मागां सद्गुरूचें लक्षण । विशद केलें निरूपण । आतां सच्छिष्याची वोळखण । सावध ऐका ॥ १॥

In the previous samas, the marks of a Sadguru were explained in detail; now listen attentively to the identifying marks of a true disciple.

सद्‌गुरुविण सच्छिष्य । तो वायां जाय निशेष । कां सच्छिष्येंविण विशेष । सद्‌गुरु सिणे ॥ २॥

Without a Sadguru, even a true disciple is entirely wasted; and without a true disciple, even a Sadguru must labor in vain.

उत्तमभूमि शोधिली शुद्ध । तेथें बीज पेरिलें किडखाद । कां तें उत्तम बीज परी समंध । खडकेंसि पडिला ॥ ३॥

One may find excellent, pure soil, but sow a worm-eaten seed in it; or the seed may be excellent, but it falls upon barren rock — either way it fails to bear fruit.

तैसा सच्छिष्य तें सत्पात्र । परंतु गुरु सांगे मंत्र तंत्र । तेथें अरत्र ना परत्र । कांहिंच नाहीं ॥ ४॥

So too, a true disciple is a worthy vessel, but if the guru only imparts mantras and rituals, then neither this world nor the next is gained from it.

अथवा गुरु पूर्ण कृपा करी । परी शिष्य अनाधिकारी । भाअग्यपुरुषाचा भिकारी । पुत्र जैसा ॥ ५॥

Or the guru may bestow full grace, but if the disciple is unworthy, it is like the beggarly son of a fortunate, wealthy man.

तैसें येकाविण येक । होत असे निरार्थक । परलोकींचें सार्थक । तें दुर्ह्हावे ॥ ६॥

Thus one without the other becomes meaningless, and the true fulfillment of the life beyond remains ever out of reach.

म्हणौनि सद्‌गुरु आणी सच्छिष्य । तेथें न लगती सायास । त्यां उभयतांचा हव्यास । पुरे येकसरा ॥ ७॥

Therefore, where a Sadguru and a true disciple come together, little further effort is needed; the yearning of both is fulfilled together, at once.

सुभूमि आणी उत्तम कण । उगवेना प्रजन्येंविण । तैसें अध्यात्मनिरूपण । नस्तां होये ॥ ८॥

Good soil and an excellent seed will not sprout without rain; likewise, nothing can come about without spiritual instruction.

सेत पेरिलें आणी उगवलें । परंतु निगेविण गेलें । साधनेंविण तैसें जालें । साधकांसी ॥ ९॥

The field was sown and did sprout, but without proper tending it was lost; so it happens with seekers who neglect continued practice.

जंवरी पीक आपणास भोगे । तंवरी अवघेंचि करणें लागे । पीक आलियांहि, उगें- । राहोंचि नये ॥ १०॥

As long as one wishes to enjoy the harvest, all the necessary labor must continue; even after the crop has ripened, one must not sit idle.

तैसें आत्मज्ञान जालें । परी साधन पाहिजे केलें । येक वेळ उदंड जेविलें । तर्ह्हीं सामग्री पाहिजे ॥ ११॥

So too, even after Self-knowledge has dawned, continued practice is still needed; even if one has eaten a hearty meal once, ingredients are still needed for the next.

म्हणौन साधन अभ्यास आणी सद्‌गुरु । सच्छिष्य आणी सच्छास्त्रविचारु । सत्कर्म सद्वासना, पारु- । पाववी भवाचा ॥ १२॥

Therefore, practice and study, a Sadguru, a true disciple, reflection on true scripture, righteous action, and pure inclinations — all these together carry one across the ocean of worldly existence.

सदुपासना सत्कर्म । सत्क्रिया आणी स्वधर्म । सत्संग आणी नित्य नेम । निरंतर ॥ १३॥

Right worship, righteous action, proper conduct, one's own dharma, holy company, and daily discipline — all must be kept up continuously.

