संत साहित्य · Guru Charitra · Chapters
Chapter 51 — Shri Guru's Journey unto Bliss; Disciples Get Flower-Gift
Literal. Shri Guru announces to Ganagapur: I shall go to Shri Shailya. The disciples are saddened. He says: I shall stay secretly. I shall come to the Math at midday and accept nirguna puja. He starts toward Shri Shailya. People accompany him for a distance, return, and find him at the Math. He disappears. He goes to Patal Ganga at the base of Shri Shailya, where his disciples prepare a flower-seat (Shevanti, lotus, malati, kanher on a Kardali leaf), placed in the river. On Magh Vad 1st, on Friday, when Guru (Jupiter) was in Kanya (Virgo), at evening time, before going he says: I am going to the place of self-bliss. I shall send flowers as gifts. He sits on the flower-seat and disappears. Boatmen later see him on the other side of the river holding a stick, golden sandals, going to Kardali-Van; he says: I am still at Ganagapur; I am sending flowers. Four flowers come downstream; Sayamdev, Nandi, Narhari, and Siddhamuni each take one; the fourth is Namdharak's.
Symbolic. Mahasamadhi as scheduled departure with explicit continuation guarantee. The Guru does not vanish absolutely; he splits — physically going to Kardali-Van, while still maintaining presence at Ganagapur. The four flowers, distributed to four named devotees, are the seed-tokens by which the lineage continues.
Structural. Magh Vad 1st, Friday, Guru in Kanya, evening — fully specified date-time stamp. Four flowers to four named devotees. Kardali-Van as the destination.
Verse by verse
श्रीगणेशाय नमः ।
śrīgaṇeśāya namaḥ |
Salutations to Shri Ganesha.
The invocation to Gaṇeśa (remover of obstacles) opens the chapter, as is customary before any sacred narration begins.
Begin any important undertaking with a moment of reverence, so obstacles are addressed before you start.
नामधारक विनवी सिद्धासी । कथा सांगितली आम्हांसी । म्लेंच्छराजें श्रीगुरुसी । होतें नगरासी नेलें ॥१॥
nāmadhāraka vinavī siddhāsī | kathā sāmgitalī āmhāmsī | mlemccharājem śrīgurusī | hotem nagarāsī nelem ||1||
Namdharak entreats Siddha: 'You told us the story that the Mlechchha king had taken Shri Guru to his city.'
The disciple picks up the thread of the story — recall that the Muslim king had summoned Shri Guru to his city — and asks what happened next; the narrative continues without a beat lost.
When resuming any teaching or task, recall clearly where you left off before pressing forward.
तेथोन आले गाणगाभुवना । पुढील वर्तल्या निरुपणा । सांगा स्वामी कृपाघना । गुरुचरित्र आम्हांसी ॥२॥
tethona āle gāṇagābhuvanā | puḍhīla vartalyā nirupaṇā | sāmgā svāmī kṛpāghanā | gurucaritra āmhāmsī ||2||
From there he came to Ganagabhuvan (Gangapur); tell us, O master, cloud of grace, what happened next in the Guru's life-story.
Namdharak asks for the Guru's life-story to continue — kṛpāghana (a cloud dense with grace) shows how the disciple sees his teacher, as an endless source of compassion.
Approach your teacher's wisdom the way you approach rain in drought — with hunger and open hands, not idle curiosity.
सिद्ध म्हणे ऐक वत्सा । कथा असे अतिविशेषा । ऐकतां जाती सकळ दोषा । चिंतिलें काम्य पाविजे ॥३॥
siddha mhaṇe aika vatsā | kathā ase ativiśeṣā | aikatām jātī sakaḷa doṣā | cimtilem kāmya pāvije ||3||
Siddha says: Listen, child, this story is exceedingly special; hearing it, all faults depart, and the desired wish is attained.
Siddha promises the fruit of listening before he even begins — this is the phalaśruti (fruit-of-hearing) convention that frames sacred narration as itself efficacious.
Give your full attention when someone offers to share hard-won wisdom with you; attentive listening is already half the benefit.
राजाची भेट घेऊनि । श्रीगुरु आले गाणगाभुवनीं । योजना करिती आपुल्या मनीं । गुप्त रहावें म्हणोनिया ॥४॥
rājācī bheṭa gheūni | śrīguru āle gāṇagābhuvanīm | yojanā karitī āpulyā manīm | gupta rahāvem mhaṇoniyā ||4||
Having met the king, Shri Guru came to Ganagabhuvan; in his mind he resolved to remain hidden.
After settling the political matter with the king, the Guru withdraws — the great teacher, having discharged a public duty, chooses concealment over continued fame.
After finishing a public obligation, allow yourself to step back from the spotlight rather than seeking more attention.
प्रगट झालों बहुवसी । राजा आला भेटीसी । उपजली भक्ति म्लेंच्छासी । नाना जाती येतील ॥५॥
pragaṭa jhālom bahuvasī | rājā ālā bheṭīsī | upajalī bhakti mlemcchāsī | nānā jātī yetīla ||5||
I have become manifest to many; the king came to meet me; devotion arose even in the Mlechchha; people of all sorts will come.
Shri Guru reflects that his open display of grace before the king has awakened faith even across religious lines, and now crowds of every kind will flock to him — too much exposure, he senses, will change the nature of his mission.
Notice when a visible act of goodness draws a crowd, and consider whether quiet continuation serves your purpose better than public attention.
म्हणोनि आतां गुप्त व्हावें । लोकमतें निघोनि जावें । पर्वतयात्रा म्हणोनि भावें । निघाले श्रीगुरु परियेसीं ॥६॥
mhaṇoni ātām gupta vhāvem | lokamatem nighoni jāvem | parvatayātrā mhaṇoni bhāvem | nighāle śrīguru pariyesīm ||6||
Therefore now I should become hidden; I should leave by the people's understanding; so, giving out that it is a mountain pilgrimage, Shri Guru set out, O listener.
The Guru decides to depart under the public pretext of a pilgrimage to Śrīśaila (the sacred mountain), while his true purpose is to withdraw from worldly fame into concealment.
When you need to change course in life, a simple, honest reason offered to others can ease the transition without inviting unnecessary debate.
गुप्त राहिले गाणगापुरीं । प्रगट दाविलें लोकाचारीं । निघाले स्वामी पर्वतगिरीं । शिष्यांसहित अवधारा ॥७॥
gupta rāhile gāṇagāpurīm | pragaṭa dāvilem lokācārīm | nighāle svāmī parvatagirīm | śiṣyāmsahita avadhārā ||7||
He remained hidden in Ganagapur, but showed himself outwardly for the people's sake; the Master set out for the mountain with his disciples, listen.
A paradox is stated plainly: the Guru stays secretly present in Gangapur even while publicly departing for the mountain with disciples — presence and departure coexist, teaching that the divine is never simply absent.
Trust that guidance and support can remain available to you even when a mentor is no longer visibly present.
भक्तजन बोळवित । चिंता करीत अत्यंत । श्रीगुरु संबोखिती समस्त । रहावविती अतिप्रीतीनें ॥८॥
bhaktajana boḷavita | cimtā karīta atyamta | śrīguru sambokhitī samasta | rahāvavitī atiprītīnem ||8||
The devotees escorted him, worrying greatly; Shri Guru consoled them all, restraining them with great affection.
