अंतरी गेलीयां अमृत । बाह्या काया लखलखित । अंतरस्थिति बाणतां संत । लक्षणें कैसीं ॥ १ ॥

When nectar is taken within, even the outer body begins to glow. Once the inner state of sainthood becomes established, what outward marks does it show? That is now explained.

जालें आत्मज्ञान बरवें । हे कैसेनि पां जाणावें । म्हणौनि बोलिलीं स्वभावें । साधुलक्षणें ॥ २ ॥

How is one to know whether true Self-knowledge has actually been attained? For this reason, the natural marks of the accomplished saint are now described.

ऐक सिद्धांचे लक्षण । सिद्ध म्हणिजे स्वरूप जाण । तेथें पाहातां वेगळेपण । मुळीच नाहीं ॥ ३ ॥

Listen to the marks of the accomplished one. Know that the accomplished (siddha) is nothing other than the true Self itself. Looked at closely, there is, from the very start, no separateness there at all.

स्वरूप होऊन राहिजे । तया नाव सिद्ध बोलिजे । सिद्धस्वरूपींच साजे । सिद्धपण ॥ ४ ॥

Whoever remains established as the true Self itself is called "accomplished." True accomplishment belongs only within this state of being the Self.

वेदशास्त्रीं जें प्रसिद्ध । सस्वरूप स्वतसिद्ध । तयासिच बोलिजे सिद्ध । अन्यथा न घडे ॥ ५ ॥

What the Vedas and scriptures declare as the self-established true Self — that alone is to be called the accomplished one; it cannot be otherwise.

तथापी बोलों काहीं येक । साधकास कळाया विवेक । सिद्धलक्षणाचें कौतुक । तें हें ऐसें असे ॥ ६ ॥

Still, something more will be said so that the seeker may gain discernment. The wonder of the accomplished one's marks is as follows.

अंतरस्थित स्वरूप जाली । पुढें काया कैसी वर्तली । जैसी स्वप्नीची नाथिली । स्वप्नरचना ॥ ७ ॥

Once the inner state of the Self has been attained, how does the body then act afterward? It acts as insubstantially as the imagined structure of a dream.

तथापि सिद्धांचें लक्षण । कांहीं करूं निरूपण । जेणें बाणे अंतर्खूण । परमार्थाची ॥ ८ ॥

Even so, some description of the accomplished one's marks will be given, so that the inner sign of the spiritual path becomes truly ingrained.

सदा स्वरूपानुसंधान। हें मुख्य साधूचें लक्षण । जनीं असोन आपण । जनावेगळा ॥ ९ ॥

Constant absorption in the true Self is the chief mark of the saint. Though living among people, he remains apart from them.

स्वरूपीं दृष्टी पडतां । तुटोन गेली संसारचिंता । पुढें लागली ममता । निरूपणाची ॥ १० ॥

The moment his gaze fell upon the true Self, worldly anxiety was cut away, and afterward he became drawn only to spiritual teaching.

हें साधकाचें लक्षण । परी सिद्धाआंगीं असे जाण । सिद्धलक्षण साधकेंविण । बोलोंच नये ॥ ११ ॥

This is properly the mark of the seeker, yet know that it is present in the accomplished one as well. The mark of the accomplished cannot even be described without reference to the seeker.

बाह्य साधकाचें परी । आणी स्वरूपाकार अंतरीं । सिद्धलक्षण चतुरीं । जाणिजे ऐसें ॥ १२ ॥

Outwardly resembling a seeker, yet inwardly having become one with the very form of the Self — the wise should recognize this as the true mark of the accomplished one.

संदेहरहीत साधन । तेचि सिद्धांचे लक्षण । अंतर्बाह्य समाधान । चळेना ऐसें ॥ १३ ॥

Practice entirely free of doubt — this itself is the mark of the accomplished one. His contentment, both within and without, never wavers at all.

अचळ जाली अंतरस्थिती । तेथें चळणास कैची गती । स्वरूपीं लागतां वृत्ती । स्वरूपचि जाली ॥ १४ ॥

His inner state has become entirely unmoving; there restlessness finds no room to enter. Once his mind fixes upon the Self, it itself becomes the Self.

मग तो चळतांच अचळ । चंचळपणें निश्चळ । निश्चळ असोन चंचळ । देह त्याचा ॥ १५ ॥

Then, even while moving, he remains inwardly unmoving; even while appearing restless, he remains inwardly still. Although his body moves about, he himself remains ever unmoving.