ऐसें हें अवघेंचि मिळे । तरीच विमळ ज्ञान निवळे । नाहीं तरी पाषांड संचरे बळें । समुदा‍ईं ॥ १४॥

Only when all of this comes together does pure knowledge become clear; otherwise heresy forces its way into the community.

येथें शब्द नाहीं शिष्यासी । हें अवघें सद्‌गुरुपासीं । सद्‌गुरु पालटी अवगुणासी । नाना येत्नें करूनी ॥ १५॥

Here the disciple cannot be blamed, for all this rests with the Sadguru; the Sadguru, through various efforts, transforms away the disciple's faults.

सद्‌गुरुचेनि असच्छिष्य पालटे । परंतु सच्छिष्यें असद्‌गुरु न पालटे । कां जें थोरपण तुटे । म्हणौनिया ॥ १६॥

A Sadguru can transform even an unworthy disciple, but a true disciple cannot transform a false guru — for the false guru fears losing his assumed greatness.

याकरणें सद्‌गुरु पाहिजे । तरीच सन्मार्ग लाहिजे । नाहिं तरी हो‍ईजे । पाषांडा वरपडे ॥ १७॥

For this reason a true Sadguru is essential; only then is the right path found — otherwise one falls prey to heresy.

येथें सद्‌गुरुचि कारण । येर सर्व निःकारण । तथापि सांगो वोळखण । सच्छिष्याची ॥ १८॥

Here the Sadguru is the essential cause; all else is secondary. Still, let me now describe the marks of a true disciple.

मुख्य सच्छिष्याचें लक्षण । सद्‌गुरुवचनीं विश्वास पूर्ण । अनन्यभावें शरण । त्या नांव सच्छिष्य ॥ १९॥

The chief mark of a true disciple is complete faith in the Sadguru's word and undivided surrender to him; that alone is called a true disciple.

शिष्य पाहिजे निर्मळ । शिष्य पाहिजे आचारसीळ । शिष्य पाहिजे केवळ । विरक्त अनुतापी ॥ २०॥

A disciple should be pure at heart, of good conduct, and thoroughly detached and repentant of past faults.

शिष्य पाहिजे निष्ठावंत । शिष्य पाहिजे सुचिष्मंत । शिष्य पाहिजे नेमस्त । सर्वप्रकारीं ॥ २१॥

A disciple should be steadfast in devotion, clean and pure in body and habits, and disciplined in every respect.

शिष्य पाहिजे साक्षपी विशेष । शिष्य पाहिजे परम दक्ष । शिष्य पाहिजे अलक्ष । लक्षी ऐसा ॥ २२॥

A disciple should be exceptionally diligent, extremely alert, and capable of fixing his attention upon the unmanifest Absolute.

शिष्य पाहिजे अति धीर । शिष्य पाहिजे अति उदार । शिष्य पाहिजे अति तत्पर । परमार्थविषईं ॥ २३॥

A disciple should be exceedingly patient, exceedingly generous, and exceedingly eager in matters of spiritual life.

शिष्य पाहिजे परोपकारी । शिष्य पाहिजे निर्मत्सरी । शिष्य पाहिजे अर्थांतरीं । प्रवेशकर्ता ॥ २४॥

A disciple should be helpful to others, free of envy, and able to penetrate to the inner meaning behind mere words.

शिष्य पाहिजे परम शुद्ध । शिष्य पाहिजे परम सावध । शिष्य पाहिजे अगाध । उत्तम गुणांचा ॥ २५॥

A disciple should be utterly pure, utterly alert, and rich beyond measure in fine qualities.

शिष्य पाहिजे प्रज्ञावंत । शिष्य पाहिजे प्रेमळ भक्त । शिष्य पाहिजे नीतिवंत । मर्यादेचा ॥ २६॥

A disciple should be intelligent, a loving devotee, and one who upholds ethics and propriety.

