ऐक ज्ञानाचें लक्षण । ज्ञान म्हणिजे आत्मज्ञान । पाहावें आपणासि आपण । या नांव ज्ञान ॥ १॥

Listen to the true mark of knowledge - knowledge means Self-knowledge; to behold oneself by oneself, that alone is called knowledge.

मुख्य देवास जाणावें । सत्य स्वरूप वोळखावें । नित्यानित्य विचारावें । या नांव ज्ञान ॥ २॥

To know the true, essential God, to recognize one's real nature, to discern the eternal from the transient — that alone is called knowledge.

जेथें दृश्य प्रकृति सरे । पंचभूतिक वोसरे । समूळ द्वैत निवारे । या नांव ज्ञान ॥ ३॥

That in which the visible world ends, the five-element creation fades away, and duality is uprooted entirely — that alone is called knowledge.

मनबुद्धि अगोचर । न चले तर्काचा विचार । उल्लेख परेहुनि पर । या नांव ज्ञान ॥ ४॥

That which lies beyond the reach of mind and intellect, where logical reasoning cannot function, that which is spoken of as beyond even the beyond — that alone is called knowledge.

जेथें नाहीं दृश्यभान । जेथें जाणीव हें अज्ञान । विमळ शुद्ध स्वरूपज्ञान । यासि बोलिजे ॥ ५॥

Where there is no awareness of the visible world at all, where even 'knowing' itself is ignorance, that pure, immaculate knowledge of one's own true nature — that alone is spoken of as true knowledge.

सर्वसाक्षी अवस्ता तुर्या । ज्ञान ऐसें म्हणती तया । परी तें जाणिजे वायां । पदार्थज्ञान ॥ ६॥

There is the all-witnessing state called turiya, which people also call knowledge; but understand that it is, in fact, merely a knowledge of an 'object,' and hence not the ultimate.

दृश्य पदार्थ जाणिजे । त्यास पदार्थज्ञान बोलिजे । शुद्ध स्वरूप जाणिजे । या नांव स्वरूपज्ञान ॥ ७॥

When some visible object is known, that is called knowledge of an object; but when one's own pure true nature is known, that alone is called knowledge of the Self.

जेथें सर्वचि नाहीं ठा‍ईंचें । तेथें सर्वसाक्षत्व कैंचें । म्हणौनि शुद्ध ज्ञान तुर्येचें । मानूंचि नये ॥ ८॥

Where nothing at all truly exists in the first place, how could there be any 'witnessing of all'? Therefore the turiya state should not be taken as pure knowledge.

ज्ञान म्हणिजे अद्वैत । तुर्या प्रत्यक्ष द्वैत । म्हणौनि शुद्ध ज्ञान सतंत । वेगळेंचि असे ॥ ९॥

True knowledge means non-duality itself, whereas turiya still contains actual duality (a witness and something witnessed); therefore pure knowledge is always something altogether different.

ऐक शुद्ध ज्ञानाचें लक्षण । शुद्ध स्वरूपचि आपण । या नांव शुद्ध स्वरूपज्ञान । जाणिजे श्रोतीं ॥ १०॥

Listen to the mark of pure knowledge - being oneself the pure true nature itself, that alone is called pure Self-knowledge, let the listeners understand.

माहावाक्यौपदेश भला । परी त्याचा जप नाहीं बोलिला । तेथीचा तो विचारचि केला । पाहिजे साधकें ॥ ११॥

The teaching of the great Upanishadic sayings is excellent, but it has never been said that they should merely be chanted; the seeker must instead genuinely reflect upon their meaning.

माहावाक्य उपदेशसार । परी घेतला पाहिजे विचार । त्याच्या जपें, अंधकार- । न फिटे भ्रांतीचा ॥ १२॥

The great saying is the essence of the teaching, but its meaning must be reflected upon; by mere repetition of it, the darkness of delusion is not dispelled.

माहावाक्याचा अर्थ घेतां । आपण वस्तुचि तत्वतां । त्याचा जप करितां वृथा । सीणचि होये ॥ १३॥

When one grasps the meaning of the great saying, one realizes that one is, in truth, that very Reality itself; but merely repeating it as a chant becomes only futile exertion.

माहावाक्याशें विवरण । हें मुख्य ज्ञानाचें लक्षण । शुद्ध लक्ष्यांचें आपण । वस्तुच आहे ॥ १४॥

Deep reflection upon the great saying — that is the essential mark of true knowledge; for that pure object aimed at is, in fact, one's own very self.

