संत साहित्य · Guru Charitra · Chapters
Chapter 42 — Significance of Anant Vrat
Literal. Shri Guru narrates the Anant Vrat — Yudhishthira asks Krishna how to regain his kingdom; Krishna prescribes Anant worship on Bhadrapad Shuddha 14. Embedded story: Sumantu has a daughter Sushila married to Koundinya; Sushila observes Anant Vrat and gets prosperity; Koundinya, suspicious, throws her Anant string into fire. The kingdom collapses. He goes searching for Anant. He sees a fruitful tree no bird touches, a cow with calf trying to eat grass, a bull, two lakes no birds drink from, an elephant, an ass, an old Brahmin. The old Brahmin reveals himself as Anant, gives him three boons. The other figures are reinterpreted: the tree was a Brahmin proud of his learning who did not teach; the cow was a Brahmin proud of his charity but the gift was infertile land; the bull was a rich Brahmin who gave nothing; the lakes were two sisters who only exchanged charity with each other; the elephant is your anger; the ass is your vanity.
Symbolic. A perfect example of narrative encoding of moral diagnosis: the figures encountered along the journey are not random; each one is a coded form of a specific moral failure.
Verse by verse
श्रीगणेशाय नमः ।
śrīgaṇeśāya namaḥ |
Salutation to Śrī Gaṇeśa.
The narration opens, as is customary, with an invocation of Gaṇeśa (remover of obstacles) before beginning the long teaching that follows.
Before starting any long, careful task, pause for a moment to set your intention so nothing gets rushed.
संकल्प करोनिया मनीं । जावें स्वर्गद्वाराभुवनीं । गंगाकेशव पूजोनि । हरिश्चंद्र मंडपा जावें ॥१॥
samkalpa karoniyā manīm | jāvem svargadvārābhuvanīm | gamgākeśava pūjoni | hariścamdra mamḍapā jāvem ||1||
Having made a resolve (saṃkalpa) in the mind, one should go to the Svargadvāra shrine; having worshipped Gaṅgā-Keśava, one should go to the Hariśchandra pavilion.
The ascetic begins his instructions to the brahmachārī with the very first step of the Kāśī pilgrimage — a saṃkalpa (formal resolve) — establishing that this journey through the city's shrines is to be undertaken deliberately, one place at a time.
Before beginning any long project, state your intention clearly to yourself first, then take the first concrete step.
स्वर्गद्वार असे जाण । मणिकर्णिकातीर्थ विस्तीर्ण । तुवां तेथें जावोन । संकल्पावें विधीनें ॥२॥
svargadvāra ase jāṇa | maṇikarṇikātīrtha vistīrṇa | tuvām tethem jāvona | samkalpāvem vidhīnem ||2||
Know that Svargadvāra is there; the Maṇikarṇikā tīrtha is vast; go there and make your resolve according to the prescribed rite.
The instruction fixes the starting point precisely — the broad Maṇikarṇikā tīrtha — showing that even the resolve itself has its proper place and form, not left vague.
When starting a big task, choose one specific place and time to formally begin it, rather than leaving the start point fuzzy.
हविष्यान्न पूर्व दिवशीं । करोनि असावें शुचीसी । प्रातःकाळीं गंगेसी । स्नान आपण करावें ॥३॥
haviṣyānna pūrva divaśīm | karoni asāvem śucīsī | prātaḥkāḷīm gamgesī | snāna āpaṇa karāvem ||3||
The day before, one should eat pure ritual food (havishyānna) and remain in a state of purity; at dawn, one should bathe in the Gaṅgā.
Preparation begins a full day in advance — the pilgrimage is not begun casually but with prior discipline in diet and conduct, underscoring that thoroughness starts before the visible work does.
Prepare the night before an important day — lay out what you need and rest well — so the morning itself goes smoothly.
धुंडिराजातें प्रार्थोनि । मागावें करुणावचनीं । पुनर्दर्शन दे म्हणोनि । विनवावें परियेसा ॥४॥
dhumḍirājātem prārthoni | māgāvem karuṇāvacanīm | punardarśana de mhaṇoni | vinavāvem pariyesā ||4||
One should entreat Dhuṇḍirāja with words of humility, asking, 'grant me another darśana,' and pray to him thus.
Each stop closes with a request to return — punardarśana (a further vision/visit) — a recurring refrain reminding the pilgrim that devotion is not a single completed transaction but an ongoing relationship.
When you finish a task well, don't just walk away — say a word of thanks and leave the door open to return and do it again.
मग गंगेतें नमोनि । जावें विश्वनाथभुवनीं । मग तयाते पूजोनि । भवानीशंकर पूजावा ॥५॥
maga gamgetem namoni | jāvem viśvanāthabhuvanīm | maga tayāte pūjoni | bhavānīśamkara pūjāvā ||5||
Then, having bowed to the Gaṅgā, one should go to the abode of Viśvanātha; then, having worshipped him, one should worship Bhavānī-Śaṅkara.
The sequence moves from river to central liṅga to the divine couple Bhavānī-Śaṅkara, each worshipped in turn — nothing is skipped even at the most famous shrine of the whole circuit.
At the most important stop on your errand list, don't rush past the smaller related steps around it — finish them too.
मग जावें मुक्तिमंडपासीं । नमोनि निघावें संतोषीं । धुंडिराजाचे पूजेसी । पुनरपि जावें परियेसा ॥६॥
maga jāvem muktimamḍapāsīm | namoni nighāvem samtoṣīm | dhumḍirājāce pūjesī | punarapi jāvem pariyesā ||6||
Then one should go to Muktimaṇḍapa, bow, and depart joyfully; one should go again to worship Dhuṇḍirāja.
The itinerary doubles back on itself — Dhuṇḍirāja is visited again — showing that the sequence is a real circuit, not a straight line, and repetition where required is part of doing it properly.
If a checklist calls for revisiting a step, don't treat that as wasted effort — go back and do it again.
मागुती यावें महाद्वारा । विश्वेश्वर-पूजा करा । मोदादि पंच विघ्नेश्वरा । नमन करावें दंडपाणीसी ॥७॥
māgutī yāvem mahādvārā | viśveśvara-pūjā karā | modādi pamca vighneśvarā | namana karāvem damḍapāṇīsī ||7||
One should come again to the Mahādvāra (great gateway) and worship Viśveśvara; worship the five Vighneśvaras beginning with Moda; bow to Daṇḍapāṇi.
Even the guardian figures — the five obstacle-removing Vighneśvaras and Daṇḍapāṇi (the staff-bearer, a form of Śiva as gatekeeper) — get their own worship; nothing at the gate is passed over on the way to the main shrine.
Greet and thank the people who make a task possible — the gatekeepers and helpers — not only the person you came to see.
पूजा आनंदभैरवासी । मागुतीं यावें मणिकर्णिकेसी । पूजोनिया ईश्वरासी । सिद्धिविनायक पूजावा ॥८॥
pūjā ānamdabhairavāsī | māgutīm yāvem maṇikarṇikesī | pūjoniyā īśvarāsī | siddhivināyaka pūjāvā ||8||
One should worship Ānandabhairava; come again to Maṇikarṇikā; having worshipped Īśvara, worship Siddhivināyaka.
The circuit brings the pilgrim back to Maṇikarṇikā a second time, then on to Siddhivināyaka (Gaṇeśa the accomplisher) — the return visits are deliberate, not accidental repetition.
Circle back to check on something you already handled, rather than assuming one pass was enough.
गंगाकेशव पूजोनि । ललितादेवीसी नमोनि । राजसिद्धेश्वर आणा ध्यानीं । दुर्लभेश्वर पूजावा ॥९॥
gamgākeśava pūjoni | lalitādevīsī namoni | rājasiddheśvara āṇā dhyānīm | durlabheśvara pūjāvā ||9||
Having worshipped Gaṅgā-Keśava, bow to Lalitā Devī; hold Rājasiddheśvara in meditation; worship Durlabheśvara.
Named goddess and liṅga shrines continue to be added one after another — Lalitā, Rājasiddheśvara, Durlabheśvara ('the hard-to-attain one') — each requiring its own moment of attention.
Give each item on your list, even the small or obscure ones, a proper individual moment of attention instead of lumping them together.
सोमनाथ पूजा करीं । पुढें शूलटंकेश्वरी । मग पूजा वाराहेश्वरी । द्शाश्वमेध पूजा मग ॥१०॥
somanātha pūjā karīm | puḍhem śūlaṭamkeśvarī | maga pūjā vārāheśvarī | dśāśvamedha pūjā maga ||10||
Worship Somanātha; next Śūlaṭaṅkeśvarī; then worship Vārāheśvarī; then worship at Daśāśvamedha.
The list moves through several liṅgas and goddesses to the famous Daśāśvamedha ghāṭ, treating the well-known and the lesser-known stops with equal, unhurried care.
Give the well-known part of your work the same careful attention you give the obscure parts, not more.
बंदी देवीतें पूजोनि । सर्वेश्वरातें नमोनि । केदारेश्वर धरा ध्यानीं । हनुमंतेश्वर पूजावा ॥११॥
bamdī devītem pūjoni | sarveśvarātem namoni | kedāreśvara dharā dhyānīm | hanumamteśvara pūjāvā ||11||
Having worshipped Bandī Devī, bow to Sarveśvara; hold Kedāreśvara in meditation; worship Hanumanteśvara.
The list keeps expanding — a goddess, then Sarveśvara ('lord of all'), Kedāreśvara, Hanumanteśvara — each name is a full stop worth pausing at, not a name to skim past.
Read every line of an important document fully, rather than skimming past the ones that look routine.
मग पूजावा संगमेश्वरी । लोलार्कातें अवधारीं । अर्कविनायका पूजा करीं । दुर्गाकुंडीं स्नान मग ॥१२॥
maga pūjāvā samgameśvarī | lolārkātem avadhārīm | arkavināyakā pūjā karīm | durgākumḍīm snāna maga ||12||
Then worship Saṅgameśvarī; attend to Lolārka; worship Arkavināyaka; then bathe at Durgākuṇḍa.
The pilgrimage weaves worship and bathing together — tīrtha and liṅga alternate — showing that the outward act (bathing) and the inward act (worship) are both required at each stage.
Pair the outward action with the inward attention it deserves — don't just go through the motions of a task without also giving it your full presence.
आर्यादुर्गां देवी पूजोनि । दुर्गा गणेश ध्याऊनि । पुनर्दर्शन दे म्हणोनि । प्रार्थावें तयासी ॥१३॥
āryādurgām devī pūjoni | durgā gaṇeśa dhyāūni | punardarśana de mhaṇoni | prārthāvem tayāsī ||13||
Having worshipped the goddess Āryādurgā, meditate on Durgā Gaṇeśa; entreat him, saying, 'grant me another darśana.'
The request for a return visit recurs here too — the pilgrim is taught to close each stage of devotion with a wish to come back, keeping the relationship alive rather than treating the visit as finished business.
End each stage of a long project by noting how you'll return to check on it later, not by considering it permanently closed.
विश्वकूपेंत ईश्वरासी । कर्दमतीर्थी स्नान हर्षी । कर्दमेश्वरपूजेसी । तुवां जावें बाळका ॥१४॥
viśvakūpemta īśvarāsī | kardamatīrthī snāna harṣī | kardameśvarapūjesī | tuvām jāvem bāḷakā ||14||
At the Viśvakūpa, worship Īśvara; bathe joyfully at Kardama tīrtha; go, my child, to worship at Kardameśvara.
The teacher addresses the boy directly ('bāḷaka,' child) as the list continues, a warm reminder that this exhaustive itinerary is being handed down with real affection, not as dry instruction.
When teaching someone a long procedure, keep your tone warm and encouraging, not just mechanical, even on the routine steps.
जावें कर्दमकूपासी । पूजा मग सोमनाथासी । मग विरुपालिंगासी । पूजा करीं ब्रह्मचारी ॥१५॥
jāvem kardamakūpāsī | pūjā maga somanāthāsī | maga virupālimgāsī | pūjā karīm brahmacārī ||15||
Go to Kardamakūpa; then worship Somanātha; then worship the Virūpā liṅga, O brahmachārī.
Three more stops are added in quick succession — the density of names in these verses itself conveys how many sacred points a truly complete pilgrimage of Kāśī must cover.
When a task has many small sub-steps, keep moving through them steadily rather than getting daunted by the sheer number.
पुढें जावें नीलकंठासी । पूजा करीं गा भावेंसी । कर जोडोनि भक्तींसी । कर्दमेश्वर पूजावा ॥१६॥
puḍhem jāvem nīlakamṭhāsī | pūjā karīm gā bhāvemsī | kara joḍoni bhaktīmsī | kardameśvara pūjāvā ||16||
Next go to Nīlakaṇṭha; worship with devotion; with joined palms and devotion, worship Kardameśvara.
The gesture of joined palms (añjali) is specified — devotion is meant to show in the body, not only in intention, at every single stop along this long list.
Let your posture and manner match your intention — stand up straight and pay attention fully, even for a routine, tenth-time task.
पुनर्दर्शन आम्हांसी । दे म्हणावें भक्तींसी । मग निघावें वेगेंसी । नागनाथाचे पूजेतें ॥१७॥
punardarśana āmhāmsī | de mhaṇāvem bhaktīmsī | maga nighāvem vegemsī | nāganāthāce pūjetem ||17||
One should say with devotion, 'grant us another darśana,' then depart swiftly to worship Nāganātha.
The rhythm of the pilgrimage — pause, request, then move briskly on — teaches unhurried care within a brisk overall pace: nothing is skipped, yet nothing is dawdled over either.
Move efficiently between tasks, but give each one its full, unrushed attention while you are actually doing it.
पुढें पूजीं चामुंडेसी । मोक्षेश्वरा परियेसीं । वरुणेश्वर भक्तींसी । पूजा करीं गा बाळका ॥१८॥
puḍhem pūjīm cāmumḍesī | mokṣeśvarā pariyesīm | varuṇeśvara bhaktīmsī | pūjā karīm gā bāḷakā ||18||
Next worship Cāmuṇḍā; attend to Mokṣeśvara; worship Varuṇeśvara with devotion, O child.
A fierce goddess (Cāmuṇḍā) and a liberation-named liṅga (Mokṣeśvara) sit side by side in the list — the pilgrimage does not sort shrines by comfort or theme, it simply takes them in the order the city presents them.
Handle tasks in the order they come to you rather than only doing the ones you find comfortable first.
वीरभद्रपूजेसी । जावोनि द्वितीय दुर्गेसी । अर्चावें विकटाक्षा देवीसी । पूजा करीं मनोभावें ॥१९॥
vīrabhadrapūjesī | jāvoni dvitīya durgesī | arcāvem vikaṭākṣā devīsī | pūjā karīm manobhāvem ||19||
Go to worship Vīrabhadra, then to the second Durgā; worship the goddess Vikaṭākṣā with heartfelt devotion.
The phrase 'second Durgā' signals that this catalogue is careful to distinguish between similarly-named shrines — precision, not vague gesture, is what the teaching asks for.
When there are multiple similar items to handle, keep them clearly distinguished rather than treating them as interchangeable.
पूजीं भैरव उन्मत्त । विमळार्जुन प्रख्यात । काळकूटदेवाप्रत । पूजा करीं गा बाळका ॥२०॥
pūjīm bhairava unmatta | vimaḷārjuna prakhyāta | kāḷakūṭadevāprata | pūjā karīm gā bāḷakā ||20||
Worship Bhairava Unmatta; the renowned Vimalārjuna; worship the deity Kālakūṭa, O child.
Another cluster of names passes by — 'Unmatta' (the wild/ecstatic one) among them — the pilgrimage keeps its steady, unbroken pace through both gentle and fierce forms of the divine alike.
Treat the difficult or intense parts of a job with the same steady pace as the easy parts, instead of rushing through them.
पूजा करीं महादेवासी । नंदिकेश्वर भैरवासी । भृंगेश्वर विशेषीं । पूजा करीं मनोहर ॥२१॥
pūjā karīm mahādevāsī | namdikeśvara bhairavāsī | bhṛmgeśvara viśeṣīm | pūjā karīm manohara ||21||
Worship Mahādeva; Nandikeśvara Bhairava; and especially worship Bhṛṅgeśvara with delight.
The word 'especially' (viśeṣīm) marks Bhṛṅgeśvara out for particular care within the long list — even inside a catalogue of many names, some moments still deserve extra attention.
Within a long checklist, notice the few items that deserve extra care and give them that little bit more.
गणप्रियासी पूजोनि । विरुपाक्षातें नमोनि । यक्षेश्वर अर्चोनि । विमलेश्वर पूजीं मग ॥२२॥
gaṇapriyāsī pūjoni | virupākṣātem namoni | yakṣeśvara arconi | vimaleśvara pūjīm maga ||22||
Having worshipped Gaṇapriya, bow to Virūpākṣa; worship Yakṣeśvara, then worship Vimaleśvara.
Four more names are threaded through in a single verse — the sheer density here is the point: a genuine pilgrimage of Kāśī has no shortcuts through its many shrines.
Resist the urge to bundle several small responsibilities into one quick pass — give each its own moment.
भीमचंडीं शक्तीसी । पूजीं चंडीविनायकासी । रविरक्ताक्ष गंधर्वासी । पूजा करीं मनोभावें ॥२३॥
bhīmacamḍīm śaktīsī | pūjīm camḍīvināyakāsī | raviraktākṣa gamdharvāsī | pūjā karīm manobhāvem ||23||
Worship the Śakti Bhīmacaṇḍī; worship Caṇḍīvināyaka; worship Ravi-Raktākṣa-Gandharva with heartfelt devotion.
Goddess, Gaṇeśa form, and a solar/celestial figure are worshipped in immediate succession, showing the pilgrimage's inclusiveness — every category of divine presence in the city gets its turn.
Make sure your routine includes every category of care it needs — don't let one kind of task crowd out the others.
ज्ञानेश्वर असे थोर । पूजा पुढें अमृतेश्वर । गंधर्वसागर मनोहर । पूजा करीं गा भक्तींसी ॥२४॥
jñāneśvara ase thora | pūjā puḍhem amṛteśvara | gamdharvasāgara manohara | pūjā karīm gā bhaktīmsī ||24||
Jñāneśvara ('lord of knowledge') is great; next worship Amṛteśvara; worship the lovely Gandharvasāgara with devotion.
A liṅga named for knowledge sits beside one named for immortal nectar — the catalogue keeps its rhythm no matter how evocative or plain each name is.
Don't let some steps of a task feel more special than others just because of their name or appeal — give plain steps equal care.
नरकार्णव तरावयासी । पूजीं भीमचंडीसी । विनवावें तुम्हीं त्यासी । पुनर्दर्शन दे म्हणावें ॥२५॥
narakārṇava tarāvayāsī | pūjīm bhīmacamḍīsī | vinavāvem tumhīm tyāsī | punardarśana de mhaṇāvem ||25||
To cross the ocean of hell (narakārṇava), worship Bhīmacaṇḍī; entreat her, saying, 'grant me another darśana.'