शिष्य पाहिजे युक्तिवंत । शिष्य पाहिजे बुद्धिवंत । शिष्य पाहिजे संतासंत । विचार घेता ॥ २७॥

A disciple should be resourceful, wise, and able to discern the true saint from the false.

शिष्य पाहिजे धारिष्टाचा । शिष्य पाहिजे दृढ व्रताचा । शिष्य पाहिजे उत्तम कुळीचा । पुण्यसीळ ॥ २८॥

A disciple should be courageous, firm in his vows, and of good, virtuous lineage.

शिष्य असावा सात्विक । शिष्य असावा भजक । शिष्य असावा साधक । साधनकर्ता ॥ २९॥

A disciple should be of a pure, sattvic nature, devoted to worship, and a diligent practitioner of spiritual discipline.

शिष्य असावा विश्वासी । शिष्य असावा कायाक्लेशी । शिष्य असावा परमार्थासी । वाढऊं जाणे ॥ ३०॥

A disciple should be trustworthy, willing to endure bodily hardship, and skilled at furthering his spiritual growth.

शिष्य असावा स्वतंत्र । शिष्य असावा जगमित्र । शिष्य असावा सत्पात्र । सर्व गुणें ॥ ३१॥

A disciple should be independent in spirit, a friend to the whole world, and a worthy vessel complete with every good quality.

शिष्य असावा सद्विद्येचा । शिष्य असावा सद्भावाचा । शिष्य असावा अंतरींचा । परमशुद्ध ॥ ३२॥

A disciple should be endowed with true learning, of good and sincere disposition, and utterly pure at heart within.

शिष्य नसावा अविवेकी । शिष्य नसावा गर्भसुखी । शिष्य असावा संसारदुःखी । संतप्त देही ॥ ३३॥

A disciple should not be lacking in discernment, nor one raised in comfort and ease; rather, he should be one scorched and afflicted by the sorrows of worldly life.

जो संसारदुःखें दुःखवला । जो त्रिविधतापें पोळला । तोचि अधिकारी जाला । परमार्थविषीं ॥ ३४॥

One who has been afflicted by worldly suffering, one who has been scorched by the three kinds of anguish, he alone becomes a fit vessel for spiritual life.

बहु दुःख भोगिलें जेणें । तयासीच परमार्थ बाणे । संसारदुःखाचेनि गुणें । वैराग्य उपजे ॥ ३५॥

It is one who has endured much suffering who truly attains spiritual life; it is worldly sorrow itself that gives rise to dispassion.

जया संसाराचा त्रास । तयासीच उपजे विस्वास । विस्वासबळें दृढ कास । धरिली सद्गुरूची ॥ ३६॥

It is one wearied of worldly life who develops true faith; and it is by the strength of that faith that one firmly holds fast to the Sadguru.

अविस्वासें कास सोडिली । ऐसीं बहुतेक भवीं बुडालीं । नाना जळचरीं तोडिलीं । मध्येंचि सुखदुःखें ॥ ३७॥

Through lack of faith many have let go of this support and drowned in the ocean of worldly life; various creatures of the deep have torn them apart midway, amid pleasure and pain.

याकारणें दृढ विस्वास । तोचि जाणावा सच्छिष्य । मोक्षाधिकारी विशेष । आग्रगण्यु ॥ ३८॥

For this reason, whoever has firm, unwavering faith should be known as a true disciple; he alone becomes the foremost, most deserving candidate for liberation.

जो सद्‌गुरुवचनें निवाला । तो सयोज्यतेचा आंखिला । सांसारसंगे पांगिला । न वचे कदा ॥ ३९॥

One who finds contentment in the Sadguru's word is already marked for union with the Divine; he can never again be swept away by worldly attachment.

सद्‌गुरुहून देव मोठा । जयास वाटे तो करंटा । सुटला वैभवाचा फांटा । सामरथ्यपिसें ॥ ४०॥

Whoever thinks God is greater than the Sadguru is truly unfortunate; he is one led astray by a craze for glory and power, cut off from the true branch of grace.