स्वरूपीं स्वरूपचि जाला । मग तो पडोनिच राहिला । अथवा उठोनि पळाला । तरी चळेना ॥ १६ ॥

Having become one with the Self within the Self, whether he lies still or gets up and runs, nothing in him ever changes at all.

येथें कारण अंतरस्थिती । अंतरींच पाहिजे निवृत्ती । अंतर लागलें भगवंतीं । तोचि साधु ॥ १७ ॥

The real cause here is the inner state; true renunciation must occur within. Whoever's inner heart is fixed upon God — he alone is the true saint.

बाह्य भलतैसें असावे । परी अंतर स्वरूपीं लागावें । लक्षणे दिसती स्वभावें । साधुआंगीं ॥ १८ ॥

Outwardly he may appear however he happens to be, but inwardly his heart must remain fixed upon the Self. Such marks appear quite naturally in the saint.

राजीं बैसतां अवलिळा । आंगीं बाणे राजकळा । स्वरूपीं लागतां जिव्हाळा । लक्षणे बाणती ॥ १९ ॥

Just as royal bearing naturally settles upon one who sits on the throne, so too, once true affinity for the Self is formed, its marks naturally settle upon a person.

येरव्ही अभ्यास करितां । हाता न चढती सर्वथा । स्वरूपीं राहावें तत्त्वतां । स्वरूप हौनी ॥ २० ॥

Otherwise, through mere practice alone, these marks can never truly be gained. One must genuinely remain within the Self, having become the Self itself.

अभ्यासाचा मुगुटमणी । वृत्ती राहावी निर्गुणीं । संतसंगें निरूपणीं । स्थिती बाणे ॥ २१ ॥

The crowning jewel of all practice is that the mind remains fixed within the attributeless. This state settles upon a person only through the company of the saints and their teaching.

ऐसीं लक्षणें बरवीं । स्वरूपाकारें अभ्यासावीं । स्वरूप सोडितां गोसावी । भांबावती ॥ २२ ॥

Such fine marks should be cultivated only by becoming one with the Self itself. If one departs from the Self, even great renunciants become bewildered.

आतां असो हें बोलणें । ऐका साधूची लक्षणें । जेणें समाधान बाणे । साधकाअंगीं ॥ २३ ॥

Enough of this — now hear the marks of the saint, through which contentment becomes ingrained in the seeker.

स्वरूपीं भरतां कल्पना । तेथें कैंची उरेल कामना । म्हणौनियां सधुजना । कामचि नाहीं ॥ २४ ॥

Once the mind is entirely filled with the Self, how could any desire remain there at all? That is why the saints are free of desire altogether.

कल्पिला विषयो हातींचा जावा । तेणें गुणें क्रोध यावा । साधुजनाचा अक्षै ठेवा । जाणार नाहीं ॥ २५ ॥

When a desired object slips out of one's grasp, anger arises because of it. But the treasure of the saints is imperishable — it can never slip away at all.

म्हणोनि ते क्रोधरहित । जाणती स्वरूप संत । नासिवंत हे पदार्थ । सांडुनिया ॥ २६ ॥

Therefore those saints remain free of anger; they know the true Self and have let go of these perishable objects altogether.

जेथें नाहीं दुसरी परी । क्रोध यावा कोणावरी । क्रोधरहित चराचरीं । साधुजन वर्तती ॥ २७ ॥

Where nothing else exists at all, upon whom could anger even fall? That is why the saints move through this entire creation free of anger.

आपुला आपण स्वानंद । कोणावरी करावा मद । याकारणें वादवेवाद । तुटोन गेला ॥ २८ ॥

Being oneself one's own bliss, upon whom is there to take pride at all? For this very reason, all dispute and argument has fallen away from them.

साधु स्वरूप निर्विकार । तेथें कैंचा तिरस्कार । आपला आपण मत्सर । कोणावरी करावा ॥ २९ ॥

The saint is the changeless Self itself, so where could contempt come from there? Being oneself one's own true nature, upon whom is there to feel envy at all?

साधु वस्तु अनायासें । याकारणें मत्सर नसे । मदमत्सराचें पिसें । साधुसी नाहीं ॥ ३० ॥

The saint is, quite effortlessly, the Reality itself, and so envy has no place in him. The madness of pride and envy simply does not touch the saint.