As the townspeople follow him out of the city, worried at the prospect of losing their Guru, he comforts them tenderly — a teacher's departure is softened by the reassurance he leaves behind.
When you must leave people who depend on you, take time to comfort and reassure them before you go.
दुःख करिती सकळ जन । लागताती श्रीगुरुचरण । स्वामी आम्हांतें सोडून । केवी जातां यतिराया ॥९॥
duḥkha karitī sakaḷa jana | lāgatātī śrīgurucaraṇa | svāmī āmhāmtem soḍūna | kevī jātām yatirāyā ||9||
All the people grieved and fell at Shri Guru's feet: 'Master, how can you go, abandoning us, O king of ascetics?'
The devotees' grief expresses itself in the most physical gesture of devotion — falling at the feet — showing how deeply attachment to a true guide runs.
Do not be ashamed to show open grief or gratitude toward those who have guided you well.
भक्तजनांची तूं कामधेनु । आम्ही बाळक अज्ञानु । होतासि आम्हां निधानु । सोडोनि जातां श्रीगुरु ॥१०॥
bhaktajanāmcī tūm kāmadhenu | āmhī bāḷaka ajñānu | hotāsi āmhām nidhānu | soḍoni jātām śrīguru ||10||
You are the wish-granting cow of your devotees; we are ignorant children; you were our treasure — Shri Guru, how can you leave us?
The devotees liken the Guru to the kāmadhenu (wish-fulfilling cow) of myth — a being who supplies every need without being asked — and call themselves ignorant children utterly dependent on him.
Recognize and voice gratitude to those whose steady generosity has quietly sustained you.
नित्य तुझें करितां दर्शन । दुरितें जाती निरसून । जी जी कामना इच्छी मन । त्वरित पावे स्वामिया ॥११॥
nitya tujhem karitām darśana | duritem jātī nirasūna | jī jī kāmanā icchī mana | tvarita pāve svāmiyā ||11||
By having your daily darshan, sins are dissolved; whatever desire the mind wishes, O master, is swiftly attained.
Darśana (the sight of a holy presence) is described as itself purifying and wish-fulfilling — devotion here is less about ritual and more about simple, repeated contact with goodness.
Make a habit of regularly being in the presence of what elevates you, whether a person, place, or practice.
बाळकातें सोडोनि माता । केवी जाय अव्हेरितां । तूं आमुचा मातापिता । नको अव्हेरुं म्हणताती ॥१२॥
bāḷakātem soḍoni mātā | kevī jāya avheritām | tūm āmucā mātāpitā | nako avherum mhaṇatātī ||12||
How can a mother abandon and reject her child? You are our mother and father — do not reject us, they say.
The devotees invoke the most primal image of care, a mother's bond with her child, to plead against separation from their teacher.
When someone in your care fears abandonment, reassure them with the same steadiness a parent offers a child.
ऐकोनि नानापरी विनंति । हांसते झाले श्रीगुरुमूर्ति । संबोखिती अतिप्रीतीं । न करा चिंता म्हणोनि ॥१३॥
aikoni nānāparī vinamti | hāmsate jhāle śrīgurumūrti | sambokhitī atiprītīm | na karā cimtā mhaṇoni ||13||
Hearing their many entreaties, Shri Guru's form smiled; he consoled them with great affection, saying, 'Do not worry.'
The Guru's smile amid the disciples' grief signals that his departure is not a loss to be mourned but a transformation to be trusted — his calm is itself the reassurance.
Meet another's anxious pleading with a calm, warm response rather than matching their agitation.
आम्ही असतों याचि ग्रामीं । नित्य स्नान अमरजासंगमीं । वसों माध्यान्हीं मठधामीं । गुप्तरुपें अवधारा ॥१४॥
āmhī asatom yāci grāmīm | nitya snāna amarajāsamgamīm | vasom mādhyānhīm maṭhadhāmīm | guptarupem avadhārā ||14||
We shall remain in this very village; we bathe daily at the Amarja confluence; at noon we dwell in the monastery — hidden in form, listen.
The Guru maps out a precise daily rhythm — dawn bath at the sacred confluence, midday rest at the maṭha — assuring devotees that though unseen, his presence follows an unbroken, locatable pattern.
When you cannot be constantly present for someone, give them a clear, dependable rhythm they can rely on instead.
जे भक्त असती माझ्या प्रेमीं । त्यांतें प्रत्यक्ष दिसों आम्ही । लौकिकमतें अविद्याधर्मीं । बोल करितों श्रीशैलयात्रा ॥१५॥
je bhakta asatī mājhyā premīm | tyāmtem pratyakṣa disom āmhī | laukikamatem avidyādharmīm | bola karitom śrīśailayātrā ||15||
Those devotees who are in my love, to them I shall appear directly; in the eyes of the ignorant public opinion, I speak of it as a pilgrimage to Shrishailya.
The distinction is drawn between the outer story told to the world (a pilgrimage) and the inner truth known to true devotees (continued presence) — spiritual reality and social explanation need not match.
Recognize that those closest to you may understand your true situation even when a simpler public explanation is given to others.
प्रातःस्नान कृष्णातीरीं पंचनदी वृक्ष औदुंबरीं । अनुष्ठाना बिंदुक्षेत्रीं । माध्यान्हीं येतों भीमातटीं ॥१६॥
prātaḥsnāna kṛṣṇātīrīm pamcanadī vṛkṣa audumbarīm | anuṣṭhānā bimdukṣetrīm | mādhyānhīm yetom bhīmātaṭīm ||16||
Morning bath on the bank of the Krishna at the five-river confluence, at the audumbar tree; austerities at Bindu-kshetra; at midday I come to the bank of the Bhima.
The Guru lays out his daily circuit across sacred sites — river confluences, the audumbara (sacred fig) tree, places of austerity — mapping a subtle geography of continued presence for the devoted to follow.
Keep to disciplined daily rhythms of practice; consistency itself becomes a form of presence others can rely on.
अमरजासंगमीं स्नान करोनि । पूजा घेऊं मठीं निर्गुणीं । चिंता न करा अंतःकरणीं । म्हणोनि सांगती श्रीगुरु ॥१७॥
amarajāsamgamīm snāna karoni | pūjā gheūm maṭhīm nirguṇīm | cimtā na karā amtaḥkaraṇīm | mhaṇoni sāmgatī śrīguru ||17||
Bathing at the Amarja confluence, I shall receive worship at the formless monastery; do not worry in your heart, so says Shri Guru.
'Nirguṇī' (formless) hints that though the Guru withdraws his visible body, worship offered at the maṭha still reaches him — form is not required for connection to hold.
Continue honoring a relationship or commitment through consistent small acts, even when the other party isn't visibly present.
ऐसें सांगती समस्तांसी । संदेह न धरावा मानसीं । गाणगाभुवनीं अहर्निशीं । वसों आम्ही त्रिवाचा ॥१८॥
aisem sāmgatī samastāmsī | samdeha na dharāvā mānasīm | gāṇagābhuvanīm aharniśīm | vasom āmhī trivācā ||18||
Thus he tells everyone: do not hold doubt in your mind; day and night I dwell in Ganagabhuvan — this is my threefold word (a solemn vow).
