चौदा ब्रह्मांचा — समास 8: श्रवणनिरुपण

ऐका परमार्थाचें साधन । जेणें होये समाधान । तें तूं जाण गा श्रवण । निश्र्चयेंसी ॥ १ ॥

ज्या साधनाच्या योगानें समाधान होते, असे परमार्थाचे साधन म्हणजे श्रवण होय. श्रवण हे असे साधन आहे, हें नक्कीच.

Forget everything and listen to this `I am', for this is the sadhana of paramarth. Then to this mula maya (`I am') there will come that non-dual samadhan. It is shravan that brings this conviction that, `You are that Reality.'

श्रवणें आतुडे भक्ती । श्रवणें उद्भवें विरक्ती । श्रवणें तुटे आसक्ती । विषयांची ॥ २ ॥

श्रवणाने भक्ति स्वाधीन होते. विरक्ति उत्पन्न होऊन दृश्याची आसक्ति सुटते.

Due to listening/shravan, devotion/bhakti is understood. Due to listening, desire- lessness arises. Due to shravan the attachment to the objects of senses is destroyed.

श्रवणें घडे चित्तशुद्धी । श्रवणें होये दृढबुद्धी । श्रवणें तुटे उपाधी । अभिमानाची ॥ ३ ॥

श्रवणाानें चित्त शुद्ध होते. बुद्धी स्थिर होते. आणि अभिमानाची उपाधी नाहींशी होते.

Due to shravan, a pure mind is acquired; due to shravan there is a determined buddhi/intellect and due to shravan the limiting concept of the ego is broken.

श्रवणें निश्र्चयो घडे । श्रवणें ममता मोडे । श्रवणें अंतरी जडे । समाधान ॥ ४ ॥

श्रवणानें मन निश्र्चयी होते. देहाची व इतर दृश्याची ममता नाहीशी होते. मनाला समाधान मिळूं लागते.

Due to shravan, conviction appears; due to shravan, the sense of `me and mine' is lost; and due to shravan, samadhan appears within this `I am' space.

श्रवणें आशंका फिटे । श्रवणें संशय तुटे । श्रवण होतां पालटे । पूर्वगुण आपुला ॥ ५ ॥

श्रवणानें संशय, शंका फिटतात. आपल्या अंतरंगांतील दोष जाऊन स्वभावामध्यें बदल घडून येतो.

Due to shravan, fear is removed; due to shravan, this original doubt (`I am') is cleared and due to shravan, the previous mixed gunas turn around to our own guna (ie. objectification becomes this sattwa guna, `I am').

श्रवणें आवरे मन । श्रवणें घडें समाधान । श्रवणें तुटें बंधन । देहबुद्धीचें ॥ ६ ॥

श्रवणानें मनावर ताबा मिळूं लागून त्याला समाधान मिळते. देहबुद्धीचें बंधन नाहींसे होते.

Due to shravan, the mind comes under control; due to shravan, samadhan is accom- plished; due to shravan, the binding conviction of being a body disappears.

श्रवणें मीपण जाये । श्रवणें धोका न ये । श्रवणें नाना अपायें । भस्म होती ॥ ७ ॥

श्रवणानें मीपणा जातो. अनेक धोके टळतात. अनेक प्रकारची संकटें नाहींशी होतात.

Due to shravan, I-ness is destroyed. Due to shravan there is no fear and due to shravan the harmful `many' is turned to dust.

श्रवणें होये कार्यसिद्धी । श्रवणें लागे समाधी । श्रवणें घडे सर्व सिद्धी । समाधानाची ॥ ८ ॥

श्रवणानें कार्य पूर्ण होते. समाधि साध्य होते. संपूर्ण समाधान मिळण्यासाठीं पूर्व तयारी सिद्ध होते.

Due to shravan there is the perfect action (ie. `I do nothing'); due to shravan there is *samadhi and due to shravan, the sadhana of this `I am' comes to an end. (maharaj- `sama means the same and adhi means before. So samadhi is, as you were before' ie. the end of `I am')

सत्संगावरी श्रवण । तेणें कळे निरुपण । श्रवणें होईजे आपण । तदाकार ॥ ९ ॥

सत्संगामध्यें राहून श्रवण केलें असतां आत्मानात्मविवेक कळूं लागतो. श्रवणानें आपलें मन तफाकार होऊन जाते.

