya as well — such is the manner of worship, so the prince tells him.

Even ordinary daily food is to be offered first — worship is woven into everyday life, not set apart from it.

Bring a spirit of offering into your ordinary daily meals and habits, not only into special rituals.

येणेपरी राजकुमारु । तया शबरा झाला गुरु । विश्वासे केला निर्धारु । शबरे आपुले मनात ॥६८॥

yeṇeparī rājakumāru | tayā śabarā jhālā guru | viśvāse kelā nirdhāru | śabare āpule manāta ||68||

In this way the prince became guru to that hunter; the hunter made this resolve in his mind with full faith.

The narrator confirms the bond is sealed — an accidental forest meeting has become a lasting guru-disciple relationship.

Value the guidance you receive, however it arose, as much as guidance sought through formal channels.

संतोषोनि शबर देखा । नेले लिंग गृहांतिका । स्त्रियेसी सांगे कौतुका । म्हणे लिंग प्रसन्न झाले ॥६९॥

samtoṣoni śabara dekhā | nele limga gṛhāmtikā | striyesī sāmge kautukā | mhaṇe limga prasanna jhāle ||69||

Rejoicing, the hunter took the liṅga home; he tells his wife with delight, saying, 'The liṅga has become pleased.'

His joy and eagerness to share the news with his wife shows devotion as something to be celebrated together, not kept private.

Share your spiritual joys and commitments with those closest to you.

गुरुनिरोप जेणे रीती । पूजा करीन एकचित्ती । चिताभस्म अतिप्रीती । आणोनि नैवेद्या देतसे ॥७०॥

guruniropa jeṇe rītī | pūjā karīna ekacittī | citābhasma atiprītī | āṇoni naivedyā detase ||70||

'In the manner the guru instructed, I will worship with a single mind,' he says, and with great love he brings cremation-ground ash and offers it as naivedya.

He begins the discipline immediately and exactly as told, showing the same prompt, faithful obedience the main story praised in Narahari.

Put received instruction into practice at once, without delay or modification.

क्वचित्काळ येणेपरी । पूजा करी शबरशबरी । एके दिवशी तया नगरी । चिताभस्म न मिळेचि ॥७१॥

kvacitkāḷa yeṇeparī | pūjā karī śabaraśabarī | eke divaśī tayā nagarī | citābhasma na miḷeci ||71||

For some time, in this way, the hunter and his wife perform the worship; one day, in that town, cremation-ground ash could not be found.

The story's crisis begins: the one essential ingredient the guru specified becomes unavailable, forcing the couple to confront how far their devotion will stretch.

Expect that a sincere commitment will eventually be tested by circumstance beyond your control.

हिंडोनि पाहे गावोगावी । चिताभस्म न मिळे काही । येणेपरी सात गावी । हिंडोनि आला घरासी ॥७२॥

himḍoni pāhe gāvogāvī | citābhasma na miḷe kāhī | yeṇeparī sāta gāvī | himḍoni ālā gharāsī ||72||

Wandering, he searches from village to village; nowhere can cremation-ground ash be found; in this way, through seven villages, he wandered and returned home.

His exhaustive search across seven villages shows the lengths of his sincerity before he even considers the drastic solution to come.

Exhaust every ordinary means available before turning to an extreme measure.

चिंता लागली शबरासी । पुसता झाला स्त्रियेसी । काय करू म्हणे तिसी । प्राण आपुला त्यजीन म्हणे ॥७३॥

cimtā lāgalī śabarāsī | pusatā jhālā striyesī | kāya karū mhaṇe tisī | prāṇa āpulā tyajīna mhaṇe ||73||

Worry seized the hunter; he began to ask his wife: 'What shall I do?' he says to her. 'I will give up my life,' he says.

His despair at failing the guru's instruction is so acute he speaks of dying — devotion here carries the same life-or-death intensity Narahari showed earlier.

Recognize when a commitment has become so central to your life that failing it feels unbearable — and seek counsel rather than acting alone in despair.

पूजा राहिली लिंगासी । भस्म न मिळे नैवेद्यासी । हिंडोनि आलो दाही दिशी । चिताभस्म न मिळेचि ॥७४॥

pūjā rāhilī limgāsī | bhasma na miḷe naivedyāsī | himḍoni ālo dāhī diśī | citābhasma na miḷeci ||74||

The worship of the liṅga has stopped; ash cannot be found for the offering; I have wandered in all ten directions; cremation-ground ash is nowhere to be found.

He restates the crisis to his wife in full, establishing the stakes before her surprising answer.

Voice a genuine problem clearly to those who share your commitment, rather than carrying the burden silently.

जैसे गुरूंनी आज्ञापिले । त्या विधीने पाहिजे अर्चिले । नाही तरी वृथा गेले । शिवपूजन परियेसा ॥७५॥

jaise gurūmnī ājñāpile | tyā vidhīne pāhije arcile | nāhī tarī vṛthā gele | śivapūjana pariyesā ||75||

As the guru has instructed, in that very manner it must be worshipped; otherwise, the worship of Śiva goes entirely to waste, know this.

He insists on following the guru's method to the letter — approximation or substitution is, in his mind, no worship at all.

Hold to the essential form of a discipline you've been taught rather than settling for a convenient substitute.

गुरूचे वाक्य जो न करी । तो पडेल रौरवघोरी । तयाते पाप नाही दूरी । सदा दरिद्री होय नर ॥७६॥

gurūce vākya jo na karī | to paḍela rauravaghorī | tayāte pāpa nāhī dūrī | sadā daridrī hoya nara ||76||

Whoever does not follow the guru's word falls into the terrible Raurava hell; their sin is never far from them; such a person remains forever poor.

He cites the severe traditional consequence of disobeying a guru's instruction — a warning that frames why he will go to such extreme lengths.

Take seriously the commitments you have made to sound guidance, understanding that abandoning them has real costs.

त्यासी होय अधोगति । अखंड नरकी तया वस्ती । जो करी गुरूची भक्ति । तोचि तरेल भवार्णवी ॥७७॥

tyāsī hoya adhogati | akhamḍa narakī tayā vastī | jo karī gurūcī bhakti | toci tarela bhavārṇavī ||77||

Such a person meets a degraded end, dwelling perpetually in hell; but whoever practices devotion to the guru, that one alone crosses the ocean of worldly existence.

The contrast is total: guru-devotion versus its neglect, salvation versus perpetual bondage — the highest stakes framing this small domestic crisis.

Weigh small daily choices about your commitments against what truly matters to you in the long run.

सकळ शास्त्रे येणेपरी । बोलताती वेद चारी । याचि कारणे ऐक हो शबरी । प्राण आपुला त्यजीन ॥७८॥

sakaḷa śāstre yeṇeparī | bolatātī veda cārī | yāci kāraṇe aika ho śabarī | prāṇa āpulā tyajīna ||78||

All the scriptures speak in this way, the four Vedas say so; for this reason, listen, O hunter-wife, I will give up my life.

He repeats his resolve to die rather than fail the discipline, closing his appeal to his wife with the same drastic vow.

Notice when repeating the same fear or resolve signals you actually need a fresh solution, not just restated conviction.