सद्‌गुरुस्वरूप तें संत । आणी देवांस मांडेल कल्पांत । तेथें कैचें उरेल सामर्थ्य । हरिहरांचें ॥ ४१॥

The Sadguru's true nature is the saintly nature itself, and even the gods meet their end at the dissolution of the eon; what power of Hari and Hara, then, will remain?

म्हणौन सद्‌गुरुसामर्थ्य आधीक । जेथें आटती ब्रह्मादिक । अल्पबुद्धी मानवी रंक । तयांसि हें कळेना ॥ ४२॥

Therefore the Sadguru's power is greater still, for even Brahma and the other gods dissolve before it; but small-minded, ordinary humans cannot understand this.

गुरुदेवांस बराबरी- । करी तो शिष्य दुराचारी । भ्रांति बैसली अभ्यांतरीं । सिद्धांत नेणवे ॥ ४३॥

A disciple who equates the Guru with God is to be considered misguided; delusion has settled within him, and he fails to grasp the true doctrine.

देव मनिषीं भाविला । मंत्रीं देवपणासि आला । सद्‌गुरु न वचे कल्पिला । ईश्वराचेनि ॥ ४४॥

God has been conceived and imagined in the mind, given divinity through mantras; but a Sadguru cannot be fashioned merely by imagining God.

म्हणौनि सद्‌गुरु पूर्णपणें । देवाहून आधीक कोटिगुणें । जयासि वर्णितां भांडणें । वेदशास्त्रीं लागलीं ॥ ४५॥

Therefore the Sadguru is, in every way, a million times greater than God; even the Vedas and scriptures have fallen into dispute trying to describe him.

असो सद्‌गुरुपदापुढें । दुजें कांहींच न चढे । देवसामर्थ्य तें केवढें । मायाजनित ॥ ४६॥

In short, nothing can rise above the station of the Sadguru; God's power itself, being born of maya, amounts to that much only.

अहो सद्‌गुरुकृपा जयासी । सामर्थ्य न चले तयापासीं । ज्ञानबळें वैभवासी । तृणतुछ केलें ॥ ४७ ॥

Whoever has received the Sadguru's grace, over him no worldly power can prevail; by the strength of knowledge, he holds all worldly splendor as worthless as a blade of grass.

अहो सद्‌गुरुकृपेचेनि बळें । अपरोक्षज्ञानाचेनि उसाळें । मायेसहित ब्रह्मांड सगळें । दृष्टीस न यें ॥ ४८॥

By the strength of the Sadguru's grace and the surge of direct realized knowledge, the entire universe along with maya no longer appears real to his sight.

ऐसें सच्छिष्याचें वैभव । सद्‌गुरुवचनीं दृढ भाव । तेणें गुणें देवराव । स्वयेंचि होती ॥ ४९॥

Such is the true disciple's glory; through firm faith in the Sadguru's word, he himself becomes, as it were, divine.

अंतरीं अनुतापें तापले । तेणें अंतर शुद्ध जालें । पुढें सद्‌गुरुवचनें निवाले । सच्छिष्य ऐसे ॥ ५०॥

Burning within with remorse, his heart is purified; then, cooled by the Sadguru's word, he becomes such a true disciple.

लागतां सद्गु‍रुवचनपंथें । जालें ब्रह्मांड पालथें । तरी जयाच्या शुद्ध भावार्थें । पालट न धरिजे ॥ ५१॥

Once set upon the path of the Sadguru's word, even if the whole universe were turned upside down, his pure, sincere faith would not waver in the least,

शरण सद्गुरूस गेले । सच्छिष्य ऐसे निवडले । क्रियापालटें जाले । पावन ईश्वरीं ॥ ५२॥

such are the ones who, having surrendered to the Sadguru, are recognized as true disciples; through the transformation of their conduct they become purified in God.

