निर्वासनो निरालम्बः स्वच्छन्दो मुक्तबन्धनः ।
क्षिप्तः संस्कारवातेन चेष्टते शुष्कपर्णवत् ॥१८-२१॥
He is without Vaasanaas, is without
support, is free to act anyways,
and is freed of bondage.
When blown by the storm of Samsaara, he
acts like the dried up leaf.
(When living in the world, he
just accepts whatever the perceived scene is, without likes or dislikes, like a
leaf carried anywhere in the storm, accepts its position in any place.)
असंसारस्य तु क्वापि न हर्षो न विषादिता ।
स शीतलमना नित्यं विदेह इव राजते ॥१८-२२॥
For him who sees no world at all,
there is nothing to feel joyous, nothing
to feel depressed about.
His mind is always cool (without the
heat of agitations).
He shines like a king as if, since he is
outside of the body-fetters.
कुत्रापि न जिहासास्ति नाशो वापि न कुत्रचित् ।
आत्मारामस्य धीरस्य शीतलाच्छतरात्मनः ॥१८-२३॥
For that Knower of Brahman,
who is always in the non-ceasing
enjoyment of Self-state,
whose mind is cool and pristine pure,
there is nothing to reject, and no loss
also from anywhere.
प्रकृत्या शून्यचित्तस्य कुर्वतोऽस्य यदृच्छया ।
प्राकृतस्येव धीरस्य न मानो नावमानता ॥१८-२४॥
For the wise one with courage,
who is in his natural state,
who is naturally endowed with an empty
mind,
who performs actions that come to his
lot as and when,
there is no sense of honour or insult.
कृतं देहेन कर्मेदं न मया शुद्दरूपिणा ।
इति चिन्तानुरोधी यः कुर्वन्नपि करोति न ॥१८-२५॥
‘The work has been done by the body
only; not by me of the nature of purity.’
He who controls his thoughts like this,
does not do anything at all,
even if he performs all the actions
pertaining to his life.
अतद्वादीव कुरुते न भवेदपि बालिशः ।
जीवन्मुक्तः सुखी श्रीमान् संसरन्नपि शोभते ।
He does actions like an ordinary man who
does not know of the truth;
but he is not an ignorant idiot also.
The one, who is liberated while living
is happy, being endowed with all
auspiciousness;
and shines forth in the tranquil state, though
attending to the worldly affairs.
नानाविचारसुश्रान्तो धीरो विश्रान्तिमागतः ।
न कल्पते न जानाति न शृणोति न पश्यति ॥१८-२७॥
After having engaged in various types of
analyzing processes,
the wise one has attained at last the supreme
restful state.
He no more imagines;
does not know anything; does not hear
anything; does not see anything.
असमाधेरविक्षेपान् न मुमुक्षुर्न चेतरः ।
निश्चित्य कल्पितं पश्यन् ब्रह्मैवास्ते महाशयः ॥१८-२८॥
He is not sitting in contemplation at
all; so he is not a seeker of liberation.
His mind is undisturbed; so he is not
the ignorant worldly man also.
He has the ascertainment of the right
knowledge.
He sees the world as an imagination
only.
That noble one is Brahman alone.
यस्यन्तः स्यादहंकारो न करोति करोति सः ।
निरहंकारधीरेण न किंचिदकृतं कृतम् ॥१८-२९॥
He, who has Ahamkaara within,
even if he does not do any action, still
performs action.
(His mind is always agitated with
desires and attachments.)
The wise one who is without Ahamkaara,
does not do anything, even when he does actions.
(He is the silent witness of all his
actions.)
नोद्विग्नं न च संतुष्टमकर्तृ स्पन्दवर्जितम् ।
निराशं गतसंदेहं चित्तं मुक्तस्य राजते ॥१८-३०॥
The mind of a liberated one shines forth
with utmost purity.
It is never is haunted by apprehension;
it never is overjoyed also.
It owns no doer-ship in any action. It
is free of all agitation and desires.
No doubts linger any more there.
निर्ध्यातुं चेष्टितुं वापि यच्चित्तं न प्रवर्तते ।
निर्निमित्तमिदं किंतु निर्ध्यायेति विचेष्टते ॥१८-३१॥
His mind does not engage in meditation
or engage in any action.
As there is no purpose to be achieved,
it engages in meditation also and in
action also.
(His mind is not inclined
towards meditation like a spiritual person; nor does it incline towards action
like the worldly ones.
What can he meditate on, as
there in nothing to meditate upon?
What action can he do when he
has no limbs, and has no result to be obtained by any action? Yet, he is always
meditating as it were.
He is in such an absorbed
state of the Self, that he does not see any world at all.
What can the Brahman-state meditate upon? What
action can the changeless one do?
It is itself the state of
meditation; it is itself the state of action.)
तत्त्वं यथार्थमाकर्ण्य मन्दः प्राप्नोति मूढताम् ।
अथवा याति संकोचमूढः कोऽपि मूढवत् ॥१८-३२॥
When the instruction about the truth of
Brahman is explained,
the dull-minded person listens to it and is
bewildered.
(He understands nothing at all; or
rather imagines the word Brahman to be the God.)
The intelligent one also shrinks off
like a fool.
(His ego shrinks off; and he stays as
the essence itself.)
एकाग्रता निरोधो वा मूढैरभ्यस्यते भृशम् ।
धीराः कृत्यं न पश्यन्ति सुप्तवत्स्वपदे स्थिताः ॥१८-३३॥
The fools practice single-mindedness and
cessation of thoughts, again and again.