When shravan has the company of the Saint/Truth then, that Reality understands the nirgun discourse (ie. then You meet Yourself). Due to shravan, you will be the `Dweller in That' (ie. brahman).

श्रवणें प्रबोध वाढे । श्रवणें प्रज्ञा चढे । श्रवणें विषयांचे वोढे । तुटोन जाती ॥ १० ॥

श्रवणानें आपलें ज्ञान वाढतें. प्रज्ञेचा उत्कर्ष होतो. इंद्रियसुखाची ओढ कमी होते.

Due to shravan, understanding increases. Due to shravan, discernment rises higher and due to shravan the bonds of sense-objects are untied.

श्रवणें विचार कळे । श्रवणें ज्ञान हें प्रबळें । श्रवणें वस्तु निवळे । साधकासी ॥ ११ ॥

श्रवणानें ब्रह्मविचार कळूं लागतो. ज्ञान वाढते. आणि साधकाला आत्मवस्तू अनुभवाला येऊं लागते.

Due to shravan, thoughtlessness is understood; due to shravan, that thoughtless knowledge grows powerful and due to shravan, that Self becomes clear to the sadhak.

श्रवणें सद्बुद्धि लागे । श्रवणें विवेक जागें । श्रवणें मन हें मागे । भगवंतासी ॥ १२ ॥

श्रवणानें भगवंताच्या अस्तित्वाबद्दल निश्र्चित बुद्धि प्राप्त होते. सारासार विचार जागतो. आणि मला भगवंत हवा अशी मनाला तळमळ लागते.

Due to shravan one is endowed with a pure intellect/buddhi. Due to shravan, vivek is awakened and due to shravan, the mind begs to see that thoughtless God.

श्रवणें कुसंग तुटे । श्रवणें काम वोहटे । श्रवणें धोका आटे । येकसरां ॥ १३ ॥

श्रवणानें वाईट संगत सुटते. वासना कमी होते. आणि आयुष्यांतील धोके कमी होतात.

Due to shravan, bad company is broken (ie. the body consciousness) and due to shravan *desires subside. Due to listening/shravan, anger is dried up, in that moment. *(kama/desire, krodha/anger, moha/attraction etc. qualities of space)

श्रवणें मोह नासे । श्रवणें स्फूर्ति प्रकाशे । श्रवणें सद्वस्तु भासे । निश्र्चयात्मक ॥ १४ ॥

श्रवणानें मोहाचा नाश होतो. प्रतिभा जागी होते. आणि आत्मवस्तोोचा निश्र्चयात्मक अनुभव येतो.

Due to shravan, attraction is destroyed; due to shravan, the original inspiration becomes apparent and due to shravan, that pure Self beyond doubt appears.

श्रवणें होये उत्तम गती । श्रवणें आतुडें शांती । श्रवणें पाविजे निवृत्ती । अचळ पद ॥ १५ ॥

श्रवणानें उत्तम गती मिळते. मनाला शांती मिळते. आणि कधीहीं न ढळणारे असे वृत्तिरहित पद हस्तगत होते.

Due to shravan, the highest state is achieved; due to shravan, peace is met, and due to shravan, that still nivritti is achieved.

श्रवणा ऐसें सार नाहीं । श्रवणें घडे सर्व कांहीं । भवनदीचा प्रवाहीं । तरणोपाव श्रवणें ॥१६ ॥

श्रवणासारखी सारभूत दुसरी गोष्ट नाही. श्रवणानें सगळें कांहीं घडते. नदीरुपी संसारांतून पार पाडण्यास श्रवणच कामीं येते.

shravan is not like the essence, for due to shravan, the `all thing' is achieved; but due to shravan, one is carried over this river of worldly existence.