The purpose of this thoroughness surfaces here directly — it is undertaken to 'cross the ocean of hell,' i.e., the teaching frames careful, complete devotion as what carries a person through life's hardest passages.
When facing a difficult passage in life, respond with steady, complete effort rather than a hurried, partial one.
एकपादविनायकासी । पुढें पूजीं भैरवासी । संगमेश्वरा भरंवसीं । पूजा करीं गा ब्रह्मचारी ॥२६॥
ekapādavināyakāsī | puḍhem pūjīm bhairavāsī | samgameśvarā bharamvasīm | pūjā karīm gā brahmacārī ||26||
Worship Ekapāda-Vināyaka; next worship Bhairava; worship Saṅgameśvara with confidence, O brahmachārī.
The word 'bharamvasīm' (with confidence/trust) marks the tone the pilgrim is meant to carry through this long list — steady faith, not anxious hurry, sustains the completeness of the journey.
Carry out a long list of duties with quiet confidence rather than rushing through it out of anxiety.
भूतनाथ सोमनाथ । कालनाथ असे विख्यात । पूजा करीं गा त्वरित । कपर्दिकेश्वरलिंगाची ॥२७॥
bhūtanātha somanātha | kālanātha ase vikhyāta | pūjā karīm gā tvarita | kapardikeśvaralimgācī ||27||
Bhūtanātha, Somanātha, and the renowned Kālanātha — quickly worship the liṅga of Kapardikeśvara.
Here the pace itself is named — 'tvarita,' quickly — showing that thoroughness does not always mean slowness; some stretches of the circuit move swiftly while still leaving nothing out.
Move quickly through the routine parts of a job while still touching every one of them, saving your slower attention for what truly needs it.
नागेश्वर कामेश्वर । पुढें पूजीं गणेश्वर । पूजा करीं विश्वेश्वर । चतुर्मुख विनायका ॥२८॥
nāgeśvara kāmeśvara | puḍhem pūjīm gaṇeśvara | pūjā karīm viśveśvara | caturmukha vināyakā ||28||
Nāgeśvara, Kāmeśvara; next worship Gaṇeśvara; worship Viśveśvara and Caturmukha Vināyaka (the four-faced Gaṇeśa).
The four-faced Vināyaka closing this verse is a small vivid detail amid the list — a reminder that behind the sheer volume of names, each shrine still has its own particular form worth noticing.
Notice at least one distinctive detail in each task you complete, so repetition doesn't dull your attention.
पूजीं देहलीविनायकासी । पूजीं गणेश षोडशीं । उदंडगणेश षोडशीं । पूजा करीं मनोहर ॥२९॥
pūjīm dehalīvināyakāsī | pūjīm gaṇeśa ṣoḍaśīm | udamḍagaṇeśa ṣoḍaśīm | pūjā karīm manohara ||29||
Worship Dehalī-Vināyaka; worship the sixteen Gaṇeśas; worship the great Gaṇeśa of the sixteen with delight.
A whole set of sixteen Gaṇeśa shrines is folded into this single ovī, condensing an enormous amount of individual worship into the discipline of 'worship them all.'
When facing a big batch of similar small tasks, commit to finishing the whole set rather than doing a representative few.
उत्कलेश्वर महाथोर । असे लिंग मनोहर । पुढें एकादश रुद्र । तयांचें पूजन करावें ॥३०॥
utkaleśvara mahāthora | ase limga manohara | puḍhem ekādaśa rudra | tayāmcem pūjana karāvem ||30||
Utkaleśvara is a very great and lovely liṅga; next worship the eleven Rudras.
Another entire group — the eleven Rudras (Ekādaśa Rudra, forms of Śiva) — is to be worshipped as a set, continuing the pattern of comprehensive, no-exceptions devotion.
When a group of related items needs attention, handle the whole group together rather than leaving some out for later.
जावें तपोभूमीसी । पूजा करीं गा भक्तींसी । रामेश्वर महाहर्षीं । पूजीं मग सोमनाथ ॥३१॥
jāvem tapobhūmīsī | pūjā karīm gā bhaktīmsī | rāmeśvara mahāharṣīm | pūjīm maga somanātha ||31||
Go to the Tapobhūmi (ground of austerity); worship with devotion; worship Rāmeśvara with great joy, then worship Somanātha.
The itinerary moves into ground associated with austerity (tapas) itself — the pilgrimage passes even through places named for effort and discipline, folding that theme into its own practice.
Give the effortful, disciplined parts of your routine the same joyful attention as the easier parts.
भरतेश्वर असे थोर । लक्ष्मणेश्वर मनोहर । पूजीं मग शत्रुघ्नेश्वर । भूमिदेवी अर्चीं मग ॥३२॥
bharateśvara ase thora | lakṣmaṇeśvara manohara | pūjīm maga śatrughneśvara | bhūmidevī arcīm maga ||32||
Bharateśvara is great; Lakṣmaṇeśvara is lovely; then worship Śatrughneśvara, then worship the goddess Bhūmidevī.
The four shrines named for Rāma's brothers (and Bhūmidevī, the earth goddess) are all included — no member of the beloved family circle is left unworshipped.
When honoring a group — family, team, or community — remember every member individually, not only the most prominent one.
नकुळेश्वर पूजोन । करीं रामेश्वरध्यान । पुनर्दर्शन दे म्हणोन । विनवावें परियेसा ॥३३॥
nakuḷeśvara pūjona | karīm rāmeśvaradhyāna | punardarśana de mhaṇona | vinavāvem pariyesā ||33||
Having worshipped Nakuleśvara, meditate on Rāmeśvara; entreat him, saying, 'grant me another darśana.'
This closes the Rāmeśvara cluster with the now-familiar request for return — the pattern of pause-worship-request recurs steadily, giving the long list its devotional rhythm.
Build a consistent closing habit into repeated tasks, so each one ends the same careful way.
असंख्यात तीर्थ वरुण । तेथें करा तुम्हीं नमन । असंख्यात लिंगें जाण । पूजा करावी भक्तींसी ॥३४॥
asamkhyāta tīrtha varuṇa | tethem karā tumhīm namana | asamkhyāta limgem jāṇa | pūjā karāvī bhaktīmsī ||34||
Countless are the tīrthas of Varuṇa — bow there; know that countless liṅgas exist — worship them with devotion.
The teaching openly admits the list cannot be exhaustive in literal count — 'countless' tīrthas and liṅgas exist — yet the instruction is still to bow and worship, teaching that devotion should meet even the uncountable with sincerity rather than being paralyzed by scale.
When a task feels too large to finish item by item, still give sincere effort to as much of it as you can reach, rather than giving up.
पुढें असे लिंग थोर । नामें देव सिद्धेश्वर । पूजा करीं गा मनोहर । पशुपाणि विनायक ॥३५॥
puḍhem ase limga thora | nāmem deva siddheśvara | pūjā karīm gā manohara | paśupāṇi vināyaka ||35||
Next there is a great liṅga named Siddheśvara; worship with delight; worship Paśupāṇi-Vināyaka.
After acknowledging the uncountable, the list resumes its precise naming — Siddheśvara, Paśupāṇi-Vināyaka — showing that specificity returns even after a moment of acknowledging vastness.
After taking stock of how much work remains, return to naming and doing the next specific step.
याची पूजा करोनि । पृथ्वीश्वरातें नमोनि । शरयूकूपीं स्नान करोनि । कपिलधारा स्नान करीं ॥३६॥
yācī pūjā karoni | pṛthvīśvarātem namoni | śarayūkūpīm snāna karoni | kapiladhārā snāna karīm ||36||
Having worshipped this one, bow to Pṛthvīśvara; bathe at Śarayūkūpa; bathe at Kapiladhārā.
Bathing (snāna) resumes alongside worship — the physical discipline of the pilgrimage is inseparable from its devotional content throughout.
Pair the practical, physical part of a duty with genuine attentiveness, not just mechanical completion.
वृषभध्वजा पूजोनि । ज्वालानृसिंहाचे वंदी चरणीं । वरुणासंगमीं स्नान करोनि । श्राद्धादि कर्मे करावीं ॥३७॥
vṛṣabhadhvajā pūjoni | jvālānṛsimhāce vamdī caraṇīm | varuṇāsamgamīm snāna karoni | śrāddhādi karme karāvīm ||37||
Having worshipped Vṛṣabhadhvaja, bow at the feet of Jvālā-Nṛsiṃha; bathe at the confluence of the Varuṇā; perform śrāddha (ancestral rites) and other such duties.
Ancestral remembrance (śrāddha) is folded into the pilgrimage itself — thoroughness extends beyond the living shrines to duty toward one's departed forebears as well.
Include remembering and honoring those who came before you as part of any thorough, complete practice, not as an afterthought.
संगमेश्वर पूजावा । सर्वविनायक बरवा । पुढें पूजीं तूं केशवा । भावें करुनि ब्रह्मचारी ॥३८॥
samgameśvara pūjāvā | sarvavināyaka baravā | puḍhem pūjīm tūm keśavā | bhāvem karuni brahmacārī ||38||
Worship Saṅgameśvara; the good Sarvavināyaka; next, O brahmachārī, worship Keśava with devotion.
The teacher again addresses the boy by his identity as brahmachārī, keeping the personal relationship of guru and disciple present even in the midst of a long impersonal-seeming list.
Even while giving someone a long set of instructions, address them personally now and then so the relationship stays warm.
पूजा प्रर्हादेश्वरासी । स्नान कपिलातीर्थासी । त्रिलोचनेश्वरासी । पूजा करीं गा भक्तीनें ॥३९॥
pūjā prarhādeśvarāsī | snāna kapilātīrthāsī | trilocaneśvarāsī | pūjā karīm gā bhaktīnem ||39||
Worship Prahlādeśvara; bathe at Kapilā tīrtha; worship Trilocaneśvara with devotion.
A shrine named for the devotee-saint Prahlāda appears among the Śiva liṅgas — the catalogue honors devotees as well as gods, another sign of its comprehensiveness.
Honor the people who modeled the value you're practicing, not only the ultimate source of that value.
पुढें असे महादेव । पंचगंगातीर ठाव । पूजा करीं गा भक्तिभावें । तया बिंदुमाधवासी ॥४०॥
puḍhem ase mahādeva | pamcagamgātīra ṭhāva | pūjā karīm gā bhaktibhāvem | tayā bimdumādhavāsī ||40||
Next there is Mahādeva at the bank of the Pañcagaṅgā (five rivers); worship Bindumādhava there with devoted heart.
The pilgrimage reaches the famous Pañcagaṅgā ghāṭ and its Bindumādhava (a form of Viṣṇu) — Śaiva and Vaiṣṇava shrines share the same itinerary without division.
Don't let differences in style or approach stop you from giving equally full attention to every part of a shared effort.
पूजीं मंगळागौरीसी । गभस्तेश्वरा परियेसीं । वसिष्ठ वामदेवासी । पर्वतेश्वर पूजावा ॥४१॥
pūjīm mamgaḷāgaurīsī | gabhasteśvarā pariyesīm | vasiṣṭha vāmadevāsī | parvateśvara pūjāvā ||41||
Worship Maṅgaḷāgaurī; attend to Gabhasteśvara; worship Vasiṣṭha, Vāmadeva, and Parvateśvara.
Sage-named shrines (Vasiṣṭha, Vāmadeva) join goddess and liṅga names here — the pilgrimage honors great teachers of the past alongside the gods themselves.
When paying tribute or giving thanks, remember the mentors and teachers in a lineage, not only its founder.
महेश्वराचे पूजेसी । पुढें सिद्धिविनायकासी । पूजा सप्तवर्णेश्वरासी । सर्वगणेश पूजावा ॥४२॥
maheśvarāce pūjesī | puḍhem siddhivināyakāsī | pūjā saptavarṇeśvarāsī | sarvagaṇeśa pūjāvā ||42||
Worship Maheśvara; next Siddhivināyaka; worship Saptavarṇeśvara; worship Sarvagaṇeśa.
The list circles back to Siddhivināyaka, already named earlier — a sign that this is a real, walkable route where paths cross again, not a tidy non-repeating inventory.
Accept that a thorough process will sometimes loop back through familiar ground — that's not wasted motion, it's the real shape of the work.
मग जावें मणिकर्णिके । स्नान करावें विवेकें । विश्वेश्वरातें स्मरोनि निकें । महादेव पूजावा ॥४३॥
maga jāvem maṇikarṇike | snāna karāvem vivekem | viśveśvarātem smaroni nikem | mahādeva pūjāvā ||43||
Then one should go to Maṇikarṇikā, bathe there with discernment; remembering Viśveśvara well, worship Mahādeva.
The word 'vivekem' (with discernment) appears — even repeated bathing at the same tīrtha is to be done with awareness each time, not by rote.
Even when repeating a familiar action for the umpteenth time, do it with full awareness rather than switching to autopilot.
मग जावें मुक्तिमंडपासी । नमन करावे विष्णूसी । पूजीं दंडपाणीसी । धुंडिराज अर्चावा ॥४४॥
maga jāvem muktimamḍapāsī | namana karāve viṣṇūsī | pūjīm damḍapāṇīsī | dhumḍirāja arcāvā ||44||
Then one should go to Muktimaṇḍapa, bow to Viṣṇu, worship Daṇḍapāṇi, and worship Dhuṇḍirāja.
The core cluster of shrines near Muktimaṇḍapa is revisited a further time, reinforcing that this central hub of the pilgrimage is worth returning to more than once.
Give the central, most important part of your work more than one pass before considering it finished.
आनंदभैरव पूजोनि । आदित्येशा नमोनि । पूजा करीं गा भक्तींसी । मोदादि पंचविनायका ॥४५॥
ānamdabhairava pūjoni | ādityeśā namoni | pūjā karīm gā bhaktīmsī | modādi pamcavināyakā ||45||
Having worshipped Ānandabhairava, bow to Ādityeśa; worship with devotion the five Vināyakas beginning with Moda.
The five Vināyakas already named earlier reappear as a set — the teaching's repeated grouping of shrines by fives, elevens, and sixteens shows a mind organizing devotion methodically, not haphazardly.
Organize your responsibilities into clear groups so you can be sure you've covered each set completely.
पूजा करीं गा विश्वेश्वरासी । मोक्षलक्ष्मीविलासासी । नमोनि देवा संमुखेसी । मंत्र म्हणावा येणेंपरी ॥४६॥
pūjā karīm gā viśveśvarāsī | mokṣalakṣmīvilāsāsī | namoni devā sammukhesī | mamtra mhaṇāvā yeṇemparī ||46||
Worship Viśveśvara at the Mokṣalakṣmī-vilāsa (the pleasure-abode of the Goddess of Liberation); bowing before the god, recite the mantra in this way.
The name Mokṣalakṣmī-vilāsa — 'the pleasure-abode of the Goddess of Liberation' — is a striking image: even liberation itself is imagined here as a place of delight, and the pilgrim is about to seal the whole long circuit with a formal mantra.
Close out a long, careful task with a clear, deliberate final statement of completion, not just letting it trail off.
श्लोक ॥ जय विश्वेश विश्वात्मन् काशीनाथ जगत्पते । त्वत्प्रसादान्महादेव कृता क्षेत्रप्रदक्षिणा ॥४७॥
śloka || jaya viśveśa viśvātman kāśīnātha jagatpate | tvatprasādānmahādeva kṛtā kṣetrapradakṣiṇā ||47||
A śloka: 'Victory to you, Viśveśa, soul of the universe, Lord of Kāśī, Lord of the world! By your grace, O Mahādeva, I have completed the circumambulation of this sacred field.'
The pilgrim now speaks in his own voice for the first time in this stretch, declaring the pradakṣiṇā (circumambulation) of the whole sacred kṣetra (field/territory) complete — the long catalogue of names culminates in this single spoken acknowledgment of having truly finished the round.
When you finish a long, exacting task, say so out loud or in writing — mark the completion explicitly rather than letting it go unacknowledged.
अनेकजन्मपापानि कृतानि मम शंकर । गतानि पंचक्रोशात्मा कृता लिंगप्रदक्षिणा ॥४८॥
anekajanmapāpāni kṛtāni mama śamkara | gatāni pamcakrośātmā kṛtā limgapradakṣiṇā ||48||
'The sins of my many births, O Śaṅkara, have gone, since I, in essence spanning the five-krośa radius, have completed the circumambulation of the liṅga.'
The mantra credits the completeness of the circuit — the full five-krośa radius of Kāśī walked in full — as the very thing that purifies; it is precisely the thoroughness, not a partial visit, that is said to bear fruit.
Trust that finishing a task all the way through, not partway, is what actually delivers its benefit.
ऐसा मंत्र जपोन । पुढें करावें शिवध्यान । मुक्तिमंडपा येवोन । आठां ठायीं वंदावें ॥४९॥
aisā mamtra japona | puḍhem karāvem śivadhyāna | muktimamḍapā yevona | āṭhām ṭhāyīm vamdāvem ||49||
Having recited this mantra, one should next meditate on Śiva; coming to Muktimaṇḍapa, one should bow at the eight places.
A further, more specific instruction follows even after the mantra — eight named places within Muktimaṇḍapa still remain to be bowed to, showing that even a formal closing prayer does not mean the work is finally done.
After a milestone moment, check whether a few closing details still remain before truly calling the job done.
प्रथम मुक्तिमंडपासी । नमन करावें परियेसीं । वंदोनि स्वर्गमंडपासी । जावें ऐश्वर्यमंडपा ॥५०॥
prathama muktimamḍapāsī | namana karāvem pariyesīm | vamdoni svargamamḍapāsī | jāvem aiśvaryamamḍapā ||50||
First one should bow at Muktimaṇḍapa; having bowed, go to Svargamaṇḍapa, then to Aiśvaryamaṇḍapa.
The eight-part sequence of pavilions begins — Muktimaṇḍapa (Liberation), Svargamaṇḍapa (Heaven), Aiśvaryamaṇḍapa (Sovereignty) — each named for a different fruit of devotion, visited one after another in order.
Move through a set sequence of final checks in the given order, rather than jumping around.
ज्ञानमंडपा नमोनि । मोक्षलक्ष्मीविलासस्थानीं । मुक्तिमंडपा वंदोनि । आनंदमंडपा जावें तुवा ॥५१॥
jñānamamḍapā namoni | mokṣalakṣmīvilāsasthānīm | muktimamḍapā vamdoni | ānamdamamḍapā jāvem tuvā ||51||
Bow at Jñānamaṇḍapa, at the place of Mokṣalakṣmī-vilāsa; having bowed at Muktimaṇḍapa, go to Ānandamaṇḍapa.
Knowledge (Jñāna) and Bliss (Ānanda) join the sequence of pavilions — the pilgrim bows through an entire vocabulary of spiritual attainments, one pavilion at a time.
When reviewing your progress, touch on each dimension of success in turn — knowledge gained, joy felt, results achieved — not just one measure.
