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Chapter 41 — Sayamdev Serves Shri Guru; His Kashikhand Mahayatra

Literal. Forty years after Chapter 14, Sayamdev (Saraswati Gangadhar's great-grandfather) returns to find Shri Guru at Ganagapur. He stays in the math. Three months later, on a stormy night, Shri Guru sends him to fetch fire from the Math; he sees two cobras on either side of him, recites Shri Guru's name, walks past unharmed. The cobras come, bow to Shri Guru, and leave. Shri Guru tells Sayamdev a long embedded narrative: Tashthtra Brahma's son was sent by his guru to fetch impossible items (a self-renewing house, a silk garment from a tree, sandals to walk on water, earrings, a one-pillar house of elephant tooth, food-warming pots that don't blacken). The disciple meets an ascetic who guides him through all the yatras of Kashi mentally (Antar, Dakshin, Utta manasyatra; Oanchkroshi yatra; Shukla and dark-fortnight yatras; nine Lingas; Kashi Vishweshwar). Through this yogin-vision the disciple is able to acquire all the impossible items. The story is told while Sayamdev mentally takes the same yatra alongside the narration.

Symbolic. Mental pilgrimage as full pilgrimage — the chapter establishes that the inner experience of the holy places is structurally equivalent to the outer experience.

Structural. 15 years between Chs. 14 and 41 reunion (originally promised, now extended). Multiple named Kashi yatras: Antar, Dakshin, Utta, Oanchkroshi, Shukla, Dark-fortnight. Nine Lingas.

Verse by verse

श्रीगणेशाय नमः ।

śrīgaṇeśāya namaḥ |

Salutations to Shri Ganesha.

The invocation to Gaṇeśa (remover of obstacles) opens the chapter, marking a fresh beginning in the narrative before the story proper unfolds.

Begin any new undertaking with a moment of humility and invocation, not haste.

नामधारक शिष्य देखा । उभा राहोनि संमुखा । कर जोडुनी कौतुका । नमन करी साष्‍टांगीं ॥१॥

nāmadhāraka śiṣya dekhā | ubhā rāhoni sammukhā | kara joḍunī kautukā | namana karī sāṣ‍ṭāmgīm ||1||

Seeing the disciple Namdharak, he stood facing him; joining his palms in delight, he bowed in full prostration.

The listener returns to the seat of teaching in a posture of reverence — sāṣṭāṅga (full prostration) shows the body aligning with the mind's eagerness to learn.

Approach anyone who has taught you something valuable with visible respect, not just inward gratitude.

जय जयाजी सिद्धमुनि । तूं तारक भवार्णी । नाना धर्म विस्तारोनि । गुरुचरित्र निरोपिलें ॥२॥

jaya jayājī siddhamuni | tūm tāraka bhavārṇī | nānā dharma vistāroni | gurucaritra niropilem ||2||

Victory to you, Siddha Muni, you who ferry us across the ocean of worldly existence; having expounded many dharmas, you have narrated the Gurucharitra.

Namdharak praises Siddha as one who saves from the bhavārṇava (ocean of birth and rebirth) through the telling of the Guru's story — the narrative itself is framed as a vessel of liberation.

Value teachers and stories that guide you through hard times as much as the guidance itself.

तेणें धन्य झालों आपण । प्रकाश केलें महाज्ञान । सुधारस गुरुस्मरण । प्राशविला दातारा ॥३॥

teṇem dhanya jhālom āpaṇa | prakāśa kelem mahājñāna | sudhārasa gurusmaraṇa | prāśavilā dātārā ||3||

By that I have become blessed; you illumined great knowledge; you gave me to drink the nectar-essence of remembering the Guru, O generous one.

Hearing the Guru's story is likened to drinking sudhārasa (nectar) — remembrance itself nourishes and transforms the listener.

Return often in memory to the wisest guidance you have received; let it refresh you like a drink of water.

एक असे माझी विनंती । निरोपावें मजप्रती । आमुच्या पूर्वजें कवणें रीतीं । सेवा केली श्रीगुरुची ॥४॥

eka ase mājhī vinamtī | niropāvem majapratī | āmucyā pūrvajem kavaṇem rītīm | sevā kelī śrīgurucī ||4||

I have one request: please tell me in what manner our ancestors served Shri Guru.

Namdharak now asks for the personal, ancestral thread of the story — devotion becomes concrete when traced through one's own lineage.

Ask your elders how faith or values were practiced in your own family, not just in general teachings.

तुम्ही सिद्ध महाज्ञानी । होतां श्रीगुरुसन्निधानीं । शिष्य झाले कवणे गुणीं । निरोपावें दातारा ॥५॥

tumhī siddha mahājñānī | hotām śrīgurusannidhānīm | śiṣya jhāle kavaṇe guṇīm | niropāvem dātārā ||5||

You, Siddha, are greatly wise; while you were in Shri Guru's presence, by what qualities did the disciples become disciples? Please tell me, generous one.

The question widens to ask what inner qualities made someone a true disciple — śiṣyatva (discipleship) is a matter of character, not mere proximity.

Reflect on what qualities of character, not just circumstance, make someone teachable.

ऐकोनि शिष्याचें वचन । सिद्ध सांगे विस्तारोन । एकचित्तें करोनि मन । ऐक शिष्या नामधारका ॥६॥

aikoni śiṣyācem vacana | siddha sāmge vistārona | ekacittem karoni mana | aika śiṣyā nāmadhārakā ||6||

Hearing the disciple's words, Siddha began to narrate at length: 'Making your mind one-pointed, listen, disciple Namdharak.'

Siddha calls for ekacitta (one-pointed attention) before beginning — right listening is itself a discipline that precedes right teaching.

Set aside distractions fully before receiving important guidance from someone.

पूर्वीं कथानक सांगितलें । जे कां श्रीगुरुशीं भेटले । वोसरग्रामीं एक होते भले । पूर्वज तुमचे परियेसा ॥७॥

pūrvīm kathānaka sāmgitalem | je kām śrīguruśīm bheṭale | vosaragrāmīm eka hote bhale | pūrvaja tumace pariyesā ||7||

Earlier a story was told of one who met Shri Guru; in the village of Vosaraghrama there lived a fine man, your own ancestor — listen.

The narrative turns to introduce Namdharak's own ancestor, grounding the sacred story in a real family lineage.

Take pride in and learn from the good example of your own forebears.

तयाचें नाम सायंदेव । केली पूजा भक्तिभाव । त्यावरी प्रीति अतिस्नेह । आमुचे श्रीगुरुमूर्तीचा ॥८॥

tayācem nāma sāyamdeva | kelī pūjā bhaktibhāva | tyāvarī prīti atisneha | āmuce śrīgurumūrtīcā ||8||

His name was Sayamdev; he performed worship with devoted feeling; he held great love and deep affection for the form of our Shri Guru.

Sayamdev is introduced as a devotee whose worship is marked by genuine bhaktibhāva (feeling of devotion), not mere ritual.

Let your practice of devotion be marked by real feeling, not just outward form.

तेथून आले दक्षिणदिशीं । गाणगापुरीं परियेसीं । ख्याति झाली दश दिशीं । कीर्ति वाढली बहुवस ॥९॥

tethūna āle dakṣiṇadiśīm | gāṇagāpurīm pariyesīm | khyāti jhālī daśa diśīm | kīrti vāḍhalī bahuvasa ||9||

From there Shri Guru came to the southern direction, to Ganagapur, where fame spread in the ten directions and his glory grew abundantly.

The Guru's arrival at Gāṇagāpur, his eventual seat, is marked — his reputation spreads naturally through the quality of his presence.

Let your good work speak for itself rather than seeking to publicize it.

ऐकोनि येती सकळ जन । करिती श्रीगुरुदर्शन । जें मनीं करिती चिंतन । पूर्ण होय तयांचें ॥१०॥

aikoni yetī sakaḷa jana | karitī śrīgurudarśana | jem manīm karitī cimtana | pūrṇa hoya tayāmcem ||10||

Hearing of it, all people came to have darśana of Shri Guru; whatever they contemplated in their minds was fulfilled.

Darśana (the sight of the holy) is shown to be efficacious — sincere seeking in the Guru's presence bears fruit.

Approach wise counsel with genuine intention, and expect that sincerity to be met.

येणेंपरी श्रीगुरुमूर्ति । होते गाणगापुरा वस्ती । नाम श्रीनृसिंहसरस्वती । भक्तवत्सल निर्धारीं ॥११॥

yeṇemparī śrīgurumūrti | hote gāṇagāpurā vastī | nāma śrīnṛsimhasarasvatī | bhaktavatsala nirdhārīm ||11||

In this way Shri Guru's form dwelt at Ganagapur; his name was Shri Nrisimha Sarasvati, affectionate to devotees, without doubt.

The Guru's identity as Nṛsiṁha Sarasvatī, the Datta avatāra beloved of devotees, is confirmed and fixed in place.

Anchor your faith in a clear, known source rather than a vague or shifting one.

तुमचा पूर्वज जो का होता । सायंदेव भक्त विख्याता । त्याणें ऐकिलें वृत्तान्ता । महिमा श्रीगुरु यतीचा ॥१२॥

tumacā pūrvaja jo kā hotā | sāyamdeva bhakta vikhyātā | tyāṇem aikilem vṛttāntā | mahimā śrīguru yatīcā ||12||

Your ancestor who was then, Sayamdev, a renowned devotee, heard the account of the greatness of the ascetic Shri Guru.

Sayamdev's devotion begins simply — through hearing report of the Guru's glory, showing how reputation can kindle faith in a listener.

Let a good report of someone's character move you to seek them out and learn.

भक्तिपूर्वक वेगेंसी । आला गाणगापुरासी । आनंद बहु मानसीं । हर्षे निर्भर होउनी ॥१३॥

bhaktipūrvaka vegemsī | ālā gāṇagāpurāsī | ānamda bahu mānasīm | harṣe nirbhara hounī ||13||

With devotion, swiftly, he came to Ganagapur, his mind full of great joy, overflowing with delight.

Sayamdev's eagerness is shown in his haste and joy — true devotion moves the body toward its object without delay.

When moved by genuine enthusiasm to do good, act on it promptly.

दुरुनि देखिलें गाणगाभुवन । आपण घाली लोटांगण । करी दंडप्राय नमन । ऐशापरी चालिला ॥१४॥

duruni dekhilem gāṇagābhuvana | āpaṇa ghālī loṭāmgaṇa | karī damḍaprāya namana | aiśāparī cālilā ||14||

Seeing the abode at Ganagapur from afar, he prostrated himself, making full-body salutations, and continued on his way like this.

Even before arriving, Sayamdev prostrates from a distance — reverence begins the moment the sacred is sighted, not only upon arrival.

Show respect the moment you recognize something worthy of it, without waiting for the ideal moment.

ऐसा दंडप्रणाम करीत । गेला विप्र मठांत । देखिले तेथें मूर्तिमंत । परात्पर श्रीगुरु ॥१५॥

aisā damḍapraṇāma karīta | gelā vipra maṭhāmta | dekhile tethem mūrtimamta | parātpara śrīguru ||15||

Making prostrations in this way, the brahmin went into the monastery; there he saw, embodied, the transcendent Shri Guru.

Sayamdev finally beholds the parātpara (supreme, beyond the beyond) Guru in bodily form — the abstract becomes present and visible.

Seek out direct encounter with what you revere, not just descriptions of it.

साष्‍टांग नमस्कार करीत । असे चरणावरी लोळत । केशेंकरुन पाय झाडीत । भक्तिभावें करोनिया ॥१६॥

sāṣ‍ṭāmga namaskāra karīta | ase caraṇāvarī loḷata | keśemkaruna pāya jhāḍīta | bhaktibhāvem karoniyā ||16||

Making full prostration, he lay rolling at his feet, sweeping the feet with his hair, doing so with devoted feeling.

The extreme humility of sweeping the Guru's feet with his own hair shows devotion expressed through total self-effacement.

Practice humility in small physical acts of service, not only in words.

करसंपुट जोडोनि । स्तुति करी एकाग्र मनीं । त्रैमूर्ति तूंचि ज्ञानीं । गुरुमूर्ति स्वामिया ॥१७॥

karasampuṭa joḍoni | stuti karī ekāgra manīm | traimūrti tūmci jñānīm | gurumūrti svāmiyā ||17||

Joining his cupped palms, he praised him with a one-pointed mind: 'You alone are the Trinity in wisdom, O Guru-form, my lord.'

Sayamdev's hymn identifies the Guru with the Traimūrti (the triple divine form) — the teacher is seen as the whole of divinity concentrated in one form.

Recognize the fullness of goodness that can be present in a single trusted guide.

धन्य धन्य जन्म आपुलें । कृतार्थ पितर माझे झाले । कोटि जन्मांचें पाप गेलें । म्हणोनि चरणीं लागला ॥१८॥

dhanya dhanya janma āpulem | kṛtārtha pitara mājhe jhāle | koṭi janmāmcem pāpa gelem | mhaṇoni caraṇīm lāgalā ||18||

Blessed, blessed is my birth; my forefathers have become fulfilled; the sin of a hundred million births has departed — so saying, he clung to his feet.

Sayamdev feels his entire ancestral line redeemed by this single meeting — devotion is understood to ripple backward through generations.

Recognize that your own growth in virtue can honor and uplift the memory of your family.

जय जयाजी श्रीगुरुमूर्ति । त्राहि त्राहि विश्वपती । परमात्मा परंज्योती । नृसिंहसरस्वती स्वामिया ॥१९॥

jaya jayājī śrīgurumūrti | trāhi trāhi viśvapatī | paramātmā paramjyotī | nṛsimhasarasvatī svāmiyā ||19||

Victory, victory to you, Shri Guru-form; save me, save me, Lord of the universe; you are the Supreme Self, the Supreme Light, Nrisimha Sarasvati, my lord.

The cry 'trāhi trāhi' (save, save) is a plea of surrender — praise turns into an urgent appeal for rescue.

When overwhelmed, do not hesitate to ask plainly and directly for help.

तुझे चरण वर्णावयासी । शक्ति कैंची आम्हांसी । परमात्मा तूंचि होसी । भक्तवत्सला स्वामिया ॥२०॥

tujhe caraṇa varṇāvayāsī | śakti kaimcī āmhāmsī | paramātmā tūmci hosī | bhaktavatsalā svāmiyā ||20||

What power do we have to describe your feet? You alone are the Supreme Self, affectionate to devotees, my lord.

Sayamdev confesses the inadequacy of words before true greatness — praise here is humility, not eloquence.

Do not let feeling unable to express gratitude perfectly stop you from expressing it at all.

तुमचे चरणाचिये प्रौढी । वसती तेथें तीर्थें कोडी । वर्णिती श्रुति घडोघडी । चरणं पवित्रं विततं पुराणं ॥२१॥

tumace caraṇāciye prauḍhī | vasatī tethem tīrthem koḍī | varṇitī śruti ghaḍoghaḍī | caraṇam pavitram vitatam purāṇam ||21||

At the majesty of your feet dwell countless holy places; the Vedas repeatedly declare: 'the feet are sacred and vast as scripture.'

He quotes scripture to claim the Guru's feet contain all tīrthas (holy waters) — the living teacher is held equal to sacred geography itself.

Treat time spent with a wise, trustworthy person as itself a kind of pilgrimage.

त्रैमुर्तींचा अवतार । मज दिससी साक्षात्कार । भासतसे निरंतर । त्रैमूर्ति तूंचि होसी ॥२२॥

traimurtīmcā avatāra | maja disasī sākṣātkāra | bhāsatase niramtara | traimūrti tūmci hosī ||22||

You appear to me as the incarnation of the Trinity, a direct realization; it appears constantly — you alone are the Triple Form.

Sayamdev describes an inner, constant vision (sākṣātkāra, direct realization) of divinity in the Guru, not a fleeting impression.

Let a moment of clarity about someone's good character settle into a lasting trust, not a passing mood.

परब्रह्म तुम्ही केवळू । हातीं दंड कमंडलू । अमृत भरलें सोज्ज्वळू । प्रोक्षितां प्रेत उठतसे ॥२३॥

parabrahma tumhī kevaḷū | hātīm damḍa kamamḍalū | amṛta bharalem sojjvaḷū | prokṣitām preta uṭhatase ||23||

You alone are the Supreme Brahman; in your hand are the staff and water-pot filled with nectar; when sprinkled, even a corpse rises.

The imagery of the ascetic's staff and pot of nectar signals the Guru's power to restore life — a sign of grace strong enough to reverse death itself.

Trust that genuine grace and kindness can revive even what seems hopeless.

दंड धरिला या कारणें । शरणांगतातें रक्षणें । दुरितदैन्य निवारणें । निज भक्त रक्षावया ॥२४॥

damḍa dharilā yā kāraṇem | śaraṇāmgatātem rakṣaṇem | duritadainya nivāraṇem | nija bhakta rakṣāvayā ||24||

The staff is held for this reason: to protect those who take refuge, to remove misery and poverty, to protect his own devotees.

The ascetic's staff is reinterpreted not as a weapon but as a symbol of protective care for those who surrender to him.

Use whatever authority or strength you hold chiefly to protect and shelter those who depend on you.

रुद्राक्षमाळा भस्मधारण । व्याघ्रचर्माचें आसन । अमृतदृष्‍टि इंदुनयन । क्रूरदृष्‍टीं अग्निसूर्य ॥२५॥

rudrākṣamāḷā bhasmadhāraṇa | vyāghracarmācem āsana | amṛtadṛṣ‍ṭi imdunayana | krūradṛṣ‍ṭīm agnisūrya ||25||

He wears a rosary of rudrāksha beads and holy ash, sits on a tiger skin, has a nectar-like gaze and moon-like eyes, yet a gaze fierce as fire and sun toward the cruel.

The Guru's dual nature — gentle to devotees, fierce to wrongdoing — is described through the classic iconography of an ascetic sage.

Be gentle with the sincere and firm against wrongdoing, holding both without contradiction.

चतुर्विध पुरुषार्थासी । भक्तजना तूंचि होसी । तूंचि रुद्र सत्य होसी । तूं नृसिंह जगद्‌गुरु ॥२६॥

caturvidha puruṣārthāsī | bhaktajanā tūmci hosī | tūmci rudra satya hosī | tūm nṛsimha jagad‌guru ||26||

For the four aims of human life, you alone are it for devotees; you are truly Rudra, you are Nrisimha, the teacher of the world.

The four puruṣārthas (dharma, artha, kāma, mokṣa — the goals of life) are all said to be granted through the Guru, condensing the whole of striving into devotion to him.

Seek a single trustworthy source of guidance that can address the many dimensions of your life, not scattered advice.

विष्णुरुपें करिसी रक्षण । पीतांबर पांघरुण । तीर्थ समस्त तुझे चरण । भक्ताभिमानी विष्णु तूंचि ॥२७॥

viṣṇurupem karisī rakṣaṇa | pītāmbara pāmgharuṇa | tīrtha samasta tujhe caraṇa | bhaktābhimānī viṣṇu tūmci ||27||

In the form of Vishnu you grant protection, wearing the yellow silk garment; all holy waters are your feet; you alone are Vishnu, the champion of devotees.

The praise continues identifying the Guru with Viṣṇu the preserver, emphasizing his protective, sustaining aspect.

Value the steady, sustaining kind of care in your life as much as dramatic rescue.

वांझे कन्या पुत्र देसी । शुष्‍क काष्‍ठ आणिलें पल्लवासी । दुभविली वांझ महिषीसी । अन्न पुरविलें ब्राह्मणा ॥२८॥

vāmjhe kanyā putra desī | śuṣ‍ka kāṣ‍ṭha āṇilem pallavāsī | dubhavilī vāmjha mahiṣīsī | anna puravilem brāhmaṇā ||28||

You give children to the barren woman, bring leaves to a dry stick, made a barren buffalo give milk, provided food to a brahmin.

A list of miracle motifs (barren given children, dry wood sprouting) recalls prior episodes of the Gurucharitra, showing that impossible situations turn fruitful through grace.

Do not assume a barren or stuck situation in your life is permanently hopeless.

विष्णुमूर्ति तूंचि जाण । त्रिविक्रमभारती ऐसी खूण । साक्ष दिधली अंतःकरण । विश्वरुप दाखविलें ॥२९॥

viṣṇumūrti tūmci jāṇa | trivikramabhāratī aisī khūṇa | sākṣa didhalī amtaḥkaraṇa | viśvarupa dākhavilem ||29||

Know that you are truly the form of Vishnu; as Trivikrama Bharati this sign was given, testimony was granted to the heart, the universal form was shown.

Reference is made to an earlier revelation of the Guru's viśvarūpa (cosmic form) to a devotee named Trivikrama Bharati, confirming his divine nature by precedent.

Let past confirmed experiences of trustworthiness strengthen your present faith in someone.

म्हणविले वेद पतिताकरवीं । अपार महिमा झाला पूर्वीं । नरहरिअवतार मूर्ति बरवी । आलेति भक्त तारावया ॥३०॥

mhaṇavile veda patitākaravīm | apāra mahimā jhālā pūrvīm | narahariavatāra mūrti baravī | āleti bhakta tārāvayā ||30||

You made the Vedas speak even through a fallen one; boundless was your glory in ancient times; the form of the Man-Lion incarnation is beautiful; you have come to save devotees.

The Guru is likened to Narahari (Narasiṃha), the Man-Lion avatāra who intervenes decisively to protect the faithful, even reaching the lowly.

Extend consideration and help even to those others have dismissed as unworthy.