ऐकोनि पतीचे वचन । बोले शबरी हासोन । चिंता करिता किंकारण । चिताभस्म देईन मी ॥७९॥

aikoni patīce vacana | bole śabarī hāsona | cimtā karitā kimkāraṇa | citābhasma deīna mī ||79||

Hearing her husband's words, the hunter-wife speaks, laughing: 'Why worry over such a small matter? I will give you cremation-ground ash.'

Her calm laughter amid his despair signals she already sees a solution he has not considered — the story's turning point begins with her composure.

In another's panic, bring calm and a clear head rather than matching their alarm.

मज घालोनि गृहांत । अग्नि लावा तुम्ही त्वरित । काष्ठे असती बहुत । दहन करा आपणासी ॥८०॥

maja ghāloni gṛhāmta | agni lāvā tumhī tvarita | kāṣṭhe asatī bahuta | dahana karā āpaṇāsī ||80||

'Put me inside the house, and set it aflame at once; there is plenty of wood — burn it upon me.'

Her proposal is startling and total — she offers her own body as the source of the needed ash, revealing devotion equal to or exceeding her husband's.

Recognize that true partnership in devotion may mean each person is willing to give everything, not only share the labor.

तेचि भस्म ईश्वरासी । उपहारावे तुम्ही हर्षी । व्रतभंग न करावा भरवसी । संतोषरूपे बोलतसे ॥८१॥

teci bhasma īśvarāsī | upahārāve tumhī harṣī | vratabhamga na karāvā bharavasī | samtoṣarūpe bolatase ||81||

'Offer that very ash to God with joy; do not let the vow be broken out of any hesitation,' she speaks, with a contented expression.

Her insistence that the vow not be broken, spoken with contentment rather than fear, shows her devotion is fully at peace with the sacrifice.

When you commit to something sacred, do not let hesitation cause you to abandon it halfway.

कधी तरी शरीरासी । नाश असे परियेसी । ऐसे कार्यकारणासी । देह आपुला समर्पीन ॥८२॥

kadhī tarī śarīrāsī | nāśa ase pariyesī | aise kāryakāraṇāsī | deha āpulā samarpīna ||82||

This body will meet destruction at some time regardless, listen; for such a worthy cause, I will offer my own body.

She reasons from the body's inevitable mortality to argue her sacrifice loses nothing ultimate — a philosophical calm about death voiced by a simple forest woman.

Let awareness of life's impermanence give you courage to give generously toward something meaningful.

ऐकोनि स्त्रियेचे वचन । शबर झाला मनी खिन्न । प्राणेश्वरी तुझा प्राण । केवी घ्यावा म्हणतसे ॥८३॥

aikoni striyece vacana | śabara jhālā manī khinna | prāṇeśvarī tujhā prāṇa | kevī ghyāvā mhaṇatase ||83||

Hearing his wife's words, the hunter became sorrowful at heart: 'O mistress of my life, how could I possibly take your life?' he says.

His refusal shows love resisting even a devotion he otherwise reveres — the human cost of the demand is not glossed over.

Do not suppress your natural love and hesitation even when duty seems to call for a hard sacrifice — voice it honestly.

रूपे दिससी रतीसरसी । अद्यापि तू पुर्ववयासी । पुत्रअपत्य न देखिलेसी । या संसारासी येउनी ॥८४॥

rūpe disasī ratīsarasī | adyāpi tū purvavayāsī | putraapatya na dekhilesī | yā samsārāsī yeunī ||84||

You appear as beautiful as Rati; you are still of youthful age; you have not yet seen a child born to you, having come into this world.

He lists all that she has not yet had — youth, beauty, motherhood — to argue against the sacrifice, appealing to ordinary human hopes.

Weigh a loved one's unfulfilled hopes honestly before allowing them to make a great sacrifice.

मन नाही तुझे धाले । संसारसुख नाही देखिले । तुझे मातापित्याने मज निरविले । प्राणप्रिया रक्ष म्हणोनि ॥८५॥

mana nāhī tujhe dhāle | samsārasukha nāhī dekhile | tujhe mātāpityāne maja niravile | prāṇapriyā rakṣa mhaṇoni ||85||

Your heart has not yet been satisfied; you have not tasted the joys of household life; your parents entrusted you to me, saying, 'Protect her, my beloved.'

He recalls his duty to her parents as a further reason against letting her die — a web of relational obligations he feels bound to honor.

Remember the trust others have placed in you when making decisions that affect someone in your care.

चंद्रसूर्यसाक्षीसी । तुज वरिले म्या संतोषी । प्राण रक्षीन म्हणोनी हर्षी । घेवोनि आलो मंदिरात ॥८६॥

camdrasūryasākṣīsī | tuja varile myā samtoṣī | prāṇa rakṣīna mhaṇonī harṣī | ghevoni ālo mamdirāta ||86||

With the sun and moon as witness, I married you with joy; saying, 'I will protect your life,' I brought you with delight into this home.

He invokes his marriage vow itself as a reason he cannot let her die — his role as protector conflicts directly with her proposed sacrifice.

Honor the promises you have made to those you love even when other demands press hard against them.

आता दहन करिता तूते । घडती पापे असंख्याते । स्त्रीहत्या महादोषाते। केवी करू म्हणतसे ॥८७॥

ātā dahana karitā tūte | ghaḍatī pāpe asamkhyāte | strīhatyā mahādoṣāte| kevī karū mhaṇatase ||87||

'Now, if I burn you, countless sins will befall me; how can I commit the great sin of killing a woman?' he says.

He names strīhatyā (killing a woman) as one of the gravest sins in this moral framework, fearing the act itself would undo any merit sought.

Be wary of pursuing a good end through a means that violates a deeper moral principle.

तू माझी प्राणेश्वरी । तूते मारू कवणेपरी । कैसा तुष्टेल त्रिपुरारि । पुण्य जावोनि पाप घडे ॥८८॥

tū mājhī prāṇeśvarī | tūte mārū kavaṇeparī | kaisā tuṣṭela tripurāri | puṇya jāvoni pāpa ghaḍe ||88||

You are the mistress of my life; how could I kill you? How would Tripurāri (Śiva) be pleased by this? Merit would turn into sin instead.

He worries the intended offering would corrupt itself — an act meant to please Śiva could instead offend him, if achieved through violence against his wife.

Question whether the method you are considering actually serves the good goal you intend, or undermines it.

दुःखे तुझी मातापिता । माते म्हणती स्त्रीघाता । अजूनि तुझी लावण्यता । दिसतसे प्राणप्रिये ॥८९॥

duḥkhe tujhī mātāpitā | māte mhaṇatī strīghātā | ajūni tujhī lāvaṇyatā | disatase prāṇapriye ||89||

Your parents will grieve; they will call it the killing of a woman; still your beauty shines before me, O beloved of my life.

He returns once more to the human cost — her parents' grief and her present beauty — before finally voicing the deeper theological dilemma.

Give full weight to the grief a difficult decision will cause others who love the person involved.

