1. Previously, the question was asked if a family man can become an aspirant without renunciation. Dear listeners, hear the answer to this question utilizing the power of discrimination.
2. The way of renunciation for a family man is to keep to a path of good morals and virtuous behavior, and to give up inappropriate behavior.
3. Unless one sacrifices the wrong intellect, proper intellect cannot operate. One should see that renunciation for a householder is like this.
4. Only when one becomes disinterested in the mind, which has the passion for sense objects, can one follow and make progress on the path of Supreme Truth (Paramartha).
5. There must be a renunciation of the lack of faith, renunciation of the doubting mind, and renunciation of ignorance, and this happens step by step.
6. This subtle inner renunciation must be there for both the householder and the one who is without desires. However, for the desireless one, external renunciation has special significance.
7. For the householder, there must be some external renunciation on occasion as well. Some letting go of daily worldly affairs, such as taking some time to listen to spiritual discourses, or having some regular daily spiritual practice or ritual, must occur.
8. Now, the question has been answered, and the doubt cleared. Without some renunciation one cannot be an aspirant. Listen with alertness to the explanation of the subject before us in the sequence of the narration.
9. Previously, I gave the explanation of the signs of an aspirant. Now, I shall tell the signs of an accomplished one.37
10. The accomplished one has merged his identity with the Absolute, has banished all doubt from the bliss of Brahman, and is unmovable in his conviction.
11. Understand that the vices of one who is bound are not found in the seeker, and the signs of a seeker are not found in the aspirant.
12. Initially there is doubt in the mind of the aspirant which is later dispelled, and he becomes doubt free. When the aspirant is free from all doubt, he can be recognized to be an accomplished one.
13. Knowledge that is free of all doubt is the sign of a sage. How can there be any doubt, which is a sign of a lower stage, in the one who is accomplished?
14. The path of action is full with doubts, and while doing spiritual practice one is confused by doubts. Doubt is found everywhere. The sage alone is doubtless.
15. Knowledge with doubt is false, detachment with doubt is without power, and worship with doubt is untrue and fruitless.
16. The concepts of God with doubt and devotion with doubt, and the notion of one's True Nature with doubt, are all useless
17. Vows with doubt, pilgrimages with doubt, and spiritual life with doubt are all useless.
18. Devotion with doubt, affection with doubt, and friendship with doubt, are also useless, and only serve to increases doubt.
19. Living with doubt, making decisions with doubt, and all actions done with doubt are useless and done in vain.
20. Reading a spiritual text with doubt, gaining scholastic knowledge with doubt, and listening to ancient scriptures with doubt are all useless. Doubt cannot help one on the spiritual path gain unshakable conviction.
21. Alertness with doubt and doctrine with doubt are as useless as liberation with doubt. It cannot happen.
22. A saint with doubt, a knowledgeable person with doubt, and a well-read listener with doubt are all useless, and lack firm conviction.
23. Greatness in worldly life with doubt, higher education with doubt, and a scholar with doubt are all useless, and without conviction.
24. Without firm conviction everything is unreliable. Everything that falls into the river of doubt is useless.
25. Speech that has no conviction is tiresome and irrelevant. One who speaks without firm conviction babbles on meaninglessly.
26. Let that be enough about doubt. Without any firm conviction, big talk and boasting is all ridiculous. When one has doubt, there can never be satisfaction within.
27. Therefore, know that Self-Knowledge is free of all doubt and is conviction and contentment itself. This is definitely the sign of an accomplished one.
28. At this point, the listener put forth a question. "What is the firm conviction that one should have, and what is the main sign of that conviction? Please explain this to me."
29. Samartha Ramdas answered, "Listen to what this conviction is. Find out the one Supreme God. One should not be confused about God with regard to many gods."
30. One should think deeply about who has created this entire animate and inanimate universe. With the power of pure discrimination one should recognize the one Supreme God (Parameshwara).
31. Recognize the one Supreme God and the signs of a devotee, and by giving up the identification with what is false, hold to That which is true.
32. Recognize God, and then find out "Who am I?" Give up attachment to the false and remain as the form of the Supreme Self.
33. One should cast off the doubts that one has about being in bondage and gain conviction about liberation. One should examine the elements in creation and see them as temporary and ephemeral.
34. The premise of the final doctrine (siddhanta) should be understood. One should see the end of creation and remain at peace in the conviction of the one Supreme God.
35. Association with the form of the body creates doubt and destroys contentment. One should not swerve from the firm conviction of one's true "Self Form."
36. Accomplishment is Self-Knowledge. Identification with the gross body increases doubt. For this reason, on should hold firm to the contentment of Self-conviction.
37. When remembering body-consciousness, the power of pure discrimination is gone. For this reason, one needs to make the intellect firm in the conviction that one's true identity is the Self.
38. The firm conviction of the intellect fixed in the Self is itself the state of liberation. The fact that "I am the Self," should not be forgotten at anytime.
39. I have explained the signs of conviction, however what has been said cannot be fully understood without the company of saints. Having surrendered to the saints, doubts are completely destroyed.
40. Now, let this talk be enough. Listen to the signs of the accomplished one. Primarily the one who is completely free of doubt is called "accomplished" (a Siddha).
41. The "True Form" of the accomplished one is not the body so how can there be any doubt? Therefore, you should see the Master as being completely without doubt.
42. The quality of being identified with the body has many signs, but for the one who is bodilessness itself, and who has no bodily identification, what signs can be described?
43. How can the attributes of That which cannot be seen with the eyes, be described? The Master is pure Reality, how can he be described by any signs?
44. To have signs means to have attributes. Reality is without attributes (nirguna). That itself is the sign of the accomplished one, the Master, who is the form of Reality.
45. The explanation of signs is given in the chapter on Knowledge, so this talk will end here. I ask the listeners to please excuse anything that is lacking, or anything that has been told in excess.