Friday, 5 August 2016

Gist of Ashtavakrageetam

  

ASHTAAVAKRA SAMHITAM

[GIST OF IT ALL IN SIMPLIFIED LANGUAGE]


To explain it all in modern language-

BODHA
The ‘World you see’ is made of information only.
In Sanskrit, you name it as Bodha.

INDRIYAS
What are the tools that bring you this info-collection called the world?
They are referred to by the term ‘senses’ -Indriyas.
Indriya means the servant who serves the Aatman, the Self, the Indra, the ruler of all.

These senses are not physical organs as eye etc.
They are subtle functions of the mind.
Mind uses the senses of knowledge to produce sense information.
Mind uses senses of action for the mechanical processes of walking, talking etc.

BODY/WORLD
Actually physical body is also a ‘collection of info’ only.
It is an object captured by the senses.
Mind produces the first object of knowledge as the body; and corrupts it with the ‘I’ concept. That first corruption, acts as the seed of the entire corrupted forest of information called the world.

MANAS/PRAANA
That which operates these senses is also not a physical organ, but some function like agitations, movements that keep on going without a stop.
The power of this movement is known as Praana, the power which enables the function of living.
This power of Praana which acts as the mind also, (or vice versa also), is again sourced from some ‘indefinable something’, which is not material or solid.

‘THAT SOMETHING’
That something is like some potential state, where any knowledge, any information, any Bodha is ready to rise up as the information perceived by the senses.
This Bodha is right or wrong.

VIDYAA/AVIDYAA
Right information is liberation; wrong information is the ‘perceived world’.
Right information is uncorrupted by the mind; and wrong information is corrupted by the mind. First one is Vidyaa; second one is Avidyaa.
Absence of right information is bondage; it is Avidyaa.
When wrong information is discarded, then only you have access to the Right information.
This accessing the Right information is the ‘Knowledge path that leads to liberation’.

VICHAARA
If one analyzes properly, this is how the Vichaara process goes on:
Let us start with the object that is in front of you; say a pot.
Is this pot really there or not?
Sense of touch says that it is solid.
Sense of sight says that it is round and endowed with some colour.
Sense of taste says that it is muddy.
Sense of sound says that it makes noise.
Sense of nose says it smells muddy.
Where is the so-called solidity, image etc?
In the mind only!
Mind (the neural function in the brain) alone has the code of sound, code of touch etc to decode (interpret) some object-info from somewhere.
Sound, touch etc reside in the mind; not in the object outside.

These codes of sound etc produce in the mind, the concept of some solid body existing in some outside.
This so-called outside also is information only, as the object’s location.
The object is said to exist in some time and space measure; and occupy some place.
If the information of the object is not produced or received, the object is said to be absent.
So you can discard the idea of existence and non-existence of objects as just information of their presence and absence.

At one instance of perception, you receive one set of information only as the perceived (Drshyam). This inert information gets coloured by the agitation process called the mind.

Whatever object is seen, comes with the package information of its origin and future destruction.
Any object of Knowledge has a beginning and end as its innate quality.

We cannot perceive any object or action in this world without the co-related information of beginning and end.

The entire world is just the collection of Knowledge you receive, according to the capacity of your mind (or brain-capacity).

This entire knowledge-information of the world is the Jagat (the patterns which get produced to get destroyed only.)

Each mind has its own idea of the world according to its understanding capacity; like each person sees a different rainbow based on his location in space-measure; but yet a crowd of people seeing different rainbows believe that they are seeing one single rainbow only.

The different world-ideas seen by different minds are understood by everyone as one single solid world under a single sky-roof.

WHO KNOWS IT ALL?
This Knowledge is understood by some one called ‘you’.
Who is this ‘you’? (or ‘I’?)

You cannot be the body, because body is also the information received or produced by the senses, and the story-telling mind.
You cannot be the mind, because it is also the information received or produced by the intellect (the thinking level of the mind).
You cannot be the intellect, because it is also the information received or produced by the intellect (the thinking level of mind).
Intellect itself is the information of its own existence!
Amazing! Is it not?

I AM NOT AN INFORMATION
Any term with meaning (Shabda/Artha) is just information only.

When you are receiving or producing any information, you cannot be the information yourself. So stop producing information or receiving it, to get at yourself!
How?
Start from the outermost point.
SENSE PLEASURES
The objects of the world are the collection of information produced by senses.
Mind adds the qualities of pleasure and pain to them.