'Trivācā' (a promise given thrice, or a fully binding word) underscores that this assurance is not casual comfort but a solemn vow — meant to be taken with complete confidence.
When you give someone your word about your continued support, make the promise firm and unambiguous so doubt has no room to grow.
जे जे जन भक्ति करिती । त्यांसी आमुची अतिप्रीति । मनकामना पावती । सिद्धवाक्य असे आमुचें ॥१९॥
je je jana bhakti karitī | tyāmsī āmucī atiprīti | manakāmanā pāvatī | siddhavākya ase āmucem ||19||
Whoever practices devotion, toward them is my great love; they attain the desires of their mind — this is my accomplished word.
'Siddhavākya' (a proven, infallible statement) marks this as more than encouragement — it is presented as a guaranteed spiritual law: sincere devotion reliably bears fruit.
Trust that consistent, sincere effort toward what you value will eventually yield real results.
अश्वत्थ नव्हे कल्पवृक्ष । संगमीं असे प्रत्यक्ष । तुमच्या मनीं जें अपेक्ष । त्वरित होय पूजितां ॥२०॥
aśvattha navhe kalpavṛkṣa | samgamīm ase pratyakṣa | tumacyā manīm jem apekṣa | tvarita hoya pūjitām ||20||
The peepal tree is not merely a peepal but a wish-fulfilling tree, present in reality at the confluence; whatever your heart desires is swiftly granted by worshipping it.
The ordinary aśvattha (sacred fig/peepal) tree is revealed to carry the power of the mythic kalpavṛkṣa (wish-fulfilling tree) — the sacred hides inside the familiar for those who look with devotion.
Look for the extraordinary potential hidden in ordinary, everyday things around you, rather than only seeking it far away.
कल्पवृक्षातें पूजोनि । मग यावें आमुचे स्थानीं । पादुका ठेवितों निर्गुणी । पूजा करा मनोभावें ॥२१॥
kalpavṛkṣātem pūjoni | maga yāvem āmuce sthānīm | pādukā ṭhevitom nirguṇī | pūjā karā manobhāvem ||21||
Having worshipped the wish-fulfilling tree, then come to my place; I leave my sandals there, formless; worship them with heartfelt devotion.
The Guru institutes a concrete practice — worship the tree, then approach the pādukā (sacred sandals) he leaves behind — turning an absence into a lasting site of devotion.
When someone important leaves, create a simple, tangible practice to keep their guidance alive in your life.
विघ्नहर चिंतामणी । त्यातें पूजितां एकमनीं । चिंतिलें फळ तत्क्षणीं । लाभे तुम्हां अवधारा ॥२२॥
vighnahara cimtāmaṇī | tyātem pūjitām ekamanīm | cimtilem phaḷa tatkṣaṇīm | lābhe tumhām avadhārā ||22||
Vighnahara (remover of obstacles), the wish-jewel; worshipping him single-mindedly, the desired fruit is obtained instantly — listen.
Reference to Ganesha, the remover of obstacles, as a cintāmaṇi (wish-fulfilling jewel), reinforcing that focused, undistracted worship is what yields results, not mere ritual repetition.
Give your full, undivided attention to one worthy goal rather than scattering effort across many.
समस्त विघ्नांचा अंतक । पूजा तुम्हीं विनायक । अष्टतीर्थें असती विशेख । आचरावीं मनोभावें ॥२३॥
samasta vighnāmcā amtaka | pūjā tumhīm vināyaka | aṣṭatīrthem asatī viśekha | ācarāvīm manobhāvem ||23||
The ender of all obstacles — worship Vinayaka; there are eight special sacred fords (tirthas); observe them with heartfelt devotion.
The Guru details the eight tīrthas (sacred bathing places) around the maṭha, showing that devotion here is meant to be embodied in specific, repeatable pilgrim practice, not abstract belief alone.
Turn your good intentions into a concrete, repeatable routine rather than leaving them as vague resolve.
संतोषकारक आम्हांप्रती । त्रिकाळ करावी आरती । भक्तजन जें इच्छिती । त्वरित होय अवधारा ॥२४॥
samtoṣakāraka āmhāmpratī | trikāḷa karāvī āratī | bhaktajana jem icchitī | tvarita hoya avadhārā ||24||
This gives us great satisfaction: perform the ārtī (lamp-waving worship) three times a day; whatever the devotees wish is swiftly granted, listen.
The thrice-daily āratī (waving of lamps in worship) is named as the simple practice that pleases the Guru most — regularity of devotion matters more than its grandeur.
Choose one small, repeatable act of devotion or care and perform it faithfully at set times each day.
ऐसें सांगोनि तयांसी । निघालें स्वामी परियेसीं । भक्त परतोनि मठासी । आले चिंतित पायांतें ॥२५॥
aisem sāmgoni tayāmsī | nighālem svāmī pariyesīm | bhakta paratoni maṭhāsī | āle cimtita pāyāmtem ||25||
Having told them this, the Master set out, O listener; the devotees returned to the monastery, their minds anxious, thinking of his feet.
After the long consoling instruction, the actual parting still stings — the devotees walk back grieving even though comforted, showing that reassurance eases but does not erase the pain of separation.
Allow yourself and others time to grieve a change even after receiving reassurance; comfort doesn't erase all sorrow instantly.
चिंतित निघती मठांत । तेथें दिसती श्रीगुरुनाथ । लोक झाले विस्मित । म्हणती वस्तु त्रैमूर्ति ॥२६॥
cimtita nighatī maṭhāmta | tethem disatī śrīgurunātha | loka jhāle vismita | mhaṇatī vastu traimūrti ||26||
Grieving, they went into the monastery; there they saw Shri Guru; the people were astonished and said, 'He is the very form of the Trinity.'
The moment they arrive downcast, the Guru is already there — a small miracle that confirms his promise of hidden presence, prompting the crowd to recognize him as traimūrti (the unity of Brahma-Vishnu-Shiva).
Trust that a promise kept quickly, even in small ways, restores faith better than any amount of explanation.
यासी म्हणती जे नर । ते पावती यमपूर । सत्य बोलिले निर्धार । न कळे महिमा आम्हांसी ॥२७॥
yāsī mhaṇatī je nara | te pāvatī yamapūra | satya bolile nirdhāra | na kaḷe mahimā āmhāmsī ||27||
Those men who say (doubt) this go to Yama's city (hell); truly, this was spoken with certainty; we do not fully grasp his greatness.
A stern warning against skepticism is voiced here — doubting the Guru's divine nature is treated as a serious spiritual error, while the people admit their own understanding remains limited.
Approach a genuinely wise or good influence in your life with humility rather than reflexive skepticism.
सवेंचि पाहतां न दिसे कोणी । प्रेमळ भक्त देखती नयनीं । यापरी गौप्यरुप धरोनि । राहिले श्रीगुरु मठांत ॥२८॥
savemci pāhatām na dise koṇī | premaḷa bhakta dekhatī nayanīm | yāparī gaupyarupa dharoni | rāhile śrīguru maṭhāmta ||28||
Looking again immediately, no one is seen; only the loving devotees see him with their eyes; in this way, holding a hidden form, Shri Guru remained in the monastery.