श्रवण भजनाचा आरंभ । श्रवण सर्वीं सर्वारंभ । श्रवणें होये स्वयंभ । सर्व कांहीं ॥ १७ ॥

भगवंताच्या भक्तीचा आरंभ श्रवणांतच होतो. जगांमधील सर्वच गोष्टींचा आरंभ श्रवणांतच होत असतो. श्रवणानें सर्व कांहीं स्वाभाविक घडत जाते.

shravan is the beginning of bhajan. shravan is within the `all' and is the beginning of this `all'. Yet due to shravan, this `all thing' becomes that Self-illuminating/existent (atma purush).

प्रवृत्ती अथवा निवृत्ती । श्रवणेंविण न घडे प्राप्ती । हें तों सकळांस प्रचिती । प्रत्यक्ष आहे ॥ १८ ॥

प्रवृत्ती किंवा प्रपंच असो, कीं निवृत्ती किंवा परमार्थ असो, दोन्हींकडे श्रवणाशिवाय सफलता नाही. असाच सगळ्यांचा प्रत्यक्ष अनुभव आहे.

Whether there is this worldly life or there is withdrawal from this worldly life, nothing is achieved without shravan/listening. For without shravan that thoughtless paramatma within this sagun experience, sees through the sense organs (ie. there is body consciousness).

ऐकिल्याविण कळेना । हें ठाउकें आहे जना । याकारणें मूळ प्रेत्ना । श्रवण आधीं ॥ १९ ॥

कोणाकडून तरी ऐकल्याविना आपल्याला कळत नाही, हें सर्वांनाच माहित आहे. या कारणानें कोणत्याही प्रयत्नाचें मूळ श्रवणांतच असते.

Without shravan (forgetting everything), thoughtlessness is not understood and this world of many people is known. On account of this `speech' (`I am'), there is this original effort (knowing) and at the source there is this shravan.

जें जन्मीं ऐकिलें चि नाहीं । तेथें पडिजे संदेहीं । म्हणोनियां दुजे कांहीं । साम्यता न घडे ॥ २० ॥

जी गोष्ट आपण जन्मांत कधींच ऐकली नाही, तिच्याबद्दल संशय निर्माण होत असतो. म्हणून श्रवणाबरोबर दुसर्‍या कोणत्याही ज्ञानसाधनाची तुलना करता येत नाही.

If during one's life, this mula maya has not been heard, then `there' falls into a gross body. Therefore, nothing compares to this `all thing' (ie shravan).

बहुत साधनें पाहातां । श्रवणास न घडे साम्यता । श्रवणेंविण तत्वता । कार्य न चले ॥ २१ ॥

पुष्कळ साधनें पाहिली पण श्रवणाची बरोबरी करणारें साधन आढळत नाही. खरोखरच श्रवणावाचून कोणतेंही कार्य होऊं शकत नाही.

By this sadhana of the `all', you understood the Reality. Therefore shravan has no equal. Without shravan, this action of the `all' can truly not begin.

न देखतां दिनकर । पडे अवघा अंधकार । श्रवणेंविण प्रकार । तैसा होये ॥ २२ ॥

सूर्य उगवला नाहीं तर सगळीकडें अंधरच अंधार पसरतो. त्याचप्रमाणें श्रवणावाचून जीवनांत अज्ञानाचा अंधारच पसरतो.

Just as when the Sun is not present, everything is darkness, so too, without shravan, there are these `many' different methods in the darkness only.

कैसी नवविधा भक्ती । कैसी चतुर्विधा मुक्ती । कैसी आहे सहजस्थिती । हें श्रवणेंविण न कळे ॥ २३ ॥

नऊ प्रकारची भक्ति कशी आहे? चार प्रकारच्या मुक्ति कशा, सहजस्थिती कशी असते. हे सर्व श्रवणांवाचून कळणार नाही.

What is the ninefold devotion? What are the four forms of liberation? What is that natural state? That thoughtless Self cannot be understood, without shravan.