पुढें वैराग्यमंडपासी । तुवां जावें भक्तींसी । येणेंपरी यात्रेसी । करीं गा बाळा ब्रह्मचारी ॥५२॥
puḍhem vairāgyamamḍapāsī | tuvām jāvem bhaktīmsī | yeṇemparī yātresī | karīm gā bāḷā brahmacārī ||52||
Next one should go with devotion to Vairāgyamaṇḍapa; in this manner, child brahmachārī, perform the pilgrimage.
Vairāgyamaṇḍapa (Dispassion) is the final pavilion, closing the first full itinerary; the ascetic's summary line — 'perform the pilgrimage in this manner' — confirms this whole long circuit was one single, complete unit of instruction, now finished.
Once you've followed a full sequence to its end, recognize the whole unit as complete before starting the next one.
आणिक एक प्रकार । सांगेन ऐक विचार । नित्ययात्रा मनोहर । ऐक बाळका गुरुदासा ॥५३॥
āṇika eka prakāra | sāmgena aika vicāra | nityayātrā manohara | aika bāḷakā gurudāsā ||53||
I will tell you one more way; listen to this teaching — the lovely daily pilgrimage; listen, child, servant of the guru.
The ascetic now introduces a second, distinct method — the nityayātrā (daily pilgrimage) — showing that thoroughness admits more than one valid path, and a true teacher offers the fuller picture rather than stopping at the first method taught.
When you've mastered one way of doing something well, stay open to learning a second, equally careful way.
सचैल शुचि होवोनि । चक्रपुष्करणीं स्नान करोनि । देवपितर तर्पोनि । ब्राह्मणपूजा करावी ॥५४॥
sacaila śuci hovoni | cakrapuṣkaraṇīm snāna karoni | devapitara tarponi | brāhmaṇapūjā karāvī ||54||
Having become pure while properly clothed, one should bathe at Cakrapuṣkariṇī, offer libations to gods and ancestors, and worship the brāhmaṇas.
The daily pilgrimage opens, like the first, with purification and offerings to both the divine and one's ancestors before any shrine-visiting begins — preparation again precedes action.
Start each day's important work with a brief moment of preparation and gratitude before diving in.
मग निघावें तेथोनि । पदादित्येश्वर पूजोनि । दंपत्येश्वर नमोनि । श्रीविष्णूतें पूजावें ॥५५॥
maga nighāvem tethoni | padādityeśvara pūjoni | dampatyeśvara namoni | śrīviṣṇūtem pūjāvem ||55||
Then one should depart from there, worship Padādityeśvara, bow to Dampatyeśvara, and worship Śrī Viṣṇu.
Dampatyeśvara — a shrine associated with married couples — appears here, showing the pilgrimage's list of concerns includes ordinary household life, not only renunciate ideals.
Remember to tend to your everyday relationships and household duties as part of a spiritually serious life, not apart from it.
मग नमावा दंडपाणि । महेश्वरातें पूजोनि । मग निघावें तेथोनि । धुंडिराज अर्चिजे ॥५६॥
maga namāvā damḍapāṇi | maheśvarātem pūjoni | maga nighāvem tethoni | dhumḍirāja arcije ||56||
Then one should bow to Daṇḍapāṇi, worship Maheśvara, then depart from there and worship Dhuṇḍirāja.
The daily circuit revisits the same core figures — Daṇḍapāṇi, Dhuṇḍirāja — as the earlier full pilgrimage, confirming that a shorter daily practice still touches the essential anchors of the whole tradition.
Keep your daily routine anchored to the same few essential touchpoints, even when you don't have time for the full version.
ज्ञानवापीं करी स्नान । नंदिकेश्वर अर्चोन । तारकेश्वर पूजोन । पुढें जावें मग तुवां ॥५७॥
jñānavāpīm karī snāna | namdikeśvara arcona | tārakeśvara pūjona | puḍhem jāvem maga tuvām ||57||
One should bathe at Jñānavāpī, worship Nandikeśvara, worship Tārakeśvara, and then proceed further.
Jñānavāpī, the 'well of knowledge,' becomes part of the daily circuit — a reminder that the pursuit of understanding is treated as a routine, everyday devotion, not an occasional pursuit.
Make learning something a daily habit, not just an occasional special effort.
महाकाळेश्वर देखा । पूजा करीं भावें एका । दंडपाणि विनायका । पूजा करीं मनोहर ॥५८॥
mahākāḷeśvara dekhā | pūjā karīm bhāvem ekā | damḍapāṇi vināyakā | pūjā karīm manohara ||58||
Behold Mahākāleśvara; worship him with single-pointed devotion; worship Daṇḍapāṇi-Vināyaka with delight.
'Single-pointed devotion' (bhāvem ekā) is named explicitly here — the daily pilgrimage, though brief, still asks for full, undivided attention at each stop.
Give your full, undivided attention to a quick daily task rather than doing it half-heartedly because it's routine.
मग यात्रा विश्वेश्वर । करीं गा बाळका मनोहर । लिंग असे ओंकारेश्वर । प्रतिपदेसी पूजावा ॥५९॥
maga yātrā viśveśvara | karīm gā bāḷakā manohara | limga ase omkāreśvara | pratipadesī pūjāvā ||59||
Then, child, make the lovely pilgrimage to Viśveśvara; there is a liṅga named Oṃkāreśvara — worship it on pratipadā, the first lunar day.
The tithi-based (lunar-day) system now begins in earnest — a different, named liṅga for each day of the month, starting with Oṃkāreśvara on the first day, showing devotion structured by calendar as well as by geography.
Give different days of your week a distinct focus, so that over time every important area gets its turn.
मत्स्योदरी तीर्थासी । स्नान करावें प्रतिपदेसी । त्रिलोचन महादेवासी । दोन्ही लिंगे असतीं जाण ॥६०॥
matsyodarī tīrthāsī | snāna karāvem pratipadesī | trilocana mahādevāsī | donhī limge asatīm jāṇa ||60||
One should bathe at Matsyodarī tīrtha on pratipadā; know that there are two liṅgas of Trilocana Mahādeva.
A small but precise correction is offered — there are two liṅgas of Trilocana, not one — the teaching insists on getting even such small factual details exactly right.
Double-check small factual details in your work rather than assuming there's only one of something when there may be more.
तेथें बीजतिजेसी । जावें तुवां यात्रेसी । यात्रा जाण चतुर्थीसी । कांचीवास लिंग जाणा ॥६१॥
tethem bījatijesī | jāvem tuvām yātresī | yātrā jāṇa caturthīsī | kāmcīvāsa limga jāṇā ||61||
One should go there in pilgrimage on the second and third lunar days; know that the pilgrimage on the fourth day is to the liṅga of Kāñcīvāsa.
The tithi sequence continues methodically day by day — second, third, fourth — each with its assigned shrine, teaching the discipline of matching the right practice to the right time.
Match each task to its proper time slot rather than doing everything whenever convenient.
रत्नेश्वर पंचमीसी । चंद्रेश्वरपूजेसी । षष्ठीसी जावें परियेसीं । ऐक शिष्या एकचित्तें ॥६२॥
ratneśvara pamcamīsī | camdreśvarapūjesī | ṣaṣṭhīsī jāvem pariyesīm | aika śiṣyā ekacittem ||62||
Ratneśvara on the fifth day; worship of Candreśvara; go on the sixth day — listen, disciple, with one-pointed mind.
The teacher again calls for the disciple's undivided attention ('ekacittem') even as the list of daily assignments grows longer — thoroughness in listening matches thoroughness in doing.
Listen with full attention when someone is giving you a detailed set of instructions, especially as the list gets long.
सप्तमीसी केदारेश्वर । अष्टमीसी लिंग धूमेश्वर । विश्वेश्वर लिंग थोर । नवमी यात्रा महापुण्य ॥६३॥
saptamīsī kedāreśvara | aṣṭamīsī limga dhūmeśvara | viśveśvara limga thora | navamī yātrā mahāpuṇya ||63||
On the seventh day, Kedāreśvara; on the eighth, the liṅga Dhūmeśvara; the great liṅga Viśveśvara — the ninth-day pilgrimage is of great merit.
By the ninth day the text pauses to note the special merit of that day's visit — even within a uniform daily schedule, certain days are marked as carrying extra weight.
Recognize which items on a recurring schedule matter more than others, and give those a bit more care.
कामेश्वर दशमीसी । एकादशीसी विश्वेश्वरासी । द्वादशीसी मणिकर्णिकेसी । मणिकेश्वर पूजावा ॥६४॥
kāmeśvara daśamīsī | ekādaśīsī viśveśvarāsī | dvādaśīsī maṇikarṇikesī | maṇikeśvara pūjāvā ||64||
Kāmeśvara on the tenth day; Viśveśvara on the eleventh; on the twelfth, at Maṇikarṇikā, worship Maṇikeśvara.
The count moves steadily into the second half of the lunar fortnight, each day still faithfully assigned its shrine — the pace of the teaching never slackens as the list lengthens.
Keep your energy and consistency steady in the second half of a long project, not just at the start.
त्रयोदशी प्रदोषेसी । पूजा अविमुक्तेश्वरासी । चतुर्दशीसी विशेषीं । विश्वेश्वर पूजावा ॥६५॥
trayodaśī pradoṣesī | pūjā avimukteśvarāsī | caturdaśīsī viśeṣīm | viśveśvara pūjāvā ||65||
On the thirteenth day, at twilight, worship Avimukteśvara; especially on the fourteenth day, worship Viśveśvara.
The word 'especially' singles out the fourteenth day's visit to Viśveśvara as the culmination of this fortnight's cycle, giving the sequence a clear sense of building toward a peak.
Build your routine toward a clear peak moment near the end of each cycle, rather than letting it trail off evenly.
जे कोणी काशीवासी । असती नर परियेसीं । त्यांणीं करावी यात्रा ऐसी । नाहीं तरी विघ्न घडे ॥६६॥
je koṇī kāśīvāsī | asatī nara pariyesīm | tyāmṇīm karāvī yātrā aisī | nāhīm tarī vighna ghaḍe ||66||
Whatever men are residents of Kāśī should perform this pilgrimage; otherwise, obstacles arise.
A firm consequence is stated plainly — skipping this daily discipline is said to invite trouble — underscoring that the completeness taught here is not optional decoration but is treated as protective.
Treat your essential daily disciplines as non-negotiable, since skipping them tends to create avoidable problems later.
शुक्लपक्षीं येणेंपरी । यात्रा करीं मनोहरी । कृष्णपक्ष आलियावरी । यात्रा करा सांगेन ॥६७॥
śuklapakṣīm yeṇemparī | yātrā karīm manoharī | kṛṣṇapakṣa āliyāvarī | yātrā karā sāmgena ||67||
In this manner one should perform the lovely pilgrimage during the bright fortnight; when the dark fortnight arrives, I will tell how the pilgrimage should be done.
The teacher signals a clean transition: the bright-fortnight (śukla pakṣa) cycle is now complete, and an equally full dark-fortnight (kṛṣṇa pakṣa) cycle is about to follow — the teaching does not consider half the month sufficient.
When you finish one phase of a recurring practice, immediately plan for the next phase rather than assuming the job is done.
चतुर्दशी धरोनि । यात्रा करा प्रतिदिनीं । सांगेन ऐका विधानीं । एकचित्तें परियेसा ॥६८॥
caturdaśī dharoni | yātrā karā pratidinīm | sāmgena aikā vidhānīm | ekacittem pariyesā ||68||
Starting from the fourteenth day, the pilgrimage should be performed daily; I will tell the procedure — listen with one-pointed mind.
The dark-fortnight sequence begins its own count, again asking for undivided listening — the discipline of attention is renewed for the second half of the month just as it was for the first.
Renew your focus and commitment at the start of each new cycle, rather than coasting on momentum from the last one.
वरुणानदीं करा स्नान । करा शैल्येश्वरदर्शन । संगमेश्वर पूजोन । संगमीं स्नान तये दिनीं ॥६९॥
varuṇānadīm karā snāna | karā śailyeśvaradarśana | samgameśvara pūjona | samgamīm snāna taye dinīm ||69||
One should bathe in the Varuṇā river, have darśana of Śailyeśvara, worship Saṅgameśvara, and bathe at the confluence on that day.
The dark-fortnight route again pairs bathing with worship at each stop, keeping the same disciplined structure as the earlier bright-fortnight itinerary.
Apply the same standard of care to the second half of a project that you applied to the first half.
स्वर्गतीर्थस्नानेंसी । स्वर्गेश्वर पूजा हर्षी । मंदाकिनी येरे दिवसीं । मध्यमेश्वर पूजावा ॥७०॥
svargatīrthasnānemsī | svargeśvara pūjā harṣī | mamdākinī yere divasīm | madhyameśvara pūjāvā ||70||
One should bathe at Svargatīrtha, joyfully worship Svargeśvara; the next day, at Mandākinī, worship Madhyameśvara.
The names of heaven (Svarga) recur here as they did in the first itinerary, tying this daily practice back to the grand overall pilgrimage — the same sacred vocabulary threads through both methods.
Notice the common threads between different routines you follow, so they reinforce rather than fragment your practice.
मणिकर्णिका स्नानेंसी । पूजा ईशानेश्वरासी । हिरण्यगर्भ परियेसीं । दोनी लिंगें पूजिजे ॥७१॥
maṇikarṇikā snānemsī | pūjā īśāneśvarāsī | hiraṇyagarbha pariyesīm | donī limgem pūjije ||71||
One should bathe at Maṇikarṇikā, worship Īśāneśvara; know that at Hiraṇyagarbha there are two liṅgas to be worshipped.
Again a precise count is given — two liṅgas at Hiraṇyagarbha — the teaching keeps correcting for any assumption that one visit covers a place fully.
Before marking a location or task as fully covered, verify exactly how many parts it actually has.
स्नान धर्मकूपेसी । करीं पूजा गोपद्मेश्वरासी । पूजा करा तया दिवसीं । एकचित्तें परियेसा ॥७२॥
snāna dharmakūpesī | karīm pūjā gopadmeśvarāsī | pūjā karā tayā divasīm | ekacittem pariyesā ||72||
One should bathe at Dharmakūpa, worship Gopadmeśvara; perform this worship on that day with one-pointed attention.
Once more the instruction insists on single-pointed attention (ekacittem) even for what is, by this point, a familiar daily rhythm — familiarity is not allowed to dilute focus.
Guard against letting a familiar daily habit become an unfocused, mindless one.
कपिलधारा तीर्थासी । स्नान करा भक्तींसी । वृषभध्वज लिंगासी । सप्तमीचे दिवसीं पूजीं पै ॥७३॥
kapiladhārā tīrthāsī | snāna karā bhaktīmsī | vṛṣabhadhvaja limgāsī | saptamīce divasīm pūjīm pai ||73||
One should bathe with devotion at Kapiladhārā tīrtha; on the seventh day, worship the liṅga Vṛṣabhadhvaja.
The count of days continues its steady march through the dark fortnight, each day again matched to its own place and liṅga.
Keep matching each recurring obligation to its proper day, even well into the middle of a long schedule.
उपाशांतिकूपेसी । स्नान करा भक्तींसी । उपशांतेश्वरासी । पूजा करीं तया दिनीं ॥७४॥
upāśāmtikūpesī | snāna karā bhaktīmsī | upaśāmteśvarāsī | pūjā karīm tayā dinīm ||74||
One should bathe with devotion at Upaśāntikūpa; on that day, worship Upaśānteśvara.
The shrine's name — Upaśānteśvara, 'lord of tranquility' — fits naturally into the unhurried, methodical tone of this whole stretch of teaching.
Let the pace of your own work stay calm and unhurried, matching the steadiness of the task itself.
पंचचूडडोहांत । स्नान करा शिव ध्यात । ज्येष्ठेश्वरा त्वरित । पूजावें तया दिनीं ॥७५॥
pamcacūḍaḍohāmta | snāna karā śiva dhyāta | jyeṣṭheśvarā tvarita | pūjāvem tayā dinīm ||75||
One should bathe at the Pañcacūḍa pool while meditating on Śiva; quickly worship Jyeṣṭheśvara on that day.
Meditation is folded directly into the act of bathing here — even a physical, repeated action like bathing is to be accompanied by inward remembrance, not performed as mere routine.
Combine a routine physical task with a moment of quiet inward reflection instead of letting your mind wander elsewhere.
चतुःसमुद्रकूपासी । स्नान करीं भावेंसी । समुद्रेश्वर हर्षी । पूजा करीं तया दिनीं ॥७६॥
catuḥsamudrakūpāsī | snāna karīm bhāvemsī | samudreśvara harṣī | pūjā karīm tayā dinīm ||76||
One should bathe with devotion at Catuḥsamudrakūpa; joyfully worship Samudreśvara on that day.
The 'well of the four oceans' brings the vastness of the seas into a single well in the city — the pilgrimage keeps finding ways to hold immensity within small, specific, daily-worshipped places.
Find the small, concrete daily action that represents a much larger value you care about, and tend to it faithfully.
देवापुढें कूप असे । स्नान करावें संतोषें । शुक्रेश्वर पूजा हर्षें । पूजा करीं तया दिनीं ॥७७॥
devāpuḍhem kūpa ase | snāna karāvem samtoṣem | śukreśvara pūjā harṣem | pūjā karīm tayā dinīm ||77||
There is a well before the deity; one should bathe there joyfully; worship Śukreśvara with delight on that day.
Even an unnamed well ('there is a well') earns its own worship instruction — the teaching does not require a grand name for a place to deserve full attention.
Give unglamorous, unnamed parts of your work the same full attention as the prominent, well-known parts.
दंडखात तीर्थेंसी । स्नान करोनि देवासी । व्याघ्रेश्वरपूजेसी । तुंवा जावें तया दिनीं ॥७८॥
damḍakhāta tīrthemsī | snāna karoni devāsī | vyāghreśvarapūjesī | tumvā jāvem tayā dinīm ||78||
One should bathe at Daṇḍakhāta tīrtha; on that day go to worship Vyāghreśvara.
The daily sequence continues its unbroken chain of shrine-and-day pairings, each ovī a single further link in a long, unbroken devotional chain.
Keep an unbroken chain going in a habit you're building — missing one link weakens the whole discipline.
शौनकेश्वरतीर्थेसी । स्नान तुम्ही करा हर्षीं । तीर्थनामें लिंगासी । पूजा करा मनोहर ॥७९॥
śaunakeśvaratīrthesī | snāna tumhī karā harṣīm | tīrthanāmem limgāsī | pūjā karā manohara ||79||
One should bathe joyfully at Śaunakeśvara tīrtha; worship with delight the liṅga bearing the tīrtha's name.
Here the tīrtha and the liṅga share the same name — a small detail the teaching takes care to point out, again showing its concern for exact correspondence and clarity.
When two related things share a name or label, take a moment to note the connection so you don't confuse them later.
जंबुतीर्थ मनोहर । स्नान करा शुभाचार । पूजावा भावें जंबुकेश्वर । चतुर्दश लिंगें येणेंपरी ॥८०॥
jambutīrtha manohara | snāna karā śubhācāra | pūjāvā bhāvem jambukeśvara | caturdaśa limgem yeṇemparī ||80||
One should bathe at the lovely Jambu tīrtha with pure conduct; worship Jambukeśvara with devotion — thus the fourteen liṅgas [of this cycle].
