जय जज जी सद्‌गुरु पूर्णकामा । परमपुरुषा आत्मयारामा । अनुर्वाच्य तुमचा महिमा । वर्णिला न वचे ॥ १॥

O Sadguru, you are the Supreme Being whose every desire is fulfilled, forever resting in the Self. Your greatness is beyond all description in words.

जें वेदांस सांकडें । जें शब्दासि कानडें । तें सत्शिष्यास रोकडें । अलभ्य लाभे ॥ २॥

That truth which even the Vedas find hard to reach, and which lies beyond the grasp of words, is directly and easily attained by a true disciple through the Guru's grace.

जें योगियांचें निजवर्म । जें शंकराचें निजधाम । जें विश्रांतीचें निजविश्राम । परम गुह्य अगाध ॥ ३॥

That which is the true secret of yogis, the very abode of Shankara, and the final resting place even for rest itself, is a truth most profound and unfathomable.

तें ब्रह्म तुमचेनि योगें । स्वयें आपणचि हो‍ईजे आंगें । दुर्घट संसाराचेनि पांगें । पांगिजेना सर्वथा ॥ ४॥

Through your guidance, one becomes that Brahman oneself; then the entanglements of this difficult worldly life can never bind him at all.

आतां स्वामिचेनि लडिवाळपणें । गुरुशिष्यांचीं लक्षणें । सांगिजेती तेणें प्रमाणें – । मुमुक्षें शरण जावें ॥ ५॥

Now, by the Guru's loving leave, the characteristics of guru and disciple will be described; the seeker of liberation should take refuge accordingly.

गुरु तों सकळांसी ब्राह्मण । जर्ह्हीं तो जाला क्रियाहीन । तरी तयासीच शरण । अनन्यभावें असावें ॥ ६॥

In general, a Brahmin is regarded as everyone's guru; even if he appears deficient in conduct, one should still take refuge in him wholeheartedly.

अहो या ब्राह्मणाकारणें । अवतार घेतला नारायेणें । विष्णूनें श्रीवत्स मिरविणें । तेथें इतर ते किती ॥ ७॥

Indeed, for the sake of the Brahmin, Narayana himself took incarnation, and Vishnu bore the mark of Shrivatsa; what then of others in comparison?

ब्राह्मणवचनें प्रमाण । होती शूद्रांचे ब्राह्मण । धातुपाषाणीं देवपण । ब्राह्मणचेनि मंत्रें ॥ ८॥

It is the Brahmin's word that makes things authoritative; even the low-born can be elevated by it, and it is the Brahmin's chant that confers divinity upon images of metal and stone.

मुंजीबंधनेंविरहित । तो शूद्रचि निभ्रांत । द्विजन्मी म्हणोनि सतंत । द्विज ऐसें नाम त्याचें ॥ ९॥

One without the sacred-thread initiation is, without doubt, to be counted as a shudra; it is only one who undergoes this second birth who continually bears the name 'dvija' (twice-born).

सकळांसि पूज्य ब्राह्मण । हे मुख्य वेदाज्ञा प्रमाण । वेदविरहित तें अप्रमाण । अप्रिये भगवंता ॥ १०॥

That all should honor the Brahmin is the Vedas' chief injunction; whatever goes against the Vedas is invalid and displeasing even to God.

ब्राह्मणीं योग याग व्रतें दानें । ब्राह्मणीं सकळ तीर्थाटणें । कर्ममार्ग ब्राह्मणाविणें । होणार नाहीं ॥ ११॥

Yoga, sacrifice, vows, charity, and every pilgrimage all rest upon the Brahmin; without the Brahmin, the path of ritual action cannot be accomplished.

ब्राह्मण वेद मूर्तिमंत । ब्राह्मण तोचि भगवंत । पूर्ण होती मनोरथ । विप्रवाक्येंकरूनी ॥ १२॥

The Brahmin is the Veda in living form, the Brahmin is God himself; it is by the Brahmin's word that people's wishes are fulfilled.

ब्राह्मणपूजनें शुद्ध वृत्ती- । हो‍ऊन, जडे भगवंतीं । ब्राह्मणतीर्थे उत्तम गती । पावती प्राणी ॥ १३॥

By worshipping the Brahmin the mind is purified and becomes fixed on God; through the Brahmin's sacred water, beings attain the highest state.

लक्षभोजनीं पूज्य ब्राह्मण । आन यातिसि पुसे कोण । परी भगवंतासि भाव प्रमाण । येरा चाड नाहीं ॥ १४॥

In grand ritual feasts, only the Brahmin is honored, and no one asks about other castes; yet for God, only devotion matters, nothing else is needed.

असो ब्राह्मणा सुरवर वंदिती । तेथें मानव बापुडें किती । जरी ब्राह्मण मूढमती । तरी तो जगद्वंद्य ॥ १५॥

Even the gods bow to the Brahmin, so what then of a mere mortal? Even if a Brahmin be dull-witted, he is still worthy of the whole world's reverence.

