आतां श्रवण कैसें करावें । तेंही सांगिजेल स्वभावें । श्रोतीं अवधान द्यावें । एकचित्तें ॥ १॥

Now how listening should be done will also be explained in due course; let the listeners give their attention with a single-pointed mind.

एक वक्तृत्व श्रवणीं पडे । तेणें झालें समाधान मोडे । केला निश्चयो विघडे । अकस्मात ॥ २॥

Sometimes a particular kind of discourse comes to one's ears, and it undoes the contentment already gained, and the conviction already formed suddenly collapses.

तें वक्तृत्व त्यागावें । जें मायिक स्वभावें । तेथें निश्चयाच्या नांवें । शून्याकार ॥ ३॥

Such discourse, which is of an illusory nature, should be avoided; for there, in the very name of conviction, only emptiness results.

एक्या ग्रंथें निश्चयो केला । तो दुजयानें उडविला । तेणें संशयचि वाढला । जन्मवरी ॥ ४॥

The conviction formed through one book was overturned by another, and because of this, doubt alone kept growing throughout one's whole life.

जेथें संशय तुटती । होय आशंकानिवृत्ती । अद्वैतग्रंथ परमार्थीं । श्रवण करावे ॥ ५॥

One should listen, for the sake of the ultimate truth, to those texts of non-dual wisdom where doubts are cut away and all misgivings are resolved.

जो मोक्षाचा अधिकारी । तो परमार्थपंथ धरी । प्रीति लागली अंतरीं । अद्वैतग्रंथाची ॥ ६॥

One who is qualified for liberation holds to the path of ultimate truth, and within his heart he develops a deep love for texts of non-dual wisdom.

जेणें सांडिला इहलोक । जो परलोकींचा साधक । तेणें पाहावा विवेक । अद्वैतशास्त्रीं ॥ ७॥

One who has renounced this world and seeks the world beyond should look for discernment in the scriptures of non-duality.

जयास पाहिजे अद्वैत । तयापुढें ठेवितां द्वैत । तेणें क्षोभलें उठे चित्त । तया श्रोतयांचें ॥ ८॥

If one who longs only for non-duality is presented instead with talk of duality, that listener's mind becomes agitated and turns away.

आवडीसारिखें मिळे । तेणें सुखचि उचंबळे । नाहीं तरी कंटाळे । मानस ऐकतां ॥ ९॥

When one receives what matches one's own liking, joy naturally wells up; otherwise, the mind grows weary while listening.

ज्याची उपासना जैसी । त्यासि प्रीति वाढे तैसी । तेथें वर्णितां दुजयासी । प्रशस्त न वाटे ॥ १०॥

According to whatever form of worship one follows, one's love grows accordingly; and to speak of something else there does not feel pleasing to him.

प्रीतीचें लक्षण ऐसें । अंतरीं उठे अनायासें । पाणी पाणवाटें जैसें । आपणचि धांवे ॥ ११॥

The mark of true love is this: it arises effortlessly within, just as water naturally flows along its own course.

तैसा जो आत्मज्ञानी नर । तयास नावडे इतर । तेथें पाहिजे सारासार- । विचारणा ते ॥ १२॥

In the same way, the one who has knowledge of the self takes no interest in anything else; there, only discernment between the real and the unreal is truly desired.

जेथें कुळदेवी भगवती । तेथें पाहिजे सप्तशती । इतर देवांची स्तुती । कामा न ये सर्वथा ॥ १३॥

Where the family deity is the goddess Bhagavati, it is the recitation of the Saptashati that is desired; the praise of other deities is of no use there at all.

घेतां अनंताच्या व्रता । तेथें नलगे भगवद्गीता । साधुजनांसि वार्ता । फळाशेचि नाहीं ॥ १४॥

When one has undertaken the vow of Ananta, the Bhagavad Gita is not what is called for there; and for the saintly, there is no expectation of reward at all.

वीरकंकण घालितां नाकीं । परी तें शोभा पावेना कीं । जेथील तेथें आणिकीं । कामा न ये सर्वथा ॥ १५॥

If a warrior's armlet is worn on the nose, it does not look becoming at all; each thing suits only its proper place, and is of no use at all elsewhere.

नाना माहात्म्यें बोलिलीं । जेथील तेथें वंद्य झालीं । विपरीत करून वाचिलीं । तरी तें विलक्षण ॥ १६॥

The various sacred glories are venerable each in their own proper place; if read out of place or in a mismatched way, it appears quite odd and unfitting.