ऐसी नानापरी स्तुति करीत । पुनः पुनः नमन करीत । सद्‌गदित कंठ होत । रोमांच अंगीं उठले ॥३१॥

aisī nānāparī stuti karīta | punaḥ punaḥ namana karīta | sad‌gadita kamṭha hota | romāmca amgīm uṭhale ||31||

Thus praising in many ways, he made prostration again and again; his throat grew choked with emotion, and goosebumps rose on his body.

Sayamdev's devotion becomes visibly bodily — a choked throat and gooseflesh mark the depth of bhāva (feeling) beyond mere words.

Do not be embarrassed when genuine emotion shows itself physically in moments of gratitude or awe.

आनंदाश्रुलोचनीं । निघती संतोषें बहु मनीं । नव विधा भक्ति करोनि । स्तुति केली श्रीगुरुची ॥३२॥

ānamdāśrulocanīm | nighatī samtoṣem bahu manīm | nava vidhā bhakti karoni | stuti kelī śrīgurucī ||32||

Tears of joy fell from his eyes, streaming from great contentment in his mind; performing the nine kinds of devotion, he praised Shri Guru.

The navavidhā bhakti (ninefold devotion — hearing, praising, remembering, and so on) is invoked as the complete form Sayamdev's worship takes.

Practice devotion in more than one way — through listening, speech, and service together, not just one alone.

संतोषोनि श्रीगुरुमूर्ति । तया विप्रा आश्वासिती । माथां हस्त ठेवोनि म्हणती । परम भक्त तूंचि आम्हां ॥३३॥

samtoṣoni śrīgurumūrti | tayā viprā āśvāsitī | māthām hasta ṭhevoni mhaṇatī | parama bhakta tūmci āmhām ||33||

Pleased, Shri Guru's form reassured that brahmin, placing his hand on his head and saying, 'You are our supreme devotee.'

The Guru responds to devotion with tender reassurance and physical blessing — grace answers sincerity directly.

When someone shows you sincere respect, respond with warmth and acknowledgment, not indifference.

तुवा जें कां स्तोत्र केलें । तेणें माझें मन धालें । तुज वरदान दिधलें । वंशोवंशीं माझा दास ॥३४॥

tuvā jem kām stotra kelem | teṇem mājhem mana dhālem | tuja varadāna didhalem | vamśovamśīm mājhā dāsa ||34||

'The hymn of praise you have offered has satisfied my mind; I grant you a boon: you shall be my servant, generation after generation.'

The Guru promises that Sayamdev's lineage will be bound to him in service across generations — devotion here creates a lasting family bond with the sacred.

Build habits and commitments today that you would be glad to pass on to your children.

ऐसा वर देउनी । गुरुमूर्ति संतोषोनि । मस्तकीं हस्त ठेवोनि । म्हणती जाय संगमासी ॥३५॥

aisā vara deunī | gurumūrti samtoṣoni | mastakīm hasta ṭhevoni | mhaṇatī jāya samgamāsī ||35||

Having given such a boon, the Guru's form, pleased, placed his hand on his head and said, 'Go now to the confluence.'

The Guru gives a simple practical instruction after the emotional blessing — devotion is followed immediately by concrete duty.

After a moment of inspiration, look for the next practical step rather than lingering only in feeling.

स्नान करुन संगमासी । पूजा करीं अश्वत्थासी । त्वरित यावें मठासी । पंक्तीस भोजन करीं गा ॥३६॥

snāna karuna samgamāsī | pūjā karīm aśvatthāsī | tvarita yāvem maṭhāsī | pamktīsa bhojana karīm gā ||36||

'Bathe at the confluence, worship the sacred fig tree, then return quickly to the monastery and eat in the row of disciples.'

The Guru lays out an ordinary devotional routine — bathing, worship, communal meal — showing that sanctity is built through simple daily practice.

Build a simple daily routine of practice rather than waiting for extraordinary moments.

येणेंपरी श्रीगुरुमूर्ति । तया विप्रा निरोप देती । गुरुनिरोप जेणें रीतीं । आला स्नान करोनिया ॥३७॥

yeṇemparī śrīgurumūrti | tayā viprā niropa detī | guruniropa jeṇem rītīm | ālā snāna karoniyā ||37||

In this way Shri Guru's form gave instruction to that brahmin; in the manner the Guru's order was given, he came back having bathed.

Sayamdev's prompt obedience to the instruction shows discipleship in action, not just in sentiment.

Follow through immediately on guidance you have asked for and received.

षोडशोपचारें श्रीगुरुसी । पूजा करी भक्तींसी । अनेक परी पक्वान्नेंसी । भिक्षा करवी परियेसा ॥३८॥

ṣoḍaśopacārem śrīgurusī | pūjā karī bhaktīmsī | aneka parī pakvānnemsī | bhikṣā karavī pariyesā ||38||

With the sixteen forms of worship he worshipped Shri Guru with devotion, and with many kinds of delicacies he had alms prepared, listen.

The ṣoḍaśopacāra (sixteen-step ritual worship) shows the full, formal honor Sayamdev now offers, moving from simple gesture to complete ceremony.

When you can, give your best and fullest effort in honoring someone who has helped you.

भक्तवत्सल श्रीगुरुमूर्ति । तया विप्रा आपुले पंक्ति । समस्त शिष्यांहुनी प्रीती । ठाव देती आपलेजवळी ॥३९॥

bhaktavatsala śrīgurumūrti | tayā viprā āpule pamkti | samasta śiṣyāmhunī prītī | ṭhāva detī āpalejavaḷī ||39||

Affectionate to devotees, Shri Guru's form gave that brahmin a seat in his own row, with more love than all the other disciples, close beside himself.

The Guru singles Sayamdev out for special closeness — sincere devotion is shown to be recognized and rewarded, not lost in the crowd.

Trust that quiet, sincere effort is noticed even when you are not seeking special attention.

भोजन झालें श्रीगुरुसी । शिष्यांसहित विप्रांसी । संतोषोनि आनंदेंसी । बैसले होते मठांत ॥४०॥

bhojana jhālem śrīgurusī | śiṣyāmsahita viprāmsī | samtoṣoni ānamdemsī | baisale hote maṭhāmta ||40||

Shri Guru's meal was finished, along with the disciples and brahmins; contented and joyful, they sat in the monastery.

A scene of shared, contented community life closes the meal — the sacred and the ordinary (a communal dinner) sit comfortably together.

Find sacredness in ordinary shared meals and community, not only in dramatic moments.

तया सायंदेवविप्रासी । श्रीगुरु पुसती प्रीतींसी । तुझें स्थान कोणे देशीं । कलत्र पुत्र कोठें असती ॥४१॥

tayā sāyamdevaviprāsī | śrīguru pusatī prītīmsī | tujhem sthāna koṇe deśīm | kalatra putra koṭhem asatī ||41||

Shri Guru affectionately asked that brahmin Sayamdev: 'What country is your home in? Where are your wife and children?'

The Guru's question is warmly personal, asking about family — true spiritual authority does not ignore ordinary human ties.

When guiding or mentoring someone, take a genuine interest in their family and personal life too.

पुसती क्षेमसमाधान । कैसें तुमचें वर्तन । कृपा असे परिपूर्ण । म्हणोनि पुसती संतोषें ॥४२॥

pusatī kṣemasamādhāna | kaisem tumacem vartana | kṛpā ase paripūrṇa | mhaṇoni pusatī samtoṣem ||42||

He asked after his welfare and well-being: 'How is your conduct? Is grace fully upon you?' — asking with contentment.

The Guru inquires about Sayamdev's moral conduct alongside his welfare, showing that true care attends to both outer circumstance and inner character.

When checking in on someone you care for, ask about their conduct and character, not just their comfort.

ऐकोनि श्रीगुरुचें वचन । सांगे सायंदेव विस्तारोन । कन्या पुत्र बंधुजन । समस्त क्षेम असती स्वामिया ॥४३॥

aikoni śrīgurucem vacana | sāmge sāyamdeva vistārona | kanyā putra bamdhujana | samasta kṣema asatī svāmiyā ||43||

Hearing Shri Guru's words, Sayamdev answered at length: 'My daughter, sons, and kinsmen are all well, my lord.'

Sayamdev answers plainly and completely, reporting on his family's welfare with respect.

Answer sincere questions about your life honestly and completely when asked by someone who cares.

उत्तरकांची म्हणोनि ग्रामीं । तेथें वसोनि आम्ही । तुझ्या कृपें समस्त क्षेमी । असों देवा कृपासिंधु ॥४४॥

uttarakāmcī mhaṇoni grāmīm | tethem vasoni āmhī | tujhyā kṛpem samasta kṣemī | asom devā kṛpāsimdhu ||44||

'In a village called Uttarakanchi we dwell; by your grace, all of us are well, O God, ocean of mercy.'

Sayamdev credits his family's welfare entirely to the Guru's grace, giving thanks rather than claiming credit himself.

Give credit to those whose blessing or support sustains your family's well-being.

पुत्रवर्ग बंधु जाणा । करिती संसारयातना । आपुले मनींची वासना । करीन सेवा श्रीगुरुची ॥४५॥

putravarga bamdhu jāṇā | karitī samsārayātanā | āpule manīmcī vāsanā | karīna sevā śrīgurucī ||45||

'My sons and kinsmen, know, endure the sufferings of household life; the desire in my own mind is: let me perform service to Shri Guru.'

Sayamdev contrasts the toil of worldly life (saṃsāra) with his heartfelt wish to serve the Guru — a turning point toward renunciation of ease for devotion.

Amid the burdens of daily responsibilities, hold onto one clear wish to serve something greater.

करुनि सेवा श्रीगुरुची । असेन स्वामी परियेसीं । ऐसा माझे मानसीं । निर्धार असे देवराया ॥४६॥

karuni sevā śrīgurucī | asena svāmī pariyesīm | aisā mājhe mānasīm | nirdhāra ase devarāyā ||46||

'Performing service to Shri Guru, I would remain, my lord, listen; such is the firm resolve in my mind, O Lord of gods.'

Sayamdev states his resolve plainly and firmly — a vow of intent to dedicate himself, not a vague hope.

State your commitments clearly, to yourself and others, rather than leaving them vague.

ऐकोन तयाचें वचन । श्रीगुरु म्हणती हासोन । आमुची सेवा असे कठिण । आम्हां वास बहुतां ठायीं ॥४७॥

aikona tayācem vacana | śrīguru mhaṇatī hāsona | āmucī sevā ase kaṭhiṇa | āmhām vāsa bahutām ṭhāyīm ||47||

Hearing his words, Shri Guru said, smiling: 'Our service is difficult; we dwell in many places.'

The Guru tests sincerity with a smiling warning — true guidance does not flatter a request but names its real difficulty.

Before committing someone to a demanding task, be honest about how hard it will be.

एके समयीं अरण्यांत । अथवा राहूं गांवांत । आम्हांसवें कष्‍ट बहुत । तुम्ही केवी साहूं शका ॥४८॥

eke samayīm araṇyāmta | athavā rāhūm gāmvāmta | āmhāmsavem kaṣ‍ṭa bahuta | tumhī kevī sāhūm śakā ||48||

'At times in the forest, or we may stay in a village; the hardship with us is great — how could you bear it?'

The Guru details the unpredictable hardship of following him, testing whether Sayamdev's resolve is superficial or deep.

Weigh honestly whether you can endure hardship before making a big commitment, and expect to be tested on it.

येणेंपरी श्रीगुरुमूर्ति । तया विप्रा निरोपिती । ऐकोन विनवी मागुती । म्हणे स्वामी अंगिकारा ॥४९॥

yeṇemparī śrīgurumūrti | tayā viprā niropitī | aikona vinavī māgutī | mhaṇe svāmī amgikārā ||49||

In this way Shri Guru's form instructed that brahmin; hearing it, he entreated again, saying, 'Lord, please accept me.'

Despite the warning, Sayamdev persists in his request — genuine devotion is not deterred by the announcement of difficulty.

Do not let a fair warning about difficulty discourage a resolve you truly hold.

गुरुची सेवा करी नरू । तोचि उतरे पैल पारु । तयासी कैसें दुःख अघोरु । सदा सुखी तोचि होय ॥५०॥

gurucī sevā karī narū | toci utare paila pāru | tayāsī kaisem duḥkha aghoru | sadā sukhī toci hoya ||50||

'The man who serves the Guru, he alone crosses to the far shore; how could suffering, however terrible, touch him? He alone is always happy.'

Sayamdev argues that service itself is the path across the 'bhavasāgara' (ocean of existence) — hardship in service is outweighed by the lasting peace it brings.

Accept short-term difficulty in service of something meaningful, trusting it brings lasting peace.

चतुर्विध पुरुषार्थ । देऊं शके श्रीगुरुनाथ । त्यासी नाहीं यमपंथ । गुरुभक्ति मुख्य कारण ॥५१॥

caturvidha puruṣārtha | deūm śake śrīgurunātha | tyāsī nāhīm yamapamtha | gurubhakti mukhya kāraṇa ||51||

'The four aims of life Shri Gurunath can grant; for him there is no path of Yama; devotion to the Guru is the chief cause.'

Sayamdev states his conviction that guru-bhakti (devotion to the teacher) is the essential means to fulfillment and freedom from death's fear.

Let devotion to a trustworthy guide be a steady anchor against your fear of the unknown.

येणेंपरी श्रीगुरुसी । सायंदेव भक्तींसी । विनवीतसे परियेसीं । संतोषी झाले श्रीगुरुमूर्ति ॥५२॥

yeṇemparī śrīgurusī | sāyamdeva bhaktīmsī | vinavītase pariyesīm | samtoṣī jhāle śrīgurumūrti ||52||

In this way Sayamdev entreated Shri Guru with devotion, listen; Shri Guru's form became pleased.

Persistent, sincere pleading finally softens the Guru's testing stance into approval.

Sincere persistence, not just a single request, often earns trust and acceptance.

श्रीगुरु तया विप्रा म्हणती । जैसें असे तुझे चित्तीं । दृढ असेल मनीं भक्ति । तरीच करीं अंगीकार ॥५३॥

śrīguru tayā viprā mhaṇatī | jaisem ase tujhe cittīm | dṛḍha asela manīm bhakti | tarīca karīm amgīkāra ||53||

Shri Guru said to that brahmin: 'As it is in your heart, if your devotion in mind is firm, then only should you undertake this.'

The Guru makes acceptance conditional on firmness of inner resolve, not outward eagerness alone.

Before taking on a serious commitment, examine whether your resolve is truly firm, not just enthusiastic.

स्थिर करोनि अंतःकरण । करितां सेवा-गुरुचरण । झाले मास तीन जाण । ऐक शिष्या नामकरणी ॥५४॥

sthira karoni amtaḥkaraṇa | karitām sevā-gurucaraṇa | jhāle māsa tīna jāṇa | aika śiṣyā nāmakaraṇī ||54||

Steadying his heart, as he performed service at the Guru's feet, three months passed, know — listen, disciple Namdharak.

Sayamdev's service is sustained over time (three months), showing devotion proven through duration, not a single act.

Judge your own or others' commitment by sustained effort over time, not a single burst of enthusiasm.

वर्ततां ऐसें एके दिवशीं । श्रीगुरु निघाले संगमासी । सवें घेतलें सायंदेवासी । समस्तांतें वारुनी ॥५५॥

vartatām aisem eke divaśīm | śrīguru nighāle samgamāsī | savem ghetalem sāyamdevāsī | samastāmtem vārunī ||55||

As things went on thus, one day Shri Guru set out for the confluence, taking Sayamdev with him, sending everyone else away.

The Guru singles Sayamdev out for a private test, excluding the other disciples — a sign that a particular trial is being arranged for him alone.

Be ready to be tested individually, apart from the group, when trust is being built.

भक्ताचें अंतःकरण । पहावया गेले श्रीगुरु आपण । पूर्वज तुमचा भोळा जाण । जात असे संगमासी ॥५६॥

bhaktācem amtaḥkaraṇa | pahāvayā gele śrīguru āpaṇa | pūrvaja tumacā bhoḷā jāṇa | jāta ase samgamāsī ||56||

To examine the devotee's heart, Shri Guru himself went; your ancestor, know, simple-hearted, is going to the confluence.

The narrator explains directly that this outing is a deliberate test of Sayamdev's inner sincerity, not a casual trip.

Understand that trials in life may be opportunities to reveal and strengthen your true character.

भक्तासहित संगमासी । गेले श्रीगुरु समयीं निशी । बैसते झाले अश्वत्थासी । सुखें गोष्‍टी करिताती ॥५७॥

bhaktāsahita samgamāsī | gele śrīguru samayīm niśī | baisate jhāle aśvatthāsī | sukhem goṣ‍ṭī karitātī ||57||

With the devotee, Shri Guru went to the confluence at night; they sat beneath the sacred fig tree, conversing happily.

A quiet nighttime scene of companionship sets up the coming storm — calm before the test.

Cherish quiet, unremarkable moments of closeness with a mentor or loved one; they matter too.

दिवस गेला अस्तमानीं । श्रीगुरु विचार करिती मनीं । दृढ याचे अंतःकरणीं । कैसी करणी पाहूं म्हणती ॥५८॥

divasa gelā astamānīm | śrīguru vicāra karitī manīm | dṛḍha yāce amtaḥkaraṇīm | kaisī karaṇī pāhūm mhaṇatī ||58||

The day passed into evening; Shri Guru pondered in his mind, thinking, 'His heart is firm — let me see what conduct follows.'

The Guru's inner deliberation makes explicit that a test is about to unfold, deepening the dramatic tension.

Recognize that those who care about your growth sometimes deliberately let circumstances test your character.

उठविती वारा अवचित । तेणें वृक्ष पडों पाहत । पर्जन्य झाला बहुत । मुसळधारा वर्षतसे ॥५९॥

uṭhavitī vārā avacita | teṇem vṛkṣa paḍom pāhata | parjanya jhālā bahuta | musaḷadhārā varṣatase ||59||

He suddenly raised a wind, so that it seemed the tree would fall; heavy rain came, pouring down in torrents.

A sudden storm — wind and torrential rain — appears, engineered as the trial for Sayamdev's devotion.

Expect that real tests of commitment often arrive suddenly and harshly, not on your own schedule.

सायंदेव होता जवळी । सेवा केली तये वेळीं । केला आश्रय वृक्षातळीं । वस्‍त्रेंकरुनि श्रीगुरुसी ॥६०॥

sāyamdeva hotā javaḷī | sevā kelī taye veḷīm | kelā āśraya vṛkṣātaḷīm | vas‍tremkaruni śrīgurusī ||60||

Sayamdev was nearby; he performed service at that time, making shelter beneath the tree for Shri Guru with his own garments.

Sayamdev instinctively shields the Guru with his own clothes — service expressed through immediate, self-sacrificing action.

In a crisis, offer whatever you have at hand — even your own comfort — to protect someone in your care.

पर्जन्य वारा समस्त देखा । साहिले आपण भावें ऐका । उभा राहोनि संमुखा । सेवा करी एकभावें ॥६१॥

parjanya vārā samasta dekhā | sāhile āpaṇa bhāvem aikā | ubhā rāhoni sammukhā | sevā karī ekabhāvem ||61||

The rain and wind, all of it, he himself endured with devotion, listen; standing before him facing him, he served with single-minded feeling.

Sayamdev endures the storm's full force himself so the Guru is spared — devotion proven through personal suffering willingly borne.

Be willing to bear discomfort yourself so that someone you serve or love is spared it.

येणेंपरी याम दोन । पर्जन्य आला महा क्षोभोन । आणिक वारा उठोन । वाजे शीत अत्यंत ॥६२॥

yeṇemparī yāma dona | parjanya ālā mahā kṣobhona | āṇika vārā uṭhona | vāje śīta atyamta ||62||

In this way two watches passed; the rain grew greatly agitated, and further wind rose, blowing extremely cold.

The ordeal intensifies over hours (two watches, roughly six hours), testing endurance further, not just initial willingness.

Sustain your effort through prolonged hardship, not just its first difficult moment.

श्रीगुरु म्हणती ब्राह्मणासी । शीत झालें बहुवसी । तुवां जाउनी मठासी । अग्नि आणावा शेकावया ॥६३॥

śrīguru mhaṇatī brāhmaṇāsī | śīta jhālem bahuvasī | tuvām jāunī maṭhāsī | agni āṇāvā śekāvayā ||63||

Shri Guru said to the brahmin: 'The cold has become very great; go to the monastery and bring fire to warm ourselves.'

The Guru now sends Sayamdev on an errand into the dangerous night — the test escalates from mere endurance to active obedience under threat.

Be ready to act on a request even when circumstances make it frightening or inconvenient.

गुरुनिरोंपें तत्क्षणीं । ऐक्यभाव धरोनि मनीं । निघाला विप्र महाज्ञानी । आणावया वैश्वानर ॥६४॥

gurunirompem tatkṣaṇīm | aikyabhāva dharoni manīm | nighālā vipra mahājñānī | āṇāvayā vaiśvānara ||64||

At the Guru's word, that very instant, holding a spirit of oneness in his mind, the greatly wise brahmin set out to bring fire.

Sayamdev obeys immediately and without hesitation, holding aikyabhāva (a sense of oneness/unity) with the Guru's will.

Respond to a trusted request promptly, without delay for second-guessing.

निघाला शिष्य देखोनि । श्रीगुरु म्हणती हासोनि । नको पाहूं आपुले नयनीं । उभयपार्श्वभागातें ॥६५॥

nighālā śiṣya dekhoni | śrīguru mhaṇatī hāsoni | nako pāhūm āpule nayanīm | ubhayapārśvabhāgātem ||65||

Seeing the disciple set out, Shri Guru said smiling: 'Do not look with your own eyes to either side.'

The Guru gives a cryptic instruction not to look sideways — a test of unwavering focus and trust amid the coming dangers.