साधु स्वरूप स्वयंभ । तेथें कैंचा असेल दंभ । जेथे द्वैताचा आरंभ जालाच नाही ॥ ३१ ॥

The saint is the self-existent Self itself — how could there be any hypocrisy there? Where duality itself has never even arisen, from where could hypocrisy come?

जेणें दृष्य केलें विसंच । तयास कैंचा हो प्रपंच । याकारणें निःप्रपंच । साधु जाणावा ॥ ३२ ॥

Whoever has recognized this entire visible world as fundamentally unreal — how could worldly entanglement remain for him? For this very reason, the saint should be known as one entirely free of worldliness.

अवघें ब्रह्मांड त्याचे घर । पंचभूतिक हा जोजार । मिथ्या जाणोन सत्वर । त्याग केला ॥ ३३ ॥

The entire cosmos itself is his home. Recognizing this whole expanse of the five elements as illusory, he has swiftly renounced it altogether.

याकारणें लोभ नसे । साधु सदा निर्लोभ असे । जयाची वासना समरसे । शुद्धस्वरूपीं ॥ ३४ ॥

For this reason he is free of greed; the saint remains ever without greed. His every desire has dissolved completely into the pure Self.

आपुला आपण आघवा । स्वार्थ कोणाचा करावा । म्हणोनि साधु तो जाणावा । शोकरहित ॥ ३५ ॥

Being oneself the entirety of everything, whose self-interest is there left to pursue? That is why the saint should be known as free of grief.

दृष्य सांडुन नासिवंत । स्वरूप सेविलें शाश्वत । याकारणें शोकरहित । साधु जाणावा ॥ ३६ ॥

Having set aside the perishable visible world, he has taken to the eternal Self alone. For this reason, know that the saint is free of grief.

शोकें दुखवावी वृत्ती । तरी ते जाहली निवृत्ती । म्हणोनि साधु आदिअंतीं । शोकरहीत ॥ ३७ ॥

For grief to cause pain, there must be a mind to feel it — but his very mind has ceased to function as such. So the saint remains, from beginning to end, entirely free of grief.

मोहें झळंबावें मन । तरी तें जाहालें उन्मन । याकारणें साधुजन । मोहातीत ॥ ३८ ॥

For delusion to trouble the mind, there must be a mind to be troubled — but his mind has itself passed beyond mind altogether. For this reason the saints are beyond all delusion.

साधु वस्तु अद्वये । तेथें वाटेल भये । परब्रह्म तें निर्भये । तोचि साधु ॥ ३९ ॥

The saint is the non-dual Reality itself — to whom, there, could fear even occur? The saint himself is nothing other than that fearless Supreme Reality.

याकारणें भयातीत । साधु निर्भय निवांत । सकळांस मांडेल अंत । साधु अनंतरूपी ॥ ४० ॥

For this reason the saint remains beyond fear, fearless and at perfect peace. An end may come to all things, but the saint, being of infinite nature, remains ever without end.

सत्यस्वरूपें अमर जाला । भये कैंचें वाटेल त्याला । याकारणें साधुजनाला । भयेचि नाहीं ॥ ४१ ॥

Through his true nature, he has become immortal — how, then, could fear ever touch him? For this reason, the saints are utterly free of fear.

जेथें नाहीं द्वंद्वभेद । आपला आपण अभेद । तेथें कैंचा उठेल खेद । देहबुद्धीचा ॥ ४२ ॥

Where there is no duality or division at all, where one is oneself undivided from oneself, how could the sorrow born of body-consciousness ever arise there?

बुद्धिनें नेमिलें निर्गुणा । त्यास कोणीच नेईना । याकारणें साधुजना । खेदचि नाहीं ॥ ४३ ॥

What the intellect has firmly fixed within the attributeless, no one can ever dislodge. For this reason the saints know no sorrow at all.

आपण एकला ठाईचा । स्वार्थ करावा कोणाचा । दृष्य नसतां स्वार्थाचा । ठावचि नाहीं ॥ ४४ ॥

One is, from the very beginning, entirely alone — for whose sake, then, should self-interest be pursued? With no visible other truly existing, there is no place left at all for self-interest.

साधु आपणचि येक । तेथें कैंचा दुःखशोक । दुजेविण अविवेक । येणार नाहीं ॥ ४५ ॥

The saint himself alone is all that is — where, then, could sorrow or grief come from? Without any second thing existing, lack of discernment simply cannot arise.