ऐसा सद्भाव अंतरीं । तेचि मुक्तीचे वाटेकरी । येर माईक वेषधारी । असच्छिष्य ॥ ५३॥

Only those with such sincere faith within are true sharers in liberation; the rest are mere impostors in disciple's garb, false disciples.

वाटे विषयांचे सुख । परमार्थ संपादणे लौकिक । देखोवेखीं पढतमूर्ख । शरण गेले ॥ ५४॥

Those to whom sensory pleasure still feels real, who seek spiritual life merely for worldly reputation — such learned fools take refuge only in imitation of others.

जाली विषईंप वृत्ति अनावर । दृढ धरिला संसार । परमार्थचर्चेचा विचार । मळिण झाला ॥ ५५॥

Their sensory cravings have become uncontrollable, and they cling firmly to worldly life; hence even their discussion of spiritual matters grows tainted.

मोड घेतला परमार्थाचा । हव्यास धरिला प्रपंचाचा । भार वाहिला कुटुंबाचा । काबाडी जाला ॥ ५६॥

They only put on the show of spiritual life, while their real craving remained for worldly affairs; bearing the burden of family, they became mere drudges.

मानिला प्रपंचीं आनंद । केला परमार्थी विनोद । भ्रांत मूढ मतिमंद । लोधला कामीं ॥ ५७॥

They found their joy in worldly life and turned spiritual life into a mere jest; such deluded, foolish, dull-witted people remain entangled in sensual craving.

सूकर पूजिलें विलेपनें । म्हैसा मर्दिला चंदनें । तैसा विषई” ब्रह्मज्ञानें । विवेकें बोधिला ॥ ५८॥

Just as anointing a pig with perfume or rubbing sandal paste on a buffalo is futile, so too is teaching Brahman-knowledge with discernment to one still enslaved by sense pleasures.

रासभ उकिरडां लोळे । तयासि परिमळसोहळे । उलूक अंधारीं पळे । तया केवी हंसपंगती ॥ ५९॥

A donkey delights in wallowing in a rubbish heap, caring nothing for fragrance; an owl only flies about in darkness — how then can it join the company of swans?

तैसा विषयदारींचा बराडी । घाली अधःपतनीं उडी । तयास भगवंत आवडी । सत्संग कैंचा ॥ ६०॥

So too the beggar loitering at the door of sense pleasures leaps only into further decline; how could he have a taste for God or holy company?

वर्ती करून दांताळीं । स्वानपुत्र हाडें चगळी । तैसा विषई” तळमळी । विषयसुखाकारणे । ॥ ६१॥

A puppy bares its teeth and gnaws at a bone; so too the sensual man restlessly craves after sensory pleasure.

तया स्वानमुखीं परमान्न । कीं मर्कटास सिंहासन । तैसें विषयशक्तां ज्ञान । जिरेल कैंचें ॥ ६२॥

Feeding a fine delicacy to a dog, or seating a monkey upon a throne, is futile; how then could knowledge ever be digested by one enslaved to sense pleasures?

रासभें राखतां जन्म गेला । तो पंडितांमध्यें प्रतिष्ठला । न वचे, तैसा आअशक्ताला । परमार्थ नाहीं ॥ ६३॥

One whose whole life has passed tending donkeys cannot gain standing among scholars; likewise, spiritual attainment never comes to one enslaved by sense-desire.

मिळाला राजहंसांचा मेळा । तेथें आला डोंबकावळा । लक्षून विष्ठेचा गोळा । हंस म्हणवी ॥ ६४॥

Where a gathering of royal swans has assembled, a crow too comes and mingles, yet keeps eyeing a heap of filth while calling itself a swan.

तैसे सज्जनाचे संगती । विषई सज्जन म्हणविती । विषय आमेद्य चित्तीं । गोळा लक्षिला ॥ ६५॥

So too, keeping company with the virtuous, the sensual man calls himself virtuous as well, while his mind still fixes on the heap of unclean sense-objects.