अंत्येज शब्दज्ञाता बरवा । परी तो ने‍ऊन कायी करावा । ब्राह्मणासन्निध पुजावा । हें तों न घडे कीं ॥ १६॥

Even if a low-born man is skilled in verbal learning, what use is that? He cannot be honored on par with a Brahmin — that simply cannot be done.

जें जनावेगळें केलें । तें वेदें अव्हेरिलें । म्हणोनि तयासि नाम ठेविलें । पाषांडमत ॥ १७॥

Whatever is done contrary to accepted tradition has been rejected by the Veda; hence such a view has been given the name 'heresy' (pakhand).

असो जे हरिहरदास । तयास ब्राह्मणीं विस्वास । ब्राह्मणभजनें बहुतांस । पावन केलें ॥ १८॥

Even the devotees of Hari and Hara place their trust in Brahmins; it is through service and reverence to Brahmins that many have been made pure.

ब्राह्मणें पाविजे देवाधिदेवा । तरी किमर्थ सद्‌गुरु करावा । ऐसें म्हणाल तरी निजठेवा । सद्‌गुरुविण नाहीं ॥ १९॥

If one asks, since God can be reached through a Brahmin, why then take a Sadguru at all — the answer is that the true inner treasure cannot be gained without a Sadguru.

स्वधर्मकर्मी । म् पूज्य ब्राह्मण । परी ज्ञान नव्हे सद्‌गुरुविण । ब्रह्मज्ञान नस्तां सीण । जन्ममृत्य चुकेना ॥ २०॥

A Brahmin who follows his prescribed duties is indeed worthy of worship, but true knowledge of Brahman does not come without a Sadguru; without it, however much one toils, the cycle of birth and death cannot be escaped.

सद्‌गुरुविण ज्ञान कांहीं । सर्वथा होणार नाहीं । अज्ञान प्राणी प्रवाहीं । वाहातचि गेले ॥ २१॥

Without a Sadguru, no true knowledge can ever be attained; ignorant beings simply keep drifting along in the current of worldly existence.

ज्ञानविरहित जें जें केलें । तें तें जन्मासि मूळ जालें । म्हणौनि सद्गुरूचीं पा‍ऊलें । सुधृढ धरावीं ॥ २२॥

Every action done without true knowledge becomes a cause for further birth; therefore one should hold fast, firmly, to the feet of the Sadguru.

जयास वाटे देव पाहावा । तेणें सत्संग धरावा । सत्संगेंविण देवाधिदेवा । पाविजेत नाहीं ॥ २३॥

Whoever wishes to behold God should keep the company of the holy; without such company, the Lord of Lords cannot be attained.

नाना साधनें बापुडीं । सद्‌गुरुविण करिती वेडीं । गुरुकृपेविण कुडकुडीं । वेर्थचि होती ॥ २४॥

Countless spiritual practices done without a Sadguru turn out to be foolish and futile; without the Guru's grace they remain mere struggling, empty efforts.

कार्तिकस्नानें माघस्नानें । व्रतें उद्यापनें दानें । गोरांजनें धूम्रपानें । साधिती पंचाग्नी ॥ २५॥

Bathing in Kartik and Magh, observing vows and their conclusions, giving charity, cow-urine and smoke practices, the five-fires austerity — people undertake all these.

हरिकथा पुराणश्रवण । आदरें करिती निरूपण । सर्व तीर्थें परम कठिण । फिरती प्राणी ॥ २६॥

They listen reverently to divine stories and the Puranas, give discourses, and travel with great hardship to every pilgrimage site.

झळफळित देवतार्चनें । स्नानें संध्या दर्भासनें । टिळे माळा गोपीचंदनें । ठसे श्रीमुद्रांचे ॥ २७॥

Glittering worship of deities, ritual bathing and prayers, seats of sacred grass, forehead marks, rosaries, sandal-clay, and stamped emblems on the body — all such outer observances they perform.

अर्घ्यपात्रें संपुष्ट गोकर्णें । मंत्रयंत्रांचीं तांब्रपर्णें । नाना प्रकारीचीं उपकर्णें । साहित्यशोभा ॥ २८॥

Vessels for offerings, small caskets, conch shells, copper plates inscribed with mantras and yantras — they gather all manner of such ritual implements to add splendor to their worship.

घंटा घणघणा वाजती । स्तोत्रें स्तवनें आणी स्तुती । आसनें मुद्रा ध्यानें करिती । प्रदक्ष्णा नमस्कार ॥ २९॥

Bells clang loudly, hymns and praises are chanted, postures, gestures and meditations are practiced, circumambulations and prostrations are performed.

पंचायेत्न पूजा केली । मृत्तिकेचीं लिंगें लाखोली । बेलें नारिकेळें भरिली । संपूर्ण सांग पूजा ॥ ३०॥

The five-deity worship is performed, countless clay lingas are shaped, and a full elaborate worship is completed, heaped with bel leaves and coconuts.