Pleasure from sense objects is just the imagined information that belongs to the mind.
So stop running after sense pleasures for getting happiness.

(Actually brain produces some particular chemicals at certain levels, which get interpreted as ‘joy’ by the humans.
‘Joy’ experienced by humans here is just a chemical interpretation; not real.
The chemical which makes you happy is called dopamine.
Happiness level raises or lowers according to the level of dopamine produced by the brain.
Any action that gives you joy, including meditation at the highest level, or sadistic murder at the lowest level, is because of this chemical called dopamine.
Objects do not contain the quality of pleasure.
Objects of Knowledge do not contain any pleasure.
Information is just the information of pleasure; not actually the pleasure.
Brain secretes dopamine to deceive you into believing that you are happy.)

FAMILY
Next look at the family and friends!
They are also Bodha-forms only; sense info corrupted as nearest and dearest.

PERCEIVED (DRSHYAM)
All that you see as the ‘perceived’ is nothing but sense information misinterpreted by the mind.

This mind itself a misinterpreted information.
It does not exist as anything at all; it is just co-related to the perceived.

RENUNCIATION
Reject the perceived world as wrong information.
Reject the body, the ‘I’ as wrong information.

Ego is also information produced by the mind based on the body-identity.
Ego is a heap of wrong information. It is a story made by the mind! Pure fantasy!
Reject it.

KEVALATVAM
What is left back..?

If the senses and mind were not there at all, where would the world exist?
What is out there as Reality behind the shield of sense information?

There must be something which cannot be converted into any information produced or received by the mind or senses.
It cannot be the information that can be received or produced by the intellect.
What is that, which cannot be any information that can be corrupted by the mind?
It must be something; yet not anything that the mind can grasp.

When the mind is not there at all as agitations, when senses do not receive any information at all, what is there when nothing is there?

That something, which is hunger-like, is a potential state of Knowledge; and is the Reality. It is the potential state where any information is possible as a perceived.


Reality is what the world is; just Knowledge essence!
That Knowledge-essence alone swells up as you, I and others.

Jagat is Brahman, the swollen up knowledge.

It is Chit, the Knowledge essence that is in each information-content (object) as its basic ingredient.

Chit alone is Chitta (mind-functions).
Chit alone is the Chetana (perceiving consciousness).
Chit alone is the Chetya (perceived).
Chit alone is as all!
Chit alone is! Chinmaatram is!

FINALLY…
When you discard the information of the physical body, the mind, the senses and still are trying to understand the Reality…, the thoughts stop; even the breath becomes shallow.
The world vanishes.
Just some unique peaceful state rises as a ‘nobody’.

A silent state of awareness alone exists, where no information of anything is there, but some state ready to burst forth as information of space, time, objects, you, I etc.

That alone is!

A Knower goes up to this point using the intellect as the ladder.

When he discards the ‘information receiving quality of the intellect’ also, there rises the absolute state of silence, where no information of anything exists; not even the sense of ‘I’.

After this dip into the Supreme silent state of nectar, when the Yogi starts receiving the information-set called the Jagat or world, he never is the same.
He is a JeevanMukta.
He is said to be liberated while living.

NO DEATH
He sees no solid world outside; but only Bodha; knowledge unfolding as objects.
His body also appears for him like some information only; as a ‘non-material knowledge-form’.
He sees birth and death as information connected to the body-information.
He does not identify with the body-information.
He does not die ever; for he is just the potential state of all knowledge.
He is the formless state of existence only.
He is no more any object of information; but is the essence of all information.
How can Knowledge of death die ever?

BODHA
Knowledge of death does not die.
Knowledge of birth does not die.
Knowledge of the body is itself not the body.
Knowledge of change is changeless.
Knowledge of the beginning and end is without beginning and end.
Knowledge of ignorance is bondage; knowledge is not bound.
Knowledge of knowledge is liberation; knowledge is not liberated.
Knowledge of Jagat is not the Jagat.
Knowledge is not different from the Known.
Knower is not different from the Knowledge.
There is just the oneness of all!
VISHVAM
The entire world is nothing but a process of information passing through mind-systems and getting corrupted in the process.