नाना व्रते नाना भक्ति । या शरीरालागी करिती । दहन करू कवणे रीती । पापे माते घडतील ॥९०॥

nānā vrate nānā bhakti | yā śarīrālāgī karitī | dahana karū kavaṇe rītī | pāpe māte ghaḍatīla ||90||

Many vows, many devotions are performed for the sake of this body; in what manner could I burn it? Sins alone would befall me.

He closes his protest by noting how much care and devotion normally goes into protecting the body — burning her feels like a violation of that whole effort.

Consider the years of care invested in someone's wellbeing before agreeing to any action that would undo it.

ऐकोनि पतीचे वचन । विनवीतसे सती आपण । कैसे असे तुम्हा अज्ञान । मिथ्या बोल बोलतसा ॥९१॥

aikoni patīce vacana | vinavītase satī āpaṇa | kaise ase tumhā ajñāna | mithyā bola bolatasā ||91||

Hearing her husband's words, the devoted wife herself entreats him: 'How is it that you show such ignorance? You speak false words,' she says.

She turns the tables, calling his loving protest itself a kind of ignorance — setting up her own philosophical argument about the body's impermanence.

Be willing to have your most loving instincts challenged by a deeper truth, and listen with an open mind.

शरीर म्हणे स्वप्नापरी । जैसा फेण गंगेवरी । स्थिर न राहे क्षणभरी । मरणे सत्य परियेसा ॥९२॥

śarīra mhaṇe svapnāparī | jaisā pheṇa gamgevarī | sthira na rāhe kṣaṇabharī | maraṇe satya pariyesā ||92||

'The body,' she says, 'is like a dream, like foam upon the Gaṅgā; it does not remain steady even for a moment — death is certain, know this truly.'

She teaches him the classic image of the body's transience — foam on a river — arguing that clinging to its preservation misses the larger truth.

Hold your attachment to physical permanence lightly, remembering how quickly circumstances change.

आमुचे मायबापे जाण । तुम्हा दिधले माते दान । तुमची अर्धांगी मी पूर्ण । भिन्नभावना कोठे दिसे ॥९३॥

āmuce māyabāpe jāṇa | tumhā didhale māte dāna | tumacī ardhāmgī mī pūrṇa | bhinnabhāvanā koṭhe dise ||93||

Know that our parents gave you a gift in me; I am now wholly your other half — where is any difference in feeling to be found?

She reframes herself as literally one with him (ardhāṅgī, 'half-body,' the traditional image of a wife) — her sacrifice is thus not separate from his own devotion.

See a true partner's sacrifices and yours as one shared undertaking, not as separate acts.

मी म्हणजे तुमचा देहे । विचार करोनि मनी पाहे । आपुले अर्ध शरीर आहे । काय दोष दहन करिता ॥९४॥

mī mhaṇaje tumacā dehe | vicāra karoni manī pāhe | āpule ardha śarīra āhe | kāya doṣa dahana karitā ||94||

I am, so to speak, your own body; consider this well in your mind; I am your own half-body — what fault is there in burning it?

She extends the logic further, arguing the offering is really his own body offered through her — collapsing the distinction he was using to refuse.

Recognize when love has made two people's fates genuinely inseparable, and act with that unity in mind.

जे जे उपजे भूमीवरी । ते ते नाश पावे निर्धारी । माझे देहसाफल्य करी । ईश्वराप्रती पावेल ॥९५॥

je je upaje bhūmīvarī | te te nāśa pāve nirdhārī | mājhe dehasāphalya karī | īśvarāpratī pāvela ||95||

Whatever is born upon this earth is bound, in the end, to perish; let my body find its fulfillment through this — it will reach unto God.

She names her death by fire as the very fulfillment (sāphalya) of her body's purpose — not a loss but its highest possible use.

Look for how you might give your efforts, time, or resources toward their highest possible purpose.

संदेह सोडोनि आपणासी । दहन करी वो वेगेसी । आपण होवोनि संतोषी । निरोप देते परियेसा ॥९६॥

samdeha soḍoni āpaṇāsī | dahana karī vo vegesī | āpaṇa hovoni samtoṣī | niropa dete pariyesā ||96||

'Setting aside your doubt, burn me quickly; be content yourself,' she gives him this reply, listen.

She closes her argument by asking him to release both his doubt and his sorrow — insisting on unity of purpose even in her death.

When someone you trust asks you to release doubt and act, weigh their conviction seriously rather than only your own hesitation.

नानापरी पतीसी । बोधी शबरी परियेसी । घरात जावोनि पतीसी । म्हणे अग्नि लावी आता ॥९७॥

nānāparī patīsī | bodhī śabarī pariyesī | gharāta jāvoni patīsī | mhaṇe agni lāvī ātā ||97||

In many ways she persuades her husband, listen; going into the house, she tells her husband, 'Light the fire now.'

Her persuasion finally succeeds; she herself gives the final command, taking full ownership of the act.

Respect the agency of someone who has thought through a hard decision and firmly claims it as their own.

संतोषोनि तो शबर । बांधिता झाला गृहाचे द्वार । अग्नि लाविता थोर । ज्वाळा व्यापिती गगनासी ॥९८॥

samtoṣoni to śabara | bāmdhitā jhālā gṛhāce dvāra | agni lāvitā thora | jvāḷā vyāpitī gaganāsī ||98||

Rejoicing, the hunter bound shut the door of the house; setting the fire ablaze, the great flames rose, filling the sky.

The word 'rejoicing' here signals not cruelty but devotional resolve finally settled — both husband and wife now united in the sacrifice's purpose.

Once you and a loved one have reached shared clarity on a hard commitment, act on it without further hesitation.

दहन झाले शबरीसी । भस्म घेतले परियेसी । पूजा करोनि शिवासी । नैवेद्य दिधला अवधारा ॥९९॥

dahana jhāle śabarīsī | bhasma ghetale pariyesī | pūjā karoni śivāsī | naivedya didhalā avadhārā ||99||

The hunter-wife was burned; he took the ash, listen; worshipping Śiva, he offered it as the naivedya, hear this.

The act is completed, and the discipline resumed exactly as the prince-guru had prescribed — the ash from his wife now becomes the offering.

Complete a difficult commitment fully once begun, rather than leaving it unfinished.

पूजा करिता ईश्वरासी । आनंद झाला बहुवसी । स्त्री दिधली हुताशी । स्मरण ऐसे त्यास नाही ॥१००॥

pūjā karitā īśvarāsī | ānamda jhālā bahuvasī | strī didhalī hutāśī | smaraṇa aise tyāsa nāhī ||100||

While worshipping God, great joy arose in him; he had given his wife to the fire, yet no memory of that sorrow remained in him.

His grief is mysteriously absent during worship — a sign, the story implies, that grace has already begun working in him, easing what should be unbearable.

Trust that sincere devotion can carry you through grief that would otherwise be unbearable.

ऐसी भक्तिभावेसी । पूजा केली महेश्वरासी । प्रसाद घेवोनि हस्तेसी । पाचारिले स्त्रियेते ॥१॥

aisī bhaktibhāvesī | pūjā kelī maheśvarāsī | prasāda ghevoni hastesī | pācārile striyete ||1||

In this way, with devoted feeling, he performed worship to Maheśvara (Śiva); taking the prasāda in his hand, he called for his wife.