आपला आपणासि लाभ । हें ज्ञान परम दुल्लभ । जें आदि‍अंतीं स्वयंभ । स्वरूपचि स्वयें ॥ १५॥

For oneself to gain oneself — this knowledge is exceedingly rare; it is that which, self-existent from beginning to end, is itself its own very nature.

जेथून हें सर्व ही प्रगटे । आणि सकळही जेथें आटे । तें ज्ञान जालियां फिटे । भ्रांति बंधनाची ॥ १६॥

That from which all this manifests and into which all again dissolves — when that knowledge dawns, the delusion of bondage is dispelled.

मतें आणी मतांतरें । जेथें होती निर्विकारें । अतिसूक्ष्म विचारें । पाहातां ऐक्य ॥ १७॥

Though there are many doctrines and differing views, when examined with the subtlest discernment, they are all found to merge, unchanging, into a single unity.

जे या चराचराचें मूळ । शुद्ध स्वरूप निर्मळ । या नांव ज्ञान केवळ । वेदांतमतें ॥ १८॥

That which is the very root of this whole moving and unmoving creation, that pure, spotless true nature — according to Vedanta, that alone is called knowledge.

शोधितां आपलें मूळ स्थान । सहजचि उडे अज्ञान । या नांव म्हणिजे ब्रह्मज्ञान । मोक्षदायेक ॥ १९॥

In seeking out one's original source, ignorance naturally dissolves of its own accord; this alone is called knowledge of Brahman, the bestower of liberation.

आपणासि वोळखों जातां । आंगीं बाणे सर्वज्ञता । तेणें येकदेसी वार्ता । निशेष उडे ॥ २०॥

In coming to know oneself, omniscience itself manifests within; and through this, the very notion of being limited or partial vanishes completely.

मी कोण ऐसा हेत- । धरून, पाहातां देहातीत । आवलोकितां नेमस्त । स्वरूपचि होये ॥ २१॥

Holding the inquiry 'who am I,' and looking beyond the body, one truly beholds and becomes, with certainty, one's own real nature.

असो पूर्वीं थोर थोर । जेणें ज्ञानें पैलपार- । पावले, ते साचार । ऐक आतां ॥ २२॥

In short, listen now truly to who those great ones of the past were, who by this very knowledge reached the far shore.

व्यास वसिष्ठ माहामुनी । शुक नारद समाधानी । जनकादिक माहाज्ञानी । येणेंचि ज्ञानें ॥ २३॥

Vyasa, Vashishtha, the great sages, Shuka, the contented Narada, Janaka and other great knowers — all attained their greatness through this very knowledge.

वामदेवादिक योगेश्वर । वाल्मीक अत्रि ऋषेश्वर । शोनिकादि अध्यात्मसार । वेदांतमतें ॥ २४॥

Vamadeva and other lords of yoga, Valmiki, the sage Atri, Shaunaka and others — all these grasped the essence of spiritual truth, according to Vedanta, through this same knowledge.

सनकादिक मुख्यकरूनी । आदिनाथ मीन गोरक्षमुनी । आणीक बोलतां वचनी । अगाध असती ॥ २५॥

Beginning with Sanaka and the other sages, Adinath, Matsyendranath, Gorakshamuni — and if one were to speak further, there are countless others of unfathomable greatness.

सिद्ध मुनी माहानुभाव । सकळांचा जो अंतर्भाव । जेणें सुखें माहादेव । डुल्लत सदा ॥ २६॥

That which dwells within the very heart of all accomplished yogis, sages, and great souls — in that same bliss, even Lord Shiva himself sways forever, absorbed.

जें वेदशास्त्रांचें सार । सिद्धांत धादांत विचार । ज्याची प्राप्ती भाग्यानुसार । भाविकांस होये ॥ २७॥

That which is the very essence of the Vedas and scriptures, the final, certain doctrine — that is attained by devout people according to their good fortune.

साधु संत आणी सज्जन । भूत भविष्य वर्तमान । सर्वत्रांचें गुह्य ज्ञान । तें संगिजेल आतां ॥ २८॥

The secret knowledge underlying all saints, holy men and the virtuous, and underlying past, present and future alike — that will now be told.

तीर्थें व्रतें तपें दानें । जें न जोडे धूम्रपानें । पंचाग्नी गोरांजनें । जें प्राप्त नव्हे ॥ २९॥

That which cannot be gained by pilgrimages, vows, austerities, charity, smoke-inhaling penance, the five-fires discipline, or cow-urine practices,

सकळ साधनाचें फळ । ज्ञानाची सिगचि केवळ । जेणें संशयाचें मूळ । निशेष तुटे ॥ ३०॥

The ultimate fruit of every spiritual practice is knowledge alone, in its fullness, by which the very root of doubt is completely severed.