उपोषणें निष्ठा नेम । परम सायासीं केलें कर्म । फळचि पावती, वर्म- । चुकले प्राणी ॥ ३१॥

With great effort people observe fasts, keep vows, and perform such disciplines diligently; yet these souls gain only the fruit of action while missing the real essence.

येज्ञादिकें कर्में केलीं । हृदईं फळाशा कल्पिली । आपले इछेनें घेतली । सूति जन्मांची ॥ ३२॥

They perform sacrifices and such rites, but harbor in their hearts a desire for reward; through this very craving they choose for themselves the path of rebirth.

करूनि नाना सायास । केला चौदा विद्यांचा अभ्यास । रिद्धि सिद्धि सावकास । वोळल्या जरी ॥ ३३॥

Even if, through great effort and study of all fourteen branches of learning, one gradually attains supernatural powers and accomplishments,

तरी सद्‌गुरुकृपेविरहित । सर्वथा न घडे स्वहित । येमेपुरीचा अनर्थ । चुकेना येणें ॥ ३४॥

still, without the grace of a Sadguru, one's true good can never be accomplished; even this cannot avert the terror of Yama's abode.

जंव नाहीं ज्ञानप्राप्ती । तंव चुकेना यातायाती । गुरुकृपेविण अधोगती । गर्भवास चुकेना ॥ ३५॥

As long as true knowledge is not attained, the cycle of coming and going does not end; without the Guru's grace, decline and rebirth in the womb cannot be avoided.

ध्यान धारणा मुद्रा आसन । भक्ती भाव आणी भजन । सकळहि फोल ब्रह्मज्ञान – । जंव तें प्राप्त नाहीं ॥ ३६॥

Until knowledge of Brahman is attained, meditation, concentration, gestures, postures, devotion, feeling, and worship all remain fruitless.

सद्‌गुरुकृपा न जोडे । आणी भलतीचकडे वावडे । जैसें आंधळें चाचरोन पडे । गारीं आणी गडधरां ॥ ३७॥

One who does not attain the Sadguru's grace wanders aimlessly in any direction; like a blind man groping his way, he stumbles into pits and ravines.

जैसें नेत्रीं घालितां अंजन । पडे दृष्टीस निधान । तैसें सद्‌गुरुवचनें ज्ञान- । प्रकाश होये ॥ ३८॥

Just as applying a special ointment to the eyes reveals a hidden treasure, so too does the Sadguru's word bring forth the light of knowledge.

सद्‌गुरुविण जन्म निर्फळ । सद्‌गुरुविण दुःख सकळ । सद्‌गुरुविण तळमळ । जाणार नाहीं ॥ ३९॥

Without a Sadguru, life is fruitless; without a Sadguru, all sorrow persists; without a Sadguru, the inner restlessness never subsides.

सद्‌गुरुचेनि अभयंकरें । प्रगट हो‍ईजे ईश्वरें । संसारदुःखें अपारें । नासोन जाती ॥ ४०॥

Through the Sadguru's fearless, protective grace, God's true nature is revealed, and the boundless sorrows of worldly life are destroyed.

मागें जाले थोर थोर । संत महंत मुनेश्वर । तयांसहि ज्ञानविज्ञानविचार । सद्‌गुरुचेनी ॥ ४१॥

Even the great saints, sages, and mighty ascetics of the past attained their understanding of knowledge and wisdom only through a Sadguru.

श्रीरामकृष्ण आदिकरूनी । अतितत्पर गुरुभजनीं । सिद्ध साधु आणी संतजनीं । गुरुदास्य केलें ॥ ४२॥

Beginning with Shri Rama and Shri Krishna, all were utterly devoted to serving their Guru; accomplished yogis, saints and holy men too embraced servitude to their Guru.

सकळ सृष्टीचे चाळक । हरिहरब्रह्मादिक । तेहि सद्गुपदीं रंक । महत्वा न चढेती ॥ ४३॥

Even Hari, Hara, Brahma and the other rulers of all creation are but paupers before the station of a Sadguru; they too cannot rise to its greatness.

असो जयासि मोक्ष व्हावा । तेणें सद्‌गुरु करावा । सद्‌गुरुविण मोक्ष पावावा । हें कल्पांतीं न घडे ॥ ४४॥

In short, whoever seeks liberation should take a Sadguru; without a Sadguru, liberation cannot be attained even at the end of an eon.

आतां सद्‌गुरु ते कैसे । नव्हेति इतरां गुरु ऐसे । जयांचे कृपेनें प्रकाशे । शुद्ध ज्ञान ॥ ४५॥

Now, what kind of persons true Sadgurus are — they are not like ordinary gurus; by their grace alone the light of pure knowledge dawns.

त्या सद्गुरूची वोळखण । पुढिले समासीं निरूपण । बोलिलें असे श्रोतीं श्रवण । अनुक्रमें करावें ॥ ४६॥

The true identifying marks of such a Sadguru will be described in the next samas; let the listeners attend to it in due order.