By habit of daily practice, he calls out for his wife to share the prasāda — not yet realizing, or perhaps trusting completely, what is about to happen.

Keep faithfully to your habits of gratitude and sharing, even amid unresolved grief.

जैसी पूजा नित्य करोन । प्रसाद हाती घेऊन । आपुले स्त्रियेते बोलावून । देत असे तो शबर ॥२॥

jaisī pūjā nitya karona | prasāda hātī gheūna | āpule striyete bolāvūna | deta ase to śabara ||2||

Just as he would daily, after worship, take prasāda in hand and call his wife to give it to her — so did that hunter do.

The narrator underscores that this is his ordinary daily routine, making what follows all the more astonishing when it actually happens.

Maintain your ordinary practices without alteration, even when circumstances around you have changed.

तया दिवसी त्याचपरी । आपल्या स्त्रियेते पाचारी । कृपासागरी त्रिपुरारि । प्रसन्न झाला परियेसा ॥३॥

tayā divasī tyācaparī | āpalyā striyete pācārī | kṛpāsāgarī tripurāri | prasanna jhālā pariyesā ||3||

On that day, in the very same way, he called his wife; the ocean of compassion, Tripurāri (Śiva), had become pleased, listen.

The narrator reveals directly that Śiva, moved by this extraordinary devotion, has already acted — the miracle is about to be disclosed.

Trust that acts of extraordinary devotion do not go unnoticed by the good you serve, even when you cannot yet see the result.

तेचि शबरी येवोनि । उभी ठेली सुहास्यवदनी । घेतला प्रसाद मागोनि । घेवोनि गेली घरात ॥४॥

teci śabarī yevoni | ubhī ṭhelī suhāsyavadanī | ghetalā prasāda māgoni | ghevoni gelī gharāta ||4||

That very hunter-wife came, standing there with a smiling face; she took the prasāda, calling out, and carried it into the house.

She reappears alive and smiling, as though nothing had happened — the miracle of restoration is presented almost matter-of-factly, through her ordinary gesture.

Stay ready to receive good news even after enduring what seemed a final loss.

जैसे तैसेचि घर दिसे । शबर विस्मय करीतसे । म्हणे दग्ध केले स्त्रियेसरिसे । घर कैसे दिसताहे ॥५॥

jaise taiseci ghara dise | śabara vismaya karītase | mhaṇe dagdha kele striyesarise | ghara kaise disatāhe ||5||

The house looks exactly as it was; the hunter is astonished; he says, 'I burned it along with my wife — how does the house appear this way?'

His confusion at the undamaged house alongside his living wife marks the full unveiling of the miracle to his own eyes.

Allow yourself genuine wonder when reality exceeds what seemed possible, rather than rushing to explain it away.

बोलावोनि स्त्रियेसी । शबर पुसतसे तियेसी । दहन केले मी तुजसी । पुनरपि कैसी आलीस ॥६॥

bolāvoni striyesī | śabara pusatase tiyesī | dahana kele mī tujasī | punarapi kaisī ālīsa ||6||

Calling his wife, the hunter questions her: 'I burned you — how then have you come back again?'

He voices the plain, urgent question the reader shares — setting up her account of what happened to her.

Ask directly for understanding when something wonderful and confusing happens, rather than staying silent in confusion.

शबरी सांगे पतीसी । आपणास आठवण आहे ऐसी । अग्नि लाविता घरासी । निद्रिस्थ झाल्ये परियेसा ॥७॥

śabarī sāmge patīsī | āpaṇāsa āṭhavaṇa āhe aisī | agni lāvitā gharāsī | nidristha jhālye pariyesā ||7||

The hunter-wife tells her husband: 'This much I remember: when you set the house aflame, I fell asleep, listen.'

Her account reframes the fire not as death but as a kind of sleep — softening the ordeal into something gentle, protected by grace.

Trust that even a frightening ordeal can be transformed by grace into something far gentler than it appeared.

महाशीते पीडित । आपण होत्ये निद्रिस्थ । तुमचे बोल ऐकोन सत्य । उठोनि आल्ये परिय्सा ॥८॥

mahāśīte pīḍita | āpaṇa hotye nidristha | tumace bola aikona satya | uṭhoni ālye pariysā ||8||

Afflicted by great cold, I had fallen asleep; hearing your voice just now, truly, I awoke and came, listen.

She describes cold, not fire — the flames that should have consumed her instead felt like nothing at all, showing divine protection over her sacrifice.

Recognize that what looks like danger from the outside can be experienced very differently under grace's protection.

हे होईल देवकरणी । प्रसन्न झाला शूलपाणि । ऐसे म्हणता तत्क्षणी । निजस्वरूपी उभा ठाकला ॥९॥

he hoīla devakaraṇī | prasanna jhālā śūlapāṇi | aise mhaṇatā tatkṣaṇī | nijasvarūpī ubhā ṭhākalā ||9||

'This must be God's own doing; Śūlapāṇi (Śiva) has become pleased' — as soon as this was said, at that very moment, he stood there in his own true form.

Śiva himself appears in person, the culmination of the whole test — the humble hunter-couple's devotion has drawn the direct presence of the divine.

Expect that sustained, sincere devotion may eventually bring a direct, unmistakable confirmation of grace.

नमन करिती लोटांगणी । धावोनि लागती दोघे चरणी । प्रसन्न झाला शूलपाणि । मागा वर म्हणतसे ॥११०॥

namana karitī loṭāmgaṇī | dhāvoni lāgatī doghe caraṇī | prasanna jhālā śūlapāṇi | māgā vara mhaṇatase ||110||

They bow, prostrating fully on the ground; both run and cling to his feet; Śūlapāṇi, pleased, says, 'Ask for a boon.'

Śiva's invitation to ask a boon is the traditional reward for extreme devotion — the couple's total surrender is met with total generosity.

When genuine goodwill offers to help you, receive it openly rather than out of false modesty.

होईल सुख संसारी । राज्य दिधले धुरंधरी । गति होईल त्यानंतरी । कल्पकोटि स्वर्गवास ॥११॥

hoīla sukha samsārī | rājya didhale dhuramdharī | gati hoīla tyānamtarī | kalpakoṭi svargavāsa ||11||

There will be happiness in worldly life; he gave them a kingdom, full of prosperity; afterward, in time, they will attain a station of countless ages in heaven.

The boon covers both this life and the next — worldly kingship now, heavenly abode hereafter — the full reward promised to genuine devotion.

Trust that sincere devotion bears fruit both in immediate life and beyond it, though the timing is not yours to set.

येणेपरी ऋषीश्वरांसी । सूत सांगे विस्तारेसी । गुरुचरणी विश्वास असे ज्यासी । तैसे फळ होय जाणा ॥१२॥

yeṇeparī ṛṣīśvarāmsī | sūta sāmge vistāresī | gurucaraṇī viśvāsa ase jyāsī | taise phaḷa hoya jāṇā ||12||

In this way Sūta tells the great sages at length; whoever has faith at the feet of the guru, such is the fruit they receive, know this.

The embedded story closes, and its moral is restated plainly: faith in the guru yields fruit exactly as complete as the faith itself.