छपन्न भाषा तितुके ग्रंथ । आदिकरून वेदांत । या इतुकियांचा गहनार्थ । येकचि आहे ॥ ३१॥

As many texts as there are the fifty-six languages, beginning with Vedanta itself — the profound meaning of all of them is one and the same.

जें नेणवे पुराणीं । जेथें सिणल्या वेदवाणी । तेंचि आतां येचि क्षणीं । बोधीन गुरुकृपें ॥ ३२॥

That which even the Puranas cannot fully convey, before which even the voice of the Vedas grows weary — that very thing I shall now impart, at this very moment, by the Guru's grace.

पाहिलें नस्तां संस्कृतीं । रीग नाहीं मर्ह्हाष्ट ग्रंथीं । हृदईं वसल्या कृपामुर्ती । सद्‌गुरु स्वामी ॥ ३३॥

Even without having studied Sanskrit, without access to Marathi scriptures either, because the gracious Sadguru dwells within the heart, this can still be told.

आतां नलगे संस्कृत । अथवा ग्रंथ प्राकृत । माझा स्वामी कृपेसहित । हृदईं वसे ॥ ३४॥

Now there is no more need for Sanskrit or vernacular texts; my Master, together with his grace, dwells right here within my heart.

न करितां वेदाभ्यास । अथवा श्रवणसायास । प्रेत्नेंविण सौरस । सद्‌गुरुकृपा ॥ ३५॥

Without undertaking Vedic study, or the labor of scriptural listening, the Sadguru's grace becomes sweetly fruitful even without such effort.

ग्रंथ मात्र मर्ह्हाष्ट । त्याहून संस्कृत श्रेष्ठ । त्या संस्कृतामधें पष्ट । थोर तो वेदांत ॥ ३६॥

There are texts in Marathi, but Sanskrit texts are held superior to these; and among Sanskrit works, Vedanta stands out as clearly the greatest of all.

त्या वेदांतापरतें कांहीं । सर्वथा श्रेष्ठ नाहीं । जेथें वेदगर्भ सर्वही । प्रगटजाला ॥ ३७॥

Nothing whatsoever is greater than that Vedanta, for within it the entire inner essence of the Vedas has been fully revealed.

असो ऐसा जो वेदांत । त्या वेदांताचाहि मथितार्थ । अतिगहन जो परमार्थ । तो तूं ऐक आतां ॥ ३८॥

In short, such is this Vedanta; but now listen to the very churned essence even of that Vedanta, the utterly profound spiritual truth.

अरे गहनाचेंही गहन । तें तूं जाण सद्‌गुरुवचन । सद्‌गुरुवचनें समाधान । नेमस्त आहे ॥ ३९॥

O listen, know that what is profound beyond all profundity is none other than the Sadguru's very word; true, certain contentment comes only through the Sadguru's word.

सद्‌गुरुवचन तोचि वेदांत । सद्‌गुरुवचन तोचि सिद्धांत । सद्‌गुरुवचन तोचि धादांत । सप्रचीत आतां ॥ ४०॥

The Sadguru's word is itself the Vedanta, the Sadguru's word is itself the final doctrine, the Sadguru's word is itself the ultimate conclusion — this is now realized through direct experience.

जें अत्यंत गहन । माझ्या स्वामीचें वचन । जेणें माझे समाधान । अत्यंत जालें ॥ ४१॥

That which is utterly profound is my Master's very word, and through it I have found the deepest, most complete contentment.

तें हें माझें जीवीचें गुज । मी सांगैन म्हणतों तुज । जरी अवधान देसी मज ॥ तरी आतां येच क्षणीं ॥ ४२॥

This is the secret of my very heart, which I intend to tell you; if you give me your attention, then let it be told right now, at this very moment.

शिष्य म्लान्वदनें बोले । धरिले सदृढ पाउले । मग बोलों आरंभिलें । गुरुदेवें ॥ ४३॥

The disciple, with a humble, downcast face, firmly clasped the Guru's feet; then the divine Guru began to speak.

अहं ब्रह्मास्मि माहांवाक्य । येथीचा अर्थ अतर्क्ये । तोही सांगतों, ऐक्य- । गुरुशिष्य जेथें ॥ ४४॥

'I am Brahman' is the great saying; its meaning lies beyond mere logic - I shall explain that too, where guru and disciple become one.

ऐक शिष्या येथीचें वर्म । स्वयें तूंचि आहेसि ब्रह्म । ये विषईं= संदेह भ्रम । धरूंचि नको ॥ ४५॥

Listen, disciple, the very essence of this is that you yourself are Brahman; harbor no doubt or delusion about this at all.