न कळे शडकर्माचरण । न कळे कैसें पुरश्र्चरण । न कळे कैसे उपासन । विधियुक्त ॥ २४ ॥

अध्ययन, अध्यापन, यजन, याजन, दान व प्रतिग्रह या सहा प्रकारच्या कर्मामचे आचरण कसें करावें, पुरश्र्चरण कसें करायचे, सर्व विधीनेंयुक्त अशी सगुण उपासना कशी करावी हें श्रवणानें समजते.

The six duties of the brahmin have not been truly understood; the repetition of the mantra has not been understood; worship has not been understood and the ways to properly perform these cannot be truly understood without shravan.

नाना व्रतें नाना दानें । नाना तपें नाना साधनें । नाना योग तीर्थाटणें । श्रवणेंविण न कळती ॥ २५ ॥

नाना प्रकारची व्रतें, तपें, दानें, तपें, साधनें, योग, व तीर्थाटणें या गोष्टीं श्रवणावाचून कळत नाहीत.

The strict vows of the `many'; the donations of the `many'; the austerities of the `many'; the sadhanas of the `many'; the yogas and pilgrimages of the `many'; without shravan cannot be truly understood.

नाना विद्या पिंडज्ञान । नाना तत्वांचें शोधन । नाना कळा ब्रह्मज्ञान । श्रवणेंविण न कळे ॥ २६ ॥

नाना प्रकारच्या विद्या, मानवी शरीराचें ज्ञान, अनेक तत्वांचे ज्ञान, अनेक प्रकारच्या कला आणि ब्रह्मज्ञानही श्रवणावाचून कळत नाही.

The `many' is the learnings and knowledges of the pinda; the `many' is the searching through the gross elements; the `many' are also this art of knowing and that knowledge of brahman but they cannot be understood without shravan.

आठराभार वनस्पती । येका जळें प्रबळती । येका रसें उत्पत्ती । सकळ जीवांची ॥ २७ ॥

सर्व प्रकारच्या वनस्पती एका पाण्यानें वाढतात. सर्व जिवंत प्राणी एका रसापासून उत्पन्न होतात.

Then there are the different varieties of flora in the vegetable kingdom; then that One grows due to the water element (ie. becomes a living form due to objectification); then that One gets born due to these body constituents and this `all' becomes a jiva (when this `all'/`I am' ie. shravan is not performed there is objectification/imagination and you take yourself to be the body).

सकळ जीवा एक पृथ्वी । सकळ जीवां एक रवी । सकळ जीवां वर्तवी । येक वायो ॥ २८ ॥

सर्व जीव एकाच पृथ्वीवर जगतात. सर्वांना एकच सूर्य प्रकाश देतो. सर्व जीवांना एकच वायु जिवंत ठेवून त्यांच्याकडून हालचाली करुन घेतो.

When this `all' (ie. sagun) is a jiva then, that One (ie. nirgun) is the pri- thvi/ elemental earth; when this `all' is a jiva then, that One is the sun and when this `all' exists as a jiva then, that One is the wind (ie. that One becomes the elements, oneness gets dropped and `many' objects are imagined and this `all' becomes a jiva).

सकळ जीवां येक पैस । जयास बोलिजे आकाश । सकळ जीवांचा वास । येका परब्रह्मीं ॥ २९ ॥

ज्याला आकाश म्हणतात अशी विशाळ पोकळी ती सगळ्या जीवांना एकच आहे. सगळ्या जीवांचे परब्रह्म हें एकच वसतिस्थान आहे.

When this `all' becomes a jiva then, that One becomes the expansion of this empti- ness (from this nothing of `I am' everything comes due to the imagining of `many' names and forms). But if this `all' gets `spoken' (ie. shravan) and there is this space of mula maya (ie. `I am' or zero) then, the dwelling place of the jiva is this `all' and that One merges in parabrahman (ie. when one makes shravan then the elements and the `many' different jivas are no longer seen separately and there is this space of the `all'; but when one leaves this shravan then, there is the workings of the mind and so `many' forms and concepts).

तैसे सकळ जीवांस मिळोन । सार येकचि साधन । तें हें जाण श्रवण । प्राणीमात्रांसी ॥ ३० ॥

त्याचप्रमाणें सगळ्या जीवांना मुख्य सारभूत असें एकच साधन म्हणजें श्रवणच आहे.