His visibility is shown to depend on the devotee's own love — the same moment shows him to some and shows nothing to others, teaching that perception of grace is tied to the depth of one's own devotion.
Cultivate genuine care and attention in a relationship, since what you notice and receive from it often mirrors what you bring to it.
दृष्टान्त दाखविला भक्तांसी । पातले आपण श्रीपर्वतासी । पाताळगंगातीरासी । राहिले स्वामी परियेसा ॥२९॥
dṛṣṭānta dākhavilā bhaktāmsī | pātale āpaṇa śrīparvatāsī | pātāḷagamgātīrāsī | rāhile svāmī pariyesā ||29||
Having shown this vision to the devotees, he himself reached Shri Parvata (Shrishailya); he stayed on the bank of the Patalganga, O listener.
Having given the local devotees their sign of continued presence, the Guru's outward form now completes its journey to the mountain, arriving at the Pātāḷagaṅgā (a sacred stream there) as the story shifts location.
Once you have reassured those close to you, feel free to continue on the path your purpose requires.
शिष्यांतें निरोपिती अवधारा । पुष्पांचें आसन त्वरित करा । जाणें असे पैलतीरा । ऐक्य होऊं मल्लिकार्जुनीं ॥३०॥
śiṣyāmtem niropitī avadhārā | puṣpāmcem āsana tvarita karā | jāṇem ase pailatīrā | aikya hoūm mallikārjunīm ||30||
He instructs his disciples, listen: quickly prepare a seat of flowers; I must go to the far shore, to become one with Mallikarjuna.
The Guru announces his intention to merge with Mallikārjuna (Shiva as worshipped at Shrishailya) — the culmination of his earthly mission approaches, marked by the humble request for a seat made only of flowers.
When concluding an important chapter of life, prepare for it simply and deliberately rather than dramatically.
निरोप देतां श्रीगुरुमूर्ति । आणिलीं पुष्पें शेवंती । कुमुदें कल्हारें मालती । कर्दळीपर्णें वेष्टोनि ॥३१॥
niropa detām śrīgurumūrti | āṇilīm puṣpem śevamtī | kumudem kalhārem mālatī | kardaḷīparṇem veṣṭoni ||31||
As Shri Guru's form gave the instruction, chrysanthemum flowers were brought, along with white and red water-lilies and jasmine, wrapped in banana leaves.
The disciples' quick, careful gathering of many kinds of flowers, bound in banana leaves, shows devotion expressed through meticulous physical service in a moment that calls for reverence, not haste alone.
Put real care and attention into the small practical details of an important farewell or ritual.
आसन केलें अतिविचित्र । घातलें गंगेमध्यें पात्र । शिष्यां सांगती वेगवक्र । जावें तुम्ही गृहासी ॥३२॥
āsana kelem ativicitra | ghātalem gamgemadhyem pātra | śiṣyām sāmgatī vegavakra | jāvem tumhī gṛhāsī ||32||
A most wondrous seat was made and set as a vessel in the middle of the Ganga (river); he quickly tells the disciples, 'You go home.'
The flower-seat becomes an almost miraculous floating vessel — even in this final act the Guru's first concern is sending his disciples safely home rather than lingering over his own departure.
Even in your own moment of transition, keep looking after the wellbeing of those who depend on you.
दुःख करीत येत सकळी । यांसी सांगती श्रीगुरु चंद्रमौळी । गाणगाग्रामीं असों जवळी । भाव न धरावा दुजा तुम्ही ॥३३॥
duḥkha karīta yeta sakaḷī | yāmsī sāmgatī śrīguru camdramauḷī | gāṇagāgrāmīm asom javaḷī | bhāva na dharāvā dujā tumhī ||33||
All came grieving; Shri Guru, moon-crested one, tells them: I remain near, in the village of Ganagapur; you should hold no doubt of duality.
'Candramauḷī' (moon-crested, a Shiva epithet) links the Guru directly to Shiva even as he repeats his core promise: do not imagine separation where there is really none — unity, not distance, is the truth he wants them to hold onto.
When facing loss, remind yourself of the underlying connection that outlasts physical distance.
लौकिकमतें आम्ही जातों । ऐसें दृष्टान्तीं दिसतों । भक्तजनां घरीं वसतों । निर्धार धरा मानसीं ॥३४॥
laukikamatem āmhī jātom | aisem dṛṣṭāntīm disatom | bhaktajanām gharīm vasatom | nirdhāra dharā mānasīm ||34||
By worldly reckoning I am going; thus I appear in this vision; but I dwell in the homes of my devotees — hold this certainty in your mind.
Again the two-level truth is restated: publicly he departs, but truly he resides wherever true devotion exists — an idea repeated because it is the chapter's central consolation.
Hold on to the deeper truth of a relationship or value even when outward appearances suggest change or loss.
ऐसें भक्तां संबोखोनि । उठले श्रीगुरु तेथोनि । पुष्पासनीं बैसोनि । निरोप देती भक्तांसी ॥३५॥
aisem bhaktām sambokhoni | uṭhale śrīguru tethoni | puṣpāsanīm baisoni | niropa detī bhaktāmsī ||35||
Having thus consoled the devotees, Shri Guru rose from there; sitting on the flower-seat, he gave his final leave-taking to the devotees.
The narrative slows to mark the precise physical moment of departure — rising, sitting on the flower-seat — turning an ordinary gesture into a solemn ritual of farewell.
Mark moments of significant transition with deliberate, unhurried action rather than rushing through them.
कन्यागतीं बृहस्पति । बहुधान्य संवत्सरी ख्याति । सूर्य चाले उत्तर दिगंतीं । संक्रांति कुंभ परियेसा ॥३६॥
kanyāgatīm bṛhaspati | bahudhānya samvatsarī khyāti | sūrya cāle uttara digamtīm | samkrāmti kumbha pariyesā ||36||
Jupiter was in Virgo; it was known as the year Bahudhanya; the sun was moving toward the northern direction; it was the solstice season of Kumbha (Aquarius), listen.
The precise astronomical and calendrical details anchor this pivotal moment in real, verifiable time — the tradition wants readers to know exactly when this sacred event occurred, treating it as recorded history, not mere legend.
Record the exact date and circumstances of the significant turning points in your own life so their memory stays clear.
शिशिर ऋतु माघमासीं । असितपक्ष प्रतिपदेसी । शुक्रवारीं पुण्यदिवसीं । श्रीगुरु बैसले निजानंदीं ॥३७॥
śiśira ṛtu māghamāsīm | asitapakṣa pratipadesī | śukravārīm puṇyadivasīm | śrīguru baisale nijānamdīm ||37||
In the cool season, in the month of Magha, on the first day of the dark fortnight, on a Friday, an auspicious day, Shri Guru sat down into his own bliss.
'Nijānanda' (one's own innate bliss) reframes the departure not as death but as absorption into ultimate joy — the Guru does not die but returns to his true, blissful nature.
Understand an ending in your own life not only as a loss but potentially as a return to something more whole.
श्रीगुरु म्हणती शिष्यांसी । जातों आम्ही निज मठासी । पावतां खूण तुम्हांसी । प्रसादपुष्पें पाठवितों ॥३८॥
śrīguru mhaṇatī śiṣyāmsī | jātom āmhī nija maṭhāsī | pāvatām khūṇa tumhāmsī | prasādapuṣpem pāṭhavitom ||38||
Shri Guru says to the disciples: I am going to my own abode; upon arriving, as a sign to you, I shall send blessed flowers.