The intelligent ones see no such action;
and remain in their own Self, as if asleep.
(What is the use in
practicing meditation or abstinence from sense objects, if one does not
understand the truth through the thinking process of Vichaara?
How can forced control
without intelligence bring about the rise of knowledge?
Suppression of desires
without knowledge; and forcibly sitting at one place to concentrate on anything
will bring about failure only.
The intelligent who have
understood the truth as a realization, do not do any effortful control of
senses; nor do they try to do effortful meditation.
They stay as the silent
Self-state, as if asleep, unaware of the existence of the world.)
अप्रयत्नात् प्रयत्नाद्वा मूढो नाप्नोति निर्वृतिम् ।
तत्त्वनिश्चयमात्रेण प्राज्ञ्नो भवति निर्वृतः ॥१८-३४॥
The fool never attains the blissful
state,
by making effort or by not making effort either.
The wise man attains the tranquil state
by just the ascertained understanding of the
truth.
(A fool, who believes that
‘Moksha’ is a state like a heaven that has to be obtained through the
performance of meritorious deeds, chants and meditation, can never attain it,
even if he makes a lot of effort. Or he may give it up as beyond his
capability.
He never tries to understand
the abstract truth any time.
For him, any result can be
achieved only through some action.
The wise man, on the other
hand, just refrains from all actions of the body and the mind, and stays as the
understanding only.
He succeeds because he has
understood rightly what Self-state is!)
शुद्ध बुद्धं प्रियं पूर्णं निष्प्रपञ्चं निरामयम् ।
आत्मानं तं न जानन्ति तत्राभ्यासपरा जनाः ॥१८-३५॥
The people who practice various methods
like meditation etc,
do not ever understand the truth of the
Self,
which is the pure knowledge form,
pleasant and complete.
(You can never ‘know’ Brahman
as an object of Knowledge.
By going through the hardship
of the body or mind, the bliss of the Self cannot be experienced ever.
The complete state is
attained, only by remaining as completeness, without aspiring for any
fulfilment.)
नाप्नोति कर्मणा मोक्षं विमुढोऽभ्यासरूपिणा ।
धन्यो विज्ञानमात्रेण मुक्तस्तिष्टत्यविक्रियः ॥१८-३६॥
The foolish one cannot attain liberation
through the practice of any action.
He alone is indeed blessed,
who remains liberated through the acquirement
of knowledge alone,
and is freed of all actions.
मूढो नाप्नोति तद्ब्रह्म यतो भवितुमिच्छति ।
अनिच्छन्नपि धीरो हि परब्रह्मस्वरूपभाक् ॥१८-३७॥
A fool does not attain the state of
Brahman,
because he wants to ‘become’ that.
Without wishing for anything,
the wise one stays as the form of Para Brahman only.
(The fool thinks that he is a
bound Jeeva; and tries to ‘become’ the Brahman by chanting ‘I am Brahman’, as
if they are two separate states, one higher and the other lower, and the lower
will become the higher by the recitation of the Mantra.
How can you who are Brahman
in essence ‘become’ Brahman?
Where is the two-ness?
You have to stay as you are!
Do not even ‘think’ that there is Brahman.
Just be! That is all there is
to it!)
निराधारा ग्रहव्यग्रा मूढाः संसारपोषकाः ।
एतस्यानर्थमूलस्य मूलच्छेदः कृतो बुधैः ॥१८-३८॥
The fools are support-less; are stuck to
sense objects alone;
and well-maintain their worldly existence
only.
The wise completely cut off the roots of
this worldly existence, the cause of all harms.
(The ignorant need the
assurance of world-existence continuously.
They have to exist as the ego
always, to maintain the world thought.
They hold on to the world and
the world holds on to them.
For them liberation is the
cessation of their existence along with the world.
They cannot ever bear such a
thought of all things going off into nothingness.
They cannot remain without
actions.
Their minds survive, only by
existing as anxieties and desires.
How can they ever understand
the truth of the Brahman?)
न शान्तिं लभते मूढो यतः शमितुमिच्छति ।
धीरस्तत्त्वं विनिश्चित्य सर्वदा शान्तमानसः ॥१८-३९॥
The fool never attains the quietness of
the mind,
because he makes effort to quieten it.
The wise one ascertains the truth, and
always is with a quiet mind.
(He makes no effort at all.)
क्वात्मनो दर्शनं तस्य यद्दृष्टमवलम्बते ।
धीरास्तं तं न पश्यन्ति पश्यन्त्यात्मानमव्ययम् ॥१८-४०॥
Where can be the vision of the Self for
the ignorant fool,
who is supported by the perceived?
(If the ‘perceived’ is seen as real,
there is no vision of the Self.)
The wise do not see the ‘perceived’;
they see only the Self which is changeless.
(The ignorant see a solid
world made of solid objects.
They believe in the solid
body as themselves.
They cannot for a moment
exist without the thought of the world.
Even the word ‘Moksha’
frightens them, for they are afraid that they have to go somewhere where the
world is not there at all!
The body, house, family,
wealth etc, are their only supports.
Without them they are dead
almost.
How can they understand the
Self-state which is not solid, and which is formless?
Whereas, the wise man sees
the world itself as Aatman; and instantly is in the Moksha state. He is like a
person who sees only the sugar in the variedly shaped sugar dolls; the ignorant
man does not see the sugar; but sees only the shapes as real.)
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