When pursuing an important task, keep your focus fixed and resist the urge to be distracted by fear on either side.

गुरुनिरोपें येणेंपरी । निघता झाला झडकरी । न दिसे वाट अंधकारीं । खुणें खुणें जात असे ॥६६॥

guruniropem yeṇemparī | nighatā jhālā jhaḍakarī | na dise vāṭa amdhakārīm | khuṇem khuṇem jāta ase ||66||

At the Guru's command, he set out quickly in this way; the path was not visible in the darkness; he went groping mark by mark.

Sayamdev navigates blind, feeling his way through darkness — obedience continued even without clear sight of the way.

Keep moving forward on a trusted path even when you cannot see clearly what lies ahead.

अंधकार महाघोर । पाऊस पडे धुरंधर । न दिसे वाटेचा प्रकार । जात असें भक्तिपूर्वक ॥६७॥

amdhakāra mahāghora | pāūsa paḍe dhuramdhara | na dise vāṭecā prakāra | jāta asem bhaktipūrvaka ||67||

The darkness was terrible; the rain fell relentlessly; no sign of the path was visible; he went on with devotion.

The hardship compounds — total darkness and relentless rain — yet devotion, not sight, guides his steps.

Let inner conviction carry you forward when outer circumstances give you no clarity.

मनीं ध्याय श्रीगुरुसी । जातसे तैसा मार्गेसी । लवतां वीज संधीसी । तेणें तेजें जातसे ॥६८॥

manīm dhyāya śrīgurusī | jātase taisā mārgesī | lavatām vīja samdhīsī | teṇem tejem jātase ||68||

In his mind he meditated on Shri Guru, going thus along the path; when lightning flashed nearby, by that light he went on.

Meditation on the Guru sustains Sayamdev, and even the lightning becomes a providential aid lighting his way.

Let a steady inward focus turn even frightening moments into small sources of unexpected help.

येणेंपरी द्विजवर । पावला त्वरित गाणगापुर । वेशीपाशीं जाऊनि सत्वर । हाक मारिली द्वारपाळा ॥६९॥

yeṇemparī dvijavara | pāvalā tvarita gāṇagāpura | veśīpāśīm jāūni satvara | hāka mārilī dvārapāḷā ||69||

In this way the excellent brahmin quickly reached Ganagapur; going swiftly to the town gate, he called out to the gatekeeper.

Perseverance brings Sayamdev safely to his goal — the ordeal's first stage is completed through steady effort.

Trust that sustained effort through hardship eventually reaches its destination.

तयासी सांगे वृत्तान्त । आणोनि दिधला अग्नि त्वरित । घालूनिया भांडयांत । घेवोनि गेला परियेसा ॥७०॥

tayāsī sāmge vṛttānta | āṇoni didhalā agni tvarita | ghālūniyā bhāmḍayāmta | ghevoni gelā pariyesā ||70||

He told him the story; fire was quickly brought and given to him; putting it into a vessel, he took it and went, listen.

The practical task — securing fire — is accomplished simply once he arrives, showing the ordinary mechanics behind the extraordinary trial.

Complete the practical steps of a task efficiently once the hard part of getting there is done.

नसे मार्ग अंधकार । विजेचे तेजें जातसे नर । मनीं करितसे विचार । श्रीगुरुंनीं मातें निरोपिलें ॥७१॥

nase mārga amdhakāra | vijece tejem jātase nara | manīm karitase vicāra | śrīgurumnīm mātem niropilem ||71||

There was no path, only darkness; the man went by the light of lightning; in his mind he reflected: 'Shri Guru instructed me thus.'

Returning through the same darkness, Sayamdev recalls the Guru's instruction, keeping it foremost in mind as his guide.

Recall specific guidance you were given when facing the same difficulty a second time.

दोहींकडे न पाहें निगुती । श्रीगुरु मातें निरोपिती । याची कैसी आहे स्थिति । म्हणोनि पाहे तये वेळीं ॥७२॥

dohīmkaḍe na pāhem nigutī | śrīguru mātem niropitī | yācī kaisī āhe sthiti | mhaṇoni pāhe taye veḷīm ||72||

'I must not look carefully to either side' — Shri Guru instructed me — 'what is its condition?' — so thinking, he looked at that moment.

Sayamdev's curiosity gets the better of him, and he glances aside despite the instruction — human weakness intrudes even amid devotion.

Recognize that even sincere devotion can waver under curiosity or fear; notice the lapse honestly.

आपुले दक्षिणदिशेसी । पाहतां देखे सर्पासी । भिऊनि पळतां उत्तरेसी । अद्‌भुत दिसे महानाग ॥७३॥

āpule dakṣiṇadiśesī | pāhatām dekhe sarpāsī | bhiūni paḷatām uttaresī | ad‌bhuta dise mahānāga ||73||

Looking to his south side, he saw a serpent; frightened, as he fled to the north, he saw an astonishing great serpent there too.

Serpents appear on both sides — the very danger the Guru's instruction had been meant to shield him from now manifests visibly.

Understand that breaking a wise instruction can expose you directly to the danger it was meant to prevent.

पांच फणी दिसती दोनी । सवेंचि येताती धावोनि । विप्र भ्याला आपुले मनीं । धावत जातसे भिऊनिया ॥७४॥

pāmca phaṇī disatī donī | savemci yetātī dhāvoni | vipra bhyālā āpule manīm | dhāvata jātase bhiūniyā ||74||

Two five-hooded serpents appeared, both coming at once, rushing toward him; the brahmin grew frightened in his mind and ran off in fear.

Terror overtakes Sayamdev as the serpents close in — the test reaches its most frightening point.

Acknowledge fear honestly rather than pretending calm you don't feel in a genuine crisis.

वाट सोडुनी जाय रानीं । सवेंचि येताति सर्प दोनी । जातां भयभीत होउनी । अति शीघ्र धावतसे ॥७५॥

vāṭa soḍunī jāya rānīm | savemci yetāti sarpa donī | jātām bhayabhīta hounī | ati śīghra dhāvatase ||75||

Leaving the path, he ran into the wilderness; still the two serpents came on; going in terror, he ran with utmost speed.

Panic drives Sayamdev further off course — fear, unchecked, leads him away from the very path he needs.

Notice how panic can push you off the right course; try to catch yourself before running blind.

स्मरतां झाला श्रीगुरुसी । एकभावें धैर्येंसी । जातां विप्र परियेसीं । पातला संगमाजवळीक ॥७६॥

smaratām jhālā śrīgurusī | ekabhāvem dhairyemsī | jātām vipra pariyesīm | pātalā samgamājavaḷīka ||76||

Then he remembered Shri Guru, with single-minded courage; going on, listen, the brahmin reached near the confluence.

At the crucial moment Sayamdev's fear is overcome by remembering the Guru — remembrance restores courage and course.

In a moment of panic, return your mind to whatever anchors your courage, and let that steady your steps.

दुरुनि देखे श्रीगुरुसी । सहस्त्रदीपज्योतीसरसी । दिसती विप्र बहुवसी । वेदध्वनि ऐकतसे ॥७७॥

duruni dekhe śrīgurusī | sahastradīpajyotīsarasī | disatī vipra bahuvasī | vedadhvani aikatase ||77||

From afar he saw Shri Guru amid what seemed a thousand lamp-flames; many brahmins appeared to be there, and the sound of Vedic chanting was heard.

A vision of radiant light and Vedic chanting greets him from a distance — a foretaste of the miracle about to be revealed.

Trust that persevering through fear can lead you toward unexpected beauty and reassurance.

जवळी जातां द्विजवरु । एकला दिसे श्रीगुरु । गेला समस्त अंधकारु । दिसे चंद्र पौर्णिमेचा ॥७८॥

javaḷī jātām dvijavaru | ekalā dise śrīguru | gelā samasta amdhakāru | dise camdra paurṇimecā ||78||

As the excellent brahmin drew near, he saw Shri Guru alone; all the darkness had vanished; it appeared like the full-moon night.

On arrival the illusion (the crowd, the many lamps) dissolves — only the Guru remains, and darkness itself is gone, as though transfigured.

Recognize that what frightens or dazzles from a distance often resolves into simple truth up close.

प्रज्वलित केलें अग्नीसी । उजेड झाला बहुवसी । झाला विप्र सावधेसी । पाहतसे श्रीगुरुतें ॥७९॥

prajvalita kelem agnīsī | ujeḍa jhālā bahuvasī | jhālā vipra sāvadhesī | pāhatase śrīgurutem ||79||

He kindled the fire; light spread abundantly; the brahmin, now alert, gazed at Shri Guru.

The mundane act of lighting a fire restores ordinary light and clarity after the night's supernatural trial.

After an intense ordeal, return to a simple grounding task to steady yourself.

दोनी सर्प येवोनि । श्रीगुरुतें वंदोनि । सवेंचि गेले निघोनि । तंव हा पूर्वींच भ्यालासे ॥८०॥

donī sarpa yevoni | śrīgurutem vamdoni | savemci gele nighoni | tamva hā pūrvīmca bhyālāse ||80||

The two serpents came, bowed to Shri Guru, and departed at once; but he had already been frightened earlier.

The serpents turn out to have been reverent, not hostile — the danger Sayamdev fled was, in truth, under the Guru's command all along.

Consider that what frightens you may be far less hostile than it first appears, especially under trustworthy protection.

श्रीगुरु पुसती तयासी । कां गा भयभीत झालासी । आम्हीं तूंतें रक्षावयासी । सर्प दोन पाठविले ॥८१॥

śrīguru pusatī tayāsī | kām gā bhayabhīta jhālāsī | āmhīm tūmtem rakṣāvayāsī | sarpa dona pāṭhavile ||81||

Shri Guru asked him: 'Why did you become afraid? I sent those two serpents to protect you.'

The Guru reveals the serpents were guardians he himself dispatched — the entire ordeal was providential protection disguised as danger.

Trust that hardships arranged by someone who genuinely cares for you may be safeguards, not punishments.

न धरीं आतां भय कांहीं । आमुची सेवा कठीण पाहीं । विचार करुनि आपुल्या देहीं । अंगिकारीं मुनिसेवा ॥८२॥

na dharīm ātām bhaya kāmhīm | āmucī sevā kaṭhīṇa pāhīm | vicāra karuni āpulyā dehīm | amgikārīm munisevā ||82||

'Do not hold any fear now; our service is difficult, see; reflecting well within your own being, undertake service to the sage.'

The Guru reassures him but reiterates that his service remains demanding — the test is over, but the discipline continues.

After surviving a hard test, do not relax discipline; sustained commitment is still required.

गुरुभक्ति असे कठिण । दृढभक्तीनें सेवा करणें । कळिकाळाचें नाहीं भेणें । तया शिष्या परियेसा ॥८३॥

gurubhakti ase kaṭhiṇa | dṛḍhabhaktīnem sevā karaṇem | kaḷikāḷācem nāhīm bheṇem | tayā śiṣyā pariyesā ||83||

'Devotion to the Guru is difficult; one must serve with firm devotion; then there is no fear of the power of time and death — listen, disciple.'

The Guru states the deeper teaching directly: steadfast bhakti removes the fear of kāla (time/death), the ultimate human anxiety.

Let steady commitment to what you trust dissolve your deepest fears over time, not instantly.

सायंदेव तये वेळीं । लागतसे श्रीगुरुचरणकमळीं । विनवीतसे करुणाबहाळी । कृपा करीं म्हणोनिया ॥८४॥

sāyamdeva taye veḷīm | lāgatase śrīgurucaraṇakamaḷīm | vinavītase karuṇābahāḷī | kṛpā karīm mhaṇoniyā ||84||

At that moment Sayamdev clung to Shri Guru's lotus feet; entreating with abundant compassion, he said, 'Show grace.'

Having passed the test, Sayamdev returns to humble supplication — even success in devotion leads back to further surrender.

Stay humble after passing a test of character rather than becoming proud of the achievement.

गुरुभक्तीचा प्रकारु । निरोपावा मातें श्रीगुरु । जेणें माझें मन स्थिरु । होवोनि राहे तुम्हांजवळी ॥८५॥

gurubhaktīcā prakāru | niropāvā mātem śrīguru | jeṇem mājhem mana sthiru | hovoni rāhe tumhāmjavaḷī ||85||

'The manner of devotion to the Guru, please teach me, Shri Guru, so that my mind may become steady and remain near you.'

Sayamdev now asks to be taught the very method of devotion, wanting steadiness of mind as the true goal, not just proximity.

Ask directly for guidance on how to build steady inner discipline, not just for occasional encouragement.

श्रीगुरु म्हणती विप्रासी । सांगे कथा सुरसी । न गमे वेळ रात्रीसी । ब्राह्म मुहूर्त होय तंव ॥८६॥

śrīguru mhaṇatī viprāsī | sāmge kathā surasī | na game veḷa rātrīsī | brāhma muhūrta hoya tamva ||86||

Shri Guru said to the brahmin: 'I will tell you a delightful story'; the time of night did not seem to pass until the hour of dawn came.

The Guru answers with a story rather than abstract instruction — teaching through narrative, which absorbs the night until dawn.

Use stories and examples, not just rules, when teaching someone an important lesson.

पूर्वीं कैलासशिखरासी । बैसला होता व्योमकेशी । अर्धांगी पार्वतीसी । कथा एकान्तीं सांगतसे ॥८७॥

pūrvīm kailāsaśikharāsī | baisalā hotā vyomakeśī | ardhāmgī pārvatīsī | kathā ekāntīm sāmgatase ||87||

Formerly, on the peak of Kailasa, Shiva, the matted-haired one, sat with his consort Parvati and told her a story in private.

The story-within-a-story begins with Śiva and Pārvatī, the archetypal Guru-disciple, teacher-consort pair in myth.

Look to trusted teaching relationships in your own tradition as models for how to seek and give guidance.

गिरिजा पुसे ईश्वरासी । गुरुभक्ति म्हणिजे आहे कैसी । विस्तारोनि आम्हांसी । सांगा म्हणे तये वेळीं ॥८८॥

girijā puse īśvarāsī | gurubhakti mhaṇije āhe kaisī | vistāroni āmhāmsī | sāmgā mhaṇe taye veḷīm ||88||

Girija asked Ishvara: 'What is guru-bhakti (devotion to the Guru)? Please explain it to us at length' — so she said at that time.

Pārvatī poses the very question Sayamdev asked, reframing it in mythic terms — the disciple's question is timeless, echoed even by the goddess.

Do not feel embarrassed asking basic but essential questions about how to grow — even the wisest have asked them.

शिव सांगे गिरिजेसी । सर्व साध्य गुरुभक्तीसी । करावें एकभावेंसी । शिव जो तोचि गुरु होय ॥८९॥

śiva sāmge girijesī | sarva sādhya gurubhaktīsī | karāvem ekabhāvemsī | śiva jo toci guru hoya ||89||

Shiva told Girija: 'Everything is achievable through devotion to the Guru; it should be done with single-minded feeling; Shiva himself, whoever he is, is the Guru.'

Śiva declares that devotion to the Guru accomplishes all ends, and identifies the Guru with the divine itself — the teacher is not separate from what is taught.

Give your undivided sincerity to the practice you have chosen, trusting it can accomplish what scattered effort cannot.

याचें एक आख्यान । सांगेन तुज विस्तारोन । एकचित्तें करोनि मन । ऐक गिरिजे म्हणतसे ॥९०॥

yācem eka ākhyāna | sāmgena tuja vistārona | ekacittem karoni mana | aika girije mhaṇatase ||90||

'I will tell you one story of this at length; making your mind one-pointed, listen, Girija' — so he said.

Śiva, echoing Siddha's own manner, calls for focused attention before telling his story — a recurring frame device in the text.

Give your full attention when someone is about to share hard-won wisdom with you.

गुरुभक्ति म्हणिजे सुलभपण । तात्काळ साध्य होय जाण । अनेक तप अनुष्‍ठान । करितां विलंब परियेसीं ॥९१॥

gurubhakti mhaṇije sulabhapaṇa | tātkāḷa sādhya hoya jāṇa | aneka tapa anuṣ‍ṭhāna | karitām vilamba pariyesīm ||91||

'Devotion to the Guru is easy — know that it is quickly attainable; many austerities and rites, when performed, take long, listen.'

Śiva contrasts the ease of guru-bhakti with the long labor of formal austerities (tapas) — sincere devotion is presented as the swiftest path.

Look for the simplest sincere path to your goal rather than assuming only elaborate effort works.

नाना तपें अनुष्‍ठानें । करिती यज्ञ महाज्ञानें । त्यांतें होती महाविघ्नें । साध्य होतां दुर्लभ ॥९२॥

nānā tapem anuṣ‍ṭhānem | karitī yajña mahājñānem | tyāmtem hotī mahāvighnem | sādhya hotām durlabha ||92||

'Various austerities and rites, performing sacrifices with great learning — for these there arise great obstacles; success becomes hard to attain.'

Elaborate ritual undertakings are shown to be vulnerable to obstacles, unlike simple heartfelt devotion.

Beware that overly complicated approaches to a goal can create more obstacles than a simple, sincere one.

जो गुरुभक्ति करी निर्मळ । साध्य होईल तात्काळ । यज्ञदान तपफळ । सर्व सिद्धि त्यासी होती ॥९३॥

jo gurubhakti karī nirmaḷa | sādhya hoīla tātkāḷa | yajñadāna tapaphaḷa | sarva siddhi tyāsī hotī ||93||

'Whoever performs pure devotion to the Guru attains success at once; the fruit of sacrifice, charity, and austerity — all accomplishments come to him.'

Pure guru-bhakti is declared to contain within it the fruits of every other spiritual practice.

Trust that one sincere, consistent practice can yield the benefits you might otherwise chase through many scattered efforts.

सुलभ असे अप्रयास । जो जाणे गुरुकुलवास । एकभावें धरोनि कांस । आराधावें श्रीगुरुसी ॥९४॥

sulabha ase aprayāsa | jo jāṇe gurukulavāsa | ekabhāvem dharoni kāmsa | ārādhāvem śrīgurusī ||94||

'It is easy, without exertion, for one who knows life in the Guru's household; with single-minded devotion holding fast, one should worship Shri Guru.'

Gurukulavāsa (living in the teacher's household) is named as the natural setting where devotion becomes effortless through daily closeness.

Seek proximity and daily contact with a mentor's example, not just occasional formal lessons.

याचा एक दृष्‍टान्त । सांगेन ऐका एकचित्त । ब्रह्मयाचा अवतार व्यक्त । त्वष्‍टाब्रह्मा परियेसा ॥९५॥

yācā eka dṛṣ‍ṭānta | sāmgena aikā ekacitta | brahmayācā avatāra vyakta | tvaṣ‍ṭābrahmā pariyesā ||95||

'I will tell you one illustration of this — listen with one mind; the manifest incarnation of Brahma, Tvashta Brahma, listen.'

Śiva introduces a further story-within-the-story, about Tvaṣṭā Brahmā, to illustrate his teaching concretely.

Learn abstract principles through concrete examples rather than theory alone.

तयासी झाला एक कुमर । अतिलावण्य सुंदर । सर्वधर्मकुशल धीर । योग्य झाला उपनयना ॥९६॥

tayāsī jhālā eka kumara | atilāvaṇya sumdara | sarvadharmakuśala dhīra | yogya jhālā upanayanā ||96||

To him was born a son, exceedingly beautiful and handsome, skilled in all dharma and steady, who became fit for the sacred-thread ceremony.

The son's virtues (beauty, skill, steadiness) are established before his story of trial begins, as with many spiritual coming-of-age tales.

Recognize that even naturally gifted or virtuous people still need real trials to mature further.

त्वष्‍टाब्रह्मा पुत्रासी । व्रतबंध करी परियेसीं । करावया विद्याभ्यासासी । गुरुचे घरीं निरविला ॥९७॥

tvaṣ‍ṭābrahmā putrāsī | vratabamdha karī pariyesīm | karāvayā vidyābhyāsāsī | guruce gharīm niravilā ||97||

Tvashta Brahma performed the sacred-thread rite for his son, listen; to pursue his education, he entrusted him to a Guru's household.

The father formally hands his son over for education under a Guru — the classic gurukula pattern of entrusted learning.

Be willing to entrust someone you love to a capable mentor for their growth, even if it means letting go.

गुरुची सेवा नानापरी । करीतसे ब्रह्मचारी । वर्ततां ऐशियापरी । अपूर्व एक वर्तलें ॥९८॥

gurucī sevā nānāparī | karītase brahmacārī | vartatām aiśiyāparī | apūrva eka vartalem ||98||

The young brahmachari (celibate student) served the Guru in many ways; as things continued in this manner, something extraordinary occurred.

The son settles into a routine of humble service — ordinary discipline as preparation for the extraordinary test to come.

Build a foundation of ordinary, humble service before expecting to face and pass life's bigger tests.

वर्ततां ऐसें एके दिवशीं । आला पर्जन्य बहुवशी । पर्णशाळा परियेसीं । गळतसे गुरुची ॥९९॥

vartatām aisem eke divaśīm | ālā parjanya bahuvaśī | parṇaśāḷā pariyesīm | gaḷatase gurucī ||99||

As things went on thus, one day heavy rain came; the thatched hut, listen, of the Guru began to leak.

A leaking hut in a storm sets the stage — an ordinary domestic crisis becomes the occasion for an impossible test.

Be alert that ordinary household troubles can become opportunities to prove or build your character.

तये वेळीं शिष्यासी । निरोपिती गुरु त्यासी । त्वरित करावें आम्हांसी । एक गृह दृढ ऐसें ॥१००॥

taye veḷīm śiṣyāsī | niropitī guru tyāsī | tvarita karāvem āmhāmsī | eka gṛha dṛḍha aisem ||100||

At that time, to the disciple the Guru gave instruction: 'Quickly you must make for us one sturdy house.'