Let this story remind you that the scale of your trust often shapes the scale of the good you receive.

म्हणोनि श्रीगुरु शिष्यासी । सांगते झाले परियेसी । विश्वासे करोनि द्विज हर्षी । शुष्क काष्ठ सेवितसे ॥१३॥

mhaṇoni śrīguru śiṣyāsī | sāmgate jhāle pariyesī | viśvāse karoni dvija harṣī | śuṣka kāṣṭha sevitase ||13||

Thus Śrī Guru had told his disciples; with faith, the brāhmaṇa, joyfully, continues to serve the dry wood.

The main story resumes exactly where it left off — Narahari's unwavering service to the dead wood, now framed by the illustrative tale just told.

Return to your own steady practice after being reminded of why it matters, renewed rather than distracted.

जैसा भाव तैसी सिद्धि । होईल सत्य हे त्रिशुद्धि । श्रीगुरुनाथ कृपानिधि । सहज निघाले संगमासी ॥१४॥

jaisā bhāva taisī siddhi | hoīla satya he triśuddhi | śrīgurunātha kṛpānidhi | sahaja nighāle samgamāsī ||14||

As is the faith, so is the accomplishment; this will surely prove true — know it for certain. Śrī Gurunāth, the treasure of compassion, then sets out toward the confluence.

The refrain restates once more the story's central law, right before the guru himself goes in person to complete the sign he promised.

Let a repeated truth settle deeply enough in you that it becomes a guiding certainty, not just a remembered saying.

जावोनि करिती अनुष्ठान । पहावया येती ते ब्राह्मण । देखोनि त्याचे अंतःकरण । प्रसन्न झाले तत्क्षणी ॥१५॥

jāvoni karitī anuṣṭhāna | pahāvayā yetī te brāhmaṇa | dekhoni tyāce amtaḥkaraṇa | prasanna jhāle tatkṣaṇī ||15||

Going there, he performs his rites; the brāhmaṇas come to witness; seeing his inner state, they became pleased at once.

The onlooking brahmins, who may have doubted earlier, now witness his sincerity directly and are moved by it — doubt gives way to appreciation.

Let your consistent sincerity, over time, be what wins over those who once doubted you.

होता कमंडलु करकमळी । भरला सदा गंगाजळी । उचलोनिया हस्तकमळी । घालिती उदक काष्ठासी ॥१६॥

hotā kamamḍalu karakamaḷī | bharalā sadā gamgājaḷī | ucaloniyā hastakamaḷī | ghālitī udaka kāṣṭhāsī ||16||

He had a water-pot in his lotus hand, always filled with Gaṅgā water; lifting it in his lotus-like hand, he pours the water upon the wood.

Śrī Guru personally performs the culminating act — his own kamaṇḍalu (ascetic's water pot) with Gaṅgā water poured onto the dead wood, the guru's grace made physical.

Recognize that the final step of transformation often comes as a gift, not something you can force by effort alone.

तेचि क्षणी काष्ठासी । पल्लव आले परियेसी । औंदुबर वृक्ष जनासी । दिसतसे समस्ता ॥१७॥

teci kṣaṇī kāṣṭhāsī | pallava āle pariyesī | aumdubara vṛkṣa janāsī | disatase samastā ||17||

At that very moment, leaves came onto the wood, listen; it appeared to everyone present as a living audumbar tree.

The miracle happens instantly and publicly — the dead wood becomes a living tree before the whole gathered crowd, vindicating the brahmin's long faith.

Trust that sustained faith can be met, in its own time, with sudden and complete fulfillment.

जैसा चिंतामणिस्पर्श । सुवर्ण करी लोहास । तैसा श्रीगुरु सुधारस । काष्ठ झाला औदुंबर ॥१८॥

jaisā cimtāmaṇisparśa | suvarṇa karī lohāsa | taisā śrīguru sudhārasa | kāṣṭha jhālā audumbara ||18||

Just as the touch of the wish-fulfilling gem (cintāmaṇi) turns iron into gold, so did Śrī Guru's nectar-like grace turn the wood into an audumbar tree.

The chapter returns to its central alchemical image — base matter transmuted by contact with the guru, echoing the earlier touchstone metaphor.

Believe that even the most lifeless part of your circumstances can be transformed by contact with true grace.

काष्ठ दिसे औदुंबर । सुदेही झाला तो विप्र । दिसे सुवर्णकांति नर । गेले कुष्ठ तात्काळी ॥१९॥

kāṣṭha dise audumbara | sudehī jhālā to vipra | dise suvarṇakāmti nara | gele kuṣṭha tātkāḷī ||19||

The wood now looks like an audumbar tree; the brāhmaṇa's body became whole; the man appears with a golden complexion — his leprosy vanished at once.

The healing of the tree and the healing of the man happen together — outer and inner transformation mirror each other exactly as promised.

Expect that healing your inner faith and healing your outer circumstance can move together, not separately.

संतोषोनि द्विजवर । करी साष्टांग नमस्कार । करिता झाला महास्तोत्र । श्रीगुरूचे तये वेळी ॥१२०॥

samtoṣoni dvijavara | karī sāṣṭāmga namaskāra | karitā jhālā mahāstotra | śrīgurūce taye veḷī ||120||

Rejoicing, the excellent brāhmaṇa makes a full prostration (sāṣṭāṅga); he offers a great hymn of praise to Śrī Guru at that time.

His response to healing is immediate gratitude expressed through the deepest form of physical reverence — the full eight-limbed prostration.

Meet the fulfillment of a hope with full-hearted gratitude, not quiet acceptance.

श्लोक ॥ इंदुकोटितेज-करुणासिंधु-भक्तवत्सलम् । नंदनात्रिसूनुदत्त, इंदिराक्ष-श्रीगुरुम् ।

śloka || imdukoṭiteja-karuṇāsimdhu-bhaktavatsalam | namdanātrisūnudatta, imdirākṣa-śrīgurum |

Śloka: [I praise] the one bright as ten million moons, an ocean of compassion, beloved of devotees; the son of Atri, Datta of lotus-like eyes, Śrī Guru...

Narahari's hymn of praise opens, naming Śrī Guru's radiance and compassion and identifying him with Datta (Dattātreya), son of the sage Atri — the guru's true divine origin.

When gratitude overflows, let it take the form of naming, specifically, what you admire in the one who has helped you.

गंधमाल्यअक्षतादिवृंददेववंदितम् । वंदयामि नारसिंह सरस्वतीश पाहि माम् ॥२१॥

gamdhamālyaakṣatādivṛmdadevavamditam | vamdayāmi nārasimha sarasvatīśa pāhi mām ||21||

Adorned with sandal-paste, garlands, and unbroken rice grains, honored by hosts of gods — I bow to Nṛsiṁha Sarasvatī; protect me.

The refrain 'vandayāmi Nārasiṃha Sarasvatī, pāhi mām' ('I bow to Nṛsiṁha Sarasvatī, protect me') repeats through the hymn, naming Śrī Guru by his full monastic name and asking for his continued protection.

Close any heartfelt prayer of thanks with a simple, direct request for continued guidance.