आशा धरितां परमार्थाची । दुराशा तुटली स्वार्थाची । म्हणोनि नैराशता साधूची । वोळखण ॥ ४६ ॥

The moment the hope for the spiritual truth is embraced, the futile craving for selfish gain falls away. Thus freedom from worldly desire is the very mark of the saint.

मृदपणें जैसे गगन । तैसें साधुचें लक्षण । याकरणें साधुवचन । कठीण नाहीं ॥ ४७ ॥

Just as the sky is soft and yielding by nature, so too is the mark of the saint. For this reason, the saint's words are never harsh.

स्वरूपाचा संयोगीं । स्वरूपचि जाला योगी । याकरणें वीतरागी । निरंतर ॥ ४८ ॥

Through union with the Self, the yogi himself becomes the Self. For this reason, he remains eternally free of all attachment.

स्थिती बाणतां स्वरूपाची । चिंता सोडीली देहाची । याकरणें होणाराची । चिंता नसे ॥ ४९ ॥

Once the state of the Self becomes fully established, he has let go of all concern for the body. For this reason, he has no anxiety about whatever is yet to come.

स्वरूपीं लागतां बुद्धी । तुटे अवघी उपाधी । याकारणें निरोपाधी । साधुजन ॥ ५० ॥

Once the intellect fixes upon the Self, every limiting adjunct falls away entirely. For this reason, the saints remain free of all such adjuncts.

साधु स्वरूपींच राहे । तेथें संगचि न साहे । म्हणोनि साधु तो न पाहे । मानापमान ॥ ५१ ॥

The saint remains fixed within the Self alone, where no attachment of any kind can take hold. That is why the saint pays no attention at all to honor or dishonor.

अलक्षास लावी लक्ष । म्हणोनि साधु परम दक्ष । वोढूं जाणती कैपक्ष । परमार्थाचा ॥ ५२ ॥

He fixes his focus even upon that which cannot ordinarily be an object of focus — that is why the saint is supremely vigilant. He knows well how to draw others toward the side of the spiritual truth.

स्वरूपीं न साहे मळ । म्हणोनि साधु तो निर्मळ । साधु स्वरूपचि केवळ । म्हणोनियां ॥ ५३ ॥

No impurity can ever cling to the Self, so the saint remains pure. The saint is, quite simply, nothing but the Self itself — for this very reason.

सकळ धर्मामधें धर्म । स्वरूपीं राहाणें हा स्वधर्म । हेंचि जाणें मुख्य वर्म । साधुलक्षणाचें ॥ ५४ ॥

Among all forms of dharma, the highest dharma is to remain established within the Self — this alone is one's true, innate duty. Know this as the chief essence of the saint's marks.

धरीतां साधूची संगती । आपषाच लागे स्वरूपस्थिती । स्वरूपस्थितीनें बाणती । लक्षणें आंगीं ॥ ५५ ॥

By keeping the company of the saint, the state of the Self is naturally attained on its own. And through that very state of the Self, all these marks become ingrained in a person.

ऐसीं साधूचीं लक्षणें । आंगीं बाणती निरूपणें । परंतु स्वरूपीं राहाणें । निरंतर ॥ ५६ ॥

Thus these marks of the saint become ingrained through spiritual teaching, but for this, one must remain, without interruption, established within the Self.

निरंतर स्वरूपीं साहातां । स्वरूपचि होईजे तत्त्वतां । मग लक्षणें आंगीं बाणतां । वेळ नाहीं ॥ ५७ ॥

By remaining without interruption within the Self, one truly becomes the Self itself. Then no time at all is needed for these marks to become ingrained.

स्वरूपीं राहिल्यां मती । अवगुण अवघेचि साडती । परंतु यासी सत्संगती । निरूपण पाहिजे ॥ ५८ ॥

When the intellect remains fixed within the Self, every flaw falls away completely. But for this, the company of the saints and their teaching are essential.

सकळ सृष्टीचा ठाईं । अनुभव येकचि नाहीं । तो बोलिजेल सर्वहि । पुढिले समासीं ॥ ५९ ॥

Throughout this entire creation, people's experience is not all the same. All of this will be described fully in the next section.

कोणें स्थितीनें राहाती । कैसा अनुभव पाहाती । रामदास म्हणे श्रोतीं । अवधान देणें ॥ ६० ॥

In what state people remain, and what kind of experience they hold — Ramdas says, let the listeners give this their full attention.