नवविधा प्रकारें भजन । त्यांत मुख्य तें आत्मनिवेदन । तें समग्र प्रकारें कथन । कीजेल आतां ॥ ४६॥

Among the nine forms of devotion, self-surrender (atmanivedan) is the principal one; that shall now be explained fully, in complete detail.

निर्माण पंचभूतें यीयें । कल्पांतीं नासतीं येथान्वयें । प्रकृति पुरुष जीयें । तेही ब्रह्म होती ॥ ४७॥

These five elements are created, and at the dissolution of the eon they perish in the same order; both Prakriti (matter) and Purusha (spirit) ultimately become Brahman itself.

दृश्य पदार्थ आटतां । आपणहि नुरे तत्वतां । ऐक्यरूपें ऐक्यता । मुळींच आहे ॥ ४८॥

When the visible objects dissolve away, even the separate sense of 'I' does not, in truth, remain; the unity of all as one is there from the very beginning.

सृष्टीची नाहीं वार्ता । तेथें मुळींच ऐक्यता । पिंड ब्रह्मांड पाहों जातां । दिसेल कोठें ॥ ४९॥

Where there is no account of creation at all, there unity exists from the very start; if one goes looking for the individual body or the cosmos, where indeed would either be found?

ज्ञानवन्ही प्रगटे । तेणें दृश्य केर आटे । तदाकारें मूळ तुटे । भिन्नत्वाचें ॥ ५०॥

When the fire of knowledge blazes forth, the debris of the visible world is burnt away, and thereby the very root of separateness is severed.

मिथ्यत्वें वृत्ति फिरे । तों दृश्य असतांच वोसरे । सहजचि येणें प्रकारें । जालें आत्मनिवेदन ॥ ५१॥

Once the mind turns toward seeing all this as unreal, the visible world fades away even while still present; in this way self-surrender comes about quite naturally.

असो गुरूचे ठा‍ईं अनन्यता । तरी तुज कायेसी रे चिंता । वेगळेंपणें अभक्ता । उरोंचि नको ॥ ५२॥

In short, if you hold undivided devotion to the Guru, what have you to worry about? Do not remain apart, as one lacking devotion, clinging to separateness.

आतां हेंचि दृढीकर्ण- । व्हावया, करीं सद्‌गुरुभजन । सद्‌गुरुभजनें समाधान । नेमस्त आहे ॥ ५३॥

Now, to make this firm within you, engage in devotion to the Sadguru; through devotion to the Sadguru alone comes certain, lasting contentment.

या नांव शिष्या आत्मज्ञान । येणें पाविजे समाधान । भवभयाचें बंधन । समूळ मिथ्या ॥ ५४॥

Disciple, this alone is called Self-knowledge; through it contentment is attained, and the bondage of worldly fear is revealed as entirely false.

देह मी वाटे ज्या नरा । तो जाणावा आत्महत्यारा । देहाभिनानें येरझारा । भोगिल्याच भोगी ॥ ५५॥

Whoever thinks 'I am the body' should be known as his own destroyer; through this bodily pride he suffers, again and again, the same cycle of coming and going.

असो चहूं देहावेगळा । जन्मकर्मासी निराळा । सकळ आबाळगोबळा । सबाह्य तूं ॥ ५६॥

In short, you are distinct from all four bodies, apart from birth and action itself; you pervade, both within and without, everything great and small alike.

कोणासीच नाहीं बंधन । भ्रांतिस्तव भुलले जन । दृढ घेतला देहाभिमान । म्हणौनियां ॥ ५७॥

In truth no one is bound at all; people are simply deluded by illusion, because they have taken firm hold of pride in the body.

शिष्या येकांतीं बैसावें । स्वरूपीं विश्रांतीस जावें । तेणें गुणें दृढावे । परमार्थ हा ॥ ५८॥

Disciple, sit in solitude and settle into rest within your own true nature; by doing so, this spiritual attainment grows ever firmer.

अखंड घडे श्रवणमनन । तरीच पाविजे समाधान । पूर्ण जालियां ब्रह्मज्ञान । वैराग्य भरे आंगीं ॥ ५९॥

Only when listening and reflection continue unceasingly is contentment attained; once knowledge of Brahman becomes complete, dispassion fills one's whole being.

शिष्या मुक्तपणें अनर्गळ । करिसीं इंद्रियें बाष्कळ । तेणें तुझी तळमळ । जाणार नाहीं ॥ ६०॥

Disciple, if you let your senses run loose, unrestrained and reckless, then by this your inner restlessness will never be quelled.