काखे घे‍ऊनियां दारा । म्हणे मज संन्यासी करा । तैसा विषई् सैरावैरा । ज्ञान बडबडी ॥ ६६॥

Like a man carrying his wife under his arm while asking to be made a renunciant, the sensual man rambles on about knowledge quite aimlessly.

असो ऐसे पढतमूर्ख । ते काय जाणती अद्वैतसुख । नारकी प्राणी नर्क । भोगिती स्वैच्छा ॥ ६७॥

In short, what would such learned fools know of the bliss of non-duality? Like denizens of hell, they suffer their torment quite willingly, of their own choosing.

वैषेची करील सेवा । तो कैसा मंत्री म्हणावा । तैसा विषयदास मानावा । भक्तराज केवी ॥ ६८॥

One who merely serves a courtesan — how can he be called a minister? Likewise, how can a slave to sense-pleasures be regarded as a great devotee?

तैसे विषईद बापुडे । त्यांस ज्ञान कोणीकडे । वाचाळ शाब्दिक बडबडे । वरपडे जाले ॥ ६९॥

Such poor, sense-enslaved people — where would they find true knowledge? They have merely fallen prey to glib, wordy chatter.

ऐसे शिष्य परम नष्ट । कनिष्ठांमधें कनिष्ठ । हीन अविवेकी आणी दृष्ट । खळ खोटे दुर्जन ॥ ७०॥

Such disciples are utterly corrupt, the lowest of the low, lacking discernment, wicked, deceitful, and base.

ऐसे जे पापरूप । दीर्घदोषी वज्रलेप । तयांस प्राश्चीत, अनुताप- । उद्भवतां ॥ ७१॥

Such sinful people, bound fast as if with adamantine glue by long-standing faults — for them too, if remorse should ever arise, atonement becomes possible.

तेंहि पुन्हां शरण जावें । सद्गुरूस संतोषवावें । कृपादृष्टी जालियां व्हावें । पुन्हां शुद्ध ॥ ७२॥

Such a one should again surrender to the Sadguru and win his contentment; once the Guru's gracious glance falls upon him, he can become pure once more.

स्वामीद्रोह जया घडे । तो यावश्चंद्र नरकीं पडे । तयास उपावचि न घडे । स्वामी तुष्टल्यावांचुनी ॥ ७३॥

Whoever betrays his Guru falls into hell for as long as the moon endures; for him there is no remedy at all except the Guru's being pleased once more.

स्मशानवैराग्य आलें । म्हणोन लोटांगण घातलें । तेणें गुणें उपतिष्ठले- । नाहीं ज्ञान ॥ ७४॥

If someone prostrates before the Guru merely because a fleeting sense of detachment arose, as in a cremation ground, such momentary dispassion does not bring true knowledge.

भाव आणिला जायाचा । मंत्र घेतला गुरूचा । शिष्य जाला दो दिसांचा । मंत्राकारणें ॥ ७५॥

Out of some passing sentiment he took the Guru's mantra, and became a disciple for a mere two days, only for the sake of the mantra.

ऐसे केले गुरु उदंड । शब्द सिकला पाषांड । जाला तोंडाळ तर्मुंड । माहापाषांडी ॥ ७६॥

He took up many such gurus one after another, learned only empty words, and became a heretic — brazen-tongued, insolent, a great pretender.

घडी येक रडे आणी पडे । घडी येक वैराग्य चढे । घडी येक अहंभाव जडे । ज्ञातेपणाचा ॥ ७७॥

One moment he weeps and collapses, the next moment dispassion surges up in him, and the next he is seized by the egotism of thinking himself wise.

घडी येक विस्वास धरी । सवेंच घडि येक गुर्गुरी । ऐसे नाना छंद करी । पिसाट जैसा ॥ ७८॥

One moment he places his trust, and the very next he growls in discontent; he behaves in these many erratic ways like a madman.