मल्हारीमाहात्म्य द्वारकेसी । द्वारकामाहात्म्य नेलें काशीसी । काशीमाहात्म्य व्यंकटेशीं । शोभा न पावे ॥ १७॥

To recount the glory of Malhari at Dwarka, or the glory of Dwarka at Kashi, or the glory of Kashi before Venkatesha - none of this fits well at all.

ऐसें सांगतां असे वाड । परी जेथील तेथेंचि गोड । तैसी ज्ञानियांस चाड । अद्वैतग्रंथाची ॥ १८॥

One could go on giving many such examples, but each thing is sweetest only in its own proper place; in the same way, the wise have a fondness only for texts of non-dual wisdom.

योगियांपुढे राहाण । परीक्षावंतापुढें पाषाण । पंडितापुढें डफगाण । शोभा न पावे ॥ १९॥

To place mundane concerns before a yogi, a plain stone before a gem-appraiser, or a folk song sung to a drum before a scholar - none of this is fitting at all.

वेदज्ञापुढें जती । निस्पृहापुढें फळश्रुति । ज्ञानियापुढें पोथी । कोकशास्त्राच्ची ॥ २०॥

To place a mere ascetic before one learned in the Vedas, to speak of the fruits of reward before one who is free of desire, or to read a treatise on erotic science before a wise man - none of this fits at all.

ब्रह्मचर्यापुढें नाचणी । रासक्रीडा निरूपणीं । राजहंसापुढें पाणी । ठेविलें जैसें ॥ २१॥

To expound on dancing or the play of Rasa Lila before one observing celibacy is just as unfitting as placing mere water before a royal swan, expecting it to be pearls.

तैसें अंतर्निष्ठापुढें । ठेविलें शृंगारी टीपडें । तेणें त्याचें कैसें घडे । समाधान ॥ २२॥

In the same way, if a book of romantic verses is placed before one who is inwardly absorbed, how indeed can he find any satisfaction in it?

रायास रंकाची आशा । तक्र सांगणें पीयूषा । संन्याशास वोवसा । उच्छिष्टचांडाळीचा ॥ २३॥

To ask a king to long for a pauper's lot, to call nectar mere buttermilk, or to offer a renunciate the leftover food of an outcast woman - all of this is equally unfitting.

कर्मनिष्ठा वशीकरण । पंचाक्षरीया निरूपण । तेथें भंगे अंतःकरण । सहजचि त्याचें ॥ २४॥

To expound charms of subjugation before one devoted to ritual duty, or to speak of the five-syllable mantra there - this too naturally disturbs his inner mind.

तैसे पारमार्थिक जन । तयांस नसतां आत्मज्ञान । ग्रंथ वाचितां समाधान । होणार नाहीं ॥ २५॥

In the same way, for spiritually inclined people who lack self-knowledge, merely reading a text will not bring them true contentment.

आतां असो हें बोलणें । जयास स्वहित करणें । तेणें सदा विवरणें । अद्वैतग्रंथीं ॥ २६॥

Enough said on this now; whoever wishes to secure his own true welfare should always study and reflect upon texts of non-dual wisdom.

आत्मज्ञानी एकचित्त । तेणें पाहणें अद्वैत । एकांत स्थळीं निवांत । समाधान ॥ २७॥

One who possesses self-knowledge should examine non-duality with a single-pointed mind; in a solitary place, true contentment is found in stillness.

बहुत प्रकारें पाहतां । ग्रंथ नाहीं अद्वैतापरता । परमार्थास तत्वतां । तारूंच कीं ॥ २८॥

Examined from every angle, no text surpasses that of non-dual wisdom; for the ultimate truth, it alone is, in reality, the very vessel of salvation.

इतर जे प्रापंचिक । हास्य विनोद नवरसिक । हित नव्हे तें पुस्तक । परमार्थासी ॥ २९॥

All other worldly books, full of humor, jest, or the nine aesthetic sentiments, are of no real benefit for the ultimate truth.

जेणें परमार्थ वाढे । अंगीं अनुताप चढे । भक्तिसाधन आवडे । त्या नांव ग्रंथ ॥ ३०॥

That through which the ultimate truth grows, through which repentance arises within, and through which love for devotional practice is kindled - that alone should be called a true text.