The Guru issues what sounds like a simple building request, setting up the impossible task ahead.

Accept a difficult-sounding task from someone you trust before assuming it is beyond you.

पर्णशाळा पतिवर्षीं । जीर्ण होतसे परियेसीं । गृह करावें दृढतेंसी । कधीं जीर्ण नोहे ऐसें ॥१॥

parṇaśāḷā pativarṣīm | jīrṇa hotase pariyesīm | gṛha karāvem dṛḍhatemsī | kadhīm jīrṇa nohe aisem ||1||

'The thatched hut grows worn every year, listen; build a house with sturdiness such that it never wears out.'

The demand escalates into the impossible — a hut that never decays — testing the disciple's ingenuity and faith together.

When given a seemingly impossible standard, do not dismiss it outright; look for what it is really asking of you.

न तुटे कधीं राहे स्थिर । दिसावें रम्य मनोहर । असावें सर्व परिकर । करीं शीघ्र ऐसें गृह ॥२॥

na tuṭe kadhīm rāhe sthira | disāvem ramya manohara | asāvem sarva parikara | karīm śīghra aisem gṛha ||2||

'Never breaking, remaining ever firm, appearing lovely and delightful, having all its features complete — build such a house quickly.'

Further impossible specifications (unbreakable, eternally beautiful) pile onto the request, deepening the trial's absurdity on the surface.

Distinguish between a task that seems absurd on its face and one that carries deeper meaning worth pursuing.

ऐसें गुरु निरोपिती । तेच समयीं गुरुची सती । सांगतसे अतिप्रीतीं । मातें कुंचकी आणावी ॥३॥

aisem guru niropitī | teca samayīm gurucī satī | sāmgatase atiprītīm | mātem kumcakī āṇāvī ||3||

As the Guru gave this instruction, at that very moment the Guru's wife spoke with great affection: 'Bring me a bodice.'

The Guru's wife adds her own seemingly impossible request, compounding the young disciple's task with domestic demands.

Recognize that multiple people's needs, however small, can converge to make a task feel overwhelming.

नसावी विणली अथवा शिवली । विचित्र रंगीत पाहिजे केली । माझ्या अंगप्रमाण वहिली । त्वरित आणीं म्हणतसे ॥४॥

nasāvī viṇalī athavā śivalī | vicitra ramgīta pāhije kelī | mājhyā amgapramāṇa vahilī | tvarita āṇīm mhaṇatase ||4||

'It should not be woven or sewn, but should be made brightly colored and patterned, cut exactly to my body's measure — bring it quickly,' she said.

The garment's impossible conditions (neither woven nor sewn) mirror the house's impossible conditions — the trial is layered and thorough.

Do not be discouraged when a request seems to contain a built-in contradiction; look past the surface for its real intent.

गुरुपुत्र म्हणे शिष्यासी । मागेन तें आणीं वेगेंसी । पादुका पाहिजेत आम्हांसी । उदकावरुनि चालती ऐशा ॥५॥

guruputra mhaṇe śiṣyāsī | māgena tem āṇīm vegemsī | pādukā pāhijeta āmhāmsī | udakāvaruni cālatī aiśā ||5||

The Guru's son said to the disciple: 'Whatever I ask, bring quickly; I need sandals that walk upon water.'

A third impossible request — sandals that walk on water — comes from the Guru's son, completing a triad of trials from the whole family.

Expect that real tests of your capability may come from multiple directions at once, not just one authority.

अथवा चिखल न लागे त्यांसी । न व्हाव्या अधिक पायांसी । जेथें चिंतू मानसीं । तेथें घेऊनि जाती ऐशा ॥६॥

athavā cikhala na lāge tyāmsī | na vhāvyā adhika pāyāmsī | jethem cimtū mānasīm | tethem gheūni jātī aiśā ||6||

'Or such that mud does not stick to them, and need not touch the feet more than necessary; wherever I think of, they should carry me there.'

The sandals' description grows even more fantastical (self-propelling, mud-repelling) — the demand exceeds any ordinary craft.

When a request keeps escalating beyond reason, look for the underlying need it is really expressing.

इतुकिया अवसरीं । गुरुकन्या काय करी । जातां तयाचा पल्लव धरी । आपणा कांहीं आणावें ॥७॥

itukiyā avasarīm | gurukanyā kāya karī | jātām tayācā pallava dharī | āpaṇā kāmhīm āṇāvem ||7||

At this moment, what did the Guru's daughter do? As he was going, she caught his hem, saying, 'Bring something for me too.'

Even the youngest family member adds her own request, catching him physically — the trial becomes total and inescapable.

Do not resent it when even the smallest or least powerful person in a group also asks something of you.

उंच तानवडें आपणासी । घेऊनि यावें परियेसीं । आणिक आणा खेळावयासी । घरकुल एक आपणा ॥८॥

umca tānavaḍem āpaṇāsī | gheūni yāvem pariyesīm | āṇika āṇā kheḷāvayāsī | gharakula eka āpaṇā ||8||

'Bring me tall anklets for myself, listen; also bring me a little house to play with, for myself.'

The daughter's request seems the simplest — anklets and a toy house — yet even this will be twisted into impossibility.

Take even the smallest requests from those who depend on you seriously.

कुंजराचें दांतें बरवें । घरकुल तुवां आणावें । एकस्तंभी असावें । कधीं न तुटे न होय जीर्ण ॥९॥

kumjarācem dāmtem baravem | gharakula tuvām āṇāvem | ekastambhī asāvem | kadhīm na tuṭe na hoya jīrṇa ||9||

'Made of an elephant's fine tusk should be the little house you bring me; it should stand on a single pillar, never breaking, never decaying.'

The toy house's specifications (ivory, single-pillared, indestructible) mirror the impossible full-sized house — the fractal structure of the trial repeats even in play.

Notice how the same underlying test or virtue can appear in both large and small versions of a task.

जेथें नेईन तेथें यावें । सोपस्कारासहित आणावें । पाट ठाणवीं असावें । तया घराभीतरीं ॥११०॥

jethem neīna tethem yāvem | sopaskārāsahita āṇāvem | pāṭa ṭhāṇavīm asāvem | tayā gharābhītarīm ||110||

'Wherever I take it, it should go there too; bring it complete with all its furnishings; there should be a low stool and seat inside that house.'

The demand for portability and full furnishing compounds an already impossible object.

Aim to make what you provide for others complete and thoughtful, not merely adequate.

सदा दिसावें नूतन । वावरत असावें आपें आपण । करावया पाक निष्पन्न । मडकीं करुनि आणीं पां ॥११॥

sadā disāvem nūtana | vāvarata asāvem āpem āpaṇa | karāvayā pāka niṣpanna | maḍakīm karuni āṇīm pām ||11||

'It should always look new, moving about entirely on its own; to cook food to completion, bring it made as a little clay pot.'

A perpetually self-renewing, self-moving toy house and cooking pot push the fantastical demands to their peak.

Recognize when expectations placed on you have become unreasonable, and respond with patience rather than resentment.

आणिक एक सांगेन तुज । रांधप करावया शिकवी मज । पाक केलिया उष्ण सहज । असों नयें अन्न आणा ॥१२॥

āṇika eka sāmgena tuja | rāmdhapa karāvayā śikavī maja | pāka keliyā uṣṇa sahaja | asom nayem anna āṇā ||12||

'I will tell you one more thing: teach me to cook; once the food is cooked, it should never remain hot — bring such food.'

Even the cooking must defy nature (hot food that is never hot) — the whole family's requests converge into logical impossibility.

When faced with contradictory demands, look for the deeper lesson rather than trying to satisfy the contradiction literally.

पाक करिता मडकियेसी । न लागे काजळ परियेसीं । आणोनि दे गा भांडीं ऐसीं । आणिक सर्व सोपस्कार ॥१३॥

pāka karitā maḍakiyesī | na lāge kājaḷa pariyesīm | āṇoni de gā bhāmḍīm aisīm | āṇika sarva sopaskāra ||13||

'While cooking in the little pot, no soot should touch it, listen; bring me such vessels, and all the other furnishings besides.'

The list of impossible household items concludes, leaving the disciple with an overwhelming set of contradictory tasks.

When burdened with many demands at once, take stock calmly before acting rather than panicking.

गुरुकन्या ऐसें म्हणे । अंगिकारिलें शिष्यराणें । निघता झाला तत्क्षणें । महा अरण्यांत प्रवेशला ॥१४॥

gurukanyā aisem mhaṇe | amgikārilem śiṣyarāṇem | nighatā jhālā tatkṣaṇem | mahā araṇyāmta praveśalā ||14||

So said the Guru's daughter; the disciple-prince accepted it; he set out at that very moment and entered a great forest.

The young disciple accepts every impossible task without protest and immediately departs — obedience precedes understanding.

Sometimes accept a difficult commitment first and trust that understanding or a way forward will come later.

मनीं चिंता बहु करी । आपण बाळ ब्रह्मचारी । काय जाणें त्यांचे परी । केवी करुं म्हणतसे ॥१५॥

manīm cimtā bahu karī | āpaṇa bāḷa brahmacārī | kāya jāṇem tyāmce parī | kevī karum mhaṇatase ||15||

In his mind he worried greatly: 'I am but a young celibate student; what do I know of such things? How shall I do this?' he said.

Once alone, the disciple's confidence collapses into honest self-doubt — obedience does not erase the very real fear underneath.

It is natural to feel doubt after committing to something difficult; acknowledge it honestly rather than suppressing it.

पत्रावळी करुं नेणें । इतुकें मातें कधीं होणें । स्मरतसे एकाग्र मनें । श्रीगुरुचरण देखा ॥१६॥

patrāvaḷī karum neṇem | itukem mātem kadhīm hoṇem | smaratase ekāgra manem | śrīgurucaraṇa dekhā ||16||

'I do not even know how to make a leaf-plate; how shall this ever happen for me?' — he remembered with a one-pointed mind the feet of Shri Guru.

Faced with his own inadequacy, the disciple turns to remembrance of the Guru's feet — help is sought not through cleverness but through devotion.

When your own skill feels insufficient for a task, turn to remembrance of whoever or whatever grounds your faith.

म्हणे आतां काय करुं । मातें कोण आधारु । बोल ठेवील माझा गुरु । शीघ्र इतुकें न करितां ॥१७॥

mhaṇe ātām kāya karum | mātem koṇa ādhāru | bola ṭhevīla mājhā guru | śīghra itukem na karitām ||17||

He said: 'Now what shall I do? Who is my support? My Guru will find fault with me if this is not done quickly.'

Fear of failing the Guru's expectation adds urgency to his distress — the stakes feel both practical and relational.

Recognize that fear of disappointing someone you respect can be a heavy but honest motivator; don't let it paralyze you.

कवणापासीं जाऊं शरण । कवण राखील माझा प्राण । कृपानिधि गुरुविण । ऐसा कवण असे दुजा ॥१८॥

kavaṇāpāsīm jāūm śaraṇa | kavaṇa rākhīla mājhā prāṇa | kṛpānidhi guruviṇa | aisā kavaṇa ase dujā ||18||

'To whom shall I go for refuge? Who will preserve my life? Besides the merciful Guru, who else is there like him?'

In his despair, the disciple affirms that the Guru remains his only true refuge, even as the Guru is the source of the impossible demand.

In crisis, return to the same source of guidance that set the challenge, trusting its ultimate goodwill.

जरी नायकें गुरुचा बोल । शाप देईल तात्काळ । ब्रह्मचारी आपण बाळ । म्हणोनि अंगिकार कां केला ॥१९॥

jarī nāyakem gurucā bola | śāpa deīla tātkāḷa | brahmacārī āpaṇa bāḷa | mhaṇoni amgikāra kām kelā ||19||

'If I do not heed the Guru's word, he will curse me at once; I am but a young celibate student — why then did I accept this?'

The disciple briefly regrets his hasty acceptance, caught between fear of failure and fear of the consequence of refusal.

It is human to second-guess a commitment once its difficulty becomes clear; work through the doubt rather than being ruled by it.

काय गति आपणासी । आतां जाऊं कवणापासीं । अशक्‍त बाळ मी अज्ञानेसी । अंगिकार कां केला ॥१२०॥

kāya gati āpaṇāsī | ātām jāūm kavaṇāpāsīm | aśak‍ta bāḷa mī ajñānesī | amgikāra kām kelā ||120||

'What refuge do I have? Now to whom shall I go? I am a weak, ignorant child — why did I accept this?'

His self-doubt deepens further, repeating the anguished question — the narrative lingers on genuine despair before resolution.

Allow yourself to fully feel a moment of despair rather than rushing past it; resolution often follows honest struggle.

गुरुवाक्य मज कारण । मातें न करी निर्वाण । वेंचीन आतां आपुला प्राण । गुरुनिरोप करीन मी ॥२१॥

guruvākya maja kāraṇa | mātem na karī nirvāṇa | vemcīna ātām āpulā prāṇa | guruniropa karīna mī ||21||

'The Guru's word is my purpose; it will not bring about my ruin; I will now give up my very life; I will carry out the Guru's command.'

The disciple resolves to obey even at the cost of his life — total surrender becomes his answer to impossible demand.

When a commitment feels beyond your strength, resolve to give your utmost rather than abandoning it prematurely.

ऐसें महा अरण्यांत । जातसे बाळ चिंता करीत । श्रमोनिया अत्यंत । निर्वाणमनें जातसे ॥२२॥

aisem mahā araṇyāmta | jātase bāḷa cimtā karīta | śramoniyā atyamta | nirvāṇamanem jātase ||22||

Thus into the great forest the child went, worrying; utterly exhausted, he went on with a mind resolved even unto death.

Physical exhaustion mirrors his emotional state — the disciple presses on though at the edge of his endurance.

Keep moving forward on a hard commitment even when both body and spirit are exhausted.

पुढें जातां मार्ग क्रमित । भेटला एक अवधूत । तेणें बाळ देखिला तेथ । पुसता झाला तये वेळीं ॥२३॥

puḍhem jātām mārga kramita | bheṭalā eka avadhūta | teṇem bāḷa dekhilā tetha | pusatā jhālā taye veḷīm ||23||

Going further along the path, he met an avadhūta (a wandering enlightened ascetic); he saw the child there and began to question him.

An avadhūta — a liberated wandering sage — appears providentially at the disciple's darkest moment, as unexpected help often arrives in devotional tales.

Stay open to unexpected help arriving from an unlikely source when you are at the end of your own resources.

कवण बाळा कोठें जासी । चिंताव्याकुळ मानसीं । विस्तारोनि आम्हांसी । सांग म्हणे तये वेळीं ॥२४॥

kavaṇa bāḷā koṭhem jāsī | cimtāvyākuḷa mānasīm | vistāroni āmhāmsī | sāmga mhaṇe taye veḷīm ||24||

'Who are you, child, and where are you going, troubled in mind? Explain it to us at length,' he said at that time.

The sage's gentle, direct question invites the disciple to voice his burden — being asked is itself the first step of relief.

When someone troubled crosses your path, a simple, direct question can open the door for them to share their burden.

ऐसें म्हणतां ब्रह्मचारी । जाऊनिया नमस्कारी । म्हणे स्वामी तारीं तारीं । चिंतासागरीं बुडतसें ॥२५॥

aisem mhaṇatām brahmacārī | jāūniyā namaskārī | mhaṇe svāmī tārīm tārīm | cimtāsāgarīm buḍatasem ||25||

Hearing this, the celibate student went and bowed to him, saying, 'Lord, save me, save me — I am drowning in an ocean of worry.'

The disciple's plea echoes Sayamdev's earlier cry to the Guru — the same formula of surrender recurs across the text's episodes.

Do not hesitate to ask plainly for rescue when you are overwhelmed, even from a stranger who shows kindness.

भेटलासि तूं निधानु । जैसी वत्सालागीं धेनु । दुःखी झालों होतों आपणु । देखतां मन निवालें ॥२६॥

bheṭalāsi tūm nidhānu | jaisī vatsālāgīm dhenu | duḥkhī jhālom hotom āpaṇu | dekhatām mana nivālem ||26||

'You have met me like a treasure, as a cow to her calf; I had become sorrowful — seeing you, my mind has been soothed.'

The imagery of a cow and calf conveys the instinctive comfort of finding the right helper at the right moment.

Recognize and appreciate the relief that comes from meeting the right person at the right time.

जैसे चकोरपक्षियातें । चांदणें देखतां मन हर्षतें । तैसें तुझ्या दर्शनमात्रें । आनंद झाला स्वामिया ॥२७॥

jaise cakorapakṣiyātem | cāmdaṇem dekhatām mana harṣatem | taisem tujhyā darśanamātrem | ānamda jhālā svāmiyā ||27||

'As moonlight delights the chakora bird when it sees it, so at the mere sight of you my mind has become joyful, my lord.'

A classical simile (the chakora bird's love of moonlight) expresses the disciple's spontaneous joy at meeting a true guide.

Let yourself feel genuine gladness when you encounter someone who can truly help you.

माझें पूर्वार्जित पुण्य । कांहीं होतें म्हणोन । तुम्ही भेटलेंती निधान । कृपासिंधु परमपुरुषा ॥२८॥

mājhem pūrvārjita puṇya | kāmhīm hotem mhaṇona | tumhī bheṭalemtī nidhāna | kṛpāsimdhu paramapuruṣā ||28||

'It must be some merit I gathered in a former life; because of that, you, a treasure, have met me, O ocean of mercy, supreme being.'

He interprets the fortunate meeting as the fruit of past merit (pūrvārjita puṇya) — good fortune is read as the ripening of earlier goodness.

See unexpected good fortune as an invitation to gratitude, not mere luck to be taken for granted.

सांगा आपुलें नाम कवण । आगमन झालें कोठून । पहा हें निर्मनुष्य अरण्य । येथें तुम्ही भेटलेती ॥२९॥

sāmgā āpulem nāma kavaṇa | āgamana jhālem koṭhūna | pahā hem nirmanuṣya araṇya | yethem tumhī bheṭaletī ||29||

'Tell me your name, and from where you have come; behold, this is an uninhabited forest — here you have met me.'

The disciple, now composed, asks the sage's identity — courtesy resumes once panic subsides.

Once immediate distress eases, take a moment to properly acknowledge and learn about who has helped you.

व्हाल तुम्ही ईश्वरु । मातें कृपा केली गुरु । तुम्हां देखता मनोहरु । अंतःकरण स्थिर झालें ॥१३०॥

vhāla tumhī īśvaru | mātem kṛpā kelī guru | tumhām dekhatā manoharu | amtaḥkaraṇa sthira jhālem ||130||

'You must be God himself, or a Guru who has shown me grace; seeing you, so gracious, my heart has become steady.'

The disciple begins to sense the sage's true, extraordinary nature through the calming effect of his presence.

Judge the trustworthiness of a guide partly by the genuine calm and steadiness their presence brings you.

कीं होसील कृपाळू । सत्त्वप्रिय भक्तवत्सलू । मी दास तुझा करीं सांभाळू । म्हणोनि चरणीं लागला ॥३१॥

kīm hosīla kṛpāḷū | sattvapriya bhaktavatsalū | mī dāsa tujhā karīm sāmbhāḷū | mhaṇoni caraṇīm lāgalā ||31||

'Or you may be compassionate, dear to the virtuous, affectionate to devotees; I will be your servant — please look after me,' saying so he clung to his feet.

The disciple offers himself in service to the sage, mirroring the same gesture of surrender shown earlier to the Guru.

When you find a trustworthy guide, be willing to offer your sincere effort and loyalty in return for their help.

नमितां तया बाळकासी । उठवीतसे तापसी । आलिंगोनि महाहर्षी । आश्वासीतसे तये वेळीं ॥३२॥

namitām tayā bāḷakāsī | uṭhavītase tāpasī | ālimgoni mahāharṣī | āśvāsītase taye veḷīm ||32||

As the child bowed, the ascetic raised him up; embracing him with great joy, he comforted him at that time.

The sage responds to the disciple's surrender with warmth and physical comfort, not distance — grace meets humility with tenderness.

Respond to someone's earnest humility toward you with warmth, not aloof formality.

मग पुशिला वृत्तान्त । बाळ सांगे समस्त । गुरुंनीं जी जी मागितली वस्त । कवणेंपरी साध्य होय ॥३३॥

maga puśilā vṛttānta | bāḷa sāmge samasta | gurumnīm jī jī māgitalī vasta | kavaṇemparī sādhya hoya ||33||

Then he asked the story; the child told everything — whatever items the Guru had asked for, and how they might be accomplished.

The disciple lays out the whole impossible list of demands honestly to the sage, holding nothing back.

Be fully honest and specific when asking someone for help, rather than vague about your real problem.

आपण बाळ ब्रह्मचारी । न होय कार्य तें अंगिकारीं । आतां पडिलों चिंतासागरीं । तारीं स्वामी म्हणतसे ॥३४॥

āpaṇa bāḷa brahmacārī | na hoya kārya tem amgikārīm | ātām paḍilom cimtāsāgarīm | tārīm svāmī mhaṇatase ||34||

'I am but a young celibate student; that task cannot be accomplished; now I have fallen into an ocean of worry; save me, lord,' he said.

He repeats his plea for rescue, having now fully unburdened himself of the impossible task.

After honestly sharing your trouble, allow yourself to simply ask for help rather than pretending you can manage alone.