The ovī closes the dark-fortnight, day-by-day sequence with a tally — fourteen liṅgas in all — confirming that the whole cycle has now been laid out completely, matching the fourteen days of the fortnight exactly.
At the end of a cycle, count what you've covered to confirm nothing on the list was missed.
शुक्लपक्षकृष्णेसी । अष्टमी तिथि विशेषीं । पूजावें तुम्हीं लिंगासी । सांगेन ऐका महापुण्य ॥८१॥
śuklapakṣakṛṣṇesī | aṣṭamī tithi viśeṣīm | pūjāvem tumhīm limgāsī | sāmgena aikā mahāpuṇya ||81||
On the aṣṭamī tithi, whether of the bright or dark fortnight, one should worship these liṅgas — I will tell of great merit; listen.
A third layer begins — special liṅgas assigned specifically to the eighth lunar day of either fortnight — showing that even after completing two full monthly cycles, further refinements of the practice remain to be taught.
Even after mastering a routine, be willing to learn a further refinement that makes certain occasions more meaningful.
मोक्षेश्वर पर्वतेश्वर । तिसरा पशुपतेश्वर । गंगेश्वर नर्मदेश्वर । पूजा करीं मनोभावें ॥८२॥
mokṣeśvara parvateśvara | tisarā paśupateśvara | gamgeśvara narmadeśvara | pūjā karīm manobhāvem ||82||
Mokṣeśvara, Parvateśvara, third Paśupateśvara, Gaṅgeśvara, Narmadeśvara — worship them with heartfelt devotion.
Five liṅgas are named as one dedicated group for aṣṭamī — grouped teaching continues, making it easier for the disciple to remember and complete the whole set.
Group related small tasks together so you can complete and remember them as one unit.
आणिक भक्तेश्वर गभस्तीश्वर । मध्यमेश्वर असे थोर । तारकेश्वरनामें निर्धार । नव लिंगें पूजावीं ॥८३॥
āṇika bhakteśvara gabhastīśvara | madhyameśvara ase thora | tārakeśvaranāmem nirdhāra | nava limgem pūjāvīm ||83||
Also Bhakteśvara, Gabhastīśvara, the great Madhyameśvara, and the one certainly named Tārakeśvara — nine liṅgas should be worshipped.
The count is again given explicitly — nine liṅgas — the teaching consistently likes to close a grouping with its exact total, leaving no ambiguity about what 'complete' means here.
State the exact total when you finish a batch of work, so everyone knows the set is truly complete.
आणिक लिंगें एकादश । नित्ययात्रा विशेष । लिंग असे अग्निध्रुवेश । यात्रा तुम्हीं करावी ॥८४॥
āṇika limgem ekādaśa | nityayātrā viśeṣa | limga ase agnidhruveśa | yātrā tumhīm karāvī ||84||
There are also eleven more liṅgas for the special daily pilgrimage; there is the liṅga Agnidhruveśa — this pilgrimage should be made.
Yet another set of eleven is introduced — the list of special daily liṅgas keeps expanding even now, showing how genuinely extensive the full devotional map of Kāśī is held to be.
Accept that a truly thorough job may keep revealing new sub-tasks — treat each new one as worth doing, not as scope creep to resent.
दुसरा असे उर्वशीश्वर । नकुलेश्वर मनोहर । चौथा असे आषाढेश्वर । भारभूतेश्वर पंचम ॥८५॥
dusarā ase urvaśīśvara | nakuleśvara manohara | cauthā ase āṣāḍheśvara | bhārabhūteśvara pamcama ||85||
Second is Urvaśīśvara; lovely Nakuleśvara; fourth is Āṣāḍheśvara; fifth is Bhārabhūteśvara.
The eleven-liṅga set is numbered off one by one — second, fourth, fifth — a plainly enumerated checklist so none can be lost track of.
Number the items in a long checklist explicitly so it's easy to confirm none has been skipped.
लांगूलेश्वरीं करा पूजा । करा त्रिपुरांतका ओजा । मनःप्रकामेश्वरकाजा । तुम्हीं जावें परियेसा ॥८६॥
lāmgūleśvarīm karā pūjā | karā tripurāmtakā ojā | manaḥprakāmeśvarakājā | tumhīm jāvem pariyesā ||86||
Worship at Lāṅgūleśvarī; worship the mighty Tripurāntaka; go for the sake of worshipping Manaḥprakāmeśvara.
Tripurāntaka ('destroyer of the three cities,' a form of Śiva) appears among these lesser-known local shrines, showing that even the grandest cosmic epithets are, in Kāśī, attached to a single humble local liṅga worth a visit.
Recognize that even the grandest ideal you hold is ultimately lived out in one small, local, everyday act of care.
प्रीतेश्वर असे देखा । मंदालिकेश्वर ऐका । तिलपर्णेश्वर निका । पूजा करीं भावेंसी ॥८७॥
prīteśvara ase dekhā | mamdālikeśvara aikā | tilaparṇeśvara nikā | pūjā karīm bhāvemsī ||87||
Behold, there is Prīteśvara; listen, Mandālikeśvara; the fine Tilaparṇeśvara — worship all with devotion.
This closes the eleven-liṅga set for the aṣṭamī cycle, and with it the whole run of special liṅga groupings — the enumerations are now complete before the teaching turns to the goddess pilgrimage.
Finish closing out one whole category of work fully before shifting your attention to the next category.
आतां शक्तियात्रेसी । सांगेन ऐका विधीसी । शुक्लपक्षतृतीयेसी । आठ यात्रा कराव्या ॥८८॥
ātām śaktiyātresī | sāmgena aikā vidhīsī | śuklapakṣatṛtīyesī | āṭha yātrā karāvyā ||88||
Now I will tell the procedure for the Śakti-yātrā (goddess pilgrimage): on the third day of the bright fortnight, eight pilgrimages should be made.
A fourth and final layer of teaching begins — worship of the Devī forms specifically — announced with a fresh count of eight, showing the goddess tradition is given its own complete, parallel treatment rather than being folded loosely into the Śiva liṅgas.
Give a distinct area of responsibility its own dedicated plan, rather than squeezing it in as an afterthought to something else.
गोप्रेक्षतीर्थ देखा । स्नान करोनि ऐका । पूजा मुख्य भाळनेत्रिका । भक्तिभावेंकरोनिया ॥८९॥
goprekṣatīrtha dekhā | snāna karoni aikā | pūjā mukhya bhāḷanetrikā | bhaktibhāvemkaroniyā ||89||
Behold Goprekṣa tīrtha; bathe there and listen; worship principally the goddess Bhāḷanetrikā with heartfelt devotion.
The goddess pilgrimage opens the same way the earlier ones did — bathing first, then worship — keeping the same disciplined structure consistent across every version of the practice taught in this chapter.
Apply a consistent opening ritual to every new routine you start, so the discipline itself becomes familiar even when the content changes.
ज्येष्ठवापीं स्नानेंसी । ज्येष्ठागौरी पूजा हर्षीं । स्नान पान करा वापीसी । शृंगार सौभाग्य गौरीपूजा ॥९०॥
jyeṣṭhavāpīm snānemsī | jyeṣṭhāgaurī pūjā harṣīm | snāna pāna karā vāpīsī | śṛmgāra saubhāgya gaurīpūjā ||90||
One should bathe at Jyeṣṭhavāpī, joyfully worship Jyeṣṭhāgaurī; bathe and drink at the stepped well, and worship Gaurī for beauty and good fortune.
The goddess is worshipped here specifically for śṛṅgāra and saubhāgya (adornment and good fortune) — showing the pilgrimage takes seriously the ordinary human wish for a flourishing, well-adorned life, not only for liberation.
Allow your spiritual or careful practice to also hold space for ordinary hopes — beauty, warmth, good fortune — not only lofty goals.
विशाळगंगास्नानासी । पूजा विशाळगौरीसी । ललितातीर्थस्नानेसी । ललिता देवी पूजावी ॥९१॥
viśāḷagamgāsnānāsī | pūjā viśāḷagaurīsī | lalitātīrthasnānesī | lalitā devī pūjāvī ||91||
One should bathe at Viśāḷa Gaṅgā, worship Viśāḷagaurī; bathe at Lalitā tīrtha, worship the goddess Lalitā.
Each goddess form is paired with her own named tīrtha, keeping the same one-to-one pattern of place-and-deity that has structured the entire chapter.
Keep a clear one-to-one link between each task and the specific person or place it belongs to.
स्नान भवानीतीर्थेसी । पूजा करा भवानीसी । बिंदुतीर्थ स्नानासी । मंगळागौरी पूजावी ॥९२॥
snāna bhavānītīrthesī | pūjā karā bhavānīsī | bimdutīrtha snānāsī | mamgaḷāgaurī pūjāvī ||92||
One should bathe at Bhavānī tīrtha, worship Bhavānī; bathe at Bindutīrtha, worship Maṅgaḷāgaurī.
The goddess-pilgrimage sequence nears its close, still pairing each bath with its matching worship, unwavering in its structure to the very end of the list.
Hold your standard of thoroughness steady right up to the final items on a list, not just the early ones.
पूजा इतुके शक्तींसी । मग पूजिजे लक्ष्मीसी । येणें विधी भक्तींसी । यात्रा करीं मनोहर ॥९३॥
pūjā ituke śaktīmsī | maga pūjije lakṣmīsī | yeṇem vidhī bhaktīmsī | yātrā karīm manohara ||93||
Having worshipped these Śaktis (goddesses), one should then worship Lakṣmī; in this manner, with devotion, perform this lovely pilgrimage.
The goddess pilgrimage concludes with Lakṣmī, goddess of abundance, as its capstone — the sequence, like the earlier ones, is rounded off with an explicit closing figure rather than simply trailing off.
Give a recurring routine a clear, recognizable closing step, so you always know when you've truly reached the end.
यात्रातीर्थ चतुर्थीसी । पूजा सर्व गणेशासी । मोदक द्यावे गौरीपुत्रासी । विघ्न न करीं तीर्थवासियांतें ॥९४॥
yātrātīrtha caturthīsī | pūjā sarva gaṇeśāsī | modaka dyāve gaurīputrāsī | vighna na karīm tīrthavāsiyāmtem ||94||
On the fourth day of pilgrimage, one should worship all the Gaṇeśas and offer modakas (sweets) to Gaurī's son, [asking that] he not create obstacles for those dwelling at the tīrtha.
The prayer here is explicitly protective — asking Gaṇeśa not to place obstacles before pilgrims — a reminder that the point of all this careful devotion is to keep the community's ongoing practice smooth and unhindered.
When you complete careful preparation, also take a moment to plan for and remove likely obstacles for the people who'll rely on your work.
मंगळ अथवा रविवारेंसी । यात्रा करीं भैरवासी । षष्ठी तिथि परियेसीं । जावें तुम्हीं मनोहर ॥९५॥
mamgaḷa athavā ravivāremsī | yātrā karīm bhairavāsī | ṣaṣṭhī tithi pariyesīm | jāvem tumhīm manohara ||95||
On Tuesday or Sunday, one should make the pilgrimage to Bhairava; on the sixth tithi, one should go there with delight.
A further layer of timing now appears — the day of the week, not only the lunar date — showing the tradition layers multiple calendars of devotion together for the fullest possible coverage.
Use more than one kind of schedule — daily, weekly, monthly — to make sure important duties never fall through the cracks.
रविवारीं सप्तमीसी । यात्रा रविदेवासी । नवमी अष्टमी चंडीसी । यात्रा तुम्हीं करावी ॥९६॥
ravivārīm saptamīsī | yātrā ravidevāsī | navamī aṣṭamī camḍīsī | yātrā tumhīm karāvī ||96||
On Sunday, on the seventh day, pilgrimage should be made to the sun-god Ravi; on the ninth and eighth days, pilgrimage should be made to Caṇḍī.
Sun-worship and goddess-worship are here linked to specific weekdays and tithis together, closing out this dense weave of calendar-based devotional instructions.
When you have several overlapping schedules to track, write down exactly which day each obligation falls on rather than trusting memory.
अंतर्गृहयात्रेसी । करावी तुम्हीं प्रतिदिवसीं । विस्तारकाशीखंडासी । ऐक शिष्या ब्रह्मचारी ॥९७॥
amtargṛhayātresī | karāvī tumhīm pratidivasīm | vistārakāśīkhamḍāsī | aika śiṣyā brahmacārī ||97||
The antargṛha-yātrā (inner-shrine pilgrimage) should be performed every day — as elaborated in the Kāśīkhaṇḍa (scripture); listen, disciple brahmachārī.
The teacher points beyond his own summary to the fuller scriptural source (the Kāśīkhaṇḍa), acknowledging that even this long teaching is itself a condensed version of something still larger — true thoroughness admits its own limits and points to where more detail can be found.
When summarizing something complex for someone, point them to the fuller source in case they need more detail than you can give.
ऐशी काशीविश्वेश्वर । यात्रा करावी तुम्हीं परिकर । आपुल्या नामीं सोमेश्वर । लिंगप्रतिष्ठा करावी ॥९८॥
aiśī kāśīviśveśvara | yātrā karāvī tumhīm parikara | āpulyā nāmīm someśvara | limgapratiṣṭhā karāvī ||98||
Thus should the complete Kāśī-Viśveśvara pilgrimage be performed; one should establish a liṅga in one's own name as Someśvara.
The teaching closes its ritual instructions with an act of personal consecration — the disciple is told to install a liṅga bearing his own name — making clear that this outward, exhaustive pilgrimage should also leave a lasting inward, personal mark.
Let a long, careful undertaking leave behind something lasting and personally yours, not just a completed checklist.
इतुकें ब्रह्मचारियासी । यात्रा सांगितली परियेसीं । आचरण करीं येणें विधींसी । तुझी वासना पुरेल ॥९९॥
itukem brahmacāriyāsī | yātrā sāmgitalī pariyesīm | ācaraṇa karīm yeṇem vidhīmsī | tujhī vāsanā purela ||99||
Thus much pilgrimage has been told to the brahmachārī; if he practices it according to this procedure, his wish (vāsanā) will be fulfilled.
The narrator now steps back to summarize the entire long teaching just given, and states its promised outcome plainly: faithful practice of the whole method, not a partial version, is what fulfills the boy's wish.
Trust that following a whole method through, not just parts of it, is what actually delivers on its promise.
तुझे चित्तीं असे गुरु । प्रसन्न होईल शंकरु । मनीं धरीं गा निर्धारु । गुरुस्मरण करीं निरंतर ॥१००॥
tujhe cittīm ase guru | prasanna hoīla śamkaru | manīm dharīm gā nirdhāru | gurusmaraṇa karīm niramtara ||100||
Keep the guru in your heart, and Śaṅkara will be pleased; hold this resolve firmly in your mind — remember the guru constantly.
The entire elaborate itinerary is now folded into a single, simple final teaching: what truly matters beneath all the named shrines and tithis is unbroken gurusmaraṇa (remembrance of the guru) — the outward pilgrimage was training for this inward constancy all along.
Keep the person or value that matters most to you present in your mind through the whole day, not only during the moments set aside for it.
इतकें सांगोनि तापसी । अदृश्य झाला परियेसीं । ब्रह्मचारी म्हणे हर्षीं । हाचि माझा गुरु सत्य ॥१॥
itakem sāmgoni tāpasī | adṛśya jhālā pariyesīm | brahmacārī mhaṇe harṣīm | hāci mājhā guru satya ||1||
Having said this much, the ascetic vanished, listen; the brahmachārī says joyfully, 'This indeed is truly my guru.'
The disguised Śiva (the ascetic) disappears the moment his teaching is complete, and the boy recognizes in that very disappearance the mark of a true guru (teacher) — instruction that stands on its own once the teacher is gone.
Judge guidance by whether it holds up after the guide has stepped back, not by how impressive their presence was.
अथवा होईल ईश्वर । मज कृपाळू झाला सत्वर । कार्यं लाधेल निर्धार । म्हणोनि मनीं धरियेलें ॥२॥
athavā hoīla īśvara | maja kṛpāḷū jhālā satvara | kāryam lādhela nirdhāra | mhaṇoni manīm dhariyelem ||2||
'Or perhaps it was Īśvara (God) himself, who quickly grew merciful to me; my purpose will surely be accomplished' — so he held it in mind.
The boy begins to suspect the ascetic was God in disguise, and takes heart that his goal, mastery of the arts, is now assured.
Trust that sincere effort met with grace will bear fruit.
न आराधितां आपोआप । भेटला मातें मायबाप । गुरुभक्तीनें अमूप । सकाळाभीष्टें पाविजे ॥३॥
na ārādhitām āpoāpa | bheṭalā mātem māyabāpa | gurubhaktīnem amūpa | sakāḷābhīṣṭem pāvije ||3||
Without even seeking him out, my mother-father (protector) came to me on his own; through boundless gurubhakti (devotion to the guru), all desires are obtained.
The boy reflects that this meeting was unearned grace, not something he strove to summon — devotion to the guru brought it more surely than any ritual effort.
Give devotion without demanding a reward, and let blessings arrive in their own way.
समस्त देवा ऐशी गति । दिल्यावांचोन न देती । ईश्वर भोळा चक्रवर्ती । गुरुप्रसादें भेटला ॥४॥
samasta devā aiśī gati | dilyāvāmcona na detī | īśvara bhoḷā cakravartī | guruprasādem bheṭalā ||4||
All the gods grant such favor only when something is given in return; but the simple, sovereign Īśvara met me through guruprasāda (the guru's grace).
Ordinary gods reward transactional worship, but here plain grace flowing from devotion to the guru brought Śiva himself.
Offer devotion without bargaining, and let grace come freely.
यज्ञ दान तप सायास । कांहीं न करितां सायास । भेटला मज विशेष । गुरुकृपेंकरोनिया ॥५॥
yajña dāna tapa sāyāsa | kāmhīm na karitām sāyāsa | bheṭalā maja viśeṣa | gurukṛpemkaroniyā ||5||
Without undergoing the labor of yajña (sacrifice), dāna (charity), or tapa (austerity), he met me specially, through gurukṛpā (the guru's grace).
The boy sums up the lesson: guru-bhakti outperformed formal ritual disciplines in bringing him face to face with the divine.
Sincere devotion to a trustworthy teacher can accomplish what elaborate rituals alone cannot.
ऐसें गुरुस्मरण करीत । ब्रह्मचारी जाय त्वरित । विधिपूर्वक आचरत । यात्रा केली भक्तीनें ॥६॥
aisem gurusmaraṇa karīta | brahmacārī jāya tvarita | vidhipūrvaka ācarata | yātrā kelī bhaktīnem ||6||
Thus keeping the guru in mind, the brahmachārī goes swiftly; observing the proper rites, he made the pilgrimage with devotion.
The boy resumes his Kāśī pilgrimage, now carrying his guru's memory as a companion, performing every rite properly.
Carry your teacher's guidance with you as you carry out your duties, and do them fully.
