Namdharak asked Siddhamuni how it was that Guru Nath loved Gangapur so dearly that he came there and made it His abode almost permanently and what was the merit possessed by Gangapur to become Dattatreya Punya Teertha. Siddhamuni said that Sri Narasimha Saraswati himself had once explained this and narrated it as under.

On the occasion of one Aswiyuja Bahula Chaturdashi, preceding Diwali, devotes from various places as usual, came to Gangapur for Guru Nath's Darshan and for offering their worship to Him. Guru Nath said to them, "Let us all make a pilgrimage and have Darshan of Kai, Gaya and Pryaga". The devotees were all excited and said to Him, "Please permit us to get prepared for the journey; we will bring along with us our families too and so also provisions required for the journey. "Guru Nath laughed and said, "Where do you think are Kashi, Gaya and Prayaga? They are all in the precincts of Gangapur itself, believe me. I will show them all to you today itself.

Guru Nath took the devotees to the Sangam and said, "This Bhima-Amaraja Sangam is Prayaga. This is as Holy as Prayaga. Besides, as the Amaraja river flows here as Uttara Vahini (in the northern direction), this place is as holy as Kashi itself. There are eight most sacred Teerthas in and around here. It will not be possible for even the thousand tongued Adisesha to describe the glory and power of these Eight Teerthas". The devotees asked Guru Nath to tell them about the origin of Amaraja River. Guru Nath told them that in the Jalandhara Purana, the origin of the Amaraja River was described, which was briefly as under:

Jallandhar was an asura. He was mighty in strength and conquered all the Gods. A mysterious and strange power was protecting Jallandhar and made him invincible. If his head was chopped off, a new head would sprout up in its place instantly. If a drop of blood was shed from his body, out of that a new demon would be born. Thus the armies of Jallandhar went on multiplying, for outnumbering the armies of the Gods. The Gods were routed in the battle waged by Jallandhar and they had to flee from their heavenly abode. Indra fled to Lord Shiva and narrated to Him their plight and prayed that he should save them. Lord Shiva created Sanjeevani Udak Ghat (The vessel of Sanjeevani Waters) and gave it to Indra and told him, if the Sanjeevani water is sprinkled on the dead bodies of the Devas, they would also rise alive. While Indra was carrying the vessel of the Sanjeevani-water, a little water from the vessel spilled over and fell on earth, and it became the Sanjeevani river, and this river later came to be called as the Amaraja River. A bath in the river at the time of solar and lunar eclipses and on new moon and Ekadashi days, will be most sanctifying and will confer great merit. There are many other great Teerthas, namely Manohar Teertha, the Aswatha Tree which is indeed Kalpavriksha itself, Shankar Bhuvan. Sangameshwara and Nandikeshwar etc. He further narrated one ancedote.

There was once a Bharadwaja Gotra Brahmin by name Goswami, in the village called Nagesa, which is not very far from here. He was very pious and devout. He had rid himself of all worldly attachments and spent all his time in worship of and meditation on Lord Shiva. He had two elder brothers named Eshwara and Panduranga respectively. Once both the brothers planned to make pilgrimage to Kashi. They asked their younger brother Goswami also to accompany them in the pilgrimage. But the latter replied, "Vishweswara is here only; this place of ours itself is the holy Kashi. All the Teerthas abide here only. I see them all here only, why go to distant Kashi?" The brothers said that if it was really so, why was it that they were not able to see it all themselves. Goswami then prayed to Lord Shiva that he should make all the Holy Teerthas of Kashi get manifest here so that his brothers could see and get convinced. Instantly the manifestations began to make their appearance around there. The Miurti of Vishweswara made its appearance out of one of the Kundas there; they saw the Bhagirathi waters welling out from a spring. The brothers could witness all the Teerthas which they heard to be existing in Kashi. They were thrilled and spellbound.

Shri Narasimha Saraswati described about Papavinashi Mahima, through one ancedote. Sri Narasimha Saraswati had a younger sister by name Ratnai. She was overtaken by leprosy due to grave sin she committed in her former life. A cat just gave birth in a pot to five kittens. The woman without seeing, poured water in the pot and put it on fire for getting hotwater. The new-born kittens died. As a result of this, the woman in her new birth was overtaken by leprosy. She came to Sri Narasimha Saraswati praying to Him to relieve her of his dreadful disease. Sri Narasimha Saraswati told her of the sin she had committed in her previous life, of causing the death of the five kittens, although it was done unknowingly. He asked her to go to Papavinashini and stay there and to take bath daily in the Holy water there. On doing that, she was soon relieved of her disease.