मग अभय देऊनि अवधूत । तया बाळातें म्हणत । सांगेन तुज एक हित । जेणें तुझें कार्य साधे ॥३५॥

maga abhaya deūni avadhūta | tayā bāḷātem mhaṇata | sāmgena tuja eka hita | jeṇem tujhem kārya sādhe ||35||

Then, granting him fearlessness, the avadhūta said to the child: 'I will tell you one beneficial thing, by which your task will be accomplished.'

The sage grants abhaya (freedom from fear) before offering practical counsel — reassurance precedes instruction.

When comforting someone in distress, first ease their fear before giving them practical advice.

विश्वेश्वर आराधन । असे एक निधान । काशीपूर महास्थान । सकळाभीष्‍टें साधती ॥३६॥

viśveśvara ārādhana | ase eka nidhāna | kāśīpūra mahāsthāna | sakaḷābhīṣ‍ṭem sādhatī ||36||

'Worship of Vishveshvara (Lord of the Universe) is one great treasure; Kashipura is the great and holy place; there all desires are accomplished.'

The sage names Kāśī (Vārāṇasī) and its Lord Viśveśvara as the solution — pilgrimage and worship at this great tīrtha can accomplish what human skill cannot.

When your own resources fail a task, turn to a proven, time-tested source of help rather than reinventing a solution alone.

पंचक्रोश असे क्षिति । तया आगळी विख्याति । विष्णुमुख्य ऋषि प्रजापति । तेथें वर लाधले ॥३७॥

pamcakrośa ase kṣiti | tayā āgaḷī vikhyāti | viṣṇumukhya ṛṣi prajāpati | tethem vara lādhale ||37||

The land [of Kashi] extends five krosha and is famed above all others; there Vishnu, the chief sages, and Prajapati received their boons.

This opens the sage's account of Kashi's greatness: the city is described as a compact five-krosha (roughly ten-mile) circuit where even Vishnu and the great sages won their boons — establishing why the coming pilgrimage promises so much.

When you feel unworthy of help, remember that even the greatest have needed grace — ask for it anyway.

ब्रह्मा सृष्‍टि रचावयासी । वर लाधला त्या स्थळासी । वर दिधला विष्णूसी । समस्त सृष्‍टि पाळावया ॥३८॥

brahmā sṛṣ‍ṭi racāvayāsī | vara lādhalā tyā sthaḷāsī | vara didhalā viṣṇūsī | samasta sṛṣ‍ṭi pāḷāvayā ||38||

Brahma too obtained there the boon to fashion creation, and Vishnu was given the boon to sustain the whole universe.

Even the creator and the sustainer of the world are said to have drawn their power from this same ground, underscoring that no petition is too great for it.

Trust that ordinary, sincere effort can be met with support far larger than you expected.

काशीपूर महास्थान । तुवां तेथें जातांचि जाण । होईल तुझी कामना पूर्ण । संदेह न धरीं मनांत ॥३९॥

kāśīpūra mahāsthāna | tuvām tethem jātāmci jāṇa | hoīla tujhī kāmanā pūrṇa | samdeha na dharīm manāmta ||39||

Kashipura is a great and sacred place; the moment you go there, know that your wish will be fulfilled — hold no doubt in your mind.

The wandering ascetic (avadhūta) assures the boy that mere arrival at Kashi fulfills desire — some places, the teaching goes, are so charged with grace that sincere presence itself becomes efficacious.

Show up fully for a practice or place you trust, rather than half-doubting it before you begin.

तुवां जावें त्वरितेंसी । जें जें वसे तव मानसीं । समस्त विद्या लाधसी । विश्वकर्मा तूंचि जाण ॥१४०॥

tuvām jāvem tvaritemsī | jem jem vase tava mānasīm | samasta vidyā lādhasī | viśvakarmā tūmci jāṇa ||140||

You must go there swiftly; whatever dwells in your heart, you will attain all skill and knowledge there — you will become like Vishvakarma himself.

The promise widens to include mastery of every craft, likened to becoming Vishvakarma (the divine architect) — learning here is framed as flowing from grace, not labor alone.

Bring your whole heart to a place of devotion or study, and let skill grow out of that sincerity rather than out of anxious striving.

चतुर्विध पुरुषार्थ । साध्य होतील त्वरित । यापरीस आणिक स्वार्थ । काय असे सांग मज ॥४१॥

caturvidha puruṣārtha | sādhya hotīla tvarita | yāparīsa āṇika svārtha | kāya ase sāmga maja ||41||

The four aims of life will be swiftly attained; what greater gain than this could there be — tell me.

The four puruṣārtha (life's aims — right conduct, means, desire, and liberation) are declared quickly attainable at Kashi, framing the coming pilgrimage as the fastest path to a complete life.

Pursue purpose, provision, desire, and freedom together, rather than chasing one at the cost of the others.

तोचि देव असे दयाळ । विचित्र असे त्याचा खेळ । उपमन्यु म्हणोनि होता बाळ । तयातें दिधला क्षीरसिंधु ॥४२॥

toci deva ase dayāḷa | vicitra ase tyācā kheḷa | upamanyu mhaṇoni hotā bāḷa | tayātem didhalā kṣīrasimdhu ||42||

That god is compassionate, and his play is wondrous; there was a boy named Upamanyu to whom he gave an ocean of milk.

As proof, the ascetic recalls how Shiva, ever playful and merciful, once gave the child devotee Upamanyu an entire ocean of milk — a sign that devotion, however small, can call forth boundless grace.

Offer whatever small devotion you can today; its size need not match the grace it may return.

नामें आनंदकानन । विख्यात असे महास्थान । समस्तांची कामना पूर्ण । तये ठायीं होतसे ॥४३॥

nāmem ānamdakānana | vikhyāta ase mahāsthāna | samastāmcī kāmanā pūrṇa | taye ṭhāyīm hotase ||43||

Named Anandavana, the 'forest of bliss,' it is a renowned great place; there everyone's wish is fulfilled.

Kashi's older name, Anandavana (grove of bliss), is introduced as a place where every sincere wish is said to ripen.

Seek out a place, practice, or community that lets your true wishes surface and be met.

नाम असे पुरी काशी । समस्त धर्मांची हे राशी । सकळ जीवजंतूंसी । मोक्षस्थान परियेसा ॥४४॥

nāma ase purī kāśī | samasta dharmāmcī he rāśī | sakaḷa jīvajamtūmsī | mokṣasthāna pariyesā ||44||

Its name is Kashi-puri, the treasury of all dharma; for every living being it is the ground of liberation.

Kashi is named the storehouse of righteousness and the ground of mokṣa (liberation) for every creature, human or otherwise.

Treat any place or relationship that has nurtured your growth as sacred ground worthy of your care.

जे वास करिती तये स्थानीं । त्यांतें देखताचि नयनीं । जाती दोष पळोनि । स्थानमहिमा काय सांगूं ॥४५॥

je vāsa karitī taye sthānīm | tyāmtem dekhatāci nayanīm | jātī doṣa paḷoni | sthānamahimā kāya sāmgūm ||45||

Those who dwell in that place — the moment they are seen, their faults flee; what can be said of that place's greatness?

Simply living there is said to burn away one's faults at a glance — the site itself is framed as purifying, not just the rites performed in it.

Spend time near people and places that quietly wear away your rough edges.

ऐसें काशीस्थान असतां । कां बा करिसी तूं चिंता । तेथील महिमा वर्णितां । अशक्य माझे जिव्हेसी ॥४६॥

aisem kāśīsthāna asatām | kām bā karisī tūm cimtā | tethīla mahimā varṇitām | aśakya mājhe jivhesī ||46||

With such a place as Kashi existing, why do you grieve? Describing its greatness is beyond even my own tongue.

The ascetic gently chides the boy's despair: with such a refuge available, why give in to grief? — its glory, he says, exceeds even his power to describe.

When despair speaks louder than gratitude, pause and recount what refuge you do actually have.

तया काशीनगरांत । जे जन तीर्थे हिंडत । एकेक पाउलीं पुण्य बहुत । अश्वमेधफळ असे ॥४७॥

tayā kāśīnagarāmta | je jana tīrthe himḍata | ekeka pāulīm puṇya bahuta | aśvamedhaphaḷa ase ||47||

In that city of Kashi, for those who wander among its sacred fords, each single step earns merit equal to a great royal sacrifice (aśvamedha).

Every step of the pilgrimage is said to carry the weight of a great sacrifice, showing how ordinary walking becomes worship in this telling.

Turn even a routine walk or errand into a small offering by doing it mindfully.

धर्म अर्थ काम मोक्ष । जी जी मनीं असे कांक्ष । जातांचि होईल प्रत्यक्ष । संदेह न धरीं मनांत ॥४८॥

dharma artha kāma mokṣa | jī jī manīm ase kāmkṣa | jātāmci hoīla pratyakṣa | samdeha na dharīm manāmta ||48||

Right conduct, means, desire, and liberation — whatever the mind desires — becomes real the instant one arrives; hold no doubt in your mind.

The ascetic repeats his assurance that all four aims of life become real on arrival, urging the boy to set doubt aside entirely.

Approach an important undertaking without a running inventory of doubts.

ऐकोनिया ब्रह्मचारी । साष्‍टांगीं नमस्कारी । कोठें असे काशीपुरी । आपण असे अरण्यात ॥४९॥

aikoniyā brahmacārī | sāṣ‍ṭāmgīm namaskārī | koṭhem ase kāśīpurī | āpaṇa ase araṇyāta ||49||

Hearing this, the celibate student (brahmacārī) prostrates fully; he asks, where is this Kashipuri — I am here in a forest.

Moved, the boy bows completely and asks plainly where this Kashi even is, since he stands lost and alone in a forest.

When you don't know where to begin, bow to whoever can show you the way before asking anything else of them.

आनंदकानन म्हणसी । स्वर्गीं असे कीं भूमीसी । अथवा जाऊं पाताळासी । कोठें असे सांगा मज ॥१५०॥

ānamdakānana mhaṇasī | svargīm ase kīm bhūmīsī | athavā jāūm pātāḷāsī | koṭhem ase sāmgā maja ||150||

You call it Anandavana — is it in heaven, or on earth, or shall I go to the netherworld? Tell me where it is.

He wonders aloud whether this 'forest of bliss' lies in heaven, on earth, or below — grace can feel unreachably distant until a guide names the actual way there.

Ask plainly for directions rather than guessing at a path you don't understand.

या संसारसागरासी । तूंचि तारक जगा होसी । ज्ञान मातें उपदेशीं । तारीं मातें स्वामिया ॥५१॥

yā samsārasāgarāsī | tūmci tāraka jagā hosī | jñāna mātem upadeśīm | tārīm mātem svāmiyā ||51||

You alone are the one who can ferry me across this ocean of worldly existence; teach me this knowledge, save me, O lord.

He calls the ascetic his ferryman across saṃsāra (the ocean of worldly existence) and begs to be taught and rescued.

Name your teacher or guide plainly as the one helping you through hard times, and let them lead.

ऐशिया काशीपुरासी । मातें कोण नेईल हर्षीं । विनवूं जरी तुम्हांसी । घेवोनि जावें म्हणोनिया ॥५२॥

aiśiyā kāśīpurāsī | mātem koṇa neīla harṣīm | vinavūm jarī tumhāmsī | ghevoni jāvem mhaṇoniyā ||52||

Who will take me joyfully to such a Kashipuri? If I beg it of you, will you take me there?

He asks, almost timidly, who would even bother to take a stranger like him all the way to holy Kashi.

Don't assume you're too small a matter for someone wiser to help — ask anyway.

कार्य असलिया तुम्हांसी । आम्हां कैसी बुद्धि देशी । मी बाळक तुम्हांसी । म्हणोनि चरणीं लागला ॥५३॥

kārya asaliyā tumhāmsī | āmhām kaisī buddhi deśī | mī bāḷaka tumhāmsī | mhaṇoni caraṇīm lāgalā ||53||

If you have some errand of your own, how could you give thought to me? I am but a child before you — saying this he clung to his feet.

Fearing he is merely a burden, the boy calls himself a child before the sage and clings to his feet in supplication.

Approach a mentor or elder with humility rather than assuming you're imposing on them.

ऐसें म्हणता तापसी । आपण नेईन म्हणे हर्षी । तुजकरितां आपणासी । यात्रालाभ घडे थोर ॥५४॥

aisem mhaṇatā tāpasī | āpaṇa neīna mhaṇe harṣī | tujakaritām āpaṇāsī | yātrālābha ghaḍe thora ||54||

Hearing this, the ascetic said joyfully that he himself would take him, since escorting him would also earn the ascetic great benefit from the pilgrimage.

The ascetic answers with warmth: guiding the boy will also earn him the merit of the pilgrimage, so the favor runs both ways.

Recognize that helping someone else often brings you a gain you hadn't expected.

यापरतें आम्हांसी । काय लाभ विशेषीं । वृथा जन्म मानवासी । काशीवास न करितां ॥५५॥

yāparatem āmhāmsī | kāya lābha viśeṣīm | vṛthā janma mānavāsī | kāśīvāsa na karitām ||55||

What greater gain could there be for me than this? A human birth is wasted without ever dwelling in Kashi.

The ascetic adds that a human life is wasted without ever living in Kashi — so guiding the boy is itself his own gain, not a favor granted.

Treat opportunities for growth as too precious to let pass by unclaimed.

तुजकरितां आपणासी । दर्शन घडे पुरी काशी । चला जाऊं त्वरितेंसी । म्हणोनि दोघे निघाले ॥५६॥

tujakaritām āpaṇāsī | darśana ghaḍe purī kāśī | calā jāūm tvaritemsī | mhaṇoni doghe nighāle ||56||

Because of you I too shall have the sight (darśana) of the holy city of Kashi; come, let us go swiftly — so saying, the two set out.

Delighted that the boy's need becomes his own occasion for darśana (sacred viewing) of Kashi, the two set out together.

Let another person's need become an occasion for your own growth, and go gladly.

मनोवेगें तात्काळीं । पातले विश्वेश्वराजवळीं । तापसी म्हणे तये वेळीं । बाळका यात्रा करीं आतां ॥५७॥

manovegem tātkāḷīm | pātale viśveśvarājavaḷīm | tāpasī mhaṇe taye veḷīm | bāḷakā yātrā karīm ātām ||57||

In an instant, swift as thought, they arrived near Vishveshwara; the ascetic said, now, child, perform the pilgrimage.

They arrive at Vishveshwara ('Lord of All,' a name of Shiva) in the time it takes a thought to form, and the ascetic tells the boy to begin the pilgrimage in earnest.

Once you arrive at the doorway of a good practice, begin it in earnest rather than hesitating.

बाळ म्हणें तयासी । स्वामी मातें निरोप देसी । नेणें यात्रा आहे कैसी । कवणेंपरी रहाटावें ॥५८॥

bāḷa mhaṇem tayāsī | svāmī mātem niropa desī | neṇem yātrā āhe kaisī | kavaṇemparī rahāṭāvem ||58||

The boy said to him, my lord, please instruct me; I do not know what the pilgrimage is, nor how it should be conducted.

The boy admits complete ignorance of pilgrimage procedure and asks to be instructed step by step.

Admit what you don't know and ask to be taught, rather than guessing your way through.

आपण बाळ ब्रह्मचारी । नेणें तीर्थ कवणेंपरी । कवणें विधिपुरःसरीं । विस्तारोनि सांगा मज ॥५९॥

āpaṇa bāḷa brahmacārī | neṇem tīrtha kavaṇemparī | kavaṇem vidhipuraḥsarīm | vistāroni sāmgā maja ||59||

I am only a child, a celibate student; I do not know the sacred fords or how to proceed — please tell me the full procedure in detail.

He repeats that he is only a young student unfamiliar with sacred fords (tīrtha), and asks for the full order to be laid out for him.

Ask for the whole procedure, step by step, rather than trying to piece it together yourself.

तापसी म्हणे तयासी । सांगेन यात्राविधीसी । तुंवा करावें भावेंसी । नेमें भक्तिपूर्वक ॥१६०॥

tāpasī mhaṇe tayāsī | sāmgena yātrāvidhīsī | tumvā karāvem bhāvemsī | nemem bhaktipūrvaka ||160||

The ascetic told him, I will tell you the rule of pilgrimage; you must perform it with faith, according to the prescribed order and with devotion.

The ascetic agrees to teach the yātrā-vidhi (pilgrimage procedure), stipulating it be done in due order with faith — opening the long recitation of Kashi's sacred circuit that fills the rest of this chapter.

Commit to doing a practice fully and in proper order, not just the parts that are convenient.

पहिलें मणिकर्णिकेसी । स्नान करणें नेमेंसी । जाऊनिया विनायकासी । पांचाळेश्वरा नमावें ॥६१॥

pahilem maṇikarṇikesī | snāna karaṇem nememsī | jāūniyā vināyakāsī | pāmcāḷeśvarā namāvem ||61||

First bathe at Manikarnika as prescribed; then go and bow to Vinayaka (Ganesha) and to Panchaleshwara.

The route opens at Manikarnika, Kashi's most sacred bathing tīrtha, followed by bows to Ganesha and to Panchaleshwara.

Begin any important undertaking by cleansing your intent before anything else.

मग जावें महाद्वारा । विश्वेश्वरदर्शन करा । पुनरपि यावें गंगातीरा । मणिकर्णिकास्नान करावें ॥६२॥

maga jāvem mahādvārā | viśveśvaradarśana karā | punarapi yāvem gamgātīrā | maṇikarṇikāsnāna karāvem ||62||

Then go to the great gateway and have the sight (darśana) of Vishveshwara; return again to the bank of the Ganga and bathe once more at Manikarnika.

Darshan of Vishveshwara at the great gateway is followed by a return to bathe again at Manikarnika on the Ganga's bank.

Alternate between seeking a vision of what you're working toward and returning to purify yourself.

मणिकर्णिकेचा ईश्वर । पूजूनिया निर्धार । जाऊनिया कंबळेश्वर । पूजा करीं गा भावेंसी ॥६३॥

maṇikarṇikecā īśvara | pūjūniyā nirdhāra | jāūniyā kambaḷeśvara | pūjā karīm gā bhāvemsī ||63||

Worship the Ishwara (Shiva-form) of Manikarnika with resolve, then go and worship at Kambaleshwara with devotion.

Each liṅga (aniconic form of Shiva) along the way is honored in turn — here Manikarnikeshwara, then Kambaleshwara.

Honor each stage of a task fully before moving on to the next.

पुढें ईश्वरवासुकीसी । पूजा करी भक्तींसी । पर्वतेश्वर पूजोनि हर्षी । गंगाकेशव पूजीं मग ॥६४॥

puḍhem īśvaravāsukīsī | pūjā karī bhaktīmsī | parvateśvara pūjoni harṣī | gamgākeśava pūjīm maga ||64||

Next worship Ishwara-Vasuki with devotion, then worship Parvateshwara joyfully, then worship Gangakeshava.

The circuit continues through Ishwara-Vasuki, Parvateshwara, and Gangakeshava, each named and honored in sequence.

Give due respect to every helper along your path, not only the main figure.

ललिता देवी पूजोनि । मग जावें तेथूनि । जरासंधेश्वर ध्यानीं । पूजा करीं गा भक्तींसी ॥६५॥

lalitā devī pūjoni | maga jāvem tethūni | jarāsamdheśvara dhyānīm | pūjā karīm gā bhaktīmsī ||65||

Worship goddess Lalita, then go from there and, with a concentrated mind, worship Jarasandheshwara with devotion.

The goddess Lalita is honored, then Jarasandheshwara, with the text stressing a gathered, concentrated mind.

Keep your attention gathered as you move through a long task, rather than letting it scatter.

सोमनाथ असे थोर पूजावा शूळटंकेश्वर । तयापुढें वाराहेश्वर । पूजा करीं गा ब्रह्मेश्वरी ॥६६॥

somanātha ase thora pūjāvā śūḷaṭamkeśvara | tayāpuḍhem vārāheśvara | pūjā karīm gā brahmeśvarī ||66||

Somnath is a great shrine — worship it and Shulatankeshwara; next Varaheshwara; worship, O child, at Brahmeshwari.

Great shrines follow in sequence: Somnath, Shulatankeshwara, Varaheshwara, and Brahmeshwari, each named as a stop.

Treat every stop on a long task as worthy of full attention, not just the impressive ones.

अगस्त्येश्वर कश्यपासी । पूजा करीं हरिहरेश्वरासी । वैजनाथ महाहर्षी । ध्रुवेश्वर पूजीं मग ॥६७॥

agastyeśvara kaśyapāsī | pūjā karīm harihareśvarāsī | vaijanātha mahāharṣī | dhruveśvara pūjīm maga ||67||

Worship Agastyeshwara and Kashyapa, worship Harihareshwara, the greatly joyous Vaijanatha, then worship Dhruveshwara.

The list continues through sage-linked and Shiva-linked shrines alike — Agastyeshwara, Kashyapa, Harihareshwara, Vaijanatha, and Dhruveshwara.

Honor the many teachers and helpers, seen and unseen, who make a larger achievement possible.

गोकर्णेश्वर असे थोर । पूजा करीं गा हाटकेश्वर । अस्थिक्षेप तटाकेश्वर । किंकरेश्वर पूजावा ॥६८॥

gokarṇeśvara ase thora | pūjā karīm gā hāṭakeśvara | asthikṣepa taṭākeśvara | kimkareśvara pūjāvā ||68||

Gokarneshwara is a great shrine — worship also Hatakeshwara; at Asthikshepa and Tatakeshwara, worship Kinkareshwara.

Further shrines are named: Gokarneshwara, Hatakeshwara, Asthikshepa, Tatakeshwara, and Kinkareshwara.

Don't skip the unglamorous steps of a task just because they seem minor.