यात्रा करितां भक्तींसी । प्रसन्न झाला व्योमकेशी । निजस्वरुपें संमुखेसी । उभा राहिला शंकर ॥७॥
yātrā karitām bhaktīmsī | prasanna jhālā vyomakeśī | nijasvarupem sammukhesī | ubhā rāhilā śamkara ||7||
As he made the pilgrimage with devotion, Vyomakeśī (Śiva) became pleased; in his own true form he stood right before him.
Śiva rewards the sustained devotion of the pilgrimage by revealing himself openly, no longer disguised as the ascetic.
Let consistency in devotion, sustained beyond the first encounter, be what draws the deeper reward.
प्रसन्न होवोनि शंकर । म्हणे दिधला माग वर । संतोषोनि त्वष्ट्रकुमार । निवेदिता झाला वृत्तान्त ॥८॥
prasanna hovoni śamkara | mhaṇe didhalā māga vara | samtoṣoni tvaṣṭrakumāra | niveditā jhālā vṛttānta ||8||
Being pleased, Śaṃkara says, 'I grant you a boon, ask.' Joyfully the son of Tvaṣṭṛ told him the whole matter.
Śiva offers a boon; the boy — son of Tvaṣṭṛ, the divine craftsman-deity — explains his wish in full.
When given an opening to state your true need, speak it clearly and completely.
जें जें मागितलें गुरुवर्यें । आणिक त्याचे कन्याकुमारें । सांगता झाला विस्तारें । शंकराजवळी देखा ॥९॥
jem jem māgitalem guruvaryem | āṇika tyāce kanyākumārem | sāmgatā jhālā vistārem | śamkarājavaḷī dekhā ||9||
Whatever the eminent one (Śiva) had asked him to explain, and whatever more the son of Tvaṣṭṛ wished, he told at length before Śaṃkara.
The boy lays out in detail everything he desires, holding nothing back before Śiva.
Be thorough and honest about what you truly need when given the chance to ask.
संतोषोनि ईश्वर । देता झाला अखिल वर । म्हणे बाळा माझा कुमार । सकळ विद्याकुशल होसी ॥११०॥
samtoṣoni īśvara | detā jhālā akhila vara | mhaṇe bāḷā mājhā kumāra | sakaḷa vidyākuśala hosī ||110||
Being pleased, Īśvara granted the complete boon; he says, 'Child, dear one, you shall become skilled in all vidyās (arts and sciences).'
Śiva grants the boon fully — the boy will master every art and science.
Ask for growth in skill and competence, not just for immediate comfort.
तुवां केली गुरुभक्ति । तेणें झाली आपणा तृप्ति । अखिल विद्या तुज होती । विश्वकर्मा तूंचि होसी ॥११॥
tuvām kelī gurubhakti | teṇem jhālī āpaṇā tṛpti | akhila vidyā tuja hotī | viśvakarmā tūmci hosī ||11||
'You performed gurubhakti, and by that I myself became satisfied; all vidyās shall be yours — you yourself shall become Viśvakarmā.'
Śiva names the mechanism explicitly — devotion to the guru pleased him — and confers the title Viśvakarmā (the universal craftsman-architect).
Let devotion, not demand, be the ground from which your competence grows.
चतुर्विध पुरुषार्थ । लाधला तुज परमार्थ । सृष्टि रचावया समर्थ । होसी जाण त्वष्ट्रपुत्रा ॥१२॥
caturvidha puruṣārtha | lādhalā tuja paramārtha | sṛṣṭi racāvayā samartha | hosī jāṇa tvaṣṭraputrā ||12||
'The fourfold puruṣārtha (aims of life) and the highest good are attained by you; know, son of Tvaṣṭṛ, you shall be capable of fashioning creation.'
The boon is total: not only craft-mastery but the four aims of life and the very capacity to build the world.
Seek fullness in life — practical skill together with inner purpose — not one without the other.
ऐसा वर लाधोन । त्वष्टा ब्रह्मानंदन । केलें लिंग स्थापन । आपुले नामीं परियेसा ॥१३॥
aisā vara lādhona | tvaṣṭā brahmānamdana | kelem limga sthāpana | āpule nāmīm pariyesā ||13||
Having obtained such a boon, the son of Tvaṣṭā, rejoicing, installed a liṅga (Śiva-emblem) in his own name, listen.
In gratitude for the boon, the boy installs a Śiva-liṅga naming it after himself (Someśvara) — an act of thanksgiving marking the place of grace.
Mark and commemorate the moments grace has visited you, as an act of gratitude.
मग निघाला तेथोनि । केली आयती तत्क्षणीं । प्रसन्न होतां शूलपाणि । काय नोहे तयासी ॥१४॥
maga nighālā tethoni | kelī āyatī tatkṣaṇīm | prasanna hotām śūlapāṇi | kāya nohe tayāsī ||14||
Then he set out from there and produced things instantly; when Śūlapāṇi (Śiva) is pleased, what is not possible for the one he favors?
With Śiva's blessing behind him, the newly empowered craftsman can produce anything at once; the narrator marvels at the scope of the grace.
Trust a genuinely learned skill to work through you without hesitation.
जें जें मागितलें श्रीगुरुवरें । सकळ वस्तु केल्या चतुरें । घेऊनिया सत्वरें । आला श्रीगुरुसंमुख ॥१५॥
jem jem māgitalem śrīguruvarem | sakaḷa vastu kelyā caturem | gheūniyā satvarem | ālā śrīgurusammukha ||15||
Whatever Śrī Guru (Śiva, addressed here as guru) had asked for, the clever one made all those things; taking them quickly, he came before Śrī Guru.
Having been granted universal craftsmanship, the boy demonstrates it at once by making everything Śiva desired and presenting it — devotion completing itself in service.
Put a gift you have been given promptly into service for others.
सकळ वस्तु देऊनि । लागतसे श्रीगुरुचरणीं । अनुक्रमें गुरुरमणि । पुत्र-कन्येंसी वंदिलें ॥१६॥
sakaḷa vastu deūni | lāgatase śrīgurucaraṇīm | anukramem gururamaṇi | putra-kanyemsī vamdilem ||16||
Having given all the things, he falls at Śrī Guru's feet; in due order he also bows to the guru's consort, along with their sons and daughters.
After presenting the gifts, the boy again bows to Śiva and honors Pārvatī and their children — completing the circle of respect to the whole divine household.
Extend gratitude to a benefactor's whole circle, not just to them alone.
उल्हास झाला श्रीगुरुसी । आलिंगितसे महाहर्षीं । शिष्य ताता ज्ञानराशि । तुष्टलों तुझे भक्तीनें ॥१७॥
ulhāsa jhālā śrīgurusī | ālimgitase mahāharṣīm | śiṣya tātā jñānarāśi | tuṣṭalom tujhe bhaktīnem ||17||
Śrī Guru was delighted; he embraces him with great joy: 'Disciple, dear one, treasure-house of knowledge, I am pleased by your devotion.'
Śiva responds with physical affection and praise, calling the boy a treasury of knowledge — devotion answered with warmth, not only reward.
Receive a mentor's praise as encouragement to keep growing, not as an end in itself.
सकल विद्याकुशल होसी । अष्टैश्वर्ये नांदसी । त्रैमूर्ति तुझिया वंशीं । होतील ऐक शिष्योत्तमा ॥१८॥
sakala vidyākuśala hosī | aṣṭaiśvarye nāmdasī | traimūrti tujhiyā vamśīm | hotīla aika śiṣyottamā ||18||
'You shall be skilled in all vidyās; you shall live amid eightfold divine prosperity; in your lineage the Trimūrti themselves shall be born — hear, best of disciples.'
Śiva promises the boy's lineage an extraordinary destiny, even divine descent, as further fruit of his devotion.
A life rightly lived leaves a legacy that blesses those who come after you.
घर केलें तुवां आम्हांसी । आणिक वस्तु विचित्रेंसी । चिरंजीव तूंचि होसी । आचंद्रार्क तुझें नाम ॥१९॥
ghara kelem tuvām āmhāmsī | āṇika vastu vicitremsī | ciramjīva tūmci hosī | ācamdrārka tujhem nāma ||19||
'You built us a house, and other wondrous things; you yourself shall be immortal (chiranjīvī); your name shall endure as long as sun and moon.'
Śiva blesses the boy with immortality and lasting fame for his craftsmanship, having literally built a dwelling for the gods.
Skilled service rendered wholeheartedly earns a legacy that outlasts the work itself.
स्वर्गमृत्युपाताळासी । पसरवीं तुझे चातुर्यासी । रचिसी तूंचि सृष्टीसी । विद्या चौसष्टी तूंचि ज्ञाता ॥१२०॥
svargamṛtyupātāḷāsī | pasaravīm tujhe cāturyāsī | racisī tūmci sṛṣṭīsī | vidyā causaṣṭī tūmci jñātā ||120||
'In heaven, the mortal world, and the netherworld, spread your skill; you alone shall fashion creation; you alone shall be knower of the sixty-four vidyās.'
The boy's mastery is declared universal, spanning all three worlds and the traditional canon of sixty-four arts, installing him as Viśvakarmā, cosmic architect.
Let your competence serve wherever it is needed, not stay confined to one narrow sphere.
तुज वश्य अष्ट सिद्धि । होतील जाण नव निधि । चिंता कष्ट न होती कधीं । म्हणोनि वर देतसे ॥२१॥
tuja vaśya aṣṭa siddhi | hotīla jāṇa nava nidhi | cimtā kaṣṭa na hotī kadhīm | mhaṇoni vara detase ||21||
'The eight siddhis (supernatural powers) shall be under your control, and know, the nine nidhis (treasures) shall be yours; you shall never have worry or hardship' — thus he grants the boon.
Śiva completes the boon with the classical eight siddhis and nine nidhis, guaranteeing freedom from want.
True mastery, rightly earned, brings not just skill but lasting peace of mind.
ऐसा वर लाधोनि । गेला शिष्य महाज्ञानी । येणेंपरी विस्तारोनि । सांगे ईश्वर पार्वतीसी ॥२२॥
aisā vara lādhoni | gelā śiṣya mahājñānī | yeṇemparī vistāroni | sāmge īśvara pārvatīsī ||22||
Having obtained such a boon, the greatly wise disciple departed. In this way, at length, Īśvara tells this to Pārvatī.
The episode closes and the narrative frame reasserts itself: this whole tale is Śiva narrating it to Pārvatī.
Retell stories of devotion to those you love, as living teaching.
ईश्वर म्हणे गिरिजेसी । गुरुभक्ति आहे ऐसी । एकभाव असे ज्यासी । सकळाभीष्टें पावती ॥२३॥
īśvara mhaṇe girijesī | gurubhakti āhe aisī | ekabhāva ase jyāsī | sakaḷābhīṣṭem pāvatī ||23||
Īśvara says to Girijā (Pārvatī): such is gurubhakti; whoever has single-minded devotion (ekabhāva) obtains all their desires.
Śiva draws the explicit moral for Pārvatī: undivided devotion to the guru is what fulfills all wishes.
Keep your devotion single-minded rather than scattered, and it will bear fruit.
भव म्हणिजे सागर । उतरावया पैल पार । समर्थ असे एक गुरुवर । त्रैमूर्तीचा अवतार ॥२४॥
bhava mhaṇije sāgara | utarāvayā paila pāra | samartha ase eka guruvara | traimūrtīcā avatāra ||24||
Worldly existence (bhava) is called an ocean; to cross to the far shore, the one truly capable is the eminent guru — the avatāra of the Trimūrti.
The guru is described as uniquely capable of ferrying a soul across the ocean of worldly existence (saṃsāra), being himself the incarnation of the Trimūrti.
Seek a trustworthy guide when facing overwhelming difficulty, rather than trying to cross alone.
या कारणें त्रैमूर्ति । गुरुचरणीं भजती । वेदशास्त्रें बोलती । गुरुविणें सिद्धि नाहीं ॥२५॥
yā kāraṇem traimūrti | gurucaraṇīm bhajatī | vedaśāstrem bolatī | guruviṇem siddhi nāhīm ||25||
For this reason even the Trimūrti themselves worship at the guru's feet; the Vedas and śāstras declare: without a guru there is no siddhi (spiritual attainment).
The chapter's central doctrine is stated outright — even the highest gods honor the guru, and scripture confirms no attainment is possible without one.
Do not try to reach your deepest goals entirely alone — seek and honor guidance.
श्लोक ॥ यस्य देवे परा भक्तिर्यथा देवे तथा गुरौ । तस्यैते कथिता ह्यर्था : प्रकाशन्ते महात्मनः ॥२६॥
śloka || yasya deve parā bhaktiryathā deve tathā gurau | tasyaite kathitā hyarthā : prakāśante mahātmanaḥ ||26||
Śloka: For him whose supreme devotion to God is matched by equal devotion to the guru, to that great soul alone these truths of scripture become manifest.
A well-known Sanskrit verse seals the teaching: only equal devotion to God and guru unlocks real understanding.
Hold reverence for your teacher on par with your reverence for what is highest and holy.
ऐसें ईश्वर पार्वतीसी । सांगता झाला विस्तारेंसी । म्हणोनि श्रीगुरु प्रीतीसी । निरोपिलें द्विजातें ॥२७॥
aisem īśvara pārvatīsī | sāmgatā jhālā vistāremsī | mhaṇoni śrīguru prītīsī | niropilem dvijātem ||27||
Thus Īśvara told this to Pārvatī at length; and so, Śrī Guru affectionately related it to the Brahmin (dvija).
The narrative returns fully to its outer frame: the whole Śiva–Pārvatī story-within-a-story was, in the main narrative, told by Śrī Guru (Nṛsiṁha Sarasvatī) to his Brahmin devotee.
Trace a nested story back to see who is really speaking to you.
इतुकें होतां रजनीसी । उदय झाला दिनकरासी । चिंता अंधकारासी । गुरुकृपा ज्योती जाणा ॥२८॥
itukem hotām rajanīsī | udaya jhālā dinakarāsī | cimtā amdhakārāsī | gurukṛpā jyotī jāṇā ||28||
By the time this was finished, night had ended and the sun had risen; know that gurukṛpā (the guru's grace) is the lamp that dispels the darkness of worry.
The storytelling has lasted through the night; dawn arrives as a fitting image — the guru's grace itself like sunlight dispelling anxious darkness.
Let time spent absorbing wise counsel be time well spent, even if it takes all night.
संतोषोनि द्विजवर । करिता झाला नमस्कार । ऐसी बुद्धि देणार । तूंचि स्वामी कृपानिधि ॥२९॥
samtoṣoni dvijavara | karitā jhālā namaskāra | aisī buddhi deṇāra | tūmci svāmī kṛpānidhi ||29||
Rejoicing, the eminent Brahmin made his prostration: 'You alone, O master, treasury of grace, are the one who grants such understanding.'
The devotee responds to the completed teaching with a bow, acknowledging Śrī Guru as the sole source of this wisdom.
When you receive real understanding from someone, thank them plainly and directly.
नमन करुनि श्रीगुरुसी । विनवीतसे भावेंसी । स्वामी कथा निरोपिलीसी । अपूर्व मातें वाटलें ॥१३०॥
namana karuni śrīgurusī | vinavītase bhāvemsī | svāmī kathā niropilīsī | apūrva mātem vāṭalem ||130||
Bowing to Śrī Guru, he entreats him with devotion: 'Master, the story you have related seems wondrous to me.'
The Brahmin voices his astonishment at the story just told, setting up the puzzled question that follows.
It's fine to admit when a teaching leaves you amazed — that openness is part of learning.
काशीयात्राविधान । निरोपिलें मज विस्तारोन । तया वेळीं होतों आपण । तुम्हांसहित तेथेंचि ॥३१॥
kāśīyātrāvidhāna | niropilem maja vistārona | tayā veḷīm hotom āpaṇa | tumhāmsahita tethemci ||31||
'You related to me at length the whole procedure of the Kāśī pilgrimage; at that time it felt as though I myself was right there together with you.'
The devotee describes how vividly Śrī Guru's narration transported him, as if he had actually accompanied him through Kāśī.
Notice when a story is told so vividly you feel present in it — that is a mark of its power.
पाहिलें आपण दृष्टान्तीं । स्वामी काशीपुरीं असती । जागृतीं कीं सुषुप्तीं । नकळे मातें स्वामिया ॥३२॥
pāhilem āpaṇa dṛṣṭāntīm | svāmī kāśīpurīm asatī | jāgṛtīm kīm suṣuptīm | nakaḷe mātem svāmiyā ||32||
'I myself saw in a vision (dṛṣṭānta) that you, master, were present in Kāśīpurī; whether it was in waking or in sleep, I cannot tell, O master.'
The devotee confesses he cannot say whether his vision of Śrī Guru in Kāśī was waking experience or dream, since Śrī Guru apparently never physically left Gāṇagāpura.
Hold some encounters with truth in wonder rather than needing to resolve them completely.
म्हणोनि विप्र तये वेळीं । वंदी श्रीगुरुचरणकमळीं । विनवीतसे करुणा बहाळी । भक्तिभावेंकरोनिया ॥३३॥
mhaṇoni vipra taye veḷīm | vamdī śrīgurucaraṇakamaḷīm | vinavītase karuṇā bahāḷī | bhaktibhāvemkaroniyā ||33||
So the Brahmin at that moment bows at Śrī Guru's lotus-feet; he entreats him, overflowing with tenderness, in a spirit of devotion.
Overcome by wonder, the Brahmin bows again and begins to pour out heartfelt praise, leading into the Sanskrit hymn that follows.
Let genuine wonder move you to express gratitude, not just to feel it privately.
जय जया परमपुरुषा । परात्परा परमहंसा । भक्तजनमानसहंसा । श्रीनृसिंहसरस्वती ॥३४॥
jaya jayā paramapuruṣā | parātparā paramahamsā | bhaktajanamānasahamsā | śrīnṛsimhasarasvatī ||34||
Victory, victory to you, Supreme Person, higher than the highest, Supreme Swan (paramahaṃsa); swan dwelling in the minds of devotees, O Śrī Nṛsiṁha Sarasvatī!
The Brahmin opens his hymn of praise with classic epithets — supreme being, paramahaṃsa (a perfected renunciate), and the image of a swan (haṃsa) living in devotees' hearts.
Begin an act of gratitude with genuine, joyful praise rather than launching straight into requests.
ऐसें तया अवसरीं । पूर्वज तुझा स्तोत्र करी । सांगेन तुज अवधारीं । एकचित्तें करुनिया ॥३५॥
aisem tayā avasarīm | pūrvaja tujhā stotra karī | sāmgena tuja avadhārīm | ekacittem karuniyā ||35||
At that moment, thus, your ancestor composed a hymn (stotra); I shall tell it to you — listen with a focused mind.
The narrator Siddha notes that this hymn was originally composed by Namdharak's own ancestor, and instructs him to listen attentively as it is now recited.
Give full, undistracted attention when receiving something precious that has been passed down.