He promises a tangible confirmation — flowers as prasāda (sacred offering returned as blessing) — so that faith need not rest on words alone but will be met by a physical sign.
When you promise reassurance to someone anxious about your absence, follow through with a concrete gesture, not just words.
येतील पुष्पें जाती शेवंती । घ्यावा प्रसाद तुम्हीं भक्तीं । पूजा करावी अखंड रीतीं । लक्ष्मी वसों तुम्हां घरीं ॥३९॥
yetīla puṣpem jātī śevamtī | ghyāvā prasāda tumhīm bhaktīm | pūjā karāvī akhamḍa rītīm | lakṣmī vasom tumhām gharīm ||39||
Chrysanthemum flowers of that kind will come; receive that grace with devotion; worship continuously; may Lakshmi (fortune) dwell in your homes.
Continued devoted worship of these prasad flowers is linked to household prosperity — a promise that faithful practice sustains not just the spirit but ordinary material wellbeing too.
Treat a meaningful keepsake or ritual from someone you respect with ongoing care, not a one-time acknowledgment.
आणिक सांगेन एक खूण । गायनीं करी जो माझे स्मरण । त्याचे घरीं असे जाण । गायनप्रीति आम्हांसी ॥४०॥
āṇika sāmgena eka khūṇa | gāyanīm karī jo mājhe smaraṇa | tyāce gharīm ase jāṇa | gāyanaprīti āmhāmsī ||40||
I shall tell one more sign: whoever remembers me through song, know that in his house — I have a love for song.
The Guru singles out music as especially dear to him — devotional singing becomes a direct channel of connection, elevating an art form into a spiritual practice.
If a creative practice like music or art brings you closer to what you hold sacred, keep it as a regular part of your devotion.
नित्य जें जन गायन करिती । त्यांवरी माझी अतिप्रीति । तयांचे घरी अखंडिती । आपण असों अवधारा ॥४१॥
nitya jem jana gāyana karitī | tyāmvarī mājhī atiprīti | tayāmce gharī akhamḍitī | āpaṇa asom avadhārā ||41||
Those people who sing daily, upon them is my great love; in their homes continuously I myself dwell, listen.
The promise intensifies: daily singing is said to guarantee the Guru's constant residence in that home — consistency of practice, not occasional performance, is what draws lasting presence.
Make cherished spiritual or creative practices a daily habit rather than an occasional indulgence.
व्याधि न होय त्यांचे घरीं । दरिद्र जाय त्वरित दुरी । पुत्रपौत्र श्रियाकरीं । शतायुषी नांदतील ॥४२॥
vyādhi na hoya tyāmce gharīm | daridra jāya tvarita durī | putrapautra śriyākarīm | śatāyuṣī nāmdatīla ||42||
In their house there will be no illness; poverty will quickly go far away; their children and grandchildren will live prosperously to a hundred years.
The blessings promised — health, prosperity, long-lived descendants — are the traditional phalaśruti (fruits of the practice) that root spiritual devotion in tangible worldly welfare, not just abstract merit.
Trust that sustained good practices tend to support not just your inner life but the practical wellbeing of your whole household.
ऐकतील चरित्र माझें जरी । वाचतील नर निरंतरी । लक्ष्मी राहे त्यांचे घरीं । संदेह न धरावा मनांत ॥४३॥
aikatīla caritra mājhem jarī | vācatīla nara niramtarī | lakṣmī rāhe tyāmce gharīm | samdeha na dharāvā manāmta ||43||
If people will hear my life-story, if men will read it continuously, Lakshmi will remain in their home; do not hold doubt in your mind.
The promise now extends from singing to the simple acts of hearing and reading the Guru's story — text itself becomes a vessel of the same grace as personal presence.
Return regularly to written wisdom or teachings you trust; repeated reading can itself be a form of sustained connection.
ऐसें सांगोनि भक्तांसी । श्रीगुरु जहाले अदृशी । चिंता करिती बहुवशी । अवलोकिती गंगेंत ॥४४॥
aisem sāmgoni bhaktāmsī | śrīguru jahāle adṛśī | cimtā karitī bahuvaśī | avalokitī gamgemta ||44||
Having said this to the devotees, Shri Guru became invisible; they grieved greatly and kept looking into the Ganga.
The moment of actual disappearance arrives, and the devotees' instinct is to keep searching the river with their eyes — love resists letting go even after the words of farewell are complete.
Give yourself permission to keep looking back or searching for comfort after a farewell, even once you've accepted it intellectually.
ऐशी चिंता करितां थोर । तटाकीं पातले नावेकर । तिहीं सांगितला विचार । श्रीगुरु आम्हीं देखिले ॥४५॥
aiśī cimtā karitām thora | taṭākīm pātale nāvekara | tihīm sāmgitalā vicāra | śrīguru āmhīm dekhile ||45||
While grieving greatly like this, boatmen arrived at the bank; they related an account: 'We have seen Shri Guru.'
A chance encounter with ordinary boatmen becomes the vehicle for confirming the miracle — divine truth arrives here through humble, everyday witnesses rather than grand revelation.
Stay open to receiving comfort or confirmation from unexpected, ordinary sources, not only from grand or obvious ones.
शिष्यवर्गासी मनोहर । व्यवस्था सांगती नावेकर । होतों आम्ही पैलतीर । तेथें देखिले मुनीश्वर ॥४६॥
śiṣyavargāsī manohara | vyavasthā sāmgatī nāvekara | hotom āmhī pailatīra | tethem dekhile munīśvara ||46||
The boatmen tell the group of disciples a delightful account: 'We were on the far shore; there we saw the great sage.'
The boatmen's simple, first-hand testimony ('we were there, we saw him') carries weight precisely because it is plain and unembellished, giving the disciples solid ground for their faith.
Value simple, honest eyewitness accounts as trustworthy evidence, rather than dismissing them for lacking drama.
संन्यास वेष दंड हातीं । नामें श्रीनृसिंहसरस्वती । निरोप दिधला आम्हांप्रती । तुम्हां सांगा म्हणोनि ॥४७॥
samnyāsa veṣa damḍa hātīm | nāmem śrīnṛsimhasarasvatī | niropa didhalā āmhāmpratī | tumhām sāmgā mhaṇoni ||47||
In the garb of a renunciate, staff in hand, named Shri Nrisimha Sarasvati; he gave us a message: 'Tell this to them.'
The boatmen identify the figure precisely by name and appearance, and relay that he deliberately left them a message meant for the disciples — the Guru continues actively directing his community even from beyond ordinary sight.
When passing on an important message from someone you trust, relay it accurately and completely, without adding or omitting details.
आम्हांस आज्ञापिती मुनि । आपण जातों कर्दळीवनीं । सदा वसों गाणगाभुवनीं । ऐसें सांगा म्हणितलें ॥४८॥
āmhāmsa ājñāpitī muni | āpaṇa jātom kardaḷīvanīm | sadā vasom gāṇagābhuvanīm | aisem sāmgā mhaṇitalem ||48||
The sage commanded us: I am going to Kadali-vana (the plantain forest); tell them I always dwell in Ganagabhuvan — say this, he said.