Sri Narasimha Saraswati took the devotees along with Him to Kotiteertha and explained its Mahima to them. He took them to Rudrapad-Teertha and also said that it possesses all the power and merit of the Gaya-Theertha. The devotees performed there all the rites enjoined upon when one visits Gaya. Guru Nath took them to the other Holy places also, namely Kalleshwar shrine, Manmadh Teertha, etc. He told the devotees to be doing Abhishek to Kallaeshwar throughout the month of Sravana, and Deeparadhana in the month of Kartika.

Guru Nath thus explained the Gangapur Mahima and Ashta teertha Mahima in and around Gangapur. Thus ends the Forty-Ninth chapter of Guru Charitra.

Glory to the All-merciful, the Omnipresent and ever responsive Guru Nath!

In some versions of Guru Charitra, it is said that Guru Nath relates the Guru Gita to his disciples in this Chapter.

The Guru Gita is from Skanda Purana. It is said to have been narrated to Mother Parvati by Lord Shiva Himself, when Parvati entreated him to enlighten her about the path by treading which the Jiva (the individual soul) can attain enlightment and liberation. The Lord then narrated to her the Guru Gita, which says "It is by devoted service at the Feet of the Guru alone, that one gets cleansed of all sins and, ultimately attains the Supreme."

The Guru Gita emphsises that without the helping hand of the Guru, one can never hope to reach the Goal; he is indeed the link between man and God, between the Jiva and Brahman. Unless the Guru transmits his own soul-impulses to the disciple the latter will not gain spiritual wisdom.

"The key to the doors of the mansion of Wisdom are only with the Guru," it says. It also describes the characteristics of the Guru. Unless one is fully enlightened and had intuited the Truth himself, he is not entitled to be a Guru. The Guru Gita also tells how one should approach the Guru. One should approach the Guru with great humility, with full and unwavering faith (Shraddha) and with a burning yearning to attain liberation.

The Lord concludes the Guru Charitra, saying, "The importance of my words will be truly appreciated by those noble aspirants who are devoted to the Guru and God in equal measure, and do not differentiate at all between the two. The truly wise man always dips in the Holy waters of "Guru-Gita", for Guru-Gita cuts at the root of Samsara and snaps as under the ties of Bondage. It opens the gates to Freedom - to the Consciousness and Awareness of the Reality and the Universality of Spirit....

The Upanishads have given "The Four sacred Maha Vakyas' (The Grand proclamations), for the disciple's Sadhana. These are:-

1. Prajnanam Brahma (Pure Consiousness or Awareness is Brahman) This is called Guru's Upadesha Vakya.
2. Tatwamasi (That thou art. The goal you are seeking is indeed thine own Self) -This is called Guru's Adesha     Vakya.
3) Ayamatma Brahma (This Self of mine is indeed itself the Brahman, the Absolute Self) - This is Abhayasa Vakya.
4) Aham Brahmasmi ( I am myself the Brahman. The pure Consciousness within me - the core of my being is
    indeed itself the Brahman) This is Anubhava Vakya.
The Guru from his Anubhava (from his experience) gives the Upadesha and Adesa Vakyas, which the disciple listens to, with full faith and devotion. This is "Sravana".

The disciple then contemplates upon the truths enunciated by the Guru. He does Manana (rumination) over the statements made by the Guru and then takes to Nidhidhyasana (contemplation) upon the truth, with full and implicit faith and devotion. When the disciple's whole mind gets gradually focused on the Self, the mind melts off and the Truth of the Self flashes itself in his (the disciple's) awareness. He also then gains the Anubhava Jnana, like his Guru. He exclaims in divine awareness "Aham Brahmasmi - Sivoham"
As per the Brahmara - Keetaka Nyaya, whereby the (ugly looking) beetle gets metamorphosed and transfigured into the beautiful Bhramara itself, so also the Jiva, striken with ignorance and all the afflictions of the worldly life, attains enlightenment and blossoms forth and begins to shine in his Atmic (Divine) splendour, just like his Guru, through Nidhidhyasana on the Guru and the Guropadesa.