काम क्रोध मद मत्सर । लोभ मोह नाना विकार । अभिमान कापट्य तिरस्कार । हृदईंा नांदती ॥ ७९॥

Lust, anger, pride, envy, greed, infatuation and countless other vices, along with arrogance, deceit and contempt, dwell within his heart.

अहंकार आणी देहपांग । अनाचार आणी विषयसंग । संसार प्रपंच उद्वेग । अंतरीं वसे ॥ ८०॥

Egotism, attachment to the body, wrongdoing, indulgence in sense-pleasures, and vexation with worldly life all reside within him.

दीर्घसूत्री कृतघ्न पापी । कुकर्मी कुतर्की विकल्पी । अभक्त अभाव सीघ्रकोपी । निष्ठुर परघातक ॥ ८१॥

He is one who procrastinates endlessly, ungrateful, sinful, a doer of evil deeds, given to twisted reasoning and doubt, devoid of devotion and faith, quick to anger, hard-hearted, and harmful to others.

हृदयेंसुन्य आणी आळसी । अविवेकी आणि अविस्वासी । अधीर अविचार, संदेहासी- । दृढ धर्ता ॥ ८२॥

He is empty-hearted, lazy, lacking discernment, distrustful, impatient, thoughtless, and one who clings firmly to doubt.

आशा ममता तृष्णा कल्पना । कुबुद्धी दुर्वृत्ति दुर्वासना । अल्पबुद्धि विषयकामना । हृदईं वसे ॥ ८३॥

Craving, attachment, greed, fanciful notions, ill intent, base habits, evil desires, shallow understanding, and lust for sense-pleasures — all these dwell within his heart.

ईषणा असूया तिरस्कारें । निंदेसि प्रवर्ते आदरें । देहाभिमानें हुंबरे । जाणपणें ॥ ८४॥

Driven by craving, jealousy and contempt, he zealously indulges in slander; puffed up with bodily pride and false learning, he growls and blusters.

क्षुधा तृष्णा आवरेना । निद्रा सहसा धरेना । कुटुंबचिंता वोसरेना । भ्रांति पडिली ॥ ८५॥

His hunger and thirst cannot be controlled, sleep does not easily come to him, and worry over family never subsides — he remains caught in such delusion.

शाब्दिक बोले उदंड वाचा । लेश नाहीं वैराग्याचा । अनुताप धारिष्ट साधनाचा । मार्ग न धरी ॥ ८६॥

He talks endlessly with mere verbal learning, yet has not a trace of true dispassion; he never takes up the path of remorse, courage, or spiritual practice.

भक्ति विरक्ति ना शांती । सद्वृात्ति लीनता ना दांती । कृपा दया ना तृप्ती । सुबुद्धि असेच ना ॥ ८७॥

He has no devotion, no detachment, no peace, no wholesome disposition, no humility, no restraint of the senses, no compassion or kindness, no contentment, and no sound understanding.

कायाक्लेसीं शेरीरहीन । धर्मविषईं‍ परम कृपण । क्रिया पालटेना कठिण । हृदये जयाचें ॥ ८८॥

He has no strength in him to endure bodily hardship, is utterly stingy when it comes to righteous giving, and his hardened heart never changes in conduct.

आर्जव नाहीं जनासी । जो अप्रिये सज्जनासी । जयाचे जिवीं आहिर्णेसीं । परन्यून वसे ॥ ८९॥

He shows no sincerity or plainness toward people, is disliked by the virtuous, and his mind is constantly occupied with finding fault in others.

सदा सर्वकाळ लटिका । बोले मा‍ईक लापणिका । क्रिया विचार पाहतां, येका । वचनीं सत्य नाहीं ॥ ९०॥

He is always speaking falsehoods, deceptive and illusory words; examining his conduct and speech, not a single statement of his holds any truth.

परपीडेविषईंर तत्पर । जैसे विंचु आणि विखार । तैसा कुशब्दें जिव्हार । भेदी सकळांचें ॥ ९१॥

Like a scorpion or a venomous snake, he is ever eager to inflict pain on others; with his cruel words he wounds everyone to the very core.