The message repeats his core promise once more through a third party's mouth — the destination (Kadali forest, associated with Dattatreya's hidden abode) changes, but the underlying assurance of continued presence at Gangapur stays constant.
When circumstances change your visible location or role, reaffirm your ongoing commitment to those who depend on you.
भ्रांतपणें दुःख करितां । आम्हीं देखिलें दृष्टान्ता । जात असतां श्रीगुरुनाथा । सुवर्णपादुकां त्यांचे चरणीं ॥४९॥
bhrāmtapaṇem duḥkha karitām | āmhīm dekhilem dṛṣṭāntā | jāta asatām śrīgurunāthā | suvarṇapādukām tyāmce caraṇīm ||49||
While grieving out of confused ignorance, we saw this vision: as Shri Guru went, golden sandals were on his feet.
The boatmen gently note that the disciples' grief comes from bhrāntapaṇa (delusion/misunderstanding) — their sorrow is understandable but mistaken, since what they witnessed was no ordinary departure but a radiant, golden-sandaled vision.
Question whether your grief over a change is based on the full picture or only a partial, anxious view of it.
निरोप सांगितला तुम्हांसी । जावें आपुल्या स्थानासी । सुखी असावें वंशोवंशीं । माझी भक्ति करोनि ॥५०॥
niropa sāmgitalā tumhāmsī | jāvem āpulyā sthānāsī | sukhī asāvem vamśovamśīm | mājhī bhakti karoni ||50||
The message was told to you: go to your own places; be happy for generation upon generation, by performing devotion to me.
The final instruction is thoroughly practical: return home, live well, and keep up devotion across generations — spiritual attainment is meant to be carried forward into ordinary family life, not left behind at the riverbank.
After a profound experience, carry its lesson back into your everyday responsibilities rather than staying fixed on the moment itself.
प्रसादपुष्पें आलिया । घ्यावीं शिष्यें काढोनिया । ऐसें आम्हां सांगोनिया । श्रीगुरु गेले अवधारा ॥५१॥
prasādapuṣpem āliyā | ghyāvīm śiṣyem kāḍhoniyā | aisem āmhām sāmgoniyā | śrīguru gele avadhārā ||51||
When the blessed flowers arrive, let the disciples take them out; having told us this, Shri Guru departed, listen.
The concluding instruction sets up the coming fulfillment of the promise, and the report closes with the boatmen confirming that the Guru has indeed gone on.
Follow through on the practical instructions left to you, even after the person who gave them has moved on.
ऐसें सांगती नावेकर । समस्त राहिले स्थिर । हर्षें असती निर्भर । प्रसादपुष्पें पहाती ॥५२॥
aisem sāmgatī nāvekara | samasta rāhile sthira | harṣem asatī nirbhara | prasādapuṣpem pahātī ||52||
So the boatmen said; all became calm and steady; full of joy, they watched for the blessed flowers.
Grief converts into hopeful anticipation — the disciples' emotional state shifts from mourning to eager watching, illustrating how a trustworthy sign can transform sorrow into patient faith.
When you receive credible reassurance during a hard moment, let it settle your anxiety rather than continuing to dwell in worry.
इतुकिया अवसरीं । आलीं प्रसादपुष्पें चारी । मुख्य शिष्यें प्रीतिकरीं । काढोनि घेतलीं अवधारा ॥५३॥
itukiyā avasarīm | ālīm prasādapuṣpem cārī | mukhya śiṣyem prītikarīm | kāḍhoni ghetalīm avadhārā ||53||
At that very moment, four blessed flowers arrived; the chief disciples, with loving devotion, took them out, listen.
The promised sign is fulfilled exactly as foretold — four flowers for the chief disciples — a small, concrete miracle that seals their trust with visible evidence.
Notice and honor it when a promise made to you is kept exactly as described, however small the gesture.
नामधारक म्हणे सिद्धासी । मुख्य शिष्य कोण उपदेशीं । विस्तारोनिया आम्हांसी । पुष्पें कोणा लाभलीं ॥५४॥
nāmadhāraka mhaṇe siddhāsī | mukhya śiṣya koṇa upadeśīm | vistāroniyā āmhāmsī | puṣpem koṇā lābhalīm ||54||
Namdharak says to Siddha: Who were the chief disciples in the teaching? Explain to us in detail who received the flowers.
Namdharak's curiosity about who exactly received the flowers reflects a listener's natural desire for concrete detail, not just the general moral of the story.
When learning from a story or teaching, don't hesitate to ask for specifics — precise detail deepens understanding.
सिद्ध म्हणे नामधारका । शिष्य बहुत गुरुनायका । असती गाणगापुरीं ऐका । गेले शिष्य आश्रमा ॥५५॥
siddha mhaṇe nāmadhārakā | śiṣya bahuta gurunāyakā | asatī gāṇagāpurīm aikā | gele śiṣya āśramā ||55||
Siddha says, Namdharak, the Guru-lord had many disciples; listen, they are in Ganagapur; the disciples went to their respective stages of life (ashramas).
Siddha begins to answer by noting the Guru's many disciples took different paths in life — some to monastic orders, some remaining householders — setting up the roll call that follows.
Recognize that people who share the same teacher or mentor may still go on to live very different kinds of lives.
आश्रम घेती संन्यासी । त्यांसी पाठविलें तीर्थासी । तयांचीं नामें परियेसीं । सांगेन ऐका विस्तारोन ॥५६॥
āśrama ghetī samnyāsī | tyāmsī pāṭhavilem tīrthāsī | tayāmcīm nāmem pariyesīm | sāmgena aikā vistārona ||56||
Some took the order of renunciation; they were sent on pilgrimage; their names, listen, I shall tell in detail.
Siddha distinguishes the disciples who became formal renunciates and were sent on pilgrimage, promising to name each — the tradition takes care to preserve the identities of the Guru's inner circle.
Keep track of and honor the names and contributions of people who carried forward a shared mission.
बाळकृष्णसरस्वती । उपेंद्रमाधवसरस्वती । पाठविते झाले प्रीतीं । आपण राहिले संगमीं ॥५७॥
bāḷakṛṣṇasarasvatī | upemdramādhavasarasvatī | pāṭhavite jhāle prītīm | āpaṇa rāhile samgamīm ||57||
Balkrishna Sarasvati and Upendra-Madhava Sarasvati — the Guru sent them off with affection; he himself remained at the confluence.
Two named disciples, both bearing the 'Sarasvati' monastic title inherited from the Guru's own name, are dispatched with loving blessing — the Guru's spiritual lineage is shown taking root and spreading.
When you send someone forth to carry on your work, do so with genuine warmth, not mere formality.
गृहस्थधर्म शिष्य बहुत । समस्त आपुले घरीं नांदत । त्रिवर्ग आले श्रीपर्वताप्रत । चवथा होतों आपण ॥५८॥
gṛhasthadharma śiṣya bahuta | samasta āpule gharīm nāmdata | trivarga āle śrīparvatāprata | cavathā hotom āpaṇa ||58||
Many disciples followed the householder's path; all of them lived in their own homes; three of the group came to Shri Parvata; I myself was the fourth.