भारतभूतेश्वरासी । पूजा करीं गा भावेंसी । चित्रगुप्तेश्वरासी । चित्रघंट पूजावा ॥६९॥

bhāratabhūteśvarāsī | pūjā karīm gā bhāvemsī | citragupteśvarāsī | citraghamṭa pūjāvā ||69||

Worship Bharatabhuteshwara with devotion; worship Chitraguptaeshwara and Chitraghanta.

Bharatabhuteshwara is honored, then Chitraguptaeshwara — linked to Chitragupta, the recorder of deeds — and Chitraghanta.

Give credit to the unseen record-keepers and quiet contributors behind any effort.

पाशुपतेश्वर निका । पूजा करोनि तेथें बाळका । पितामह असे जो का । ईश्वरातें पूजावें ॥१७०॥

pāśupateśvara nikā | pūjā karoni tethem bāḷakā | pitāmaha ase jo kā | īśvarātem pūjāvem ||170||

Worship Pashupateshwara there nicely, child, and worship the grandfather-form of Ishwara.

Pashupateshwara is honored, then Shiva as 'grandfather' (Pitāmaha), tying the pilgrim's own ancestral line into the divine.

Honor your elders and forebears as part of any spiritual undertaking.

कल्लेश्वरातें वंदूनी । पुढें जावें एक मनीं । चंद्रेश्वरातें पूजोनि । पूजा करीं गा विश्वेश्वरा ॥७१॥

kalleśvarātem vamdūnī | puḍhem jāvem eka manīm | camdreśvarātem pūjoni | pūjā karīm gā viśveśvarā ||71||

Bow to Kalleshwara, then go on with a single-pointed mind; worship Chandreshwara, then worship Vishveshwara.

Kalleshwara, Chandreshwara, and Vishveshwara are honored while the text again emphasizes a single-pointed, undistracted mind.

Keep a single-pointed mind as you move through a repetitive discipline.

पुढें पूजीं विघ्नेश्वर । त्यानंतर अग्नीश्वर । मग पूजा नागेश्वर । हरिश्चंद्रेश्वर पूजीं जाण ॥७२॥

puḍhem pūjīm vighneśvara | tyānamtara agnīśvara | maga pūjā nāgeśvara | hariścamdreśvara pūjīm jāṇa ||72||

Next worship Vighneshwara, then Agnishwara; then worship Nageshwara and Harishchandreshwara.

Vighneshwara ('remover of obstacles'), Agnishwara, Nageshwara, and Harishchandreshwara follow in order.

Clear obstacles first, then proceed with steady devotion to the task.

चिंतामणि विनायका । सोमनाथ विनायक देखा । पूजा करोनि ऐका । वसिष्‍ठ वामदेव पूजावा ॥७३॥

cimtāmaṇi vināyakā | somanātha vināyaka dekhā | pūjā karoni aikā | vasiṣ‍ṭha vāmadeva pūjāvā ||73||

Worship Chintamani Vinayaka and Somnath Vinayaka; worship them, and then, listen, worship Vasishtha and Vamadeva.

Two forms of Ganesha are honored, then the ancient sage-teachers Vasishtha and Vamadeva.

Draw on the wisdom of past teachers as you carry out present practice.

पुढें त्रिसंध्येश्वर । पूजीं लिंग असे थोर । विशालाक्ष मनोहर । धर्मेश्वर पूजावा ॥७४॥

puḍhem trisamdhyeśvara | pūjīm limga ase thora | viśālākṣa manohara | dharmeśvara pūjāvā ||74||

Next worship the great Trisandhyeshwara linga; worship the lovely Vishalaksha and Dharmeshwara.

Trisandhyeshwara, Vishalaksha, and Dharmeshwara are described with care for their beauty as well as their sanctity.

Give beauty and order their due even within a demanding routine.

विश्वबाहु पूजा निका । पुढें आशा-विनायका । वृद्धादित्य असे जो का । पूजा करीं वो मनोभावें ॥७५॥

viśvabāhu pūjā nikā | puḍhem āśā-vināyakā | vṛddhāditya ase jo kā | pūjā karīm vo manobhāvem ||75||

Worship Vishvabahu nicely, then Asha-Vinayaka; worship Vriddhaditya with a devoted heart.

Vishvabahu, Asha-Vinayaka ('Ganesha of hope'), and Vriddhaditya are worshipped with a devoted heart.

Extend hope and aspiration to every stage of your effort, not only the final goal.

चतुर्वक्रेश्वर असे थोर । लिंग असे मनोहर । पूजा करीं गा ब्रह्मेश्वर । अनुक्रमें करुनिया ॥७६॥

caturvakreśvara ase thora | limga ase manohara | pūjā karīm gā brahmeśvara | anukramem karuniyā ||76||

Chaturvakreshwara is a great and lovely linga; worship Brahmeshwara in due order.

The text stresses again that Brahmeshwara, like all the shrines, must be worshipped in due order, not out of sequence.

Follow the prescribed order of a discipline rather than improvising out of impatience.

पुनः प्रकामेश्वर असे खूण । पुढें ईश्वरईशान । चंडी चंडेश्वरा जाण । पूजा करीं भक्तींसी ॥७७॥

punaḥ prakāmeśvara ase khūṇa | puḍhem īśvaraīśāna | camḍī camḍeśvarā jāṇa | pūjā karīm bhaktīmsī ||77||

Again there is Prakameshwara, mark it; then Ishwara-Ishana; worship Chandi and Chandeshwara with devotion.

Prakameshwara and Ishwara-Ishana are followed by the fierce goddess Chandi and Chandeshwara.

Make room in your devotion for the fierce as well as the gentle aspects of the sacred.

पूजीं भवानीशंकर । धुंडिराज मनोहर । अर्ची राजराजेश्वर । लंगूलेश्वर पूजीं मग ॥७८॥

pūjīm bhavānīśamkara | dhumḍirāja manohara | arcī rājarājeśvara | lamgūleśvara pūjīm maga ||78||

Worship Bhavani-Shankara and the lovely Dhundiraja; worship Rajarajeshwara, then worship Languleshwara.

Bhavani-Shankara (Shiva-Parvati as one), Dhundiraja, Rajarajeshwara, and Languleshwara are named in turn.

Balance devotion to gentler and sterner forms of the sacred alike.

नकुलेश्वर पूजेसी । तुवां जावें भक्तींसी । परान्नपरद्रव्येश्वरासी । पाणिग्रहणेश्वर पूजीं मग ॥७९॥

nakuleśvara pūjesī | tuvām jāvem bhaktīmsī | parānnaparadravyeśvarāsī | pāṇigrahaṇeśvara pūjīm maga ||79||

Go with devotion to worship Nakuleshwara; worship Paranna-Paradravyeshwara, then Panigrahaneshwara.

Nakuleshwara is followed by Paranna-Paradravyeshwara — literally 'lord over another's food and wealth' — a name that itself warns against covetousness.

Resist envy of others' food or wealth as part of your daily discipline.

गंगेश्वर मोरेश्वर पूजोन । ज्ञानवापीं करीं स्नान । ज्ञानेश्वर अर्चून । नंदिकेश्वर पूजीं मग ॥१८०॥

gamgeśvara moreśvara pūjona | jñānavāpīm karīm snāna | jñāneśvara arcūna | namdikeśvara pūjīm maga ||180||

Worship Gangeshwara and Moreshwara, then bathe in the Well of Knowledge (Jnanavapi); worship Jnaneshwara, then worship Nandikeshwara.

A bath in Jñānavāpī, the 'Well of Knowledge,' punctuates the sequence — worship here is paired with a renewal of understanding.

Pause to renew your knowledge and understanding partway through any long effort.

निष्कलंकेश्वर थोर । लिंग असे मनोहर । पूजीं मार्कंडेयेश्वर । असुरेश्वर पूजीं मग ॥८१॥

niṣkalamkeśvara thora | limga ase manohara | pūjīm mārkamḍeyeśvara | asureśvara pūjīm maga ||81||

Nishkalankeshwara is a great and lovely linga; worship Markandeyeshwara and then Asureshwara.

Nishkalankeshwara ('the stainless lord'), Markandeyeshwara, and Asureshwara are honored.

Aim to keep your conduct stainless, even in small daily dealings.

तारकेश्वर असे थोर । लिंग बहु मनोहर । पूजा महाकाळेश्वर । दंडपाणि पूजीं मग ॥८२॥

tārakeśvara ase thora | limga bahu manohara | pūjā mahākāḷeśvara | damḍapāṇi pūjīm maga ||82||

Tarakeshwara is a great and very lovely linga; worship Mahakaleshwara, then worship Dandapani.

Mahakaleshwara — Shiva as Great Time — and Dandapani, the staff-bearing guardian of Kashi's order, are worshipped.

Recognize time itself as something to be honored, not just spent.

महेश्वरातें पूजोनि । अर्ची मोक्षेश्वर ध्यानीं । वीरभद्रेश्वरसुमनीं । पूजा करीं गा बाळका ॥८३॥

maheśvarātem pūjoni | arcī mokṣeśvara dhyānīm | vīrabhadreśvarasumanīm | pūjā karīm gā bāḷakā ||83||

Worship Maheshwara, then worship Mokshaeshwara in meditation; worship Virabhadreshwara with a joyous mind.

Mokshaeshwara is worshipped specifically in meditation, tying the goal of liberation to inward stillness even amid outward ritual.

Hold your ultimate goal — liberation, purpose, freedom — in steady inner focus even while handling daily duties.

अविमुक्तेश्वरापासीं । तुवां जाऊनियां हर्षी । पूजा करीं गा भावेंसी । मोदादि पंच विनायका ॥८४॥

avimukteśvarāpāsīm | tuvām jāūniyām harṣī | pūjā karīm gā bhāvemsī | modādi pamca vināyakā ||84||

Go joyfully to Avimukteshwara; worship with devotion the five Vinayakas beginning with Modaka.

Avimukteshwara, 'the never-forsaken lord,' one of Kashi's oldest names for Shiva, marks a return to the pilgrimage's foundational shrine.

Return to the oldest, most foundational commitment in your life before adding anything new to it.

आनंदभैरवपूजा करीं । पुनरपि जाय महाद्वारीं । जेथें असे मन्मथारि। विश्वनाथ पूजावा ॥८५॥

ānamdabhairavapūjā karīm | punarapi jāya mahādvārīm | jethem ase manmathāri| viśvanātha pūjāvā ||85||

Worship Anandabhairava; go again to the great gateway, where the conqueror of desire (Shiva) dwells — worship him as Vishvanatha.

The circuit closes back at the great gateway with Vishvanatha, Shiva as conqueror of desire (Manmathāri), returning to where the pilgrimage began.

Close a stage of discipline by returning, once more, to its central purpose.

बाळा तूंचि येणेंपरी । अंतरगृहयात्रा करीं । मुक्तिमंडपाभीतरीं जाऊनिया मंत्र म्हणावा ॥८६॥

bāḷā tūmci yeṇemparī | amtaragṛhayātrā karīm | muktimamḍapābhītarīm jāūniyā mamtra mhaṇāvā ||86||

Child, in this way you must perform the inner-house pilgrimage; go into the Muktimandapa (Hall of Liberation) and recite the mantra.

This closes the Antargṛha Yātrā (inner-sanctum pilgrimage): the boy is told to enter the Muktimandapa and recite a closing mantra there.

Complete the inner part of any discipline — the part no one else sees — with the same care as the visible part.

श्लोक ॥ अंतर्गृहस्य यात्रेयं यथावद्या मया कृता । न्यूनातिरिक्तया शंभुः प्रीयतामनया विभुः ॥१॥

śloka || amtargṛhasya yātreyam yathāvadyā mayā kṛtā | nyūnātiriktayā śambhuḥ prīyatāmanayā vibhuḥ ||1||

Verse: This pilgrimage of the inner sanctum I have performed as prescribed; may Lord Shambhu be pleased with it, whether lacking or in excess.

The Sanskrit verse offers the completed pilgrimage to Shiva, asking that any shortfall or excess in its performance still please him — a model of humble ritual closure.

Offer your best effort humbly, trusting the outcome even when it falls short of perfect.

इति मंत्रं समुच्चार्य क्षणं वै मुक्तिमान्भवेत्‌ । विश्रम्य यायाद्‌भवने निष्पापः पुण्यभाग्भवेत्‌ ॥२॥

iti mamtram samuccārya kṣaṇam vai muktimānbhavet‌ | viśramya yāyād‌bhavane niṣpāpaḥ puṇyabhāgbhavet‌ ||2||

By reciting this mantra one becomes liberated in that very instant; resting, one returns home sinless and rich in merit.

The verse promises that sincere recitation grants liberation in an instant, and one returns home cleansed and full of merit.

Let a moment of sincere recollection be enough to reset your course toward what's good.

ऐसा मंत्र जपून । विश्वनाथातें नमून । मग निघावें तेथून । दक्षिणमानसयात्रेसी ॥८७॥

aisā mamtra japūna | viśvanāthātem namūna | maga nighāvem tethūna | dakṣiṇamānasayātresī ||87||

Having chanted this mantra and bowed to Vishvanatha, one should then set out from there for the Southern Manas pilgrimage.

Having closed the inner pilgrimage, the boy is sent onward to the next stage — the Dakshina Manasa (Southern) Yatra.

Close one stage of effort cleanly before beginning the next.

मणिकर्णिकेसी जाउनी । स्नान उत्तरवाहिनी । विश्वनाथातें पूजोनि । संकल्पावें यात्रेसी ॥८८॥

maṇikarṇikesī jāunī | snāna uttaravāhinī | viśvanāthātem pūjoni | samkalpāvem yātresī ||88||

Go to Manikarnika and bathe in the northward-flowing Ganga; worship Vishvanatha, then formally resolve to begin the pilgrimage.

The new circuit opens again with a bath, worship, and a formal vow (saṃkalpa) — each stage of the yatra restarts with fresh purification and intent.

Begin each new stage of a task with a fresh act of purification and a clear statement of intent.

तेथोनि निघावें हर्षीं । मोदादि पंच विनायकांसी । पूजा करीं गा भक्तींसी । धुंडिराज पूजीं मग ॥८९॥

tethoni nighāvem harṣīm | modādi pamca vināyakāmsī | pūjā karīm gā bhaktīmsī | dhumḍirāja pūjīm maga ||89||

Set out from there joyfully; worship with devotion the five Vinayakas beginning with Modaka, then worship Dhundiraja.

The five Modaka Vinayakas and Dhundiraja, already honored once, are worshipped again as the new leg of the journey begins.

Revisit foundational supports — mentors, first teachers — as you begin something new.

पूजीं भवानीशंकर । दंडपाणि नमन कर । विशालाक्षा अवधार । पूजा तुम्ही भक्तींसी ॥१९०॥

pūjīm bhavānīśamkara | damḍapāṇi namana kara | viśālākṣā avadhāra | pūjā tumhī bhaktīmsī ||190||

Worship Bhavani-Shankara, bow to Dandapani; behold Vishalaksha, worship her with devotion.

Bhavani-Shankara, Dandapani, and the goddess Vishalaksha are honored in this leg's opening sequence.

Bring the same devotion to lesser-known helpers as you do to the well-known ones.

स्नान धर्मकूपेसी । श्राद्धविधि करा हर्षीं । पूजा धर्मेश्वरासी । गंगाकेशव पूजीं मग ॥९१॥

snāna dharmakūpesī | śrāddhavidhi karā harṣīm | pūjā dharmeśvarāsī | gamgākeśava pūjīm maga ||91||

Bathe at the Well of Dharma; perform ancestral rites there joyfully; worship Dharmeshwara, then worship Gangakeshava.

Bathing at Dharmakūpa is paired with śrāddha (ancestral rites), joining personal purification with duty to one's forebears.

Pair practical duty with honoring where you came from — do both together, not separately.

पूजावी देवी ललिता । जरासंघेश्वर नमितां । पूजीं मग सोमनाथा । वराहेश्वरा भक्तींसी ॥९२॥

pūjāvī devī lalitā | jarāsamgheśvara namitām | pūjīm maga somanāthā | varāheśvarā bhaktīmsī ||92||

Worship the goddess Lalita; bow to Jarasangheshwara; then worship Somanatha and Varaheshwara with devotion.

Lalita, Jarasangheshwara, Somanatha, and Varaheshwara are named in the continuing sequence.

Give attention to the feminine, nurturing aspects of the sacred as much as the commanding ones.

दशाश्वमेधतीर्थेसी । स्नान करीं श्राद्धेंसी । प्रयागतीर्थें परियेसीं । स्नान श्राद्ध करावें ॥९३॥

daśāśvamedhatīrthesī | snāna karīm śrāddhemsī | prayāgatīrthem pariyesīm | snāna śrāddha karāvem ||93||

At Dashashvamedha tirtha, bathe and perform ancestral rites; at Prayaga tirtha too, bathe and perform ancestral rites.

Bathing and śrāddha are prescribed at Kashi's own echoes of Dashashvamedha and Prayaga, the great pilgrimage sites elsewhere.

Treat major undertakings as occasions to also honor your ancestors.

पूजोनिया प्रयागेश्वरासी । दशाश्वमेध ईश्वरासी । पूजा करीं गा भक्तींसी । शीतलेश्वर अर्चीं मग ॥९४॥

pūjoniyā prayāgeśvarāsī | daśāśvamedha īśvarāsī | pūjā karīm gā bhaktīmsī | śītaleśvara arcīm maga ||94||

Worship Prayageshwara and Dashashvamedha-Ishwara with devotion; then worship Shitaleshwara.

Prayageshwara, Dashashvamedha-Ishwara, and Shitaleshwara are honored in turn, completing this stretch of the route.

Follow through completely on any rite or task you begin rather than stopping partway.

अर्ची मग वंदि देवी । सर्वेश्वर मनोभावीं । धुंडिराज भक्ति पूर्वीं । पूजा करीं गा ब्रह्मचारी ॥९५॥

arcī maga vamdi devī | sarveśvara manobhāvīm | dhumḍirāja bhakti pūrvīm | pūjā karīm gā brahmacārī ||95||

Worship and bow to the goddess Sarveshwari with a devoted heart; worship Dhundiraja again, out of prior devotion.

Sarveshwari and a repeated worship of Dhundiraja show that devotion already given is renewed rather than treated as finished.

Extend devotion you've already shown into new acts, rather than treating past effort as complete and done.

तिळभांडेश्वर देखा । पूजा करोनि पुढें ऐका । रेवाकुंडीं स्नान निका । मानससरोवरीं मग स्नान ॥९६॥

tiḷabhāmḍeśvara dekhā | pūjā karoni puḍhem aikā | revākumḍīm snāna nikā | mānasasarovarīm maga snāna ||96||

See Tilabhandeshwara and worship there; then, listen, bathe well at Revakunda, then bathe at Manasa-sarovara.

The route widens from small local shrines to the vast Manasa-sarovara, the 'Lake of the Mind.'

Move from smaller, humbler tasks to progressively larger ones as your capacity grows.

श्राद्धादि पितृतर्पण । मानसेश्वर मग पूजोन । मनकामना पावे जाण । ऐक बाळा ब्रह्मचारी ॥९७॥

śrāddhādi pitṛtarpaṇa | mānaseśvara maga pūjona | manakāmanā pāve jāṇa | aika bāḷā brahmacārī ||97||

Perform ancestral offerings and water-rites there; then worship Manaseshwara — one's heart's desire is fulfilled, listen, celibate child.

Offerings to ancestors (śrāddha, tarpaṇa) precede worship of Manaseshwara, said to grant the heart's true wish.

Honor your ancestors before asking the world to fulfill your own wishes.

केदारकुंडीं स्नान । करावें तेथें तर्पण । केदारेश्वर पूजोन । गौरीकुंडीं स्नान करा ॥९८॥

kedārakumḍīm snāna | karāvem tethem tarpaṇa | kedāreśvara pūjona | gaurīkumḍīm snāna karā ||98||

Bathe in Kedarakunda, perform water-offerings there; worship Kedareshwara, then bathe in Gaurikunda.

Bathing and offerings at Kedarakunda are followed by worship of Kedareshwara and a further bath at Gaurikunda.

Pair inner cleansing with concrete offerings when you're facing something difficult.

पूजीं वृद्धकेदारेश्वर । पूजीं मग हनुमंतेश्वर । पूजोनिया रामेश्वर । स्नान श्राध्द कृमिकुंडीं ॥९९॥

pūjīm vṛddhakedāreśvara | pūjīm maga hanumamteśvara | pūjoniyā rāmeśvara | snāna śrādhda kṛmikumḍīm ||99||

Worship Vriddhakedareshwara, then worship Hanumanteshwara; worship Rameshwara, then bathe and perform rites at Krimikunda.

Hanumanteshwara and Rameshwara are honored alongside the Shiva-forms, showing devotion woven across different deities.

Include the humble, faithful helpers in your gratitude, not only the grand figures.

सिद्धेश्वरा करीं नमन । करुनि स्वप्नकुंडीं स्नान । स्वप्नेश्वर पूजोन । स्नान करीं गा संगमांत ॥२००॥

siddheśvarā karīm namana | karuni svapnakumḍīm snāna | svapneśvara pūjona | snāna karīm gā samgamāmta ||200||

Bow to Siddheshwara, bathe in Swapnakunda; worship Swapneshwara, then bathe at the confluence.

Swapnakunda, 'the pool of dreams,' and Swapneshwara are honored — a stop that addresses anxious dreams directly through steady practice.

Address anxious dreams or fears directly through a steadying practice, then return to the flow of things.