श्लोक ॥ आदौ ब्रह्मत्वमेव सर्वजगतां वेदात्ममूर्तिं विभुं । पश्चात् क्षोणिजडा विनाश-दितिजां कृत्वाऽवतारं प्रभो । हत्वा दैत्यमनेकधर्मचरितं, भूत्वाऽत्मजोऽत्रेर्गृहे । वंदेऽहं नरकेसरीसरस्वती श्रीपादयुग्मांबुजम् ॥३६॥
śloka || ādau brahmatvameva sarvajagatām vedātmamūrtim vibhum | paścāt kṣoṇijaḍā vināśa-ditijām kṛtvā'vatāram prabho | hatvā daityamanekadharmacaritam, bhūtvā'tmajo'trergṛhe | vamde'ham narakesarīsarasvatī śrīpādayugmāmbujam ||36||
Śloka: At first, the very state of Brahmā for all the worlds, the self-embodiment of the Veda, the all-pervading one; then, having taken avatāra, O Lord, for the destruction of the earth-burdening demons; having slain the demon of many evil deeds, having become the son born in Atri's house — I bow to the lotus feet of Narakesarī-Sarasvatī (Nṛsiṁha Sarasvatī).
This opening verse identifies Śrī Guru as the very embodiment of Brahmā (creation), taking avatāra to destroy evil and being born in Atri's lineage — praising him as the Trimūrti made flesh.
When praising someone's goodness, root it in what they have actually done, not vague flattery.
भूदेवाखिलमानुषं विदुजना बाधायमानं कलिं । वेदादुश्यमनेकवर्णमनुजा, भेदादि-भूतोन्नतम् । छेदः कर्मतमांधकारहरणं श्रीपादसूर्योदयं । वंदेऽहं नरकेसरीसरस्वती श्रीपादयुग्मांबुजम् ॥३७॥
bhūdevākhilamānuṣam vidujanā bādhāyamānam kalim | vedāduśyamanekavarṇamanujā, bhedādi-bhūtonnatam | chedaḥ karmatamāmdhakāraharaṇam śrīpādasūryodayam | vamde'ham narakesarīsarasvatī śrīpādayugmāmbujam ||37||
The deity of the earth among all humankind, destroyer of the wrongs afflicting the wise in this degenerate age; manifest through the Vedas in many forms among people, risen above division; the destroyer, the sunrise of Śrī Pāda that removes the darkness born of karma — I bow to the lotus feet of Narakesarī-Sarasvatī.
This verse praises Śrī Guru as one who removes the darkness of the degenerate age (kali) for all people, likened to a sunrise dispelling the darkness of karma.
Value a teacher who brings clarity and dispels confusion in difficult times.
धातस्त्वं हरिशंकरप्रतिगुरो, जाताग्रजन्मं विभो । हेतुः सर्वविदोजनाय तरणं, ज्योतिःस्वरुपं जगत् । चातुर्थाश्रमस्थापितं क्षितितले, पातुः सदा सेव्ययं । वंदेऽहं नरकेसरीसरस्वतीश्रीपादयुग्मांबुजम् ॥३८॥
dhātastvam hariśamkarapratiguro, jātāgrajanmam vibho | hetuḥ sarvavidojanāya taraṇam, jyotiḥsvarupam jagat | cāturthāśramasthāpitam kṣititale, pātuḥ sadā sevyayam | vamde'ham narakesarīsarasvatīśrīpādayugmāmbujam ||38||
You are the creator, O guru even of Hari and Śaṅkara, born as an ancient incarnation, all-pervading one; the cause of crossing over for the wise, the very light-formed nature of the world; established in the fourth āśrama (renunciate stage) on this earth, ever to be served for protection — I bow to the lotus feet of Narakesarī-Sarasvatī.
This verse honors Śrī Guru as creator and even as guru to Hari (Viṣṇu) and Śaṅkara (Śiva), the light-nature of the world, now dwelling on earth as a renunciate to be served.
Recognize spiritual authority in someone's simplicity and renunciation, not only in worldly power.
चरितं चित्रमनेककीर्तिमतुलं, परिभूतभूमंडले । मूकं वाक्यदिवांधकस्य नयनं, वंध्यां च पुत्रं ददौ । सौभाग्यं विधवां च दायकश्रियं, दत्त्वा च भक्तं जनं । वंदेऽहं नरकेसरीसरस्वतीश्रीपादयुग्मांबुजम् ॥३९॥
caritam citramanekakīrtimatulam, paribhūtabhūmamḍale | mūkam vākyadivāmdhakasya nayanam, vamdhyām ca putram dadau | saubhāgyam vidhavām ca dāyakaśriyam, dattvā ca bhaktam janam | vamde'ham narakesarīsarasvatīśrīpādayugmāmbujam ||39||
Your wondrous, matchless, far-famed deeds throughout the humbled earth: you gave the mute speech, sight to the blind, a son to a barren woman, good fortune to a widow, and prosperity to your devoted people — I bow to the lotus feet of Narakesarī-Sarasvatī.
This verse lists Śrī Guru's famous miracles — restoring speech, sight, granting children, restoring a widow's dignity — as evidence of his greatness.
Notice and give thanks for the specific ways your life has been helped, not just in the abstract.
दुरितं, घोरदरिद्रदावतिमिरं, हरणं जगज्जोतिष । स्वर्धेंनुं सुरपादपूजितजना, करुणाब्धिभक्तार्तितः । नरसिंहेंद्रसरस्वतीश्वर विभो, शरणागतं रक्षकं । वंदेऽहं नरकेसरीसरस्वती श्रीपादयुग्मांबुजम् ॥१४०॥
duritam, ghoradaridradāvatimiram, haraṇam jagajjotiṣa | svardhemnum surapādapūjitajanā, karuṇābdhibhaktārtitaḥ | narasimhemdrasarasvatīśvara vibho, śaraṇāgatam rakṣakam | vamde'ham narakesarīsarasvatī śrīpādayugmāmbujam ||140||
Remover of sin, of the darkness-forest of terrible poverty, the light of the world; worshipped by the wish-cow and celestial tree, an ocean of compassion toward suffering devotees; O Narasiṃhendra Sarasvatīśvara, all-pervading one, protector of those who take refuge — I bow to the lotus feet of Narakesarī-Sarasvatī.
This verse pictures Śrī Guru as light dispelling poverty's darkness, and as a refuge and ocean of compassion for suffering devotees.
Turn to compassionate guidance especially when facing hardship or want.
गुरुमूर्तिश्चरणारविंदयुगलं, स्मरणं कृतं नित्यसौ । चरितं क्षेत्रमनेकतीर्थसफलं सरितादि-भागीरथी । तुरगामेधसहस्त्रगोविदुजनाः स्मयक् ददंस्तत्फलं । वंदेऽहं नरकेसरीसरस्वतीश्रीपादयुग्मांबुजम् ॥४१॥
gurumūrtiścaraṇāravimdayugalam, smaraṇam kṛtam nityasau | caritam kṣetramanekatīrthasaphalam saritādi-bhāgīrathī | turagāmedhasahastragovidujanāḥ smayak dadamstatphalam | vamde'ham narakesarīsarasvatīśrīpādayugmāmbujam ||41||
The guru's very form, the pair of lotus feet, whose remembrance is constantly kept; his deeds are like a holy place fruitful with many tīrthas including the river Bhāgīrathī (Ganges); the fruit of a thousand horse-sacrifices is granted at once to those who know — I bow to the lotus feet of Narakesarī-Sarasvatī.
The guru's presence is likened to a pilgrimage place as fruitful as the sacred Ganges, and remembering him is said to grant the merit of a thousand horse-sacrifices.
Treat the remembrance of a true teacher as itself a source of merit, not only their physical presence.
नो शक्यं तव नाममंगल-स्तुवं, वेदागमागोचरं । पादद्वं ह्रदयाब्जमंतरजलं निर्धारमीमांसतं । भूयो भूयः स्मरन्नमामि मनसा, श्रीमद्गुरुं पाहि मां । वंदेऽहं नरकेसरीसरस्वती श्रीपादयुग्मांबुजम् ॥४२॥
no śakyam tava nāmamamgala-stuvam, vedāgamāgocaram | pādadvam hradayābjamamtarajalam nirdhāramīmāmsatam | bhūyo bhūyaḥ smarannamāmi manasā, śrīmadgurum pāhi mām | vamde'ham narakesarīsarasvatī śrīpādayugmāmbujam ||42||
It is not possible to fully praise your auspicious name, beyond the reach of Vedas and scriptures; your pair of feet is the inner lake of the heart's lotus, discerned by deep contemplation; remembering you again and again, I bow with my mind: O glorious Guru, protect me — I bow to the lotus feet of Narakesarī-Sarasvatī.
The devotee admits the inadequacy of words to praise Śrī Guru fully, and turns instead to inward remembrance and a direct plea for protection.
When words fall short of your gratitude, let quiet inward remembrance carry what speech cannot.
भक्तानां तरणार्थ सर्वजगतां, दीक्षां ददन्योगिनां । सुक्षेत्रं पुरगाणगस्थित प्रभो, दत्त्वा चतुष्कामदं । स्तुत्वा भक्तसरस्वतीगुरुपदं, जित्वाऽद्यदोषादिकं । वंदेऽहं नरकेसरीसरस्वती श्रीपादयुग्मांबुजम् ॥४३॥
bhaktānām taraṇārtha sarvajagatām, dīkṣām dadanyoginām | sukṣetram puragāṇagasthita prabho, dattvā catuṣkāmadam | stutvā bhaktasarasvatīgurupadam, jitvā'dyadoṣādikam | vamde'ham narakesarīsarasvatī śrīpādayugmāmbujam ||43||
For the crossing-over of devotees and of all the worlds, giving initiation (dīkṣā) to yogis, O Lord dwelling in the holy town of Gāṇagāpura, having granted the four desired ends of life; having praised the guru's feet, having conquered sin and all such faults from the very first — I bow to the lotus feet of Narakesarī-Sarasvatī.
This verse locates Śrī Guru concretely at Gāṇagāpura, granting the four aims of life and freedom from sin to devotees who praise him.
Recognize that grace can be found in a particular, known place and practice, not only somewhere abstract.
एवं श्रीगुरुनाथमष्टकमिदं स्तोत्रं पठेन्नित्यसौ । तेजोवर्चबलोन्नतं श्रियकरं आनंदवर्धं वपुः । पुत्रापत्यमनेकसंपदशुभा दीर्घायुरारोग्यतां । वंदेऽहं नरकेसरीसरस्वती श्रीपादयुग्मांबुजम् ॥४४॥
evam śrīgurunāthamaṣṭakamidam stotram paṭhennityasau | tejovarcabalonnatam śriyakaram ānamdavardham vapuḥ | putrāpatyamanekasampadaśubhā dīrghāyurārogyatām | vamde'ham narakesarīsarasvatī śrīpādayugmāmbujam ||44||
Thus, whoever daily recites this eightfold hymn (aṣṭaka) to Śrī Gurunātha gains radiance, vigor, strength, and prosperity, increase of bliss and bodily health, sons and descendants, manifold auspicious wealth, long life, and freedom from illness — I bow to the lotus feet of Narakesarī-Sarasvatī.
The hymn closes with its promised fruit of recitation — the traditional list of blessings for whoever recites this aṣṭaka (eight-verse hymn) regularly.
Make praise and gratitude a regular practice, not a one-time gesture.
येणेंपरी स्तोत्र करीत । मागुती करी दंडवत । सद्गदित कंठ होत । रोमांच अंगीं उठियेले ॥४५॥
yeṇemparī stotra karīta | māgutī karī damḍavata | sadgadita kamṭha hota | romāmca amgīm uṭhiyele ||45||
Reciting the hymn in this way, he again makes a full prostration; his throat becomes choked with emotion, and goosebumps rise on his body.
The physical signs of overwhelmed devotion — a choked voice, gooseflesh — mark the sincerity of the Brahmin's praise.
Let genuine emotion show when you are moved by gratitude rather than suppressing it.
म्हणे त्रैमूर्ति अवतारु । तूंचि देवा जगद्गुरु । आम्हां दिसतोसी नरु । कृपानिधि स्वामिया ॥४६॥
mhaṇe traimūrti avatāru | tūmci devā jagadguru | āmhām disatosī naru | kṛpānidhi svāmiyā ||46||
He says: 'You are the avatāra of the Trimūrti, you alone, O God, are the guru of the universe (jagadguru); to us you appear as a mere man, O treasury of grace, my lord.'
The devotee names the paradox at the heart of the text: the guru who looks like an ordinary man is, in truth, the incarnation of the Trimūrti.
Look past ordinary appearances to recognize the extraordinary goodness in people who serve quietly.
मज दाविला परमार्थ । लाधलों चारी पुरुषार्थ । तूंचि सत्य विश्वनाथ । काशीपुर तुजपाशीं ॥४७॥
maja dāvilā paramārtha | lādhalom cārī puruṣārtha | tūmci satya viśvanātha | kāśīpura tujapāśīm ||47||
'You showed me the highest truth (paramārtha); I have obtained the four puruṣārthas; you alone are the true Lord of the universe (Viśvanātha); Kāśīpura itself is present with you.'
The devotee affirms that everything Kāśī, Viśvanātha's own city, could offer, he has already received simply by being near Śrī Guru.
Recognize that the deepest good you seek from a distant place may already be present where a trustworthy guide stands.
ऐसेंपरी श्रीगुरुसी । विनवीतसे परियेसीं । संतोषोनि महाहर्षीं । निरोप देती तये वेळीं ॥४८॥
aisemparī śrīgurusī | vinavītase pariyesīm | samtoṣoni mahāharṣīm | niropa detī taye veḷīm ||48||
Thus he entreats Śrī Guru, listen; being pleased, with great joy, Śrī Guru gives his reply at that moment.
The narration turns from the devotee's praise to Śrī Guru's own response, which follows.
A sincere expression of gratitude naturally invites a warm response — give people the chance to answer your thanks.
श्रीगुरु म्हणती द्विजासी । दाखविली तुज काशी । पुढें तुझ्या वंशीं एकविसांसी । यात्राफळ तयां असे ॥४९॥
śrīguru mhaṇatī dvijāsī | dākhavilī tuja kāśī | puḍhem tujhyā vamśīm ekavisāmsī | yātrāphaḷa tayām ase ||49||
Śrī Guru says to the Brahmin: 'I have shown you Kāśī; henceforth, for twenty-one generations in your lineage, the fruit of that pilgrimage shall belong to them.'
Śrī Guru declares that this vision of Kāśī now stands as guaranteed pilgrimage-merit (yātrāphala) for twenty-one generations of the Brahmin's descendants.
A single act of grace received with faith can benefit generations beyond your own.
तूंचि आमुचा निजभक्त । दाखविला तुज दृष्टान्त । आम्हांपासीं सेवा करीत । राहें भक्ता म्हणती तया ॥१५०॥
tūmci āmucā nijabhakta | dākhavilā tuja dṛṣṭānta | āmhāmpāsīm sevā karīta | rāhem bhaktā mhaṇatī tayā ||150||
'You alone are my true devotee (nijabhakta); I have shown you this vision; remain here in my service, O devotee' — thus he says to him.
Śrī Guru names him explicitly as a true devotee and invites him to remain in devoted service.
When invited into deeper commitment by someone you trust, take the invitation seriously.
जरी राहसी आम्हांपासी । तरी त्वां न वंदिजे म्लेंच्छासी । आणोनिया स्त्रीपुत्रांसी । भेटी करीं आम्हांतें ॥५१॥
jarī rāhasī āmhāmpāsī | tarī tvām na vamdije mlemcchāsī | āṇoniyā strīputrāmsī | bheṭī karīm āmhāmtem ||51||
'If you will remain with me, then you must no longer bow to the mleccha (the non-Hindu ruler); bring your wife and children, and let them come to see me.'
This instruction reflects the text's own historical religious framing, in which continuing service at a foreign ruler's court is presented as incompatible with the Brahmin's new commitment as a devotee; Śrī Guru also asks that his family come for a visit (bheṭī).
Do not let livelihood or old obligations compromise the priorities that matter most to you.
निरोप देऊनि द्विजासी । गेले गुरु मठासी । आनंद झाला मनासी । श्रीगुरुदर्शनीं भक्तजना ॥५२॥
niropa deūni dvijāsī | gele guru maṭhāsī | ānamda jhālā manāsī | śrīgurudarśanīm bhaktajanā ||52||
Having given this instruction to the Brahmin, the guru went to his maṭha (monastery); joy filled the minds of the devotees at the darśana of Śrī Guru.
The scene closes with the devotees rejoicing simply at having had darśana (sight) of Śrī Guru.
Let simply being in the presence of someone good be enough to bring you joy.
नामधारक शिष्यराणा । लागे सिद्धाचिया चरणां । विनवीतसे कर जोडोनि जाणा । भक्तिभावेंकरोनिया ॥५३॥
nāmadhāraka śiṣyarāṇā | lāge siddhāciyā caraṇām | vinavītase kara joḍoni jāṇā | bhaktibhāvemkaroniyā ||53||
Namdharak, the prince of disciples, falls at Siddha's feet; with joined palms he entreats him, know, in a spirit of devotion.
The outer frame resumes: the listening disciple Namdharak again bows to his own teacher Siddha before asking his next question.
Approach your next question to a mentor with the same respect as your first.
मागें कथानक निरोपिलें । सायंदेव शिष्य श्रीगुरुंनीं त्यातें निरोपिलें । कलत्रपुत्र आणीं म्हणत ॥५४॥
māgem kathānaka niropilem | sāyamdeva śiṣya śrīgurumnīm tyātem niropilem | kalatraputra āṇīm mhaṇata ||54||
Earlier a story was told: Śrī Guru had instructed his disciple Sāyandev, telling him, 'Bring your wife and children.'
Namdharak recalls an earlier, still-unfinished story thread — Śrī Guru's instruction to another devotee, Sāyandev, to bring his family — and asks Siddha to continue it.
Don't let an important thread of a story or task drop; follow up until it's resolved.
पुढें तया काय झालें । विस्तारोनि सांगा वहिलें । पाहिजे आतां अनुग्रहिलें । म्हणोनि चरणीं लागला ॥५५॥
puḍhem tayā kāya jhālem | vistāroni sāmgā vahilem | pāhije ātām anugrahilem | mhaṇoni caraṇīm lāgalā ||55||
'What happened to him next? Tell it fully and quickly; I wish now to be graced with this teaching' — so saying, he fell at his feet.
Namdharak requests the continuation, framing his very asking as a plea for the grace of instruction.
Ask for knowledge as a gift you wish to receive, with humility, not as an entitlement.
संतोषोनि सिद्ध मुनि । सांगतसे विस्तारोनि । सायंदेव महाज्ञानी । गेला श्रीगुरुनिरोपें ॥५६॥
samtoṣoni siddha muni | sāmgatase vistāroni | sāyamdeva mahājñānī | gelā śrīguruniropem ||56||
Pleased, the sage Siddha begins to tell it at length: the greatly wise Sāyandev went as Śrī Guru had instructed.
Siddha resumes the Sāyandev story: obedient to Śrī Guru's earlier command, Sāyandev acts on it.
Act promptly on wise instruction once you've received it, rather than delaying.
