निवृत्तिरपि मूढस्य प्रवृत्तिरुपजायते
।
प्रवृत्तिरपि धीरस्य निवृत्तिफलभागिनी
॥१८-६१॥
Even abstaining from actions turns into
indulgence in actions, for a fool.
Absorption into actions for a Knower
results in abstinence only.
परिग्रहेषु वैराग्यं प्रायो मूढस्य दृश्यते
।
देहे विगलिताशस्य क्व रागः क्व विरागता ॥१८-६२॥
Mostly it is seen that the fool abstains
from objects (physically, not mentally).
For a man who has no identity with the
body itself,
what is interesting, or what is
disinteresting?
भावनाभावनासक्ता दृष्टिर्मूढस्य सर्वदा
।
भाव्यभावनया सा तु स्वस्थस्यादृष्टिरूपिणी ॥१८-६३॥
The fool’s vision is always stuck to,
which object to seek, and which object
to avoid.
Absorbed only in that which is to be
known,
the vision of the Knower of the Self,
reveals everything as non-existent only.
सर्वारम्भेषु निष्कामो यश्चरेद्बालवन्मुनिः
।
न लेपस्तस्य शुद्धस्य क्रियमाणोऽपि कर्मणि
॥१८-६४॥
The silent one lives like a child; and
acts without desires in all the enterprises.
Though he does actions, there is not the
least taint that gets stuck to the pure one
(as doership.)
स एव धन्य आत्मज्ञः सर्वभावेषु यः समः
।
पश्यन् शृण्वन् स्पृशन् जिघ्रन् अश्नन्निस्तर्षमानसः
॥१८-६५॥
The true knower of the Self is blessed indeed, since
he is equal towards all objects, while
seeing, hearing, touching, smelling, eating;
and has a mind free of ‘thirst for sense
pleasures’.
क्व संसारः क्व चाभासः क्व साध्यं क्व
च साधनम् ।
आकाशस्येव धीरस्य निर्विकल्पस्य सर्वदा
॥१८-६६॥
Where is the Samsaara (worldly
existence),
what is there as appearance even,
what is there to be achieved as
liberation,
or what is there as a method to achieve
it,
for a Knower of Self,
who is completely free of all perturbation
like the empty expanse of the sky?
स जयत्यर्थसन्यासी पूर्णस्वरसविग्रहः
।
अकृत्रिमोऽनवच्छिन्ने समाधिर्यस्य वर्तते
॥१८-६७॥
The true knower of the Self is blessed indeed, since
he has renounced the reality of all
objects;
exists as the complete form of joy as the Self;
exists always as his original state of Knowledge;
is the undivided form of Knowledge;
and remains in the absorbed equal state
of mind.
बहुनात्र किमुक्तेन ज्ञ्नाततत्त्वो महाशयः
।
भोगमोक्षनिराकांक्षी सदा सर्वत्र नीरसः
॥१८-६८॥
Why say more words?
The noble one who has realized the
truth,
has no interest either in enjoyments or
in liberation,
and finds no essence anywhere else (other than
the Self).
महदादि जगद्द्वैतं नाममात्रविजृम्भितम्
।
विहाय शुद्धबोधस्य किं कृत्यमवशिष्यते
॥१८-६९॥
The duality called the world
which is made of principles like Mahat
(Great One),
exists just as a name only (in the
mind).
When the Knower who has realized his
nature of Knowledge Essence,
has renounced that so-called name also,
what duty is there for him?
भ्रमभृतमिदं सर्वं किंचिन्नास्तीति निश्चयी
।
अलक्ष्यस्फुरणः शुद्धः स्वभावेनैव शाम्यति
॥१८-७०॥
Ascertained of the truth that
‘all that is perceived is of the form of
delusion only, and nothing actually exists’,
the pure one remains quiet within by his
very nature,
and stays as the invisible quiver of
consciousness.