मोहपाशअंधकारछायदूरभास्करम् । आयताक्ष, पाहि श्रियावल्लभेशनायकम् ।

mohapāśaamdhakārachāyadūrabhāskaram | āyatākṣa, pāhi śriyāvallabheśanāyakam |

Far removed, like the sun, from the shadow of delusion's bondage; broad-eyed one, protect me, O lord and beloved of Śrī (Lakṣmī).

Śrī Guru is likened to the sun dispelling the darkness of moha (delusion) — a common image for the guru's wisdom overcoming ignorance.

Turn to trusted wisdom as a light that dispels your own confusion and delusion.

सेव्यभक्तवृंदवरद, भूयो भूयो नमाम्यहम् । वंदयामि नारसिंह सरस्वतीश पाहि माम् ॥२२॥

sevyabhaktavṛmdavarada, bhūyo bhūyo namāmyaham | vamdayāmi nārasimha sarasvatīśa pāhi mām ||22||

O giver of boons to the host of devotees who serve you, again and again I bow to you. I bow to Nṛsiṁha Sarasvatī; protect me.

The devotee repeats his surrender, emphasizing that this bowing is not a single act but a continual practice — devotion as constancy.

Make gratitude a repeated practice, not a one-time gesture.

चित्तजादिवर्गषट्‍कमत्तवारणांकुशम् । तत्त्वसारशोभितात्मदत्त-श्रियावल्लभम् ।

cittajādivargaṣaṭ‍kamattavāraṇāmkuśam | tattvasāraśobhitātmadatta-śriyāvallabham |

A goad to the maddened elephant that is the six inner enemies [desire, anger, greed, and so on]; adorned with the essence of truth and self-realization, O beloved of Śrī.

Śrī Guru is praised as the disciplined restraint (goad, aṅkuśa) over the unruly passions — desire, anger, and the rest — that torment ordinary life.

Seek the kind of guidance that helps discipline your own unruly desires and anger, not merely soothes them.

उत्तमावतार-भूतकर्तृ-भक्तवत्सलम् । वंदयामि नारसिंह सरस्वतीश पाहि माम् ॥२३॥

uttamāvatāra-bhūtakartṛ-bhaktavatsalam | vamdayāmi nārasimha sarasvatīśa pāhi mām ||23||

O supreme incarnation, source and sustainer of all beings, beloved of devotees. I bow to Nṛsiṁha Sarasvatī; protect me.

Śrī Guru is addressed as the ultimate source of creation itself, the highest possible praise within this devotional hymn.

Hold the highest source of goodness you know in the highest regard you can offer.

व्योमवायुतेज-आपभूमिकर्तृमीश्वरम् । कामक्रोधमोहरहितसोमसूर्यलोचनम् ।

vyomavāyuteja-āpabhūmikartṛmīśvaram | kāmakrodhamoharahitasomasūryalocanam |

Lord and creator of sky, wind, fire, water, and earth; free from desire, anger, and delusion; whose eyes are the moon and the sun.

The hymn expands Śrī Guru's identity to encompass the five elements themselves — cosmic praise identifying the guru with the ground of all creation.

Remember that true wisdom is undistorted by desire, anger, or delusion — seek guidance free of those biases.

कामितार्थदातृभक्तकामधेनु-श्रीगुरुम् । वंदयामि नारसिंह सरस्वतीश पाहि माम् ॥२४॥

kāmitārthadātṛbhaktakāmadhenu-śrīgurum | vamdayāmi nārasimha sarasvatīśa pāhi mām ||24||

O giver of what is desired, wish-fulfilling cow to your devotees, Śrī Guru. I bow to Nṛsiṁha Sarasvatī; protect me.

The kāmadhenu (wish-fulfilling cow) image returns from earlier in the chapter, now applied directly to Śrī Guru himself in this hymn of praise.

Recall, in moments of need, the sources of generosity that have proven reliable to you before.

पुंडरीक-आयताक्ष, कुंडलेंदुतेजसम् । चंडुदुरितखंडनार्थ - दंडधारि-श्रीगुरुम् ।

pumḍarīka-āyatākṣa, kumḍalemdutejasam | camḍuduritakhamḍanārtha - damḍadhāri-śrīgurum |

O lotus-eyed one, radiant as jeweled earrings and the moon; O wielder of the staff, for the destruction of fierce sin.

Śrī Guru is praised as both beautiful and powerful — able to destroy sin through his ascetic authority (the staff, daṇḍa, of a renunciant).

Seek guidance that combines both gentleness and the strength to correct real wrongdoing.

मंडलीकमौलि-मार्तंडभासिताननं । वंदयामि नारसिंह सरस्वतीश पाहि माम् ॥२५॥

mamḍalīkamauli-mārtamḍabhāsitānanam | vamdayāmi nārasimha sarasvatīśa pāhi mām ||25||

Whose face shines like the sun above the crowned heads of kings. I bow to Nṛsiṁha Sarasvatī; protect me.

The image of Śrī Guru's radiance outshining royal crowns underscores his authority as surpassing all worldly power.

Give greater weight to spiritual authority earned through wisdom than to worldly status or rank.

वेदशास्त्रस्तुत्यपाद, आदिमूर्तिश्रीगुरुम् । नादबिंदुकलातीत-कल्पपादसेव्ययम् ।

vedaśāstrastutyapāda, ādimūrtiśrīgurum | nādabimdukalātīta-kalpapādasevyayam |

Praised by the Vedas and scriptures, the primordial guru-form; beyond sound and subtle vibration, and beyond the divisions of time, served even by the wish-fulfilling tree of the ages (kalpavṛkṣa).

The hymn now claims Śrī Guru transcends even the subtlest levels of cosmic manifestation — sound, time, and the mythic tree that grants every wish serves him.

Regard true wisdom as more fundamental than any single form it takes in a given moment.

सेव्यभक्तवृंदवरद, भूयो भूयो नमाम्यहम् । वंदयामि नारसिंह सरस्वतीश पाहि माम् ॥२६॥

sevyabhaktavṛmdavarada, bhūyo bhūyo namāmyaham | vamdayāmi nārasimha sarasvatīśa pāhi mām ||26||

O giver of boons to the host of devotees who serve you, again and again I bow to you. I bow to Nṛsiṁha Sarasvatī; protect me.

The refrain repeats verbatim, structurally binding the hymn's stanzas together in continual repeated surrender.

Let gratitude be something you return to again and again, not something said only once.

अष्टयोगतत्त्वनिष्ठ, तुष्टज्ञानवारिधिम । कृष्णावेणितीरवासपंचनदीसंगमम् ।

aṣṭayogatattvaniṣṭha, tuṣṭajñānavāridhima | kṛṣṇāveṇitīravāsapamcanadīsamgamam |

Steadfast in the truths of the eightfold yoga, an ocean of contented wisdom; dwelling on the bank of the Kṛṣṇā-Veṇī, at the confluence of the five rivers.

The hymn grounds Śrī Guru's cosmic praise back in geography — the actual river confluence (Pañcanadī saṅgama) where his shrine stands, tying the sacred and the local together.

Honor the specific, local place where your own devotion is rooted, alongside its universal meaning.