जाऊनि आपुले स्त्रियेसी । सांगता झाला पुत्रासी । आमुचा गुरु परियेसीं । असे गाणगापुरांत ॥५७॥
jāūni āpule striyesī | sāmgatā jhālā putrāsī | āmucā guru pariyesīm | ase gāṇagāpurāmta ||57||
Going to his wife, he told his son: 'Listen, our guru is at Gāṇagāpura.'
Sāyandev shares the news with his own family, setting the family reunion with Śrī Guru in motion.
Share good and important news with your family so they can share in the occasion.
आम्हीं जावें भेटीसी । समस्त कन्यापुत्रांसी । म्हणोनि निघाला वेगेंसी । महानंदेंकरोनिया ॥५८॥
āmhīm jāvem bheṭīsī | samasta kanyāputrāmsī | mhaṇoni nighālā vegemsī | mahānamdemkaroniyā ||58||
'We must go to meet him, all of us, sons and daughters together' — so saying, he set out swiftly, with great joy.
Sāyandev wastes no time gathering his whole family to go for darśana.
When a rare opportunity to be with someone important to you arises, act on it without delay.
पावला गाणगापुरासी । भेटी जहाली श्रीगुरुसी । नमन करी भक्तींसी । साष्टांगीं तये वेळीं ॥५९॥
pāvalā gāṇagāpurāsī | bheṭī jahālī śrīgurusī | namana karī bhaktīmsī | sāṣṭāmgīm taye veḷīm ||59||
He reached Gāṇagāpura; the meeting with Śrī Guru took place; he made his obeisance with devotion, prostrating full-length (sāṣṭāṅga) at that moment.
The family arrives and Sāyandev offers the most complete form of prostration as a mark of total surrender.
Offer your fullest, most wholehearted respect when reunited with someone you deeply revere.
कर जोडुनी तये वेळीं । स्तोत्र करी वेळोवेळीं । ओंनमोजी चंद्रमौळि । त्रैमूर्ति तूंचि होसी ॥१६०॥
kara joḍunī taye veḷīm | stotra karī veḷoveḷīm | omnamojī camdramauḷi | traimūrti tūmci hosī ||160||
With joined palms at that moment, he recites a hymn again and again: 'Oṃ, salutations, O moon-crested one; you alone are the Trimūrti.'
Sāyandev begins his own ecstatic hymn of praise, opening with the same recognition — that Śrī Guru is the combined incarnation of Brahmā, Viṣṇu, and Śiva.
Let repeated, heartfelt praise be your response to deep gratitude.
तूं त्रैमूर्तिचा अवतार । अज्ञानदृष्टीं दिससी नर । वर्णावया न दिसे पार । तुझा महिमा स्वामिया ॥६१॥
tūm traimūrticā avatāra | ajñānadṛṣṭīm disasī nara | varṇāvayā na dise pāra | tujhā mahimā svāmiyā ||61||
'You are the avatāra of the Trimūrti; to the eye of ignorance you appear as a man; there is no end visible to describing your glory, O lord.'
Sāyandev echoes the paradox again — ordinary sight sees only a man, but true understanding sees limitless glory.
Look beyond first impressions to recognize the depth in a person of genuine goodness.
तुझा महिमा वर्णावयासी । शक्ति कैची आम्हांसी । आदिपुरुष भेटलासी । कृपानिधि स्वामिया ॥६२॥
tujhā mahimā varṇāvayāsī | śakti kaicī āmhāmsī | ādipuruṣa bheṭalāsī | kṛpānidhi svāmiyā ||62||
'What power do we have to describe your glory? You, the Primordial Person, have met us — O treasury of grace, my lord.'
Sāyandev admits the inadequacy of his own words while affirming that he has encountered the primal divine being himself.
Admit humbly when words fail to capture your gratitude, but express it anyway.
जैसा चंद्र चकोरासी । उदय होतां संतोष त्यासी । तैसा आनंद आम्हांसी । तुझे चरण लक्षितां ॥६३॥
jaisā camdra cakorāsī | udaya hotām samtoṣa tyāsī | taisā ānamda āmhāmsī | tujhe caraṇa lakṣitām ||63||
As the cakora bird rejoices when the moon rises, so is our joy when we behold your feet.
A classic simile — the cakora bird said to thrive on moonlight — expresses the natural, instinctive joy of beholding the guru.
Let being in the presence of someone you admire bring you simple, natural joy.
पूर्वजन्मीं पापराशि । केल्या होत्या बहुवशी । श्रीगुरुचे दर्शनेसी । पुनीत झालों म्हणतसे ॥६४॥
pūrvajanmīm pāparāśi | kelyā hotyā bahuvaśī | śrīguruce darśanesī | punīta jhālom mhaṇatase ||64||
'In previous births I committed heaps of sins in abundance; through the darśana of Śrī Guru, I have become purified' — so he says.
Sāyandev credits the sheer sight of Śrī Guru with cleansing sins accumulated over past lives.
Trust that genuine encounters with goodness can help you leave old faults behind.
जैसा चिंतामणि स्पर्शीं । हेमत्व होय लोहासी । मृत्तिका पडतां जंबूनदीसी । उत्तम सुवर्ण होतसे ॥६५॥
jaisā cimtāmaṇi sparśīm | hematva hoya lohāsī | mṛttikā paḍatām jambūnadīsī | uttama suvarṇa hotase ||65||
As by the touch of the chintāmaṇi (wish-fulfilling gem) iron becomes gold, and as clay dropped into the river Jambū becomes excellent gold.
Two classical similes for transformative touch — the wish-gem and the mythic golden river Jambū — both turning base matter to gold.
Believe that contact with real goodness can transform even what seems base or unworthy in you.
जातां मानससरोवरासी । हंसत्व येई वायसासी । तैसें तुझे दर्शनेंसी । पुनीत झालों स्वामिया ॥६६॥
jātām mānasasarovarāsī | hamsatva yeī vāyasāsī | taisem tujhe darśanemsī | punīta jhālom svāmiyā ||66||
On going to Lake Mānasa (Mānasa-sarovara), a crow gains the nature of a swan; just so, through your darśana, I have become purified, O lord.
A third simile — a crow becoming a swan at the sacred Mānasa-sarovara — completes the point: Śrī Guru's darśana purifies as thoroughly as these legendary transformations.
Trust that time spent with genuine goodness can elevate you, however unworthy you feel.
श्लोक ॥ गंगा पापं शशी तापं दैन्यं कल्पतरुस्तस्था । पापं तापं च हरति दैन्यं च गुरुदर्शनम् ॥१॥
śloka || gamgā pāpam śaśī tāpam dainyam kalpatarustasthā | pāpam tāpam ca harati dainyam ca gurudarśanam ||1||
Śloka: The Gaṅgā removes sin, the moon removes fever, the wish-tree removes poverty — but gurudarśana removes sin, fever, and poverty all together.
A well-known Sanskrit verse states that each of three great powers, the Ganges, the moon, the wish-fulfilling tree, removes only one affliction, while the guru's darśana removes all three at once.
Seek out the single source that addresses your whole burden, rather than juggling several partial remedies.
टीका ॥ गंगा स्नानानें पापें नाशी । ताप निवारी देखा शशी । कल्पवृक्षछायेसी । कल्पिलें फळ पाविजे ॥६७॥
ṭīkā || gamgā snānānem pāpem nāśī | tāpa nivārī dekhā śaśī | kalpavṛkṣachāyesī | kalpilem phaḷa pāvije ||67||
Commentary: By bathing in the Gaṅgā, sins are destroyed; the moon, see, relieves fever; in the shade of the wish-tree, one obtains the fruit one has wished for.
The Marathi commentary (ṭīkā) unpacks the previous Sanskrit verse line by line, explaining each of the three remedies in turn.
Take time to understand a teaching fully, one part at a time, before moving on.
एकेकाचे एकेक गुणें । असतीं ऐसीं हीं लक्षणें । दर्शन होतां श्रीगुरुचरणें । तिन्ही फळें पाविजे ॥६८॥
ekekāce ekeka guṇem | asatīm aisīm hīm lakṣaṇem | darśana hotām śrīgurucaraṇem | tinhī phaḷem pāvije ||68||
Each of these has one single quality of its own — such are their characteristics; but when one has darśana of Śrī Guru's feet, all three fruits are obtained at once.
The commentary drives home the comparison: the Ganges, moon, and wish-tree each do one thing, but Śrī Guru's darśana accomplishes all three together.
Value a resource or relationship that meets several of your deepest needs at once.
पापें हरती तात्काळीं । तापचिंता जातीं सकळी । दैन्यकानन समूळ जाळी । श्रीगुरुचरणदर्शनें ॥६९॥
pāpem haratī tātkāḷīm | tāpacimtā jātīm sakaḷī | dainyakānana samūḷa jāḷī | śrīgurucaraṇadarśanem ||69||
Sins are removed instantly; all fever and worry depart; the very forest of poverty is burned to its root — by the darśana of Śrī Guru's feet.
The verse concludes the theme with a vivid image: poverty as a whole forest entirely consumed by the power of the guru's darśana.
Trust that genuine grace can uproot deep-seated troubles, not just soothe their surface.
चतुर्विध पुरुषार्थ । देता होय गुरुनाथ । ऐसा वोले वेदसिद्धान्त । तोचि आम्हीं देखिला ॥१७०॥
caturvidha puruṣārtha | detā hoya gurunātha | aisā vole vedasiddhānta | toci āmhīm dekhilā ||170||
'The guru grants the four puruṣārthas (aims of life) — thus speaks the settled doctrine of the Vedas; that very thing we ourselves have witnessed.'
Sāyandev affirms from personal experience the scriptural doctrine he has just cited: that a true guru bestows all four aims of life.
Let your own experience confirm and deepen the truths you've been taught, not just take them on faith alone.
म्हणोनिया आनंदेंसी । गायन करी संतोषीं । अनेक रागें परियेसीं । कर्नाटक भाषें करोनि ॥७१॥
mhaṇoniyā ānamdemsī | gāyana karī samtoṣīm | aneka rāgem pariyesīm | karnāṭaka bhāṣem karoni ||71||
So, with joy, he sings in delight, in various rāgas, listen, composing in the Karnāṭaka (Kannaḍa) language.
Overflowing with joy, Sāyandev breaks into song, choosing whatever melodies and even whatever language come naturally to him — here the old Kannaḍa tongue.
Let genuine joy find its own expression, even in an unfamiliar form, rather than holding back for the polished way to say it.
राग श्रीराग । कंडेनिंदु भक्तजनराभाग्यनिधियभूमंडलदोळगेनारसिंहसरस्वतीया ॥७२॥
rāga śrīrāga | kamḍenimdu bhaktajanarābhāgyanidhiyabhūmamḍaladoḷagenārasimhasarasvatīyā ||72||
This verse names the rāga as 'Śrī rāga' and continues in the same devotional Kannaḍa idiom, invoking Nārasiṃha Sarasvatī as the treasure of fortune for devotees upon this earth — the specific turns of phrase are in old Kannaḍa idiom and are not literally parseable word by word.
This is Sāyandev's ecstatic praise-song, sung in Śrī rāga, naming Nṛsiṁha Sarasvatī directly as its subject; what matters is the devotional outpouring itself, not a precise translation.
Express gratitude spontaneously in whatever words or manner feels natural, without worrying about polishing it.
कंडेनिंदुउंडेनिंदुवारिजादोळपादवाराजाकमळांदोळदंतध्यानिसी ॥७३॥
kamḍenimduumḍenimduvārijādoḷapādavārājākamaḷāmdoḷadamtadhyānisī ||73||
A devotional song in Kannaḍa, sung in Śrī rāga, continuing to praise Nṛsiṁha Sarasvatī's lotus feet as an object of meditation — the specific turns of phrase are in old Kannaḍa idiom and are not literally parseable word by word.
Sāyandev's song continues, evidently dwelling on the guru's lotus feet as a focus of meditation; the devotional intent is clear even where the exact wording is not.
Fix your attention, in your own devotions, on some simple concrete image of what you're grateful for.
सुखसुवाजनारुगळा । भोरगेलान्नेकामिफळफळा । नित्यसकळाहूवा । धीनारसिंहसरस्वतीवरानना ॥७४॥
sukhasuvājanārugaḷā | bhoragelānnekāmiphaḷaphaḷā | nityasakaḷāhūvā | dhīnārasimhasarasvatīvarānanā ||74||
A devotional song in Kannaḍa, sung in Śrī rāga, invoking joy and fruitful blessing upon devotees in the name of Nṛsiṁha Sarasvatī — the specific turns of phrase are in old Kannaḍa idiom.
The song continues its ecstatic praise, wishing joy and abundance on devotees; the content is less important than the outpouring itself.
Wish good things aloud for others as part of your own gratitude.
वाक्यकरुणानेनसुवा । जगदोळगदंडकमंडलुधराशी । सगुणानेनीशीसुजनरिगे । वगादुनीवासश्रीगुरुयतिवरान्न ॥७५॥
vākyakaruṇānenasuvā | jagadoḷagadamḍakamamḍaludharāśī | saguṇānenīśīsujanarige | vagādunīvāsaśrīguruyativarānna ||75||
A devotional song in Kannaḍa, sung in Śrī rāga, describing the guru as a compassionate ascetic bearing the mendicant's staff and water-pot among good people — the specific turns of phrase are in old Kannaḍa idiom.
This verse pictures Śrī Guru in the traditional garb of a wandering ascetic, staff and water-pot in hand, compassionate toward the world.
Recognize holiness in simplicity — someone dressed plainly, carrying almost nothing, can carry the deepest grace.
धारगेगाणगापुरडोलकेलाशीहरी । दासिसोनुनादयाकरुणादली । वरावीतुंगमुनाहोरावनुअनुबिना । नारसिंहसरस्वतीगुरुचरणवन्न ॥७६॥
dhāragegāṇagāpuraḍolakelāśīharī | dāsisonunādayākaruṇādalī | varāvītumgamunāhorāvanuanubinā | nārasimhasarasvatīgurucaraṇavanna ||76||
A devotional song in Kannaḍa, sung in Śrī rāga, that appears to name Gāṇagāpura itself while praising the guru's compassionate feet — the specific turns of phrase are in old Kannaḍa idiom.
The song specifically names Gāṇagāpura, grounding the praise in the actual place where Sāyandev now stands before Śrī Guru.
Let gratitude for a person be tied to the actual place and moment where you experienced their kindness.
राजगखंडीकंडीनेननमा । इंदुकडेनेनमा । मंडलादोळगेयती कुलराये । चंद्रमन्ना ॥७७॥
rājagakhamḍīkamḍīnenanamā | imdukaḍenenamā | mamḍalādoḷageyatī kularāye | camdramannā ||77||
A devotional song in Kannaḍa, sung in Śrī rāga, likening the guru to a king among ascetics and to the moon among his circle — the specific turns of phrase are in old Kannaḍa idiom.
The song likens Śrī Guru to a king among renunciates, soothing and beloved like the moon.
Honor a wise, humble leader as you would royalty, in the warmth of your own praise.
तत्त्वबोधायाउपनिषदतत्त्वचरित नाव्यक्तवादपरब्रह्ममूर्तियनायना । शेषशयनापरवेशकायना । लेशकृपयनीवनेवभवासौपालकाना ॥७८॥
tattvabodhāyāupaniṣadatattvacarita nāvyaktavādaparabrahmamūrtiyanāyanā | śeṣaśayanāparaveśakāyanā | leśakṛpayanīvanevabhavāsaupālakānā ||78||
A devotional song in Kannaḍa, sung in Śrī rāga, drawing on Upaniṣadic teaching and the image of the unmanifest Supreme Brahman and Viṣṇu reclining on Śeṣa — the specific turns of phrase are in old Kannaḍa idiom.
This verse draws on high philosophical and mythological imagery — the Upaniṣads' teaching, the unmanifest Absolute, Viṣṇu resting on the serpent Śeṣa — all applied to Śrī Guru.
Let your praise draw on the deepest ideas you know, not just simple compliments.
गंधपरिमळादिशोभितानंदासरसाछंदालयोगेंद्रेगोपीवृंदवल्लभना ॥७९॥
gamdhaparimaḷādiśobhitānamdāsarasāchamdālayogemdregopīvṛmdavallabhanā ||79||
A devotional song in Kannaḍa, sung in Śrī rāga, evoking fragrance and delight and likening the guru to the beloved of the gopīs (a Kṛṣṇa-image) — the specific turns of phrase are in old Kannaḍa idiom.
The song shifts to sensory, festive imagery, folding a Kṛṣṇa-devotional flavor into the praise of Śrī Guru.
Feel free to borrow beloved images from your whole devotional tradition when praising what you love.
करीयनीयानांपापगुरु । नवरसगुसायन्नीं । नरसिंहसरस्वत्यन्ना । नादपुरुषवादना ॥१८०॥
karīyanīyānāmpāpaguru | navarasagusāyannīm | narasimhasarasvatyannā | nādapuruṣavādanā ||180||
A devotional song in Kannaḍa, sung in Śrī rāga, closing with the nine classical rasas (aesthetic sentiments) and pure sound in praise of Nārasiṃha Sarasvatī — the specific turns of phrase are in old Kannaḍa idiom.
The song's closing lines gather up all nine classical rasas in praise of Nṛsiṁha Sarasvatī, ending the hymn on a note of pure musical devotion.
Let your gratitude take a full range of emotional color — awe, tenderness, joy — not just one flat note.
यापरी स्तोत्रें श्रीगुरुसी । स्तुति केली बहुवसीं । संतोषोनि महाहर्षीं । आश्वासिताती तये वेळीं ॥८१॥
yāparī stotrem śrīgurusī | stuti kelī bahuvasīm | samtoṣoni mahāharṣīm | āśvāsitātī taye veḷīm ||81||
In this way, with hymns, he praised Śrī Guru abundantly; being greatly pleased, Śrī Guru reassures them at that moment.
After Sāyandev's extended praise, Śrī Guru responds with reassurance and warmth.
When someone offers you heartfelt gratitude, respond with reassurance rather than mere acknowledgment.
प्रेमभावें समस्तांसी । बैसा म्हणती समीपेसी । जैसा लोभ मायेसी । या बाळकावरी परियेसा ॥८२॥
premabhāvem samastāmsī | baisā mhaṇatī samīpesī | jaisā lobha māyesī | yā bāḷakāvarī pariyesā ||82||
With loving affection he tells them all: 'Sit close by' — like the fondness a mother has for her child, listen, so does he feel toward these little ones.
Śrī Guru seats the whole family near him with maternal tenderness, the text explicitly comparing his affection to a mother's love.
Show warmth and closeness, not just formal welcome, to those who come to you in devotion.
आज्ञा घेउनी सहज । गेला तुमचा पूर्वज । सकळ पुत्रांसहित द्विज । आला श्रीगुरुदर्शना ॥८३॥
ājñā gheunī sahaja | gelā tumacā pūrvaja | sakaḷa putrāmsahita dvija | ālā śrīgurudarśanā ||83||
Naturally, having taken leave, your ancestor once went; the Brahmin, together with all his sons, came for Śrī Guru's darśana.