आपले झांकी अवगुण । पुढिलांस बोले कठिण । मिथ्या गुणदोषेंविण । गुणदोष लावी ॥ ९२॥

He conceals his own faults while speaking harshly of others, and falsely attributes merits and flaws that do not actually exist.

स्वयें पापात्मा अंतरीं । पुढिलांचि कणव न करी । जैसा हिंसक दुराचारी । परदुःखें शिणेना ॥ ९३॥

Sinful within his own heart, he shows no compassion for others; like a violent, wicked person, he feels no distress at another's suffering.

दुःख पराव्याचें नेणती । दुर्जन गांजिले चि गांजिती । श्रम पावतां आनंदती । आपुले मनीं ॥ ९४॥

Wicked people have no sense of another's suffering; they torment those already tormented, and inwardly rejoice when others are made to suffer.

स्वदुःखें झुरे अंतरीं । आणी परदुःखें हास्य करी । तयास प्राप्त येमपुरी । राजदूत ताडिती ॥ ९५॥

He pines inwardly over his own suffering, yet laughs at another's; such a person is destined for the abode of Yama, where the messengers of death will beat him.

असो ऐसें मदांध बापुडें । तयांसि भगवंत कैंचा जोडे । जयांस सुबुद्धि नावडे । पूर्वपातकेंकरूनी ॥ ९६॥

In short, how can God ever be attained by such wretched, arrogance-blinded people? Because of sins from former lives, they have no taste for sound wisdom at all.

तयास देहाचा अंतीं । गात्रें क्षीणता पावती । जिवलगें वोसंडिती । जाणवेल तेव्हां ॥ ९७॥

At the end of his life, his limbs grow weak, and his loved ones abandon him — only then does he come to realize his error.

असो ऐसे गुणावेगळे । ते सच्छिष्य आगळे । दृढभावार्थें सोहळे । भोगिती स्वानंदाचे ॥ ९८॥

In contrast, those free of such faults are the true, exceptional disciples; through firm faith they enjoy the bliss of the Self.

जये स्थळीं विकल्प जागे । कुळाभिमान पाठीं लागे । ते प्राणी प्रपंचसंगें । हिंपुटी होती ॥ ९९॥

Wherever doubt awakens and pride of family clings on, such souls become miserable through their attachment to worldly life.

जेणेंकरितां दुःख जालें । तेंचि मनीं दृढ धरिलें । तेणें गुणें प्राप्त जालें । पुन्हां दुःख ॥ १००॥

That very thing which caused sorrow, they hold onto firmly in their minds again; and because of this, sorrow keeps coming back to them repeatedly.

संसारसंगें सुख जालें । ऐसें देखिलें ना ऐकिलें । ऐसें जाणोन अनहित केलें । ते दुःखी होती स्वयें ॥ १०१॥

That worldly attachment ever brought anyone happiness has neither been seen nor heard of; knowing this, those who still act against their own good bring sorrow upon themselves.

संसारीं सुख मानिती । ते प्राणी मूढमती । जाणोन डोळे झांकिती । पढतमूर्ख ॥ १०२॥

Those who take worldly life itself to be happiness are dull-witted souls; knowing full well, they shut their eyes — such are merely learned fools.

प्रपंच सुखें करावा । परी कांहीं परमार्थ वाढवावा । परमार्थ अवघाचि बुडवावा । हें विहित नव्हे ॥ १०३॥

One may certainly carry on with worldly life, but should also cultivate some measure of spiritual practice alongside it; to let spiritual life sink entirely is not proper.

मागां जालें निरूपण । गुरुशिष्यांची वोळखण । आतां उपदेशाचें लक्षण । सांगिजेल ॥ १०४॥

In the preceding portion, the marks of guru and disciple were described; now the nature of true spiritual instruction will be explained.