जो ऐकतांच गर्व गळे । कां ते भ्रांतीच मावळे । नातरी एकसरी वोळे । मन भगवंतीं ॥ ३१॥

One upon hearing which pride simply melts away, or delusion itself dissolves, or the mind turns at once toward God.

जेणें होय उपरती । अवगुण अवघे पालटती । जेणें चुके अधोगती । त्या नांव ग्रंथ ॥ ३२॥

That through which a turning away from the world arises, through which all one's faults are transformed, and through which downfall is averted - that alone should be called a true text.

जेणें धारिष्ट चढे । जेणें परोपकार घडे । जेणें विषयवासना मोडे । त्या नांव ग्रंथ ॥ ३३॥

That through which courage grows, through which benevolence toward others is enacted, and through which sensual desire is broken - that alone should be called a true text.

जेणें ग्रंथ परत्र साधन । जेणें ग्रंथें होय ज्ञान । जेणें होइजे पावन । त्या नांव ग्रंथ ॥ ३४॥

That which becomes the means to the world beyond, through which knowledge is gained, and through which one is purified - that alone should be called a true text.

ग्रंथ बहुत असती । नाना विधानें फळश्रुती । जेथें नुपजे विरक्ती भक्ति । तो ग्रंथचि नव्हे ॥ ३५॥

There are many books, with all kinds of prescriptions and promised rewards; but where dispassion and devotion are not aroused at all, that is not truly a text worth the name.

मोक्षेंविण फळश्रुती । ते दुराशेची पोथी । ऐकतां ऐकतां पुढती । दुराशाच वाढे ॥ ३६॥

Any promised reward apart from liberation is merely a book of false hope; the more one listens to it, the more that false hope keeps growing.

श्रवणीं लोभ उपजेल जेथें । विवेक कैंचा असेल तेथें । बैसलीं दुराशेचीं भूतें । तयां अधोगती ॥ ३७॥

Where listening only breeds greed, how can discernment exist there at all? Those possessed by the ghosts of false hope are destined only for downfall.

ऐकोनीच फळश्रुती । पुढें तरी पावों म्हणती । तयां जन्म अधोगती । सहजचि जाहली ॥ ३८॥

Those who, merely upon hearing of promised rewards, believe they will attain them in the future - their birth naturally leads only to downfall.

नाना फळें पक्षी खाती । तेणेंचि तयां होय तृप्ती । परी त्या चकोराचे चित्तीं । अमृत वसे ॥ ३९॥

Ordinary birds are satisfied by eating various fruits, but in the mind of the chakora bird, it is nectar alone that dwells.

तैसें संसारी मनुष्य । पाहे संसाराची वास । परी जे भगवंताचे अंश । ते भगवंत इच्छिती ॥ ४०॥

In the same way, a worldly person looks only toward worldly life, but those who are truly portions of God desire nothing but God himself.

ज्ञानियास पाहिजे ज्ञन । भजकास पाहिजे भजन । साधकास पाहिजे साधन । इच्छेसारिखें ॥ ४१॥

The wise desire knowledge, the devotee desires devotional singing, and the practitioner desires whatever practice suits his own inclination.

परमार्थ्यास पाहिजे परमार्थ । स्वार्थ्यास पाहिजे स्वार्थ । कृपणास पाहिजे अर्थ । मनापासूनी ॥ ४२॥

The seeker of ultimate truth desires that truth, the selfish person desires his own gain, and the miser desires wealth alone, with his whole heart.

योगियास पाहिजे योग । भोगियास पाहिजे भोग । रोगियास पाहिजे रोग- । हरती मात्रा ॥ ४३॥

The yogi desires yoga, the pleasure-seeker desires pleasure, and the sick person desires only the medicine that cures his illness.

कवीस पाहिजे प्रबंध । तार्किकास पाहिजे तर्कवाद । भाविकास संवाद । गोड वाटे ॥ ४४॥

The poet desires poetic composition, the logician desires argumentation, and the devout finds devotional dialogue sweet to hear.

पंडितास पाहिजे व्युत्पत्ती । विद्वानास अध्ययनप्रीती । कलावंतास आवडती । नाना कळा ॥ ४५॥

The scholar desires grammatical and etymological knowledge, the learned desires a love of study, and the artist delights in various arts.