Śrī Guru recalls to the family that their own ancestor once similarly came for darśana with his sons.
Remember and honor the devotional history of your own family, not just your own present moment.
भाद्रपद चतुर्दशीसी । शुक्लपक्ष परियेसीं । आला शिष्य भेटीसी । एकाभावेंकरोनिया ॥८४॥
bhādrapada caturdaśīsī | śuklapakṣa pariyesīm | ālā śiṣya bheṭīsī | ekābhāvemkaroniyā ||84||
On the fourteenth day (chaturdaśī) of the bright fortnight of Bhādrapada, listen, the disciple came for the meeting, with single-minded devotion.
The exact date is specified, setting up the significance of the day, vrata-caturdaśī (Ananta Caturdaśī), that becomes important shortly.
Notice how significant occasions often coincide with sacred days; treat such timing as meaningful.
येती शिष्य लोटांगणीं । एकाभावें तनुमनीं । येऊनि लागती चरणीं । सद्गदित कंठ झाला ॥८५॥
yetī śiṣya loṭāmgaṇīm | ekābhāvem tanumanīm | yeūni lāgatī caraṇīm | sadgadita kamṭha jhālā ||85||
The disciples come prostrating full-length on the ground, with single-minded devotion in body and mind; coming, they fall at his feet, their throats choked with emotion.
The family's arrival is marked by full prostration and visible emotion, echoing the Brahmin devotee's reaction earlier in the chapter.
Let your body, not just your words, express deep gratitude when words alone feel insufficient.
स्तोत्र करिती तिहीं काळीं । कर जोडोनि तये वेळीं । ओं नमोजी चंद्रमौळि । त्रैमूर्ति तूंचि होसी ॥८६॥
stotra karitī tihīm kāḷīm | kara joḍoni taye veḷīm | om namojī camdramauḷi | traimūrti tūmci hosī ||86||
They recite hymns at all three times of day; with joined palms at that moment: 'Oṃ, salutations, O moon-crested one; you alone are the Trimūrti.'
The family adopts the same refrain of praise heard earlier, reciting it faithfully at all three daily prayer-times.
Build praise and gratitude into a regular daily rhythm, not just a single outburst.
त्रैमूर्तींचा अवतारु । झालासी तूं जगद्गुरु । येरां दिसतोसी नरु । न कळे पार तुझा स्वामिया ॥८७॥
traimūrtīmcā avatāru | jhālāsī tūm jagadguru | yerām disatosī naru | na kaḷe pāra tujhā svāmiyā ||87||
'You have become the avatāra of the Trimūrti, the guru of the universe; to others you appear as a mere man; your limit cannot be known, O lord.'
The family repeats the paradox theme once more — ordinary appearance concealing boundless glory.
Keep re-affirming, in your own words, the truths that matter most to you.
सिद्ध म्हणे नामकरणी । काय सांगू तये दिनीं । कैशी कृपा अंतःकरणीं । तया श्रीगुरु यतीचे ॥८८॥
siddha mhaṇe nāmakaraṇī | kāya sāmgū taye dinīm | kaiśī kṛpā amtaḥkaraṇīm | tayā śrīguru yatīce ||88||
Siddha says, 'O Nāmdharaka, what can I say of that day — such was the compassion in the heart of that ascetic, Śrī Guru.'
The narrator Siddha marvels, addressing his own listener Namdharak, at the depth of Śrī Guru's compassion witnessed that day.
Let yourself be moved, even in retelling, by an act of kindness you've witnessed.
आपुले पुत्रकलत्रेंसी । जैसा लोभ परियेसीं । तैसा तुमचे पूर्वजासी । प्रेमभावें पुसताती ॥८९॥
āpule putrakalatremsī | jaisā lobha pariyesīm | taisā tumace pūrvajāsī | premabhāvem pusatātī ||89||
As one feels fondness for one's own sons and wife, listen, so with loving affection did he inquire after your ancestor.
Śrī Guru's warmth toward the visiting family is again compared to that of one's own kin, as he asks after their welfare.
Ask genuinely and warmly after the wellbeing of those who come to you, as you would your own family.
गृहवार्ता सुरसी । क्षेम पुत्रकलत्रेंसी । द्विज सांगे मनोहर्षी । सविस्तारीं परियेसा ॥१९०॥
gṛhavārtā surasī | kṣema putrakalatremsī | dvija sāmge manoharṣī | savistārīm pariyesā ||190||
He asks about household news, delightful to hear, and the wellbeing of sons and wife; the Brahmin tells it, with joy of heart, at length, listen.
Sāyandev happily reports on his family's welfare when Śrī Guru asks.
Share the ordinary news of your household honestly and gladly when someone who cares asks.
पुत्रकलत्रेंसंहित नमोन । सांगे क्षेम समाधान । होते पुत्र चौघेजण । चरणावरी घातले ॥९१॥
putrakalatremsamhita namona | sāmge kṣema samādhāna | hote putra caughejaṇa | caraṇāvarī ghātale ||91||
Together with his sons and wife, bowing, he reports their wellbeing and contentment; there were four sons, whom he placed at Śrī Guru's feet.
Sāyandev presents each of his four sons at Śrī Guru's feet, formally introducing his family.
Introduce those you love to the people and influences that matter most to you.
ज्येष्ठसुत नागनाथ । तयावरी कृपा बहुत । कृपानिधि गुरुनाथ । माथां हस्त ठेविती ॥९२॥
jyeṣṭhasuta nāganātha | tayāvarī kṛpā bahuta | kṛpānidhi gurunātha | māthām hasta ṭhevitī ||92||
His eldest son, Nāganātha — upon him there was great grace; the treasury of grace, Gurunātha, placed his hand upon his head.
Śrī Guru singles out the eldest son, Nāganātha, for a special blessing gesture, placing his hand on the boy's head.
A simple gesture of blessing or encouragement toward someone young can carry lasting significance.
श्रीगुरु म्हणती द्विजासी । तुझ्या ज्येष्ठसुतासी । आयुष्य पूर्ण असे त्यासी । संतति बहु याची वाढेल ॥९३॥
śrīguru mhaṇatī dvijāsī | tujhyā jyeṣṭhasutāsī | āyuṣya pūrṇa ase tyāsī | samtati bahu yācī vāḍhela ||93||
Śrī Guru says to the Brahmin: 'Your eldest son shall have a full lifespan; his descendants shall increase greatly.'
Śrī Guru blesses Nāganātha with long life and a flourishing lineage.
Speak blessing and encouragement over the young people in your life whenever you can.
हाच भक्त आम्हांसी । असेल श्रियायुक्तेसी । तुवां आतां म्लेंच्छासी । सेवा न करावी म्हणितलें ॥९४॥
hāca bhakta āmhāmsī | asela śriyāyuktesī | tuvām ātām mlemcchāsī | sevā na karāvī mhaṇitalem ||94||
'This one shall be my devotee, blessed with prosperity; you shall now no longer bow to / serve the mleccha (the non-Hindu ruler)' — so he said.
Śrī Guru repeats, now to Sāyandev directly, the same historically framed instruction given earlier to the other Brahmin devotee: continued service at the foreign ruler's court is treated as incompatible with life as his devotee.
When a deeper commitment asks something of your working life, take the request seriously rather than trying to hold both loyalties at once.
आणिक तूंतें असे नारी । पुत्र होती तीस चारी । नांदतील श्रेयस्करी । तुवां सुखें असावें ॥९५॥
āṇika tūmtem ase nārī | putra hotī tīsa cārī | nāmdatīla śreyaskarī | tuvām sukhem asāvem ||95||
'Moreover, you have another wife; four sons shall be born to her; they shall live prosperously and well; you should live happily.'
Śrī Guru extends the blessing to Sāyandev's second wife, promising her four more sons and a flourishing household.
Wish flourishing and happiness for a whole household, not just its most visible members.
जया दिवसीं म्लेंच्छासी । तुवां जावोनि वंदिसी । हानि असे जीवासी । म्हणोनि सांगती तये वेळीं ॥९६॥
jayā divasīm mlemcchāsī | tuvām jāvoni vamdisī | hāni ase jīvāsī | mhaṇoni sāmgatī taye veḷīm ||96||
'On whatever day you go and bow to / serve the mleccha, there shall be harm to your life' — so he tells him at that moment.
Framed within the text's own historical religious worldview, this is presented as a warning of grave personal consequence for returning to that service; read here for its underlying point rather than its historical specifics.
Take seriously any warning that returning to an old compromise could genuinely harm your wellbeing.
तुझा असे वडिल सुत । तोचि आमुचा निज भक्त । त्याची कीर्ति वाढेल बहुत । म्हणती श्रीगुरु तये वेळीं ॥९७॥
tujhā ase vaḍila suta | toci āmucā nija bhakta | tyācī kīrti vāḍhela bahuta | mhaṇatī śrīguru taye veḷīm ||97||
'Your eldest son — he alone is my true devotee (nijabhakta); his fame shall grow greatly' — Śrī Guru says at that moment.
Śrī Guru confirms Nāganātha's special status as his favored devotee, with a promised destiny of renown.
Take encouragement seriously when someone wise sees particular promise in you or someone you love.
मग म्हणती द्विजासी । जावें त्वरित संगमासी । स्नान करोनि त्वरितेंसी । यावें म्हणती तये वेळीं ॥९८॥
maga mhaṇatī dvijāsī | jāvem tvarita samgamāsī | snāna karoni tvaritemsī | yāvem mhaṇatī taye veḷīm ||98||
Then he tells the Brahmin: 'Go quickly to the saṅgama (river confluence); having bathed swiftly, come back' — so he says at that moment.
Śrī Guru sends the family to bathe at the sacred river confluence, a purifying ritual act before what follows.
Prepare yourself with a simple act of purification or reflection before an important occasion.
ग्रामलोक तया दिवसीं । पूजा करितां अनंतासी । येऊनिया श्रीगुरुसी । पूजा करितो परियेसा ॥९९॥
grāmaloka tayā divasīm | pūjā karitām anamtāsī | yeūniyā śrīgurusī | pūjā karito pariyesā ||99||
On that day the villagers were worshipping Ananta (an epithet of Viṣṇu); having come, listen, he worships Śrī Guru.
While the village performs the customary Ananta-worship of that day, Sāyandev directs his worship toward Śrī Guru himself.
Let your devotion flow naturally toward wherever you have found genuine goodness, even amid a wider communal custom.
पुत्रमित्रकलत्रेंसी । गेले स्नाना संगमासी । विधिपूर्वक अश्वत्थासी । पूजूनि आले मठातें ॥२००॥
putramitrakalatremsī | gele snānā samgamāsī | vidhipūrvaka aśvatthāsī | pūjūni āle maṭhātem ||200||
With sons, friends, and wife, they went to bathe at the saṅgama; having duly worshipped the aśvattha (peepal) tree according to rite, they returned to the maṭha.
The family completes the full customary observance, bathing and worshipping the sacred peepal tree, before returning to Śrī Guru's monastery.
Complete a ritual or commitment fully, not just partially.
श्रीगुरु म्हणती द्विजासी । आजि व्रतचतुर्दशी । पूजा करीं अनंतासी । समस्त द्विज मिळोनि ॥१॥
śrīguru mhaṇatī dvijāsī | āji vratacaturdaśī | pūjā karīm anamtāsī | samasta dvija miḷoni ||1||
Śrī Guru says to the Brahmin: 'Today is vrata-caturdaśī; worship Ananta, all the Brahmins gathered together.'
Śrī Guru names the day explicitly, the fourteenth-day vow dedicated to Ananta, and instructs communal worship.
Mark and observe meaningful days deliberately, together with your community.
ऐसें म्हणतां द्विजवरु । करितां होय नमस्कारु । आमुचा अनंत तूंचि गुरु । व्रतसेवा तुमचे चरण ॥२॥
aisem mhaṇatām dvijavaru | karitām hoya namaskāru | āmucā anamta tūmci guru | vratasevā tumace caraṇa ||2||
When he says this, the eminent Brahmin makes his prostration: 'You yourself are our Ananta, O guru; service at your feet is itself the vrata (vow).'
Sāyandev responds with a striking devotional claim: that Śrī Guru himself is Ananta, and that serving him fulfills the vow.
Recognize that devoted service to someone truly good can itself be a form of spiritual practice.
तये वेळीं श्रीगुरु । सांगतां झाला विस्तारु । कौंडिण्यमहाऋषीश्वरु । केलें व्रत प्रख्यात ॥३॥
taye veḷīm śrīguru | sāmgatām jhālā vistāru | kaumḍiṇyamahāṛṣīśvaru | kelem vrata prakhyāta ||3||
At that moment Śrī Guru began to explain at length: the great sage Kauṇḍinya was the one who made this vow famous.
Śrī Guru begins to introduce the origin of the Ananta Vrata, naming the sage Kauṇḍinya as its first famous practitioner.
Learn the origin story behind a practice you observe; it deepens your understanding of why it matters.
ऐसें म्हणतां द्विजवरु । करितां होय नमस्कारु । कैसें व्रत आचरावें साचारु । पूर्वीं कोणी केलें असे ॥४॥
aisem mhaṇatām dvijavaru | karitām hoya namaskāru | kaisem vrata ācarāvem sācāru | pūrvīm koṇī kelem ase ||4||
As he said this, the eminent Brahmin, bowing, asks: 'How exactly should this vow be observed truly, and who performed it in ancient times?'
Sāyandev, curious, asks Śrī Guru to explain both the correct practice and the origin story of the vow.
Ask for both the how and the why when learning an important practice.
ऐसें व्रत प्रख्यात । व्रत दैवत अनंत । जेणें होय माझें हित । कथामृत निरोपिजे ॥५॥
aisem vrata prakhyāta | vrata daivata anamta | jeṇem hoya mājhem hita | kathāmṛta niropije ||5||
'This vow is famous; its deity is Ananta; by which my welfare may come about — please relate this nectar of a story.'
Sāyandev requests the 'nectar' (amṛta) of the story, framing it as something that will genuinely benefit him.
Ask for teaching that you expect will truly benefit you, not merely out of curiosity.
येणें पुण्य काय घडे । काय लाभतसे रोकडें । ऐसें मनींचें साकडें । फेडावें माझें स्वामिया ॥६॥
yeṇem puṇya kāya ghaḍe | kāya lābhatase rokaḍem | aisem manīmcem sākaḍem | pheḍāvem mājhem svāmiyā ||6||
'What merit (puṇya) comes from this? What is gained, in hand? Resolve this worry of my mind, O my lord.'
Sāyandev asks practically what benefit the vow actually yields, wanting his uncertainty cleared up.
It's fine to ask plainly what practical good a practice will do before committing to it.
ऐसें विनवीतसे द्विजवरु । संतोषोनि गुरु दातारु । सांगते झाले व्रताचारु । सिद्ध म्हणे नामधारका ॥७॥
aisem vinavītase dvijavaru | samtoṣoni guru dātāru | sāmgate jhāle vratācāru | siddha mhaṇe nāmadhārakā ||7||
Thus the eminent Brahmin entreats; the bountiful guru, being pleased, begins to relate the manner of the vow's observance — Siddha says to Namdharak.
Śrī Guru agrees to explain the vow's origin and observance; Siddha notes to Namdharak that this narration is about to begin.
A sincere question, asked with respect, is usually met with a willing answer.
म्हणोनि सरस्वतीगंगाधरु । सांगे गुरुचरित्रविस्तारु । ऐकतां भवसागरु । पैल पार पाववी श्रीगुरु ॥८॥
mhaṇoni sarasvatīgamgādharu | sāmge gurucaritravistāru | aikatām bhavasāgaru | paila pāra pāvavī śrīguru ||8||
So Sarasvatī Gaṅgādhara (the author of this text) tells this expansive account of the guru's life; hearing it, Śrī Guru carries one across the ocean of worldly existence (bhavasāgara) to the far shore.
The chapter's author steps forward by name, affirming that simply hearing this text has the power to carry a listener across the ocean of worldly suffering.
Trust that regularly engaging with a trustworthy teaching can carry you through life's hardest passages.
इति श्रीगुरुचरित्रामृत । काशीयात्रा समस्त करीत । श्रोते ऐकती आनंदित । तेणें सफल जन्म होय ॥९॥
iti śrīgurucaritrāmṛta | kāśīyātrā samasta karīta | śrote aikatī ānamdita | teṇem saphala janma hoya ||9||
Thus ends this portion of the nectar of Śrī Guru Charitra, describing the whole Kāśī pilgrimage; listeners who hear it joyfully find their life fruitful thereby.
This is a closing benedictory verse marking the end of the chapter's content, promising that hearing it makes one's life worthwhile.
Consider time spent absorbing a good teaching as time that makes your life more worthwhile.
इति श्रीगुरुचरित्रामृत । सांगतसे नामधारक विख्यात । जेणें होय मोक्ष प्राप्त । द्विचत्वारिंशोऽध्यायः ॥२१०॥
iti śrīgurucaritrāmṛta | sāmgatase nāmadhāraka vikhyāta | jeṇem hoya mokṣa prāpta | dvicatvārimśo'dhyāyaḥ ||210||
Thus ends the nectar of Śrī Guru Charitra, told to the renowned Namdharak, by which mokṣa (liberation) is attained. End of the forty-second chapter.
A second closing verse restates the chapter's frame, Namdharak as listener, and its ultimate promise, liberation, before formally marking the chapter's end.
Keep the ultimate goal of a spiritual practice in view, even amid its many smaller stories.
इति श्रीगुरुचरित्रपरमकथाकल्पतरौ श्रीनृसिंहसरस्वत्युपाख्याने सिद्धनामधारकसंवादे काशीक्षेत्रमहिमावर्णनं नाम द्विचत्वारिंशोऽध्यायः ॥४२॥
iti śrīgurucaritraparamakathākalpatarau śrīnṛsimhasarasvatyupākhyāne siddhanāmadhārakasamvāde kāśīkṣetramahimāvarṇanam nāma dvicatvārimśo'dhyāyaḥ ||42||
Thus, in the wish-fulfilling tree of the supreme story of Śrī Guru Charitra, in the tale of Śrī Nṛsiṁha Sarasvatī, in the dialogue between Siddha and Namdharak, ends the chapter named 'the description of the glory of the Kāśī pilgrimage-place' — the forty-second chapter.
This is the formal Sanskrit colophon that every chapter of the Guru Charitra carries, giving the text's full title-chain and this chapter's own name.
Give proper closure and a clear title to a body of work you have completed, so others can find and reference it.
श्रीगुरुदत्तात्रेयार्पितमस्तु ॥
śrīgurudattātreyārpitamastu ||
May this be offered to Śrī Guru Dattātreya.
A short dedication formula, offering the merit of the composition to the divine figure Dattātreya, of whom Śrī Guru is considered an avatāra.
Dedicate the fruit of your effort to something greater than yourself.
(ओवीसंख्या २१०)
(ovīsamkhyā 210)
(Ovī count: 210)
A scribal tally note recording that this chapter contains 210 ovī-verses in its own internal numbering, a manuscript convention rather than a devotional statement.
Keep careful, honest records when completing a piece of work.