कष्टदैन्यदूरिभक्ततुष्टकाम्यदायकम् । वंदयामि नारसिंह सरस्वतीश पाहि माम् ॥२७॥

kaṣṭadainyadūribhaktatuṣṭakāmyadāyakam | vamdayāmi nārasimha sarasvatīśa pāhi mām ||27||

O remover of hardship and poverty from your devotees, granter of their heart's desire. I bow to Nṛsiṁha Sarasvatī; protect me.

The hymn returns to practical blessing — relief from suffering and poverty — closing the cosmic praise with everyday human need.

Ask directly and simply for relief from real hardship, alongside any grander devotion you offer.

नारसिंहसरस्वती-नामअष्टमौक्तिकम् । हारकृत्यशारदेन गंगाधर आत्मजम् ।

nārasimhasarasvatī-nāmaaṣṭamauktikam | hārakṛtyaśāradena gamgādhara ātmajam |

The eight pearls of the name of Nṛsiṁha Sarasvatī, strung into a garland by Śāradā, the son of Gaṅgādhara.

The hymn's author identifies himself and his craft — an eight-verse garland (aṣṭaka) composed in devotion, echoing the text's own authorial voice (Sarasvatī Gaṅgādhar).

Take pride and care in crafting whatever offering — words, work, or worship — you give in devotion.

धारणीकदेवदीक्षगुरुमूर्तितोषितम् । परमात्मानंदश्रियापुत्रपौत्रदायकम् ॥२८॥

dhāraṇīkadevadīkṣagurumūrtitoṣitam | paramātmānamdaśriyāputrapautradāyakam ||28||

Pleasing to the guru-form who bestows initiation upon the devout of this world; granter of supreme bliss, prosperity, and descendants.

The hymn closes its main body by naming Śrī Guru's role as initiator (dīkṣā-giver) and source of both spiritual bliss and worldly blessing.

Look to a genuine teacher for both inner peace and practical guidance for daily life.

नारसिंहसरस्वतीय-अष्टकं च यः पठेत् । घोरसंसारसिंधुतारणाख्यसाधनम् ।

nārasimhasarasvatīya-aṣṭakam ca yaḥ paṭhet | ghorasamsārasimdhutāraṇākhyasādhanam |

Whoever recites this Aṣṭaka [eight-verse hymn] of Nṛsiṁha Sarasvatī gains a proven means of crossing the terrible ocean of worldly existence.

The hymn's closing verses (a phalaśruti, or 'fruit of recitation') promise that reciting it itself becomes a spiritual practice with real benefit.

Return often to words or prayers that have proven meaningful, letting repetition deepen their effect.

सारज्ञानदीर्घआयुरारोग्यादिसंपदम् । चारुवर्गकाम्यलाभ, वारंवारं यज्जपेत ॥२९॥

sārajñānadīrghaāyurārogyādisampadam | cāruvargakāmyalābha, vāramvāram yajjapeta ||29||

It grants the essence of knowledge, long life, health, and prosperity, and the fulfillment of fine and worthy desires, to whoever recites it again and again.

The final promised benefits — knowledge, health, longevity, prosperity — round out the hymn's closing assurance to whoever takes up this devotional practice.

Choose practices that nurture your whole life — mind, body, and circumstance together — not just one part of it.

स्तोत्र केले येणेपरी । आणिक विनवी परोपरी । म्हणे देवा श्रीहरी । कृपा केली स्वामिया ॥१३०॥

stotra kele yeṇeparī | āṇika vinavī paroparī | mhaṇe devā śrīharī | kṛpā kelī svāmiyā ||130||

Having offered the hymn in this way, he entreats further in many ways; he says, 'O Lord Śrī Hari, you have shown me grace, my Lord.'

Narahari continues in prayer beyond the formal hymn, his gratitude overflowing into further personal address.

Let formal expressions of gratitude spill over into your own spontaneous words as well.

म्हणोनि मागुती नमस्कारी । श्रीगुरुनाथ अभयकरी । उठविता झाला अवधारी । ज्ञानराशि म्हणोनिया ॥३१॥

mhaṇoni māgutī namaskārī | śrīgurunātha abhayakarī | uṭhavitā jhālā avadhārī | jñānarāśi mhaṇoniyā ||31||

Then he bows again; Śrī Gurunāth, the giver of fearlessness, raises him up, listen — he, the very embodiment of wisdom.

The guru's gesture of lifting him up physically completes the scene — from prostration to being raised, the disciple's fear and shame are lifted along with his body.

When someone bows to you in gratitude, meet their humility by lifting them back up with kindness.

समस्त लोक विस्मय करिती । श्रीगुरूते नमस्कारिती । नानापरी स्तोत्रे करिती । भक्तिभावेकरोनिया ॥३२॥

samasta loka vismaya karitī | śrīgurūte namaskāritī | nānāparī stotre karitī | bhaktibhāvekaroniyā ||32||

All the people express astonishment; they bow to Śrī Guru; they offer many kinds of hymns, with devoted feeling.

The witnessing crowd, once skeptical, now joins fully in worship — public doubt has become public devotion.

Let a witnessed act of grace move you, too, toward gratitude, even if you were only an observer.

मग निघाले मठासी । समस्त शिष्यादि द्विजांसरसी । ग्रामलोक आनंदेसी । घेऊनि येती आरत्या ॥३३॥

maga nighāle maṭhāsī | samasta śiṣyādi dvijāmsarasī | grāmaloka ānamdesī | gheūni yetī āratyā ||33||

Then they set out for the maṭha (monastery), along with all the disciples and brāhmaṇas; the village people, with joy, come bringing āratī lamps.

The procession back to the maṭha (guru's residence) becomes a community celebration, with the traditional lamp-offering (āratī) marking the joyous occasion.

Celebrate a moment of grace together with your wider community, not only privately.

जावोनि बैसती मठात । शिष्यांसहित श्रीगुरुनाथ । समाराधना असंख्यात । झाली ऐका ते दिनी ॥३४॥

jāvoni baisatī maṭhāta | śiṣyāmsahita śrīgurunātha | samārādhanā asamkhyāta | jhālī aikā te dinī ||34||

Going there, they sit in the maṭha, Śrī Gurunāth together with the disciples; countless celebratory feasts were held that day, listen.

A great communal feast (samārādhanā) follows — shared food becomes part of the celebration of the miracle.

Mark occasions of grace with shared hospitality and generosity toward others.

तया विप्रा बोलावोनि । सद्गुरु म्हणती संतोषोनि । कन्यापुत्रगोधनी । तुझी संतति वाढेल ॥३५॥

tayā viprā bolāvoni | sadguru mhaṇatī samtoṣoni | kanyāputragodhanī | tujhī samtati vāḍhela ||35||

Calling that brāhmaṇa, Sadguru says with delight: 'Your family of daughters, sons, and cattle-wealth will flourish.'

Beyond healing, the guru now grants Narahari a blessing of household prosperity and descendants — full restoration to a flourishing life.

When you have been helped through a crisis, look forward to building a full and flourishing life afterward, not just relief from the immediate problem.