But when this `all' (ie. shravan and proper sadhana) meets with the jiva (this universal mind of the `all' becomes an individual mind), then that One essence becomes the many kinds of sadhana. Then that thoughtless Reality knows only the listening through the ears of flesh and blood.

नाना देश भाषा मतें । भूमंडळीं असंख्यातें । सर्वांस श्रवणापरतें । साधन चि नाहीं ॥ ३१ ॥

या पृथ्वीवर पुष्कळ देश, पुष्कळ भाषा आहेत. पण यासर्वांना श्रवणाशिवाय दुसरें साधन नाही.

The `many' countries, languages and opinions within this earth are all due to that immeasurable Reality. And truly there is no sadhana greater than this shravan of the `all', to understand that Self. (shravan is to know the `all' and this is the only true sadhana, otherwise the `many' names and forms and countries and jiva etc. will remain)

श्रवणें घडे उपरती । बद्धाचे मुमुक्ष होती । मुमुक्षाचे साधक अती । नेमेंसि चालती ॥ ३२ ॥

श्रवणानें वैराग्याची चिन्हें उत्पन्न होतात, त्यामुळें जे बद्ध असतात तें मुमुक्षु बनतात. ते साधक बनून नियमीत साधना करतात.

Due to shravan, one becomes disinterested in ephemeral things; due to the shravan of the one in bondage/baddha, there is the mumukshu/aspirant; due to the shravan of the aspirant, there is the sadhak who is very earnest to be free.

साधकाचे होती सिद्ध । आंगीं बाणतां प्रबोध । हें तों आहे प्रसिद्ध । सकळांस ठाउकें ॥ ३३ ॥

श्रवणानें वरील प्रकारचे साधक सिद्ध बनतात. त्यांच्या अंगीं आत्मज्ञान बाणतें. श्रवणाचा एवढा परिणाम होतो हें प्रसिद्ध आहे. व ते सर्वांना माहित आहे.

And due to the shravan of the sadhak, that pure understanding of the siddha gets accepted within this `all' body. Then this known `all' becomes that open and thoughtless paramatma.

ठाईंच खळ चांडाळ । तेचि होती पुण्यसिळ । ऐसा गुण तत्काळ । श्रवणाचा ॥ ३४ ॥

स्वभावतःच जें दुष्ट असतात ते श्रवणाने पुण्यशील बनतात.श्रवणाचा तत्काल अनुभवास येणारा हा गुण आहे.

Then this place of the wicked and filthy becomes that stock of great merit and at that time this guna of shravan becomes nirgun (`I am' becomes, I do not exist).

जो दुर्बुद्धि दुरात्मा । तोचि होये पुण्यात्मा । अगाध श्रवणाचा महिमा । बोलिला न वचे ॥ ३५ ॥

जो दुष्टबुद्धीचा दुष्टात्मा असतो तो श्रवणानें पुण्यात्मा बनतो. श्रवणाचा हा अगाध महिमा शब्दांनी सांगण्या पलीकडचा आहे.

That purush who had an impure buddhi and was an impure atma becomes that pure atma. And when there is that unfathomable greatness of the atma then, shravan need not be listened to anymore.

तीर्था व्रतांची फळश्रुती । पुढें होणार सांगती । तैसे नव्हे हातीचा हातीं । सप्रचित श्रवण ॥ ३६ ॥

तीर्थें, व्रतें यांचे फळ पुढें केव्हांतरी मिळतें असें सांगतात. श्रवणाचे असेम नाही. त्याचे फळ हातोहात अनुभवास येते.

shravan is the fruit of pilgrimages and sacred vows (ie. on account of traditional devotion, this understanding has come) and then afterwards this becomes that thou- ghtless nirgun. Understand that is if cannot be gained immediately then it cannot be this pure experience of shravan (ie. forget everything and at this very moment, You are He. Leave every concept and the promises of future gains form your `many' sadhanas).