Vishvam (the changing pattern called the world) is just the flow of continuous information. It comes out through the mind as the world; goes back to the mind as Vaasanaas (lingering taste for objects); and the world goes on existing without end.
This process never ceases to be.

Perceive; receive; store as Vaasanaas; Vaasanaas again create perceived fields; more information is received; more Vaasanaas get stored; and the world keeps on appearing in minds as agitations.

Like a seed producing thousands of trees forever continuously, the world made of information or Bodha swells up as reality.

There is no one; no person; no god; no world; but just Bodha-ocean rising as the waves of perceptions.  

DELUSION
Every one is drowned in the flood of wrong information produced by the mind through the tools of senses.

The deluded ones, who are lost in the mirage of the world, do not know of anything but the solid world they see.
They identify with the information called the body, which comes with the package information of birth and death.
So they get born they think; and they die also; so they think.

KNOWER
A knower on the other hand, stays always in the state of ‘no information received or produced’ state of awareness only.

He exists, no more as the information called the body or ego.

He is the essence of the entire perceived phenomena.

He is in the tranquil state, where no corrupted information of the mind is received or produced.

He is not a person; but a state of existence which is the essence of the entire perceived phenomenon.

His mind stays dead, unable to corrupt the information any more.
It is a very pure state of existence; unperturbed, uncorrupted, changeless, endless, beginningless, ‘Knowledge alone’ state.
It is Chinmaatram! It is Chit alone.
It is the potential state of all information that is there as the world.

To be that is liberation.
Actually no one gets liberated.
But you try to find out what it is; and lose your little ego in it; like a salt doll trying to find the depth of the ocean.
This is said to be the Knowledge-path.

This cannot be attained by receiving the information-content of gods, temples, holy places, gurus, ashrams, scriptures, chants, penance, meditation, Praanaayaama or any such thing involving outward action of body or mind.
Any outward action is information corrupted by the mind.

To not receive or produce information, you must not take recourse to any action, not even meditation.
You can only do Vichaara.
Use the intellect to discard all information of anything and everything; then throw away the intellect also as an information corrupted by the mind; and stay just as silence.

It is indeed a wonderful silence; so cool and so blissful and so peaceful!

This bliss is not induced by the dopamine content of the brain.
A mind trapped in the brain-function can never know of it, like a rock cannot know of consciousness.

SILENCE SUPREME
It is the silence obtained by Yogis, by just melting off the mind in the resonance of Omkaara.
It is the silence that is adored as Aatman by all the Upanishads and Vedaanta scriptures.
It is the silence sought by Devas like Indra also.
Just be that; as the no-information state!
You stand above Gods also who are also just information-contents!


[Blessed is the one who stays as ‘That alone’!]



AUM

                                                                             [END]

Chapter 20 (14 verses)



 CHAPTER TWENTY

जनक उवाच
Janaka spoke

{I ALONE AM}

क्व भूतानि क्व देहो वा क्वेन्द्रियाणि क्व वा मनः
क्व शून्यं क्व नैराश्यं मत्स्वरूपे निरञ्जने ॥२०-१॥

Where are the elements, where is the body, where are the senses, where is the mind, where is emptiness, where is desirelessness, in my taintless form of Self?

क्व शास्त्रं क्वात्मविज्नानं क्व वा निर्विषयं मनः
क्व तृप्तिः क्व वितृष्णात्वं गतद्वन्द्वस्य मे सदा ॥२०-२॥

What meaning is there for words like
 scripture, self-knowledge, mind freed of thoughts of objects, satisfaction,
 absence of thirst for pleasures,
when I see no dual-states of anything?

क्व वा विद्या क्व वाविद्या क्वाहं क्वेदं मम क्व वा
   क्व बन्ध क्व वा मोक्षः स्वरूपस्य क्व रूपिता ॥२०-३॥

What is Vidyaa or Avidyaa, what is ‘I’, ‘’this’ or ‘mine’?
What is bondage or liberation?
What is there to realize as my nature which is my own nature?

क्व प्रारब्धानि कर्माणि जीवन्मुक्तिरपि क्व वा
क्व तद्विदेहकैवल्यं निर्विशेषस्य सर्वदा ॥२०-४॥

Where do I have Praarabdha Karmas?
(results of actions which have started fructifying)
What is JeevanMukti for me?
What is the lone-state of bodiless liberation (VidehaKaivalyam),
when I am free of all divisions?
(Where is the body to be a Videha, the bodiless state?)