शुद्धस्फुरणरूपस्य दृश्यभावमपश्यतः ।
क्व विधिः क्व वैराग्यं क्व त्यागः क्व
शमोऽपि वा ॥१८-७१॥
For a Yogi, who is of the form of pure
flash of consciousness;
who does not see any object of
perception;
what restraint can be there, what
dispassion, what renunciation,
and what quietness of the mind also?
स्फुरतोऽनन्तरूपेण प्रकृतिं च न पश्यतः
।
क्व बन्धः क्व च वा मोक्षः क्व हर्षः
क्व विषादिता ॥१८-७२॥
For the Yogi, who shines as the form of
endless expanse of Chit,
and who does not see the inertness at all,
what bondage, what liberation, what
happiness, what sorrow can be there?
बुद्धिपर्यन्तसंसारे मायामात्रं विवर्तते
।
निर्ममो निरहंकारो निष्कामः शोभते बुधः
॥१८-७३॥
Delusion alone, which blocks the truth,
shines forth as the perceived knowledge called
the world.
The Knower shines without the ideas of
‘mine’ and ‘I’ and is free of all desires.
(He is free of delusion.)
अक्षयं गतसंतापमात्मानं पश्यतो मुनेः
।
क्व विद्या च क्व वा विश्वं क्व देहोऽहं
ममेति वा ॥१८-७४॥
For the silent one, who sees his true
essence as deathless,
and is removed of all suffering,
what is true knowledge, what is the ever
changing pattern called the world,
what is a body or the mine-ness
connected to it?
निरोधादीनि कर्माणि जहाति जडधीर्यदि ।
मनोरथान्प्रलापांश्च कर्तुमाप्नोत्यतत्क्षणात्
॥१८-७५॥
If the foolish man of the world,
who is forcefully controlling his mind, stops
that process ever,
he instantly is flooded by the flow of
thoughts and the lamentations of his mind.
(The fool, who is never given
to Vichaara-practice, tries to suppress his desires and wants, by engaging in
meditation and concentration methods.
The moment he is out of the
meditation seat, his mind is flooded by all desires and wants at once.
What good can a
meditation-practice bring, if one is not adept in the Knowledge process?)
मन्दः श्रुत्वापि तद्वस्तु न जहाति विमूढताम्
।
निर्विकल्पो बहिर्यत्नादन्तर्विषयलालसः
॥१८-७६॥
The idiot does not get rid of his
foolishness, even when he hears about the Reality.
(He does not try to do Vichaara.)
Effortfully he stays unperturbed for the
outside;
inside he will be flooded with the thoughts of
sense pleasures.
ज्ञ्नानाद्गलितकर्मा यो लोकदृष्ट्यापि
कर्मकृत् ।
नाप्नोत्यवसरं कर्म वक्तुमेव न किंचन
॥१८-७७॥
The Yogi, who has dissolved his actions
through Knowledge,
though engaged in actions in the eyes of
others,
never has anything to be achieved
through action or words.
क्व तमः क्व प्रकाशो वा हानं क्व च न
किंचन ।
निर्विकारस्य धीरस्य निरातंकस्य सर्वदा
॥१८-७८॥
What darkness, what light, what
destruction,
what is nothingness also for the wise
one,
who is always without any change, and is
without any anxiety?
क्व धैर्यं क्व विवेकित्वं क्व निरातंकतापि
वा ।
अनिर्वाच्यस्वभावस्य निःस्वभावस्य योगिनः
॥१८-७९॥
What courage, what discriminating
quality, what is to be without anxieties,
for the Yogi whose nature is beyond the
reach of words,
and who has no nature (qualities) also?
न स्वर्गो नैव नरको जीवन्मुक्तिर्न चैव
हि ।
बहुनात्र किमुक्तेन योगदृष्ट्या न किंचन
॥१८-८०॥
There is no heaven, no hell, there is no
JeevanMukti also.
What is there to say much?
In the level of the highest form of
oneness, there is nothing at all.
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