1. When taking nectar within, the body glows on the outside. What are the signs of a saint who has acquired Self-Knowledge?
2. In order for you to understand how Self-Knowledge is gained I will explain the signs of sages in a natural way.
3. Listen to the signs of the Siddha, the accomplished one. Understand to be "accomplished" means the realization of one’s Self Nature (Swaroopa) where separateness does not exist.
4. Consciously being and abiding as one’s Self Nature is called being accomplished. Only being accomplished in one’s Self Nature is fitting of being called accomplished.
5. It is well known, and it is stated in the Vedas and other scriptures, that only one who is accomplished in one’s Self Nature is called a Siddha. No other state of consciousness is called accomplished.
6. However, something must be said about the accomplished one so that the aspirant may be able to discern and understand the signs of accomplishment.
7. The question naturally arises, "When one’s Self Form is realized, how does the body function afterwards?" It is similar to how the false dream activities occur in the world of the dream.
8. The signs of the accomplished ones will be explained to some extent so that the inner state of the spiritual life can be understood.
9. To be always consciously abiding in one’s Self Form is the main sign of a sage. While functioning among people, he is quite different from other people.
10. Once one sees one’s Self Form, the worries of worldly life get diminished and one begins to feel a strong affection for spiritual discourse.
11. This is the sign of a spiritual aspirant, but understand that this is also a sign of a Siddha. The accomplished one cannot be described without using the signs of the aspirant.
12. Outwardly he appears to be like a spiritual aspirant while inwardly he is identified with his Self Nature. Only the wise understand the signs of the Siddha to be like this.
13. The accomplished one has no doubt regarding his spiritual practice. His contentment is unshakable within as well as outwardly.
14. When the inner state becomes immovable, how can there be any disturbance? With the entire attitude of mind being fixed in one’s Self Nature, one is only one’s Self Nature.
15. Then, one is immovable while moving, and changeless while changing. The body is restless and one's Self Nature is unchanging.
16. When one realizes one's Self Nature, then whether he remains lying down or gets up and runs around, he remains unmoving.
17. For this realization, one's inner state must be one of withdrawal or disinterest in the outward going attitudes of mind. Only when one’s mind is inwardly fixed on God alone, is he a sage.
18. The outward behavior may be of any type, but inwardly one's attention should be fixed on one’s Self Form. These signs are naturally seen in the sage.
19. While sitting on the throne, the royal qualities of a king are naturally present. Similarly when one has realized one’s Self Form, the signs of accomplishment are naturally evident.
20. These qualities cannot be acquired by other means such as study. It is only by abiding in one’s Self Nature that one realizes one's Self Nature.
21. The crown jewel of spiritual studies is that one remains attributeless. In the company of saints and by listening to their explanations, the attributeless state is easily attained.
22. These are some of the signs of realization of one’s Self Form which should be understood. Even renunciates get confused when losing track of their Self Form.
23. Now, enough of this. Listen further to the signs of the sage, so that the aspirant will be content.
24. When all of one's concepts are fully fixed in one’s Self Form, how can any desire remain? Therefore, there is no desire for the sages.
25. When some imagined treasured sensual object slips through one's hands, one gets angry. However, the everlasting treasure of the sages will never disappear.
26. Therefore they are without anger. The saints realize their own true nature, giving up all that is perishable.
27. Where there is no second entity, with whom can one get angry? The sages function in this animate and the inanimate universal appearance without anger.
28. Being immersed in one's own Self-bliss, what cause is there for annoyance? Therefore, argument and disputes don't arise.
29. The sage abides in his Self Form which is without modification. How can there be any disgust for him, and who is there to be envious of?
30. Sage is effortlessly Reality. Therefore he does not have any jealousy. The madness of pride and jealousy does not exist in the sage.
31. The sage abides spontaneously in his Self Nature. How can there be any hypocrisy for such a one for whom duality does not exist?
32. For one who has discarded all appearances, how can there be something called a worldly life? For this reason, understand that the sage is without a worldly life.
33. The entire universe is his abode. He quickly realizes that the entire expanse of the five elements is false and abandons it.
34. Because of this, the sage has no greed for anything. He is always without greed and his desires are dissolved in the untainted Self Nature.
35. There being only one's Self everywhere, there is no selfishness in him. Therefore, the sage is without any sorrow or grief.
36. Giving up perishable appearances one abides in one’s eternal Self Nature. Understand that because of this, the sage is without sorrow.
37. States of mind are affected by sorrow, but the sage is free of states of mind and is therefore always without sorrow.
38. The mind becomes overwhelmed by fascination with objects, but the sage has become "no-mind" (unmana) and is beyond any fascination for objectivity.
39. The sage is Reality alone. From where can fear be felt? The sage is fearless Parabrahman, the Absolute Reality.
40. Therefore, the sage is fearless and peaceful. Even though everyone will come to an end, the sage is endless.
41. Being Reality itself, the sage is immortal, so what could he possibly fear? It is for this reason that the sages are fearless.
42. Where there is only one's Self without any differentiation, or any distinctions of duality, how can there arise any sorrow related to bodily misidentification?
43. With the proper use of the intellect, the sages have confirmed the truth of the attributeless Brahman which cannot be taken away by anyone. For this reason there is nothing which can cause sorrow for the sages.
44. When one experiences only oneself alone in all places, what is there to be selfish for? When the visible world does not exist, there is no place for selfishness.
45. The sage is only Oneness itself, alone. Being only one, how can there be any sorrow or despair? Where there is no duality or differentiation of "other," the absence of the power of discrimination will also not arise. (There is only clear seeing without differentiation.)
46. By holding only to the desire for the Absolute Reality misplaced desires and selfish expectations are broken. Therefore, lack of desire is the distinguishing sign of the sages.
47. The sign of the sage is like the softness of the sky. Accordingly, there is no hardness to the statements of the sage.
48. Unified, in his own Self Nature, the yogi realizes that he is Reality itself. Therefore he is always free of desire.
49. Once one’s Self Nature is realized, worrying about the body is given up, and there is no anxiety about what will happen in the future.
50. When the intellect is merged with Reality all discriminative properties are lost. For this reason the sages are without any differentiation.
51. The sage abides in Reality and does not have any association with anything or anyone "other." Therefore the sage does not pay heed to praise or insult.
52. Having his attention focused on That which is beyond the scope of the mind's grasp, the sage remains extremely alert. He knows how to be established in Absolute Reality.
53. Reality is untainted by any impurity. Therefore, being Reality itself, the sage is untainted and pure.
54. Among all duties (dharmas) one’s true "Self duty" (swadharma) is to abide as Reality. Understand that this is the main characteristic sign of a sage.
55. By keeping the company of a sage one realizes one's Self Nature. With the realization of one's Self Nature, one exhibits the signs of a sage oneself.
56. Like this, the signs of the sage come to be acquired through listening to explanations. The main point is to always abide in your Self Nature.
57. By continuously abiding in your Self Nature you principally become Reality itself, and the signs of the sage become yours without delay.
58. When one's intellect resides in Reality, all negative qualities and vices fall away, but for this, the company of saints and listening to explanations is required.
59. In the world everyone has different experiences. This will be told in detail in the next sub-chapter.
60. Ramdas asks the listeners to pay attention to the explanation about the various experiences of different people, and the state in which one should remain.