क्व कर्ता क्व वा भोक्ता निष्क्रियं स्फुरणं क्व वा
क्वापरोक्षं फलं वा क्व निःस्वभावस्य मे सदा ॥२०-

Who is a doer or enjoyer?
What is non-action, and shining forth as something?
What is the indirect state or
what fruit is to be gained, when I have no nature at all?

 क्व लोकं क्व मुमुक्षुर्वा क्व योगी ज्ञ्नानवान् क्व वा
क्व बद्धः क्व वा मुक्तः स्वस्वरूपेऽहमद्वये ॥२०-६॥

Where is the world?
Who is a seeker after liberation? Who is a Yogi? Who is a Knower?
Who is bound, who is liberated,
when I am the non-dual as my true essence?

क्व सृष्टिः क्व संहारः क्व साध्यं क्व साधनम्
क्व साधकः क्व सिद्धिर्वा स्वस्वरूपेऽहमद्वये ॥२०-७॥

What creation, what dissolution?
What is to be achieved, or what means of achieving it?
 Who is a Saadhak who wants to achieve it,
what is a Siddhi that gets achieved,,
when I am the non-dual as my true essence?

क्व प्रमाता प्रमाणं वा क्व प्रमेयं क्व प्रमा
क्व किंचित् क्व किंचिद्वा सर्वदा विमलस्य मे ॥२०-८॥

Who understands knowledge (of the world),
what are the means of such knowledge,
what is to be understood, what is knowledge that is understood?
What is something, what is not something,
for me who is always taintless?

क्व विक्षेपः क्व चैकाग्र्यं क्व निबोधः क्व  मूढता
क्व हर्षः क्व विषादो वा सर्वदा निष्क्रियस्य मे ॥२०-९॥

What disturbance, what single-mindedness,
what is learning, what is foolishness,
what is happiness, what is sorrow,
 when I do not do anything anytime?

क्व चैष व्यवहारो वा क्व सा परमार्थता
क्व सुखं क्व वा दुःखं निर्विमर्शस्य मे सदा ॥२०-१०॥

What is this world affair, or what is Reality?
What is happiness, what is sadness,
when I am always free of all deliberations?

क्व माया क्व संसारः क्व प्रीतिर्विरतिः क्व वा
क्व जीवः क्व तद्ब्रह्म सर्वदा विमलस्यमे ॥२०-११॥

What is Maayaa? What is Samsaara?
What is attachment or non-attachment?
What is a Jeeva or what is Brahman,
 when I am always taintless?
क्व प्रवृत्तिर्निवृत्तिर्वा क्व मुक्तिः क्व बन्धनम्
कूटस्थनिर्विभागस्य स्वस्थस्य मम सर्वदा ॥२०-१२॥

What is interest towards the world or disinterest towards the world?
What is liberation, what is bondage,
when I exist as an immovable principle without divisions,
 and am established in my own nature?

क्वोपदेशः क्व वा शास्त्रं क्व शिष्यः क्व वा गुरुः
    क्व चास्ति पुरुषार्थो वा निरुपाधेः शिवस्य मे ॥२०-१३॥

What is instruction, what scripture?
Who is Guru, who is disciple?
What is there to be achieved as a human goal,
when I am the auspicious state without any superimpositions?
What is there or not there, what exists as one or as two?
What is there to say anymore?
Nothing ever rises for me at all!

क्व चास्ति क्व वा नास्ति क्वास्ति चैकं क्व द्वयम्
बहुनात्र किमुक्तेन किंचिन्नोत्तिष्टते मम ॥२०-१४॥

What is? What is not?
What oneness is there, or what twoness?
Why say more words?
Nothing ever rises out of me.
(Nothing comes out of Brahman as the world.)
(Brahman alone is the world.)


॥ॐ तत्सत्




Chapter 19 (8 verses)


 CHAPTER NINETEEN

जनक उवाच
Janaka spoke

{ESTABLISHED IN MY OWN GLORY}

तत्त्वविज्ञ्नानसन्दंशमादाय हृदयोदरात्
नानाविधपरामर्शशल्योद्धारः कृतो मया ॥१९-१॥

Using the tweezers of the correct Knowledge of Reality,
I have removed all the thorns of reflections presented by various philosophies,
 from the inside of my heart.