हरिदासांस आवडे कीर्तन । शुचिर्भूतांस संध्यास्नान । कर्मनिष्ठांस विधिविधान । पाहिजे तें ॥ ४६॥

The devotional narrators love kirtan, the ritually pure love their evening prayers and bathing, and those devoted to ritual duty desire proper procedure.

प्रेमळास पाहिजे करुणा । दक्षता पाहिजे विचक्षणा । चातुर्य पाहे शहाणा । आदरेंसीं ॥ ४७॥

The affectionate desire compassion, the discerning desire alertness, and the wise look upon cleverness with respect.

भक्त पाहे मूर्तिध्यान । संगीत पाहे तालज्ञान । रागज्ञानी तानमान । मूर्च्छना पाहे ॥ ४८॥

The devotee looks to meditation upon the deity's form, the musician looks to rhythm, and the connoisseur of ragas looks to melodic ornamentation and modulation.

योगाभ्यासी पिंडज्ञान । तत्त्वज्ञानी तत्त्वज्ञान । नाडीज्ञानी मात्राज्ञान । पाहतसे ॥ ४९॥

The yoga practitioner looks to knowledge of the body, the philosopher looks to philosophical knowledge, and the practitioner of pulse-reading looks to knowledge of its measures.

कामिक पाहे कोकशास्त्र । चेटकी पाहे चेटकीमंत्र । यंत्री पाहे नाना यंत्र । आदरेंसी ॥ ५०॥

The lustful look to the science of erotics, the sorcerer looks to magical spells, and the mechanic looks with keen interest to various machines.

टवाळासि आवडे विनोद । उन्मतास नाना छंद । तामसास प्रमाद । गोड वाटे ॥ ५१॥

The mocker delights in jest, the arrogant delights in various whims, and the one of dull, dark nature finds mere carelessness sweet.

मूर्ख होय नादलुब्धी । निंदक पाहे उणी संधी । पापी पाहे पापबुद्धी । लावून अंगीं ॥ ५२॥

The fool becomes engrossed in mere amusement, the slanderer looks only for faults, and the sinful acts always with sinful intent fastened to his very being.

एकां पाहिजे रसाळ । एकां पाहिजे पाल्हाळ । एकां पाहिजे केवळ । साबडी भक्ती ॥ ५३॥

Some want sweet, flavorful language, some want elaborate detail, and some want only plain, simple devotion.

आगमी पाहे आगम । शूर पाहे संग्राम । एक पाहती नाना धर्म । इच्छेसारिखे ॥ ५४॥

The student of Tantric scripture looks to the Agamas, the brave look to battle, and each person looks to various duties according to his own inclination.

मुक्त पाहे मुक्तलीला । सर्वज्ञ पाहे सर्वज्ञकळा । ज्योतिषी भविष्य पिंगळा । वर्णूं पाहे ॥ ५५॥

The liberated soul looks to the play of liberation, the all-knowing look to the art of omniscience, and the astrologer seeks to describe the future through the science of prognostication.

ऐसें सांगावें तें किती । आवडीसारिखें ऐकती । नाना पुस्तकें वाचिती । सर्वकाळ ॥ ५६॥

How much more can be said? Each person listens according to his own liking, and reads various books all the time.

परी परत्रसाधनेंविण । म्हणों नये तें श्रवण । जेथें नाहीं आत्मज्ञान । तया नांव करमणूक ॥ ५७॥

But listening that does not serve as a means to the world beyond should not be called true 'listening' at all; where there is no self-knowledge, that should be called mere entertainment.

गोडीविण गोडपण । नाकेंविण सुलक्षण । ज्ञानेंविण निरूपण । बोलोंचि नये ॥ ५८॥

Just as there can be no sweetness without actual sweetness, and no good looks without a nose, so too, exposition without real knowledge should not even be called by that name.

आतां असो हें बहुत । ऐकावा परमार्थ ग्रंथ । परमार्थग्रंथेंविण व्यर्थ । गाथागोवी ॥ ५९॥

Enough said on this now; one should listen only to texts of ultimate truth; without such a text, all else is merely useless, tangled talk.

म्हणोनि नित्यानित्यविचार । जेथें बोलिला सारासार । तोचि ग्रंथ पैलपार । पाववी विवेकें ॥ ६०॥

Hence, the text in which discernment of the eternal and transient, and of the essential and non-essential, is expounded - that alone, through discernment, carries one across to the far shore.