Siddha reveals his own place in the story — he was one of four householder-disciples present at the mountain, grounding the narrative in his personal, eyewitness authority.
You don't need to renounce ordinary life to walk a meaningful spiritual or ethical path — householders too can be central participants.
साखरे नाम सायंदेव । कवीश्वर-युग्में पूर्वभाव । नंदी नामें नरहरी देव । पुष्पें घेतलीं चतुर्वर्गी ॥५९॥
sākhare nāma sāyamdeva | kavīśvara-yugmem pūrvabhāva | namdī nāmem naraharī deva | puṣpem ghetalīm caturvargī ||59||
One named Sayandev of the Sakhare family, of poet-lineage from before; Nandi, that is, Narahari Deva — the group of four received the flowers.
Siddha names the four householder disciples precisely, including his own family lineage — Sayandev, Nandi/Narahari — anchoring the flower-miracle to specific, identifiable people known to the tradition.
Give credit by name to the specific people who were present and contributed at a meaningful moment, rather than speaking only in generalities.
गुरुप्रसाद घेऊन । आले शिष्य चौघेजण । तींच पुष्पें मज पूजन । म्हणोनि पुष्पें दाखविती ॥६०॥
guruprasāda gheūna | āle śiṣya caughejaṇa | tīmca puṣpem maja pūjana | mhaṇoni puṣpem dākhavitī ||60||
Having received the Guru's grace, the four disciples came; those very flowers, saying 'my worship,' they show the flowers.
The disciples treat the flowers not as mere souvenirs but as objects to be worshipped in turn — the prasad becomes a new focus of devotion, extending the Guru's blessing into ongoing ritual.
Treat a meaningful gift or memento from someone important to you as worthy of continued care and respect, not casual storage.
ऐसा श्रीगुरुचा महिमा । सांगतसे अनुपमा । थोडें सांगितलें तुम्हां । अपार असे सांगतां ॥६१॥
aisā śrīgurucā mahimā | sāmgatase anupamā | thoḍem sāmgitalem tumhām | apāra ase sāmgatām ||61||
Such is Shri Guru's incomparable glory that I have told; I have told you only a little; there is boundless more to tell.
Siddha steps back to acknowledge the limits of narration itself — the Guru's greatness exceeds what any storyteller can fully capture, a humility appropriate to describing the divine.
Recognize the limits of what words can capture about a truly meaningful experience, and stay humble about your own account of it.
श्रीगुरुचरित्र कामधेनु । सांगितलें तुज विस्तारोनु । दुःख दरिद्र गेलें पळोनु । ऐसें जाण निर्धारीं ॥६२॥
śrīgurucaritra kāmadhenu | sāmgitalem tuja vistāronu | duḥkha daridra gelem paḷonu | aisem jāṇa nirdhārīm ||62||
The Guru-charitra is a wish-fulfilling cow; I have told it to you at length; sorrow and poverty have fled — know this with certainty.
The text itself is now equated with the kāmadhenu (wish-fulfilling cow) earlier used for the Guru — hearing the story is claimed to carry the same power as the Guru's own presence.
Trust that revisiting a trusted, wise story or teaching can itself provide real comfort in times of hardship.
ऐसें श्रीगुरुचरित्र । श्रवणीं कीर्तनी अतिपवित्र । सुखें नांदती पुत्रपौत्र । लक्ष्मीवंत होती जाण ॥६३॥
aisem śrīgurucaritra | śravaṇīm kīrtanī atipavitra | sukhem nāmdatī putrapautra | lakṣmīvamta hotī jāṇa ||63||
Such is the Guru-charitra, most sacred to hear and to chant; children and grandchildren live happily; know that they become prosperous.
Both modes of engaging the text — quiet hearing and communal chanting (kīrtana) — are said to carry the same sanctifying power, extending across generations of a family.
Share meaningful teachings with your family in whatever form suits you — reading quietly or discussing together both count.
धर्म अर्थ काम मोक्ष । तयांसी लाभे प्रत्यक्ष । महा आनंद उभयपक्ष । पुस्तक लिहितां सर्वसिद्धि ॥६४॥
dharma artha kāma mokṣa | tayāmsī lābhe pratyakṣa | mahā ānamda ubhayapakṣa | pustaka lihitām sarvasiddhi ||64||
Righteousness, wealth, desire, and liberation — these they directly obtain; great joy on both sides; by writing (copying) the book, all accomplishments follow.
The four traditional puruṣārthas (aims of human life) are said to be fulfilled through this text, and even the act of copying it out by hand is credited with spiritual merit — devotion here extends to the physical labor of preserving the text.
Find value in the effort of preserving or transcribing wisdom, not only in reading it passively.
ऐसें सिद्धें सांगितलें । नामधारक संतोषले । सकळाभीष्ट लाधलें । तात्काळिक अवधारा ॥६५॥
aisem siddhem sāmgitalem | nāmadhāraka samtoṣale | sakaḷābhīṣṭa lādhalem | tātkāḷika avadhārā ||65||
Thus Siddha told the story; Namdharak was delighted; he immediately obtained all his heart's desires, listen.
The frame narrative closes on a note of fulfillment — the listener within the story (Namdharak) experiences exactly the promised benefit of hearing the tale, modeling the effect on the reader too.
Notice how genuinely listening to good counsel with an open heart often brings its own quiet satisfaction.
म्हणे सरस्वतीगंगाधर । श्रीगुरुचरित्र अतिमनोहर । ऐकतां पावती पैल पार । संसारसागरा तरोनिया ॥६६॥
mhaṇe sarasvatīgamgādhara | śrīgurucaritra atimanohara | aikatām pāvatī paila pāra | samsārasāgarā taroniyā ||66||
Sarasvati Gangadhar says: the Guru-charitra is most delightful; hearing it, one crosses over, reaching the far shore of the ocean of worldly existence.
The author steps forward by name, using the classic metaphor of the saṃsārasāgara (ocean of worldly existence) — the text is offered as a vessel that carries the listener across life's difficulties toward liberation.
Use meaningful stories or teachings as a steady support to help you navigate through life's hardships.
श्रीगुरुचरित्र ऐकतां । सकळाभीष्टें तत्त्वतां । लाधती म्हणोनि समस्तां । ऐका म्हणे नामधारक ॥६७॥
śrīgurucaritra aikatām | sakaḷābhīṣṭem tattvatām | lādhatī mhaṇoni samastām | aikā mhaṇe nāmadhāraka ||67||
By hearing the Guru-charitra, truly all desires are attained; therefore, listen, all of you, says Namdharak.
Namdharak himself now turns to address the wider audience directly, urging everyone to listen — the disciple within the story becomes a bridge encouraging real readers toward the same practice.
Once you've benefited from good counsel yourself, encourage others sincerely to seek it out too.
अमृताची असे माथणी । स्वीकारितां भाविक जनीं । धर्मार्थ काम मोक्ष साधनीं । हेचि कथा ऐकावी ॥६८॥
amṛtācī ase māthaṇī | svīkāritām bhāvika janīm | dharmārtha kāma mokṣa sādhanīm | heci kathā aikāvī ||68||
It is like the churned essence of nectar, accepted by devoted people; as the means to righteousness, wealth, desire, and liberation — this very story should be heard.