क्व धर्मः क्व वा कामः क्व चार्थः क्व विवेकिता
क्व द्वैतं क्व वाऽद्वैतं स्वमहिम्नि स्थितस्य मे ॥१९-२॥

What need of Dharma, what need of Kaama,
what need of wealth (Artha), what need of discrimination,
what need of Dvaita, what need of Advaita,
is there for me who is established in my own glory!

क्व भूतं क्व भविष्यद्वा वर्तमानमपि क्व वा
क्व देशः क्व वा नित्यं स्वमहिम्नि स्थितस्य मे ॥१९- ३॥

What is past, what is future, what the present also,
what is place, what is eternality,  
  for me who is established in my own glory!

क्व चात्मा क्व वानात्मा क्व शुभं क्वाशुभं यथा
क्व चिन्ता क्व वाचिन्ता स्वमहिम्नि स्थितस्य मे ॥१९- ४॥

What is Self, what is non-self,
what is auspiciousness, what is inauspiciousness,
what is thinking, what is non-thinking,  
  for me who is established in my own glory!

क्व स्वप्नः क्व सुषुप्तिर्वा क्व जागरणं तथा
क्व तुरीयं भयं वापि स्वमहिम्नि स्थितस्य मे ॥१९- ५॥

What is Svapna, what is Sushupti, what is Jaagrat, what is Tureeyaa,
what is the fear of worldly existence,  
  for me who is established in my own glory!

 क्व दूरं क्व समीपं वा बाह्यं क्वाभ्यन्तरं क्व वा
क्व स्थूलं क्व वा सूक्ष्मं स्वमहिम्नि स्थितस्य मे ॥१९- ६॥

What is distance, what is nearness,
what is outside, what is inside, what is gross, what is subtle,  
  for me who is established in my own glory!

क्व मृत्युर्जीवितं वा क्व लोकाः क्वास्य क्व लौकिकम्
क्व लयः क्व समाधिर्वा स्वमहिम्नि स्थितस्य मे ॥१९-७॥

What is death, what is life, what are people, what is worldliness 
what is dissolving off,
what is the absorbed state of contemplation,    
  for me who is established in my own glory!

अलं त्रिवर्गकथया योगस्य कथयाप्यलम्
अलं विज्ञ्नानकथया विश्रान्तस्य ममात्मनि ॥१९-८॥

Enough of the talks of three goals of Dharma, Artha and Kaama,
enough of the practices of the liberation,
enough of instructions on knowledge,
for me who rests in my own essence!






Chapter 18 ( 81 to 100 verses)


 नैव प्रार्थयते लाभं नालाभेनानुशोचति ।
धीरस्य शीतलं चित्तममृतेनैव पूरितम् ॥१८-८१॥

Never does he covet gain, and never ever laments about the loss;
the mind of a knower is so cold as if filled with nectar.

न शान्तं स्तौति निष्कामो न दुष्टमपि निन्दति ।
समदुःखसुखस्तृप्तः किंचित्कृत्यं न पश्यति ॥१८-८२॥

The desireless Yogi does not praise a saint; nor does he blame a wicked man.
He is always content; treats pleasure and pain equally; and sees no action at all.

 धीरो न द्वेष्टि संसारमात्मानं न दिदृक्षति ।
हर्षामर्ष​विनिर्मुक्तो न मृतो न च जीवति ॥१८-८३॥

The wise one does not hate the Samsaara;
nor does he desire to have the vision of the Self (as another).
He is completely free of joy and irritation.
He is not dead (though he is dead to the world of objects);
nor does he live (though he appears as a living body to others).

निःस्नेहः पुत्रदारादौ निष्कामो विषयेषु च ।
निश्चिन्तः सर्वशरीरेऽपि निराशः शोभते बुधः ॥१८-८४॥

The Knower shines forth,
free of attachment to his wife and sons; 
has no attraction for the sense pleasures;
 is free of all worries about his body also;
and has no desires at all.

तुष्टिः सर्वत्र धीरस्य यथापतितवर्तिनः ।
वच्छन्दं चरतो देशान् यत्रस्तमितशायिनः ॥१८-८५॥

A Knower who lives as a recluse,
 is happy at all circumstances;
acts according to the need of the hour;
moves freely in any country he likes;
sleeps wherever the sun sets at that time.