नाना रोग नाना व्याधी । तत्काळ तोडिजे औषधी । तैसी आहे श्रवणसिद्धी । अनुभवी जाणती ॥ ३७ ॥

नाना प्रकारचे रोग, नाना प्रकारच्या व्याधी उत्तम औषधानें ताबडतोब बर्‍या होतात. त्याचप्रमाणें श्रवणानेम देहबुद्धी तत्काळ मरते. असे अनुभवी लोक सांगतात.

This disease of the `many' and the suffering of the `many' (ie. "I am a body" and harsh pilgrimages and vows) are, at that time, relieved by this medicine of shravan. Such is the accomplishment of shravan and it is known only by the experience `I am'.

श्रवणाचा विचार कळे । तरीच भाग्यश्री प्रगटे बळें । मुख्य परमात्माच आकळे । स्वानुभवासी ॥ ३८ ॥

श्रवणाचें महत्व जर कळलें तर जबरदस्तीनें भाग्य उदयास येते. आणि परमात्मस्वरुपाचा आत्मसाक्षात्कार होतो.

When thoughtlessness is understood through shravan then only does your great spiritual blessing become apparent and that Supreme paramatma is understood by Self-experience.

या नाव जाणावें मनन । अर्थालागीं सावधान । निजध्यानें समाधान । होत असे ॥ ३९ ॥

आपण जें श्रवण करतों त्याच्या अर्थाकडे लक्ष देणें म्हणजे मनन होय. या अर्थावर मन एकाग्र झालें कीं निदिध्यासन साधतें. निदिध्यासनानें साक्षात्कार होऊन समाधान मिळते.

This shravan (forget everything) should know manana (maintaining this under- standing) and then through manana, the inner meaning should be carefully exami- ned. This brings *nijidhyasa and that is samadhan. *(See 19.5.28- to enter and stay `there'/brahman)

बोलिल्याचा अर्थ कळे । तरीच समाधान निवळे । अकस्मात अंतरीं वोळे । निःसंदेहता ॥ ४० ॥

संत जें बोलतात तें ऐकून त्याचा अर्थ जर बरोबर समजला तर मनाला समाधान मिळते. आपल्या अंतर्यामी असणारे संदेह ताबडतोप नाहींसे होतात व मन निःसंदेह होऊन जाते.

Therefore when the inner meaning of `I am' is understood, there is that pure sa- madhan. And then immediately, in this inner space, there is the turning towards doubt- lessness.

संदेह जन्माचें मूळ । तें श्रवणें होये निर्मूळ । पुढें सहजचि प्रांजळ । समाधान ॥ ४१ ॥

स्वस्वरुपाविषयीं संदेह हेंच जन्माचे मूळ असते. श्रवणानें तें निर्मूळ होते. मन निःसंदेह बनलें की स्वच्छ समाधान अनुभवास येते.

Body consciousness is the root of birth and due to shravan this is uprooted and afterwards, there is that natural and clear samadhan.

जेथें नाहीं श्रवण मनन । तेथें कैंचे समाधान । मुक्तपणाचें बंधन । जडलें पाईं ॥ ४२ ॥

जेथें श्रवण व मनन नाहीं तेथें समादहान कसें मिळेल ? मुक्तपणाच्या भावनेचे बंधनच तेथें जडलेले आढळेल.

But how can there be samadhan where there is neither shravan nor manana? Then there is only the fetter of so-called freedom tied around your feet.

मुमुक्ष साधक अथवा सिद्ध । श्रवणेंविण तो अबद्ध । श्रवणमननें शुद्ध । चित्तवृत्ति होये ॥ ४३ ॥

मुमुक्षु, साधक किंवा सिद्ध कोणीही असो त्यानें नित्य श्रवण केलें नाही तर तो मूढ समजावा. श्रवणमननानें चित्तवृत्ती शुद्ध होते.

You may be a mumukshu, a sadhak or a siddha still, without shravan, they become unrestrained and irrelevant talking. But through shravan and manana this knowing vritti gets completely purified (ie. beyond knowledge).