तुझे नाम योगेश्वर । आम्ही ठेविले निर्धार । समस्त शिष्यांमाजी थोर । तूचि आमुचा भक्त जाण ॥३६॥

tujhe nāma yogeśvara | āmhī ṭhevile nirdhāra | samasta śiṣyāmmājī thora | tūci āmucā bhakta jāṇa ||36||

'Your name is Yogeśvara; we have decided this firmly. Among all my disciples you are foremost — know that you are truly my devotee.'

Śrī Guru renames him Yogeśvara ('lord of yoga'), marking his transformation with a new identity and honoring him as his foremost disciple.

Recognize how a season of trial, faithfully endured, can reshape your very identity for the better.

वेदशास्त्री संपन्न । तुझ्या वंशोवंशी जाण । होतील पुरुष निर्माण । म्हणोनि देती निरोप ॥३७॥

vedaśāstrī sampanna | tujhyā vamśovamśī jāṇa | hotīla puruṣa nirmāṇa | mhaṇoni detī niropa ||37||

Accomplished in the Vedas and scriptures — know that in your lineage, generation after generation, worthy men will be born.

The blessing extends across generations, promising his descendants will continue in learning and worthiness.

Consider how the good you build now may bless generations beyond your own lifetime.

श्रीगुरु म्हणती तयासी । जावोनि आणि कलत्रासी । तुम्ही रहावे आम्हापासी । येचि ग्रामी नांदत ॥३८॥

śrīguru mhaṇatī tayāsī | jāvoni āṇi kalatrāsī | tumhī rahāve āmhāpāsī | yeci grāmī nāmdata ||38||

Śrī Guru says to him: 'Go and bring your wife; you should stay with us, dwelling in this very village.'

The guru invites him to settle permanently near him, extending the relationship from a single healing into an ongoing life of discipleship.

When a relationship of guidance has proven valuable, consider how to keep it close in your ongoing life.

म्हणोनि तया द्विजासी । श्रीगुरु मंत्र उपदेशी । विद्यासरस्वती या मंत्रासी । उपदेशिले परियेसा ॥३९॥

mhaṇoni tayā dvijāsī | śrīguru mamtra upadeśī | vidyāsarasvatī yā mamtrāsī | upadeśile pariyesā ||39||

So saying, to that brāhmaṇa, Śrī Guru imparts a mantra; he initiated him into the Vidyā Sarasvatī mantra, listen.

Formal initiation (dīkṣā) into the Vidyā Sarasvatī mantra — associated with learning and wisdom — completes his transformation from outcast to honored disciple.

Seek formal, ongoing instruction to deepen a change that has already begun in you.

तूते होतील तिघे सुत । एकाचे नाव योगी विख्यात । आमुची सेवा करील बहुत । वंशोवंशी माझे दास ॥१४०॥

tūte hotīla tighe suta | ekāce nāva yogī vikhyāta | āmucī sevā karīla bahuta | vamśovamśī mājhe dāsa ||140||

You will have three sons; one of them will become renowned by the name Yogī; he will serve us greatly — your lineage will be my servants for generations to come.

The guru's promise concludes with a specific vision of his future family, particularly one son destined to be a devoted disciple in turn.

Hope for and encourage devotion to continue into the next generation of your family.

जैसे श्रीगुरूंनी निरोपिले । तयापरी त्यासी झाले । म्हणोनि सिद्धे सांगितले । नामधारकशिष्यासी ॥४१॥

jaise śrīgurūmnī niropile | tayāparī tyāsī jhāle | mhaṇoni siddhe sāmgitale | nāmadhārakaśiṣyāsī ||41||

Just as Śrī Guru had foretold, so it came to pass for him; thus the Siddha told this to the disciple Nāmadhāraka.

The frame narrative confirms the guru's every word was fulfilled exactly, closing the episode with the Siddha's assurance to his own disciple, Nāmadhāraka.

Let stories of promises kept strengthen your own trust in commitments you have made or received.

म्हणोनि सरस्वतीगंगाधर । सांगे श्रीगुरुचरित्रविस्तार । उतरावया पैल पार । कथा ऐका एकचित्ते ॥४२॥

mhaṇoni sarasvatīgamgādhara | sāmge śrīgurucaritravistāra | utarāvayā paila pāra | kathā aikā ekacitte ||42||

Thus Sarasvatī Gaṅgādhara narrates the expanse of Śrī Guru Charitra, in order to help others cross to the far shore; listen to the story with a single mind.

The author steps forward by name, restating the text's purpose — to help listeners 'cross over' (taraṇa), the recurring image of liberation through this narrative.

Approach any sacred story with single-minded attention, since that is the very posture it asks of you.

इति श्रीगुरुचरित्रामृत । कुष्ठी उद्धरिला भक्त । गुरुमहिमा अत्यद्‍भुत । प्रकट झाला येणेपरी ॥१४३॥

iti śrīgurucaritrāmṛta | kuṣṭhī uddharilā bhakta | gurumahimā atyad‍bhuta | prakaṭa jhālā yeṇeparī ||143||

Thus, in the nectar of Śrī Guru Charitra: the leprous devotee was uplifted; the greatness of the guru appeared, wondrous, in this manner.

The closing colophon summarizes the chapter's essence in one line — a leper's uplift as proof of the guru's greatness.

Let stories of another's uplift renew your own hope that transformation is possible.

इति श्रीगुरुचरित्रपरमकथाकल्पतरौ श्रीनृसिंहसरस्वतीपाख्याने सिद्धनामधारकसंवादे शुष्ककाष्ठसंजीवन नाम

iti śrīgurucaritraparamakathākalpatarau śrīnṛsimhasarasvatīpākhyāne siddhanāmadhārakasamvāde śuṣkakāṣṭhasamjīvana nāma

Thus, in the supreme wish-fulfilling-tree of stories that is Śrī Guru Charitra, in the narrative of Śrī Nṛsiṁha Sarasvatī, in the dialogue between Siddha and Nāmadhāraka, [this chapter] is named...

This is the formal colophon sentence naming the whole work and its dialogic frame, standard to the close of each chapter in this text.

Recognize the value of naming and remembering each chapter of a larger teaching, so its lessons stay accessible.

चत्वारिंशत्तमोऽध्यायः ॥४०॥

catvārimśattamo'dhyāyaḥ ||40||

...the fortieth chapter [is concluded].

The colophon formally closes chapter forty, titled 'Revival of the Dry Wood' (Śuṣka-kāṣṭha-sañjīvana).

Mark the completion of any meaningful undertaking clearly, so its lessons are sealed in memory.

श्रीगुरुदत्तात्रेयार्पितमस्तु ।

śrīgurudattātreyārpitamastu |

May this be offered to Śrī Guru Dattātreya.

The traditional dedicatory line offers the whole chapter's merit back to Dattātreya, the guru's divine source.

Dedicate the fruit of your effort back to the source of your inspiration, rather than claiming it only for yourself.

(ओवीसंख्या १४३)

(ovīsamkhyā 143)

(Verse count: 143)

A scribal note recording that this chapter contains 143 verses in the traditional numbering, distinct from the 157 database entries which include headers and Sanskrit hymn lines.

Keep careful account of your progress through any long undertaking, as a record worth preserving.