संगमेश्वर पूजोन । लोलार्ककूपीं करीं स्नान । श्राद्धकर्म आचरोन । गतिप्रदीप ईश्वरासी ॥१॥

samgameśvara pūjona | lolārkakūpīm karīm snāna | śrāddhakarma ācarona | gatipradīpa īśvarāsī ||1||

Worship Sangameshwara, then bathe at Lolarkakupa; perform ancestral rites, then go to Gatipradipa-Ishwara.

Gatipradipa-Ishwara — 'the lord who lights the way' — closes this stretch, each stage of the journey lighting the next.

Let each stage of a journey light the way for the next, rather than treating them as separate.

पूजीं अर्कविनायका । पाराशरेश्वरा अधिका । पूजा करोनि बाळका । सन्निहत्य कुंडीं स्नान करीं ॥२॥

pūjīm arkavināyakā | pārāśareśvarā adhikā | pūjā karoni bāḷakā | sannihatya kumḍīm snāna karīm ||2||

Worship Arka-Vinayaka and the great Parashareshwara; worship them, child, then bathe at Sannihatya-kunda.

Parashareshwara, named for the sage Parashara, links the pilgrim's practice back to the wisdom of an ancient teacher.

Draw on the wisdom of sages who came before you as you seek your own clarity.

कुरुक्षेत्र कुंड देखा । स्नान करावें विशेखा । सुवर्णादि दानादिका । तेथें तुम्हीं करावें ॥३॥

kurukṣetra kumḍa dekhā | snāna karāvem viśekhā | suvarṇādi dānādikā | tethem tumhīm karāvem ||3||

See the Kurukshetra-kunda, bathe there specially; give gold and other gifts there.

Kashi's own Kurukshetra-kunda echoes the battlefield of the Gita, and here the instruction turns to generous giving.

Give generously — gold, resources, time — at the moments that call for real sacrifice.

अमृतकुंडीं स्नान निका । पूजीं दुर्गा विनायका । दुर्गादेवीसी बाळका । पूजा करीं मनोभावें ॥४॥

amṛtakumḍīm snāna nikā | pūjīm durgā vināyakā | durgādevīsī bāḷakā | pūjā karīm manobhāvem ||4||

Bathe well in the Pool of Nectar (Amritakunda); worship Durga-Vinayaka; worship the goddess Durga, child, with a devoted mind.

Bathing in Amṛtakuṇḍa, the pool of nectar, precedes worship of the protective goddess Durga.

Seek what nourishes and protects you, and give thanks to it by name.

पुढें चौसष्‍ट योगिनी । पूजा करीं गा मनकामनीं । कुक्कुट द्विजातें वंदुनी । मंत्र तेथें जपावा ॥५॥

puḍhem causaṣ‍ṭa yoginī | pūjā karīm gā manakāmanīm | kukkuṭa dvijātem vamdunī | mamtra tethem japāvā ||5||

Next worship the sixty-four Yoginis with a wishing heart; bow to the brahmin Kukkuta, and recite the mantra there.

The sixty-four Yoginis — fierce goddess-attendants — and the sage-brahmin Kukkuta are worshipped, broadening devotion beyond the familiar Shiva-forms.

Don't neglect the fierce or unfamiliar forms of help just because they're less comfortable to approach.

श्लोक ॥ वाराणस्यां दक्षिणे भागे कुक्कुटो नाम वै द्विजः । तस्य स्मरणमात्रेण दुःस्वप्‍नः सुस्वप्नो भवेत्‌ ॥६॥

śloka || vārāṇasyām dakṣiṇe bhāge kukkuṭo nāma vai dvijaḥ | tasya smaraṇamātreṇa duḥsvap‍naḥ susvapno bhavet‌ ||6||

Verse: On the southern side of Varanasi there is a brahmin named Kukkuta; by merely remembering him, a bad dream becomes a good one.

The verse explains why Kukkuta is worshipped: merely remembering him is said to turn a troubling dream into an auspicious one — a small act of memory as protection.

Let a moment's remembrance of someone trustworthy turn an anxious state of mind toward peace.

पुढें मासोपवासासी । पूजिजे गोबाईसी । सात कवडया घालूनिया तिसी । नमन भावें करावें ॥७॥

puḍhem māsopavāsāsī | pūjije gobāīsī | sāta kavaḍayā ghālūniyā tisī | namana bhāvem karāvem ||7||

Then, after a month's fast, worship the cow-goddess (Gobai); offer her seven cowrie shells and bow with devotion.

A month of fasting is paired with a simple, humble offering of seven cowrie shells, showing that devotion need not be costly to be sincere.

Practice small acts of restraint and simple offering as a way of steadying your devotion.

पूजा करीं रेणुकेसी । पुढें स्नान करीं हर्षी । शंखोद्धारकुंडेसी । शंखविष्णु पूजिजे ॥८॥

pūjā karīm reṇukesī | puḍhem snāna karīm harṣī | śamkhoddhārakumḍesī | śamkhaviṣṇu pūjije ||8||

Worship Renuka; then bathe joyfully at Shankhoddharakunda; worship Shankha-Vishnu.

Renuka and Shankha-Vishnu are honored, continuing the pattern of pairing a bath with worship of its presiding deity.

Honor the sources that sustain you, even the humble or overlooked ones.

कामाक्षिकुंडीं करीं स्नान । कामाक्षिदेवी पूजोन । अयोध्याकुंडीं करीं स्नान । सीताराम पूजावा ॥९॥

kāmākṣikumḍīm karīm snāna | kāmākṣidevī pūjona | ayodhyākumḍīm karīm snāna | sītārāma pūjāvā ||9||

Bathe in Kamakshikunda and worship goddess Kamakshi; bathe in Ayodhyakunda and worship Sita and Rama.

Kamakshi and Sita-Rama are honored here, Kashi symbolically drawing other holy places and stories into its own sacred map.

Let your devotion draw together many traditions and stories rather than staying narrow.

लवांकुशकुंडीं करीं स्नान । लवांकुशातें पूजोन । लक्ष्मीकुंडीं करीं स्नान । लक्ष्मीनारायण पूजावा ॥२१०॥

lavāmkuśakumḍīm karīm snāna | lavāmkuśātem pūjona | lakṣmīkumḍīm karīm snāna | lakṣmīnārāyaṇa pūjāvā ||210||

Bathe in Lavankushakunda and worship Lava and Kusha; bathe in Lakshmikunda and worship Lakshmi and Narayana.

Lava and Kusha, Rama's sons, and Lakshmi-Narayana are honored, folding the next generation of a great story into the pilgrimage.

Remember the children and heirs of great examples, not only the famous figures themselves.

सूर्यकुंडीं करीं स्नान । श्राद्धकर्म आचरोन । सांबादित्य पूजोन । जावें पुढें बाळका ॥११॥

sūryakumḍīm karīm snāna | śrāddhakarma ācarona | sāmbāditya pūjona | jāvem puḍhem bāḷakā ||11||

Bathe in Suryakunda and perform ancestral rites; worship Sambaditya, then go on further, child.

Sun-worship (Sambaditya) is paired here with ancestral rites, joining gratitude for vitality with care for one's forebears.

Pair gratitude for your own vitality with continued care for your ancestors.

वैजनाथकुंड बरवें । तेथें स्नान तुवां करावें । वैजनाथातें पूजावें । एकभावेंकरुनिया ॥१२॥

vaijanāthakumḍa baravem | tethem snāna tuvām karāvem | vaijanāthātem pūjāvem | ekabhāvemkaruniyā ||12||

Vaijanathakunda is a fine tirtha — bathe there; worship Vaijanatha with single-pointed devotion.

The instruction to give Vaijanatha single-pointed devotion stands out amid the long list, marking this as a shrine of particular focus.

Give your full, undivided devotion to at least one central practice, even amid many smaller ones.

गोदावरीकुंडेसी । स्नान करा भक्तींसी । गौतमेश्वर लिंगासी । पूजीं बाळ ब्रह्मचारी ॥१३॥

godāvarīkumḍesī | snāna karā bhaktīmsī | gautameśvara limgāsī | pūjīm bāḷa brahmacārī ||13||

Bathe with devotion in Godavarikunda; worship the Gautameshwara linga, celibate child.

Godavarikunda evokes the Godavari river elsewhere, again folding a distant sacred geography into Kashi's own.

Let flowing water — literal or figurative renewal — remain part of your regular practice.

अगस्तिकुंडीं जावोनि । अगस्तेश्वरा नमूनि । स्नान करीं मनापासोनि । पूजा करीं भक्तिभावें ॥१४

agastikumḍīm jāvoni | agasteśvarā namūni | snāna karīm manāpāsoni | pūjā karīm bhaktibhāvem ||14

Go to Agastikunda, bow to Agastyeshwara; bathe wholeheartedly, and worship with devotion.

Agastikunda and Agastyeshwara, named for the sage Agastya, continue the theme of honoring sage-linked shrines.

Bathe your intentions wholeheartedly in whatever renews you before continuing your work.

शुक्रकूपीं करीं स्नान । करी शुक्रेश्वर अर्चन । मग पुढें अन्नपूर्णा नमून । पूजा करीं भावेंसी ॥१५॥

śukrakūpīm karīm snāna | karī śukreśvara arcana | maga puḍhem annapūrṇā namūna | pūjā karīm bhāvemsī ||15||

Bathe at Shukrakupa and worship Shukreshwara; then, further on, worship Annapurna with devotion.

Annapurna, the goddess who feeds the world, is honored here as the pilgrim's own sustenance is acknowledged.

Thank whoever provides your daily sustenance before moving on to other business.

धुंडिराजातें पूजोन । ज्ञानवापीं करीं स्नान । ज्ञानेश्वर अर्चोन । दंडपाणि पूजावा ॥१६॥

dhumḍirājātem pūjona | jñānavāpīm karīm snāna | jñāneśvara arcona | damḍapāṇi pūjāvā ||16||

Worship Dhundiraja again, bathe in the Well of Knowledge; worship Jnaneshwara, then worship Dandapani.

Dhundiraja, Jnaneshwara, and Dandapani — already honored earlier — are worshipped once more as this leg nears its close.

Return to foundational knowledge and steady support again and again, not just once.

आनंदभैरव वंदोनि । महाद्वारा जाऊनि । साष्‍टांगेसी नमोनि । विश्वनाथा अर्चिजे ॥१७॥

ānamdabhairava vamdoni | mahādvārā jāūni | sāṣ‍ṭāmgesī namoni | viśvanāthā arcije ||17||

Bow to Anandabhairava, go to the great gateway; prostrate fully and worship Vishvanatha.

The Dakshina Manasa leg closes, like the first, at the great gateway with full prostration before Vishvanatha.

Close a stage of effort with full, unreserved gratitude rather than a hurried finish.

ऐसें दक्षिणमानस । यात्रा असे विशेष । ब्रह्मचारी करी हर्ष । योगिराज सांगतसे ॥१८॥

aisem dakṣiṇamānasa | yātrā ase viśeṣa | brahmacārī karī harṣa | yogirāja sāmgatase ||18||

Thus is the special Dakshina Manasa (Southern Mental) pilgrimage; the celibate boy performed it joyfully — so the great yogi narrates.

The narrator notes the boy performed the whole leg joyfully, suggesting that completeness in a discipline is itself a source of joy.

Notice that finishing a demanding task in full brings its own quiet joy.

आतां उत्तरमानसासी । सांगेन विधि आहे कैशी । संकल्प करोनिया हर्षी । निघावें तुवां बाळका ॥१९॥

ātām uttaramānasāsī | sāmgena vidhi āhe kaiśī | samkalpa karoniyā harṣī | nighāvem tuvām bāḷakā ||19||

Now I will tell you the procedure for the Uttara Manasa (Northern Mental) pilgrimage; make your resolve joyfully and set out, child.

The ascetic turns to teach the third stage of the yatra, again beginning with a fresh, joyful resolve.

Accept a new stage of discipline with the same readiness you brought to the one before it.

जावें पंचगंगेसी । स्नान करीं महाहर्षी । कोटिजन्मपाप नाशी । प्रख्यात असे पुराणीं ॥२२०॥

jāvem pamcagamgesī | snāna karīm mahāharṣī | koṭijanmapāpa nāśī | prakhyāta ase purāṇīm ||220||

Go to the Panchaganga (five rivers) and bathe there joyfully; it destroys the sin of a crore of births, as is famed in the puranas.

The pilgrim bathes at the Panchaganga, said in this telling to wash away sins accumulated across countless past lives.

Seek out whatever practice or place is said to lighten the weight of old mistakes, and use it sincerely.

पंचगंगा प्रख्यात नामें । सांगेन असतीं उत्तमें । किरणा धूतपापा नामें । तिसरी पुण्यसरस्वती ॥२१॥

pamcagamgā prakhyāta nāmem | sāmgena asatīm uttamem | kiraṇā dhūtapāpā nāmem | tisarī puṇyasarasvatī ||21||

The Panchaganga has five renowned names, I will tell them, most excellent — Kirana, Dhutapapa, and third, holy Sarasvati.

The narrator pauses to explain the confluence's five names, adding depth to what might otherwise be a bare instruction.

Learn the deeper history behind a practice so it means more to you than rote motion.

गंगा यमुना मिळोनी । पांचही ख्याति जाणोनि । नामें असती सगुणी । ऐक बाळा एकचित्तें ॥२२॥

gamgā yamunā miḷonī | pāmcahī khyāti jāṇoni | nāmem asatī saguṇī | aika bāḷā ekacittem ||22||

Ganga and Yamuna joined together — all five are known by name; listen with a single mind, child.

Five sacred rivers are said to converge here, their union giving the confluence its full name.

Recognize that many streams — people, traditions, influences — can converge into one sacred current in your life.

कृतयुगीं त्या नदीसी । धर्मनदी म्हणती हर्षी । धूतपापा नाम तिसी । त्रेतायुगीं अवधारा ॥२३॥

kṛtayugīm tyā nadīsī | dharmanadī mhaṇatī harṣī | dhūtapāpā nāma tisī | tretāyugīm avadhārā ||23||

In the Krita Yuga that river was called Dharmanadi joyfully; in the Treta Yuga it was called Dhutapapa, know this.

The river's name changes across the ages (yuga) — Dharmanadi in one, Dhutapapa in the next — while its sanctity remains constant.

Understand that the same virtue can go by different names across different seasons of your life.

बिंदुतीर्थ द्वारापासी । नाम जाण विस्तारेंसी । कलियुगाभीतरीं तिसी । नाम झालें पंचगंगा ॥२४॥

bimdutīrtha dvārāpāsī | nāma jāṇa vistāremsī | kaliyugābhītarīm tisī | nāma jhālem pamcagamgā ||24||

At Bindutirtha's gate it bore that name in full; in the present Kali Yuga it came to be called Panchaganga.

By the present age the river has taken its final name, Panchaganga, completing the account of its changing identity.

Trace how a practice's meaning has changed over your own life without losing its underlying core.

प्रयागासी माघमासीं । स्नान करितां फळें जैसीं । कोटिगुण पंचगंगेसी । त्याहूनि पुण्य अधिक असे ॥२५॥

prayāgāsī māghamāsīm | snāna karitām phaḷem jaisīm | koṭiguṇa pamcagamgesī | tyāhūni puṇya adhika ase ||25||

Bathing at Prayaga in the month of Magha yields a certain merit; bathing here at Panchaganga yields a crore times more merit than that.

The text claims this bath surpasses even the famed Prayaga pilgrimage in the sacred month of Magha, exalting Kashi's own waters above all.

Value quiet, lesser-known practices as highly as famous, celebrated ones.

ऐशापरी पंचगंगेसी । स्नान करीं गा भावेंसी । बिंदुमाधवपूजेसी । पूजा करीं गा केशवा ॥२६॥

aiśāparī pamcagamgesī | snāna karīm gā bhāvemsī | bimdumādhavapūjesī | pūjā karīm gā keśavā ||26||

In this way bathe at Panchaganga with devotion; worship Bindumadhava, worship Keshava.

Bindumadhava and Keshava, forms of Vishnu, are honored here, showing Vishnu's worship woven into Shiva's city.

Bring devotion to both the mingling of traditions and to the divine forms themselves, not either alone.

गोपालकृष्ण पूजोनि । जावें नृसिंहभुवनीं । मंगळागौरी वंदोनि । गभस्तेश्वर पूजावा ॥२७॥

gopālakṛṣṇa pūjoni | jāvem nṛsimhabhuvanīm | mamgaḷāgaurī vamdoni | gabhasteśvara pūjāvā ||27||

Worship Gopalakrishna, then go to the abode of Nrisimha; bow to Mangala-Gauri, worship Gabhasteshwara.

Krishna, Nrisimha, and the goddess Mangala-Gauri (auspicious Gauri) are honored together in this stretch.

Honor gentleness and auspiciousness alongside power in whatever you revere.

मयूखादित्यपूजेसी । तुवां जावें भक्तींसी । पुनरपि जावें हर्षी । विश्वेश्वरदर्शना ॥२८॥

mayūkhādityapūjesī | tuvām jāvem bhaktīmsī | punarapi jāvem harṣī | viśveśvaradarśanā ||28||

Go with devotion to worship Mayukhaditya; go again joyfully for the sight (darshan) of Vishveshwara.

The pilgrim returns once more for another darshan of Vishveshwara — repetition, not novelty, deepens the devotion.

Return for another look at what you already worship; familiarity need not dull devotion.

मागुती मुक्तिमंडपासी । तुवां जावें भक्तींसी । संकल्पावें विधींसी । निघावें उत्तरमानसा ॥२९॥

māgutī muktimamḍapāsī | tuvām jāvem bhaktīmsī | samkalpāvem vidhīmsī | nighāvem uttaramānasā ||29||

Go again with devotion to the Muktimandapa; make your resolve according to rule, then set out for the Uttara Manasa pilgrimage.

A fresh vow is taken at the Muktimandapa before the pilgrim formally begins the Uttara Manasa leg.

Renew your commitment formally before starting each new phase of an effort.

मग निघा तेथून । आदित्यातें पूजोन । अमर्दकेश्वर अर्चोन । पापभक्षेश्वरा पूजिजे ॥२३०॥

maga nighā tethūna | ādityātem pūjona | amardakeśvara arcona | pāpabhakṣeśvarā pūjije ||230||

Then set out from there; worship Aditya, worship Amardakeshwara, worship Papabhakshaeshwara.

Aditya (the sun) and Papabhakshaeshwara, 'the devourer of sin,' open the new circuit.

Give thanks to the sun and to whatever, in your life, consumes and neutralizes harmful patterns.

नवग्रहातें पूजोनि । काळभैरवातें वंदूनि । क्षेत्रपाळातें अर्चोनि । काळकूपीं स्नान करीं ॥३१॥

navagrahātem pūjoni | kāḷabhairavātem vamdūni | kṣetrapāḷātem arconi | kāḷakūpīm snāna karīm ||31||

Worship the nine celestial bodies (Navagraha), bow to Kalabhairava, worship Kshetrapala, then bathe at Kalakupa.

The nine Navagraha, along with the guardian deities Kalabhairava and Kshetrapala, are honored as forces that shape one's fate.

Acknowledge the larger forces that shape your life without letting them become a source of fear.

पूजा करोनि काळेश्वरा । हंसतीर्थी स्नान करा । श्राद्धपितृकर्म सारा । ऐक बाळा एकचित्तें ॥३२॥

pūjā karoni kāḷeśvarā | hamsatīrthī snāna karā | śrāddhapitṛkarma sārā | aika bāḷā ekacittem ||32||

Worship Kaleshwara, bathe at Hamsatirtha, and perform ancestral rites there — listen, child, with a single mind.

Kaleshwara and Hamsatirtha are paired again with ancestral rites, weaving reverence and family duty together.

Pair reverence with the practical duty of honoring the family who came before you.

कृत्तिवासेश्वरा देखा । पूजा करोनि बाळका । पुढें जाऊनि ऐका । शंखवापीं स्नान करीं ॥३३॥

kṛttivāseśvarā dekhā | pūjā karoni bāḷakā | puḍhem jāūni aikā | śamkhavāpīm snāna karīm ||33||

Worship Krittivaseshwara, child; then go on, listen, and bathe at Shankhavapi.

Krittivaseshwara and Shankhavapi mark another small, lesser-known stop on the long circuit.

Persevere through a sequence of lesser-known steps to reach the next major one.

तेथें आचमन करोनि । रत्‍नेश्वरातें पूजोनि । सीतेश्वरा अर्चोनि । दक्षेश्वर पूजीं मग ॥३४॥

tethem ācamana karoni | rat‍neśvarātem pūjoni | sīteśvarā arconi | dakṣeśvara pūjīm maga ||34||

There sip water for purification, worship Ratneshwara, worship Siteshwara, then worship Dakshaeshwara.

A small purifying ritual (ācamana, sipping water) precedes worship of three further shrines in sequence.

Purify yourself with small rituals — a sip of water, a pause — before continuing sacred or important work.

चतुर्वक्रेश्वरीं पूजा । करीं वो बाळा तूं वोजा । पुढें स्नान करणें काजा । वृद्धकाळकूपा जावें ॥३५॥

caturvakreśvarīm pūjā | karīm vo bāḷā tūm vojā | puḍhem snāna karaṇem kājā | vṛddhakāḷakūpā jāvem ||35||

Worship at Chaturvakreshwara, child, do it properly; then bathe further on at Vriddhakalakupa.

The instruction to worship 'properly' underscores that even the routine steps deserve full care.

Do even the properly-ordered, routine steps of a task carefully, not just the memorable ones.

काळेश्वराचे पूजेसी । तुवां जावें भक्तींसी । अपमृत्येश्वरा हर्षी । पूजा करीं गा बाळका ॥३६॥

kāḷeśvarāce pūjesī | tuvām jāvem bhaktīmsī | apamṛtyeśvarā harṣī | pūjā karīm gā bāḷakā ||36||

Go with devotion to worship Kaleshwara; worship Apamrityeshwara joyfully, child.