जेथें नाहीं नित्य श्रवण । तें जाणावें विलक्षण । तेथें साधकें येक क्षण । क्रमूं नये सर्वथा ॥ ४४ ॥

ज्या परमार्थस्थानामध्यें नित्य नियमाचे श्रवण नाहीं तें स्थान विलक्षण होय. अशा ठिकाणीं साधकानें क्षणभर देखील थांबू नये.

If `here' that eternal does not make shravan then, one should know that it has be- come something quite different (ie. something imagined). And if that brahman becomes this `all' then, the sadhak should not enjoy this `all' (ie. the `all' has to be left and not wallowed in; it is only a means for you to reach your Reality).

जेथें नाहीं श्रवणस्वार्थ । तेथें कैंचा हो परमार्थ । मागें केलें तितुकें वेर्थ । श्रवणेंविण होये ॥ ४५ ॥

ज्या ठिकाणीं श्रवणाचा स्वार्थ नाहीं. तेथें परमार्थाचे अस्तित्व सापडणार नाही. नित्य श्रवण ठेवले नाहीं तर आतांपर्यंत केलेलें साधन वाया जातें.

When `here' there is not the Self-benefit of shravan then, how can there be that Ultimate accomplishment? Just look and you will see that whatever has been previously done without shravan, has all gone to waste (were is yesterday?).

तस्मात् श्रवण करावें । साधन मनीं धरावें । नित्यनेमें तरावें । संसारसागरीं ॥ ४६ ॥

नित्यनेमानें श्रवण करावें. मनापासून साधना करावी. अशा रीतीनें नित्यनेमाच्या बळावर संसारसागर तरुन जावा.

Therefore there should be shravan. This is the only sadhana that you should hold firmly in the mind. And then, every moment, you should stay afloat upon this ocean of worldly existence.

सेविलेंच सेवावे अन्न । घेतलेंचि घ्यावें जीवन । तैसें श्रवणमनन । केलेंचि करावें ॥ ४७ ॥

एकदाच जेवून भागत नाहीं, पुन्हा पुन्हा अन्न सेवन करावें लागते. तसेंच पाणी पिण्याचेही आहे. अगदी तसेंच पुन्हा पुन्हा श्रवण व मनन करणें आवश्यक असते.

This *`food' that has been tasted, should be tasted again. This `water of life' that has been taken, should be taken again (ie. one should stop objectifying and drink this water of life ). In this way, *shravan and manana should be done and done again. *(To taste of this bliss of `I am' ie. the essence of the sense experiences without which, you could not live for a moment)

श्रवणाचा अनादर । आळसें करी जो नर । त्याचा होये अपहार । स्वहितविषईं ॥ ४८ ॥

केवळ आळसानें जो कोणी श्रवणाची हेळसांड करील तो स्वहिताला, ात्मकल्याणाला म्हणजेच आत्मसाक्षात्काराला नक्कीच मुकतो.

Where there is no respect for shravan then, due to laziness, that purush becomes a man and that Reality gets deprived of Its own Self.

आळसाचें संरक्षण । परमार्थाची बुडवण । याकारणें श्रवण । केलेंचि पाहिजे ॥ ४९ ॥

आळसानें श्रवण न करणें म्हणजे परमार्थ बुडवणें होय. यासाठीं प्रत्येकानें श्रवण केलेंच पाहिजे.

The one who protects this *laziness will drown that Ultimate Accomplishment of paramarth. Therefore by means of this `speech' there should be only the making of shravan. *(ie. to forget your Self is real laziness. You can be constantly occupied in this world but look carefully and you will see that really, this is imagination and laziness)

आतां श्रवण कैसें करावें । कोण्या पंथास पाहावें । पुढिलें समासीं आघवें । सांगिकेल ॥ ५० ॥

आतां श्रवण तरी कसें करावें, कोणतें ग्रंथ अभ्यासावेत, हें सगळें पुढल्या समासांत सांगेन.

Now, why should shravan be made when the `all' has understood that nirgun path? Then ahead within the composition of words there will the thoughtlessness of no-mind. .