विषईं वैराग्य उपजलें । तयासीच पूर्ण ज्ञान जालें । मणी टाकितांचि लाधलें । राज्य जेवीं ॥ ६१॥

Whoever has truly developed dispassion toward sense pleasures has thereby attained complete knowledge; it is as though, by discarding a mere pebble, one gained an entire kingdom in return.

मणी होतां सीगटाचा । लोभ धरूनिया तयाचा । मूर्खपणें राज्याचा । अव्हेर केला ॥ ६२॥

Taking a mere worthless pebble to be a precious gem, and clinging to it out of greed, one foolishly threw away an entire kingdom instead — such is the state of one attached to sense pleasures.

ऐक शिष्या सावधान । आतां भविष्य मी सांगेन । जया पुरुषास जें ध्यान । तयासि तेंचि प्राप्त ॥ ६३॥

Listen attentively, disciple; now I shall tell you a truth for the future - whatever a person constantly meditates upon, that very thing he attains.

म्हणोनि जे अविद्या । सांडून धरावी सुविद्या । तेणें गुणें जगद्वंद्या । पाविजे सीघ्र ॥ ६४॥

Therefore one should abandon ignorance and hold fast to true knowledge; through this, one swiftly attains the Lord who is revered by the whole world.

सन्यपाताचेनि दुःखें । भयानक दृष्टीस देखे । औषध घेतांचि सुखें । आनंद पावे ॥ ६५॥

In the delirium of fever a person sees terrifying visions, but the moment he takes the medicine, he happily returns to a state of joy.

तैसें अज्ञानसन्यपातें । मिथ्या दृष्टीस दिसतें । ज्ञानाउषध घेतां तें । मुळींच नाहीं ॥ ६६॥

In the same way, through the delirium of ignorance, an unreal world appears to the eyes; but once the medicine of knowledge is taken, one realizes it never truly existed at all.

मिथ्या स्वप्नें वोसणाला । तो जागृतीस आणिला । तेणें पूर्वदशा पावला । निर्भय जे ॥ ६७॥

Someone raving amid a false dream was woken up, and thereby he returned to his former, fearless waking state.

मिथ्याच परी सत्य वाटलें । तेणें गुणें दुःख जालें । मिथ्या आणी निरसलें । हें तों घडेना ॥ ६८॥

The dream was unreal, yet it seemed real, and so it caused suffering; but being unreal, it never truly had to be dispelled — it simply was not there to begin with.

मिथ्या आहे जागृतासी । परी वेढा लाविलें निद्रिस्तांसी । जागा जालियां तयासी । भयेंचि नाहीं॥ ६९॥

To one who is awake, the dream is unreal, but it grips the one who is asleep; once he awakens, however, no fear remains for him at all.

परी अविद्याझोंप येते भरें । भरे सर्वांगी काविरें । पूर्ण जागृती श्रवणद्वारें- । मननें करावी ॥ ७०॥

But the sleep of ignorance comes upon one with great force, pervading the whole being; therefore full awakening must be achieved through listening and reflection.

जागृतीची वोळखण । ऐक तयाचें लक्षण । जो विषईं विरक्त पूर्ण । अंतरापासुनी ॥ ७१॥

Listen now to the mark of that true awakening - one who, from the very core of his heart, has become entirely dispassionate toward sense pleasures,

जेणें विरक्तीस न यावें । तो साधक ऐसें जाणावें । तेणें साधन करावें । थोरीव सांडुनी ॥ ७२॥

One who has not yet attained full dispassion should be recognized as still a seeker; he should give up any sense of superiority and continue his practice.

साधन न मने जयाला । तो सिद्धपणे बद्ध जाला । त्याहूनि मुमुक्ष भला । ज्ञानाधिकारी ॥ ७३॥

One who feels no need for practice, thinking himself already accomplished, is in truth still bound; better than him is the sincere seeker of liberation, who is a fitter candidate for true knowledge.

तंव शिष्यें केला प्रश्न । कैसें बद्धमुमुक्षाचें लक्षण । साधक सिद्ध वोळखण । कैसी जाणावी ॥ ७४॥

Then the disciple asked: what are the marks of the bound soul and the seeker of liberation? How is one to recognize the practitioner and the accomplished one?

याचें उत्तर श्रोतयांसी । दिधलें पुढिलीये समासीं । सावध श्रोतीं कथेसी । अवधान द्यावें ॥ ७५॥

The answer to this will be given to the listeners in the next samas; let the listeners attend carefully to the story that follows.