Apamrityeshwara, 'the lord who wards off untimely death,' is worshipped as protection against a life cut short.

Ask, in your own way, to be shielded from an untimely end to any good effort you've begun.

मंदाकिनी स्नान करणें । मध्यमेश्वरातें पूजणें । तेथोनि मग पुढें जाणें । जंबुकेश्वर पूजावया ॥३७॥

mamdākinī snāna karaṇem | madhyameśvarātem pūjaṇem | tethoni maga puḍhem jāṇem | jambukeśvara pūjāvayā ||37||

Bathe at Mandakini and worship Madhyameshwara; then go on further to worship Jambukeshwara.

Mandakini, Madhyameshwara, and Jambukeshwara mark the steady middle stretch of this stage of the pilgrimage.

Keep moving steadily through the unremarkable middle stretch of a long undertaking.

वक्रतुंडपूजेसी । तुवां जावें भक्तींसी । दंडखात कूपेसी । स्नान श्राद्ध तूं करीं ॥३८॥

vakratumḍapūjesī | tuvām jāvem bhaktīmsī | damḍakhāta kūpesī | snāna śrāddha tūm karīm ||38||

Go with devotion to worship Vakratunda; bathe and perform ancestral rites at Dandakhata-kupa.

Vakratunda, a form of Ganesha, opens the way before the pilgrim proceeds to further bathing and ancestral rites.

Bow to what removes crookedness in your character before tackling the next obstacle.

पुढें भूतभैरवासी । पूजिजे ईशानेश्वरासी । जैगीषव्यगुहेसी । नमन करुनि पुढें जावें ॥३९॥

puḍhem bhūtabhairavāsī | pūjije īśāneśvarāsī | jaigīṣavyaguhesī | namana karuni puḍhem jāvem ||39||

Then worship Bhutabhairava, worship Ishaneshwara; bow at the cave of Jaigishavya, then go on.

Bhutabhairava, Ishaneshwara, and the cave of the sage Jaigishavya bring guardian deities and ascetic wisdom together.

Honor unseen guardians and the wisdom of ascetics who came before you.

घंटाकुंडीं स्नान करीं । व्यासेश्वरातें अर्चन करीं । कंदुकेश्वरातें अवधारीं । पूजा करीं गा भक्तींसी ॥२४०॥

ghamṭākumḍīm snāna karīm | vyāseśvarātem arcana karīm | kamdukeśvarātem avadhārīm | pūjā karīm gā bhaktīmsī ||240||

Bathe at Ghantakunda, worship Vyaseshwara, worship Kandukeshwara with devotion.

Vyaseshwara, linked to the sage Vyasa (compiler of the epics), ties this stretch of the yatra back to the source of scripture itself.

Connect with the wisdom of great teachers and compilers as you carry out your own work.

ज्येष्ठवापीं स्नान करणें । ज्येष्ठेश्वरातें पूजणें । सवेंचि तुवां पुढें जाणें । स्नान सप्तसागरांत ॥४१॥

jyeṣṭhavāpīm snāna karaṇem | jyeṣṭheśvarātem pūjaṇem | savemci tuvām puḍhem jāṇem | snāna saptasāgarāmta ||41||

Bathe at Jyeshthavapi and worship Jyeshtheshwara; then go on at once and bathe in the Seven Seas.

The 'Seven Seas' (Saptasāgara) contained symbolically within Kashi mark this stretch as reaching a kind of culmination.

Recognize when your labor has widened into something vast, and pause to honor that.

तेथोनि वाल्मीकेश्वरासी । पूजा करीं गा भक्तींसी । भीमलोटा जाऊनि हर्षी । भीमेश्वर पूजावा ॥४२॥

tethoni vālmīkeśvarāsī | pūjā karīm gā bhaktīmsī | bhīmaloṭā jāūni harṣī | bhīmeśvara pūjāvā ||42||

From there worship Valmikeshwara with devotion; go joyfully to Bhimalota, worship Bhimeshwara.

Valmikeshwara, named for the poet-sage Valmiki, and Bhimeshwara continue the pattern of honoring great figures through their shrines.

Draw inspiration from great teachers and storytellers when your own words or resolve fall short.

मातृ-पितृकुंडेसी । करणें श्राद्धविधीसी । पिशाचमोचन तीर्थेसी । पुढें जावें अवधारा ॥४३॥

mātṛ-pitṛkumḍesī | karaṇem śrāddhavidhīsī | piśācamocana tīrthesī | puḍhem jāvem avadhārā ||43||

Perform ancestral rites at Matru-Pitrukunda (the pool of mother and father); then go on to Pishachamochana tirtha.

Matru-Pitrukunda honors both parents by name, and Pishachamochana is described as a ford that releases tormented spirits.

Set aside dedicated time to honor both parents, not just one.

पुढें कपर्दिकेश्वरासी । पूजा करीं गा भक्तींसी । कर्कोटकवापीसी । स्नान करीं गा बाळका ॥४४॥

puḍhem kapardikeśvarāsī | pūjā karīm gā bhaktīmsī | karkoṭakavāpīsī | snāna karīm gā bāḷakā ||44||

Next worship Kapardikeshwara with devotion; bathe, child, at Karkotakavapi.

Kapardikeshwara and Karkotakavapi mark another small, easily-overlooked stop kept faithfully in sequence.

Don't skip the smaller, easily forgotten acts of gratitude in your life.

कर्कोटकेश्वरासी । पूजा करीं गा भक्तींसी । पुढें ईश्वरगंगेसी । स्नान दान करावें ॥४५॥

karkoṭakeśvarāsī | pūjā karīm gā bhaktīmsī | puḍhem īśvaragamgesī | snāna dāna karāvem ||45||

Worship Karkotakeshwara with devotion; then bathe and give charitable gifts at Ishwaraganga.

Bathing at Ishwaraganga is paired with charitable giving, again joining ritual with generosity.

Give freely at the points along your path that call for generosity.

अग्नीश्वराचे पूजेसी । चक्रकुंडीं स्नानासी । तुंवा जावें भक्तींसी । श्राद्धकर्म करावें ॥४६॥

agnīśvarāce pūjesī | cakrakumḍīm snānāsī | tumvā jāvem bhaktīmsī | śrāddhakarma karāvem ||46||

Go with devotion to worship Agnishwara, bathe at Chakrakunda, and perform ancestral rites.

Agnishwara, the fire-linked form of Shiva, is worshipped alongside further ancestral rites.

Pair worship of transformative forces, like fire, with concrete offerings to those who came before you.

उत्तरार्क पूजोन । मत्स्योदरीं करीं स्नान । ओंकारेश्वर अर्चोन । कपिलेश्वर पूजीं मग ॥४७॥

uttarārka pūjona | matsyodarīm karīm snāna | omkāreśvara arcona | kapileśvara pūjīm maga ||47||

Worship Uttararka, bathe at Matsyodari; worship Omkareshwara, then worship Kapileshwara.

Omkareshwara, linked to the sacred syllable Om, is worshipped alongside Uttararka and Kapileshwara.

Balance reverence for great symbols, like the sacred syllable, with practical acts of devotion.

ऋणमोचन तीर्थेसी । श्राद्धादि करावीं भक्तींसी । पापविमोचनतीर्थेसी । स्नानादि श्राद्धें करावीं ॥४८॥

ṛṇamocana tīrthesī | śrāddhādi karāvīm bhaktīmsī | pāpavimocanatīrthesī | snānādi śrāddhem karāvīm ||48||

At Rinamochana tirtha, perform ancestral rites with devotion; at Papavimochana tirtha, perform bathing and rites.

Rinamochana ('debt-releasing') and Papavimochana ('sin-releasing') are named for the specific burdens they are said to lift.

Seek release from old debts — literal or moral — through honest ritual, repayment, or amends.

तीर्थ कपालमोचन । स्नान श्राद्ध तर्पण । कुलस्तंभाप्रती जाऊन । पूजा करीं गा भक्तींसी ॥४९॥

tīrtha kapālamocana | snāna śrāddha tarpaṇa | kulastambhāpratī jāūna | pūjā karīm gā bhaktīmsī ||49||

At Kapalamochana tirtha, bathe, perform rites and offerings; go to Kulastambha and worship with devotion.

Kulastambha, literally the 'pillar of one's lineage,' is worshipped as the support of one's family line.

Honor your lineage as a pillar that supports you, and give it its due respect.

असे तीर्थ वैतरणी । श्राद्ध करावें तेथें स्नानीं । विधिपूर्वक गोदानीं । देतां पुण्य बहुत असे ॥२५०॥

ase tīrtha vaitaraṇī | śrāddha karāvem tethem snānīm | vidhipūrvaka godānīm | detām puṇya bahuta ase ||250||

There is the tirtha Vaitarani; perform ancestral rites there while bathing; giving a cow according to rule brings great merit.

Vaitarani is named for the river souls are said to cross after death; a cow given here is described as bringing great merit.

Give generously when a rite or moment calls for it, even if the gift feels costly.

मग जावें कपिलधारा । स्नान श्राद्ध तुम्ही करा । सवत्सेसी द्विजवरा । गोदान द्यावें परियेसा ॥५१॥

maga jāvem kapiladhārā | snāna śrāddha tumhī karā | savatsesī dvijavarā | godāna dyāvem pariyesā ||51||

Then go to Kapiladhara, bathe and perform ancestral rites there; give a cow with her calf to a worthy brahmin.

The gift here is specified as a cow with her calf — a fuller, more generous offering than the animal alone.

Share what you have fully, rather than holding back part of the gift.

वृषभध्वजातें पूजोन । मग निघावें तेथून । ज्वालानृसिंह वंदोन । वरुणासंगमीं तुम्हीं जावें ॥५२॥

vṛṣabhadhvajātem pūjona | maga nighāvem tethūna | jvālānṛsimha vamdona | varuṇāsamgamīm tumhīm jāvem ||52||

Worship Vrishabhadhvaja (the bull-bannered lord); then set out from there; bow to Jvala-Nrisimha, go to the confluence of the Varuna.

Vrishabhadhvaja, Shiva under the sign of the bull, and Jvala-Nrisimha are honored before reaching a river confluence.

Bow to strength and steadiness in your life as you move toward a confluence of new beginnings.

स्नान श्राद्ध करोनि । केशवादित्य पूजोनि । आदिकेशव अर्चोनि । पुढें जावें परियेसा ॥५३॥

snāna śrāddha karoni | keśavāditya pūjoni | ādikeśava arconi | puḍhem jāvem pariyesā ||53||

Bathe and perform ancestral rites, then worship Keshavaditya; worship Adikeshava, then go on.

Keshavaditya and Adikeshava, sun-linked and primal forms of Vishnu, continue the sequence.

Combine cleansing practices with honoring the sustaining forms of the divine in your life.

प्रल्हादतीर्थ असे बरवें । स्नान श्राद्ध तुवां करावें । प्रल्हादेश्वरातें पूजावें । एकभावें परियेसा ॥५४॥

pralhādatīrtha ase baravem | snāna śrāddha tuvām karāvem | pralhādeśvarātem pūjāvem | ekabhāvem pariyesā ||54||

At Pralhada tirtha, bathe and perform ancestral rites; worship Pralhadeshwara with single-pointed devotion.

This tirtha is named for Prahlada, the devoted boy-saint whose faith withstood persecution, offering the pilgrim a model of steadfastness.

Take courage from stories of devoted children and steadfast believers when your own faith is tested.

कपिलधारा तीर्थ थोर । स्नान करावें मनोहर । पूजोनि त्रिलोचनेश्वर । असंख्यातेश्वरा पूजिजे ॥५५॥

kapiladhārā tīrtha thora | snāna karāvem manohara | pūjoni trilocaneśvara | asamkhyāteśvarā pūjije ||55||

Kapiladhara is a great tirtha, bathe there beautifully; worship Trilochaneshwara, worship Asankhyateshwara.

The pilgrim returns to Kapiladhara, already visited earlier, showing that a source of renewal can be revisited without losing meaning.

Revisit a source of renewal more than once; repetition deepens devotion rather than diluting it.

पुढें जावें महादेवासी । पूजा करीं गा भक्तींसी । द्रुपदेश्वर सादरेंसी । एकभावें अर्चावा ॥५६॥

puḍhem jāvem mahādevāsī | pūjā karīm gā bhaktīmsī | drupadeśvara sādaremsī | ekabhāvem arcāvā ||56||

Then go worship Mahadeva with devotion; worship Drupadeshwara respectfully with a single-pointed heart.

Mahadeva, the 'great god,' is worshipped alongside Drupadeshwara with the same single-pointed devotion given to lesser shrines.

Approach the greatest object of your reverence with the same devotion you give to smaller, humbler ones.

गंगायमुनासरस्वतींशीं । तिन्ही लिंगें विशेषीं । पूजा करीं गा भक्तींसी । काम्यतीर्थ पाहें मग ॥५७॥

gamgāyamunāsarasvatīmśīm | tinhī limgem viśeṣīm | pūjā karīm gā bhaktīmsī | kāmyatīrtha pāhem maga ||57||

Worship the three lingas of Ganga, Yamuna, and Sarasvati together with devotion; then behold Kamyatirtha.

Three sacred rivers are honored as a single triad, their confluence itself treated as worthy of joint worship.

Let the confluence of different sacred influences in your life be honored together, not ranked against each other.

कामेश्वरातें पूजोनि । गोप्रतारतीर्थ स्नानीं । पंचगंगेसी जाऊनि । स्नान मागुतीं करावें ॥५८॥

kāmeśvarātem pūjoni | gopratāratīrtha snānīm | pamcagamgesī jāūni | snāna māgutīm karāvem ||58||

Worship Kameshwara, bathe at Gopratara tirtha; go again to Panchaganga and bathe once more.

The pilgrim returns once more to Panchaganga, the great confluence already bathed in earlier, reinforcing it as an anchor point of the journey.

Return to sources of renewal that have already served you well, rather than always seeking something new.

मणिकर्णिकास्नान करणें । जलशायीतें पूजणें । हनुमंतातें नमन करणें । मोदादि पंच विनायकांसी ॥५९॥

maṇikarṇikāsnāna karaṇem | jalaśāyītem pūjaṇem | hanumamtātem namana karaṇem | modādi pamca vināyakāmsī ||59||

Bathe at Manikarnika, worship Jalashayi (Vishnu reclining on the waters); bow to Hanuman, worship the five Modaka Vinayakas.

Hanuman, the faithful servant-deity, is included here alongside the grander forms of Vishnu and Ganesha.

Include humble, faithful helpers in your gratitude alongside grander figures.

पूजा अन्नपूर्णेसी । धुंडिराज परियेसीं । ज्ञानवापीं स्नानेंसी । ज्ञानेश्वर पूजावा ॥२६०॥

pūjā annapūrṇesī | dhumḍirāja pariyesīm | jñānavāpīm snānemsī | jñāneśvara pūjāvā ||260||

Worship Annapurna, listen, and Dhundiraja; bathe at the Well of Knowledge, worship Jnaneshwara.

Annapurna and Jnaneshwara — sustenance and knowledge — are worshipped together as the pilgrimage nears its final stretch.

Renew gratitude for both your provider and your foundational teacher together.

पूजीं दंडपाणीसी । मोक्षलक्ष्मीविलासासी । पूजा पंचपांडवासी । द्रौपदीदुपदविनायका ॥६१॥

pūjīm damḍapāṇīsī | mokṣalakṣmīvilāsāsī | pūjā pamcapāmḍavāsī | draupadīdupadavināyakā ||61||

Worship Dandapani, worship Moksha-Lakshmi-Vilasa; worship the five Pandavas, Draupadi, and Dupada-Vinayaka.

The heroes and heroine of the Mahabharata — the five Pandavas and Draupadi — are drawn into Kashi's sacred map alongside its own deities.

Remember the whole family bound up in a great example, not only its most famous figure.

पूजा आनंदभैरवासी । अविमुक्तेश्वर हर्षीं । पूजोनिया संभ्रमेंसी । विश्वनाथ संमुख सांगें ॥६२॥

pūjā ānamdabhairavāsī | avimukteśvara harṣīm | pūjoniyā sambhramemsī | viśvanātha sammukha sāmgem ||62||

Worship Anandabhairava and Avimukteshwara with joy; worship with reverence, then stand facing Vishvanatha to recite the closing verse.

As with the earlier legs, the pilgrimage closes standing before Vishvanatha, ready to recite the concluding mantra.

Approach the culmination of a long effort with full-hearted joy, not weary duty.

श्लोक ॥ उत्तरमानसयात्रेयं यथावद्या मया कृता । न्यूनातिरिक्तया शंभुः प्रीयतामनया विभुः ॥६३॥

śloka || uttaramānasayātreyam yathāvadyā mayā kṛtā | nyūnātiriktayā śambhuḥ prīyatāmanayā vibhuḥ ||63||

Verse: This Uttara Manasa pilgrimage I have performed as prescribed; may Lord Shambhu be pleased with it, whether lacking or in excess.

The same humble closing formula used after the earlier leg is repeated here, offering the completed stage to Shiva regardless of its imperfections.

Offer the completed stage of your work humbly, asking that it be found acceptable despite any flaws.

ऐसा मंत्र जपोनि । साष्टांगें नमस्कारुनि । मग निघावें तेथोनि । पंचक्रोशयात्रेसी ॥६४॥

aisā mamtra japoni | sāṣṭāmgem namaskāruni | maga nighāvem tethoni | pamcakrośayātresī ||64||

Having chanted this mantra and prostrated fully, one should set out from there for the Panchakroshi pilgrimage.

The pilgrim is sent onward once more, this time toward the Panchakroshi Yātrā, the outermost circuit of Kashi.

When one long discipline ends, be ready to begin the next circuit rather than resting on what's finished.

सिद्ध म्हणे नामधारकासी । गुरुचरित्र ऐकतां संतोषीं । येणेंचि तूं पावशी । चारी पुरुषार्थ इह सौख्य ॥६५॥

siddha mhaṇe nāmadhārakāsī | gurucaritra aikatām samtoṣīm | yeṇemci tūm pāvaśī | cārī puruṣārtha iha saukhya ||65||

The Siddha says to Namadharaka: hearing the Gurucharitra with joy, through this alone you shall attain the four aims of life and happiness in this world.

The frame story resumes: Siddha tells his disciple that simply hearing this narrative with joy grants the same fruits — the four aims of life — that the pilgrimage itself promised.

Let hearing a good story or teaching itself be treated as a genuine path toward what you seek, not merely entertainment.

म्हणोनि सरस्वतीगंगाधर । सांगे गुरुचरित्रविस्तार । ऐकतां होय मनोहर । सकळाभीष्‍टे साधिजे ॥६६॥

mhaṇoni sarasvatīgamgādhara | sāmge gurucaritravistāra | aikatām hoya manohara | sakaḷābhīṣ‍ṭe sādhije ||66||

Thus Sarasvati-Gangadhara narrates the vast Gurucharitra; hearing it is delightful, and all one's wishes are fulfilled.

The narrator affirms that retelling this vast Gurucharitra is itself delightful to hear and capable of fulfilling every wish.

Share what has helped you generously with others; the telling itself can be a gift.

इति श्रीगुरुचरित्रामृत । काशीखंडीं यात्रा निरोपित । कथा असती पुराणविख्यात । एकचत्वारिंशत्तमोऽध्यायः ॥२६७॥

iti śrīgurucaritrāmṛta | kāśīkhamḍīm yātrā niropita | kathā asatī purāṇavikhyāta | ekacatvārimśattamo'dhyāyaḥ ||267||

Thus ends the nectar of the Shri Gurucharitra, wherein the pilgrimage of the Kashi-khanda is narrated — a tale renowned in the puranas — the forty-first chapter.

A formal colophon closes the chapter, naming it as the telling of the Kashi-khanda pilgrimage, a story renowned across the puranas.

Mark the honest completion of a stage of your effort before moving on to the next.

इति श्रीगुरुचरित्रपरमकथाकल्पतरौ श्रीनृसिंहसरस्वत्युपाख्याने सिद्धनामधारकसंवादे काशीमहायात्रानिरुपणं नाम एकचत्वारिंशत्तमोऽध्यायः ॥४१॥

iti śrīgurucaritraparamakathākalpatarau śrīnṛsimhasarasvatyupākhyāne siddhanāmadhārakasamvāde kāśīmahāyātrānirupaṇam nāma ekacatvārimśattamo'dhyāyaḥ ||41||

Thus in the wish-fulfilling tree of the supreme tale of Shri Gurucharitra, in the dialogue of Siddha and Namadharaka on the legend of Shri Nrisimha Sarasvati, ends the forty-first chapter named 'The Account of the Great Pilgrimage to Kashi.'

The fuller colophon places this chapter within the larger 'wish-fulfilling tree' of the Gurucharitra, naming it formally as the account of the great Kashi pilgrimage.

See your own spiritual effort as part of something larger — a tree whose fruit others also draw from.

श्रीगुरुदत्तात्रेयार्पितमस्तु ॥

śrīgurudattātreyārpitamastu ||

May this be offered to Shri Guru Dattatreya.

A closing dedication returns the merit of the entire telling to Shri Guru Dattatreya, the source to whom all credit belongs.

Dedicate the fruit of your effort back to its true source rather than claiming it for yourself alone.

(ओवीसंख्या २६७)

(ovīsamkhyā 267)

(Verse count: two hundred sixty-seven ovīs.)

A final scribal note records the chapter's total verse count, the quiet bookkeeping that closes any careful undertaking.

Keep an honest account of what you have actually done, without exaggeration or omission.