'Māthaṇī' (the churned cream, the finest essence drawn from churning) casts the story as concentrated spiritual nourishment — not diluted teaching but the richest distillation of wisdom.
Return to concentrated, tested sources of wisdom rather than settling for diluted or secondhand versions.
पुत्रपौत्रां ज्यासी चाड । त्यासी हे कथा असे गोड । राहे लक्ष्मी स्थिर अखंड । श्रवणमात्रें घरीं नांदे ॥६९॥
putrapautrām jyāsī cāḍa | tyāsī he kathā ase goḍa | rāhe lakṣmī sthira akhamḍa | śravaṇamātrem gharīm nāmde ||69||
Whoever desires children and grandchildren, to them this story is sweet; wealth remains firmly and continuously; by mere hearing it dwells stably in the home.
The promise of stability and prosperity is tied here to something as simple as the act of listening — the ease of the practice is emphasized as much as its power.
Do not underestimate how a small, easy habit like regular listening or reading can compound into lasting benefit.
चतुर्विध पुरुषार्थ । लाधती श्रवणे परमार्थ । श्रीनृसिंहसरस्वती गुरुनाथ । रक्षी त्यांचे वंशोवंशीं ॥७०॥
caturvidha puruṣārtha | lādhatī śravaṇe paramārtha | śrīnṛsimhasarasvatī gurunātha | rakṣī tyāmce vamśovamśīm ||70||
The four aims of human life are attained through the hearing of this ultimate truth; Shri Nrisimha Sarasvati, the Guru-lord, protects them generation after generation.
The Guru's protection is described as extending across generations, not confined to those who directly knew him — devotion to his story becomes the ongoing thread connecting future descendants to his grace.
Pass on the meaningful teachings you've received so their protective wisdom can reach your own descendants.
म्हणे सरस्वतीगंगाधर । श्रोतयांसी करी नमस्कार । कथा ऐका मनोहर । सकळाभीष्टें साधती ॥७१॥
mhaṇe sarasvatīgamgādhara | śrotayāmsī karī namaskāra | kathā aikā manohara | sakaḷābhīṣṭem sādhatī ||71||
Sarasvati Gangadhar says: I bow to the listeners; hear this delightful story; all wishes are accomplished.
The author's bow to the audience is a mark of humility — the storyteller honors those who receive the teaching as much as the teaching itself deserves honor.
Show genuine respect and gratitude toward the people who take the time to listen to or learn from you.
मुख्य भाव कारण । प्रेमें करितां श्रवण पठण । निजध्यास आणि मनन । प्रेमें करोनि साधिजे ॥७२॥
mukhya bhāva kāraṇa | premem karitām śravaṇa paṭhaṇa | nijadhyāsa āṇi manana | premem karoni sādhije ||72||
The essential cause is devotion; hearing and reading done with love, along with deep contemplation and reflection, done with love, achieve the goal.
The text spells out its own method: mere mechanical hearing or reading is insufficient — love (prema), sustained contemplation (nijadhyāsa), and reflection (manana) together are what make the practice effective.
Approach study or practice not just mechanically but with genuine emotional investment and reflection for it to truly transform you.
श्रीनृसिंहसरस्वती शंकर । त्याचे चरणीं अर्पण साग्र । त्याचेचि प्रसादें समग्र । समस्त प्रजा सुखी असती ॥७३॥
śrīnṛsimhasarasvatī śamkara | tyāce caraṇīm arpaṇa sāgra | tyāceci prasādem samagra | samasta prajā sukhī asatī ||73||
Shri Nrisimha Sarasvati is Shankar (Shiva) himself; this whole work is offered fully at his feet; by his grace alone all people live happily.
The author makes the ultimate dedication explicit — the entire composition is offered at the Guru's feet, affirming his identity with Shiva and crediting all resulting welfare to his grace alone.
When you complete a meaningful piece of work, dedicate it sincerely to the source of guidance that made it possible.
ग्रंथ ठेवावा शुद्ध स्थानीं । शुद्ध वस्त्रीं शुद्ध मनीं । नित्य पूजा करोनि । ग्रंथ गृहामाजीं ठेवावा ॥७४॥
gramtha ṭhevāvā śuddha sthānīm | śuddha vastrīm śuddha manīm | nitya pūjā karoni | gramtha gṛhāmājīm ṭhevāvā ||74||
The book should be kept in a pure place, in a pure cloth, with a pure mind; performing daily worship, the book should be kept within the home.
Practical instruction closes the chapter — physical care of the sacred text (clean place, clean cloth, daily worship) is prescribed as itself an act of devotion, treating the book as a living presence in the home.
Give a physical space of honor and care to whatever object or writing holds deep meaning for you.
इति श्रीगुरुचरित्रामृत । सिद्धनामधारकसंवाद अमृत । गुरुसमाधि नाम विख्यात । एकपंचाशत्तमोऽध्यायः ॥७५॥
iti śrīgurucaritrāmṛta | siddhanāmadhārakasamvāda amṛta | gurusamādhi nāma vikhyāta | ekapamcāśattamo'dhyāyaḥ ||75||
Thus ends the nectar of the Shri Guru-charitra, the nectar-like dialogue of Siddha and Namdharak, known by the name 'The Guru's Samadhi' — the fifty-first chapter.
The formal colophon names this chapter 'Gurusamādhi' (the Guru's absorption into bliss) — confirming that what has been narrated is understood not as death but as conscious, willed union with the divine.
When you name or remember a major life transition, choose language that reflects its true meaning rather than only its outward loss.
इति श्रीगुरुचरित्रपरमकथाकल्पतरौ श्रीनृसिंहसरस्वत्युपाख्याने सिद्धनामधारकसंवादे श्रीगुरुसमाधिगमनं नाम एकपंचाशत्तमोऽध्यायः ॥५१॥
iti śrīgurucaritraparamakathākalpatarau śrīnṛsimhasarasvatyupākhyāne siddhanāmadhārakasamvāde śrīgurusamādhigamanam nāma ekapamcāśattamo'dhyāyaḥ ||51||
Thus in the wish-fulfilling-tree of the supreme story of the Guru-charitra, in the tale of Shri Nrisimha Sarasvati, in the dialogue of Siddha and Namdharak, ends the fifty-first chapter named 'The Going unto the Guru's Samadhi.'
This traditional Sanskrit-style closing formula, comparing the whole text to a kalpataru (wish-fulfilling tree), formally seals the chapter and its place within the larger composition.
Mark the formal close of a significant project or phase with a clear, deliberate acknowledgment of what it accomplished.
श्रीगुरुदत्तात्रेयार्पितमस्तु ॥
śrīgurudattātreyārpitamastu ||
May this be offered to Shri Guru Dattatreya.
The closing dedication offers the entire composition back to Dattatreya, the source deity of the Guru lineage — a final act of humility completing the circle of devotion.
Offer the completed fruits of your effort back, in gratitude, to whatever or whoever inspired it.
(ओवीसंख्या ७५)
(ovīsamkhyā 75)
(Number of ovīs: 75)
A scribal note records the verse-count of the chapter, part of the tradition's careful bookkeeping to preserve the text's exact form across copies.
Keep careful, precise records when you are the custodian of something meant to be passed on accurately to others.