पततूदेतु वा देहो नास्य चिन्ता महात्मनः ।
स्वभावभूमिविश्रान्तिविस्मृताशेषसंसृतेः ॥१८-८६॥

The noble one is not worried whether the body falls or rises.
He rests in the land of his own essence;
and has no thoughts about any object of the world.

अकिंचनः कामाचारो निर्द्वन्द्वश्छिन्नसंशयः ।
असक्तः सर्वभावेषु केवलो रमते बुधः ॥१८-८७॥

The Knower owns nothing; acts freely;
is free of the dual states; retains no doubts;
is unattached to all the objects; and just remains blissful.

निर्ममः शोभते धीरः समलोष्टाश्मकाञ्चनः ।
सुभिन्नहृदयग्रन्थिर्विनिर्धूतरजस्तमः ॥१८-८८॥

The wise one shines without the idea of possessions.
He sees the mud lump, stone and gold as the same.
 His knots of the heart have been cut off.
He has destroyed all the qualities of Rajas and Tamas.
सर्वत्रानवधानस्य न किंचिद्वासना हृदि ।
मुक्तात्मनो वितृप्तस्य तुलना केन जायते ॥१८-८९॥

He shows no interest in anything.
He retains no Vaasanaa in the heart.
Who can judge the one who has freed himself of the world-shackles,
and is ever-satisfied?

जानन्नपि न जानाति पश्यन्नपि न पश्यति ।
ब्रुवन्नपि न च ब्रूते कोऽन्यो निर्वासनादृते ॥१८-९०॥

Though he knows the perceived, he does not know it at all.
Though seeing, he does not see. Though talking, he does not talk.
Who else can be like this except the one who is completely free of all Vaasanaas?

भिक्षुर्वा भूपतिर्वापि यो निष्कामः स शोभते ।
भावेषु गलिता यस्य शोभनाशोभना मतिः ॥१८-९१॥

Be it a beggar or an emperor,
he who is free of desires alone shines forth as the excellent one;
his mind has dissolved off  the ideas of good and bad in objects.

क्व स्वच्छन्द्यं क्व संकोचः क्व वा तत्त्वविनिश्चयः ।
निर्व्याजार्जवभूतस्य चरितार्थस्य योगिनः ॥१८-९२॥

What is freedom of existence, what is withdrawal,
what is the ascertainment of truth, for the Yogi,
who has fulfilled his goal, has no pretence;
 and is always honest in his conduct?

आत्मविश्रान्तितृप्तेन निराशेन गतार्तिना ।
अन्तर्यदनुभूयेत तत्कथं कस्य कथ्यते ॥१८-९३॥

The Knower is satisfied by resting in the Self alone;
has no desires or wants of any sort.
How to explain to anyone, what he experiences within?

सुप्तोऽपि न सुषुप्तौ च स्वप्नेऽपि शयितो न च ।
जागरेऽपि न जागर्ति धीरस्तृप्तः पदे पदे ॥१८-९४॥

Though asleep, he does not sleep.
(He is unaffected by the world, like a man in sleep; but is awake to his Self.)
 Though dreaming, he is not asleep.
(He is seeing the dream called the world; but he is not in the sleep of ignorance.)
Though awake, he is not awake.
(He is awake to the Self always; but is not awake to the reality of the world.)
 The wise one remains satisfied, at each and every state of the mind.

ज्ञ्नः सचिन्तोऽपि निश्चिन्तः सेन्द्रियोऽपि निरिन्द्रियः ।
सुबुद्धिरपि निर्बुद्धिः साहंकारोऽनहंकृतिः ॥१८-९५॥

The Knower is without thoughts, though thinking;
 is without the senses, though seeing the world with his senses;
 is without intellect, though with the intellect;
is without the ‘I’, though with the ‘I’.

न सुखी न च वा दूःखी न विरक्तो न सङ्गवान् ।
न मुमुक्षुर्न वा मुक्ता न किंचिन्न च किंचन ॥१८-९६॥

He is not a happy person or a sad person,
 or a dispassionate person or a person who is attached to company.
He is not a seeker after liberation; is not liberated;
not anything; not at all anything (that is captured by the senses or mind).

विक्षेपेऽपि न विक्षिप्तः समाधौ न समाधिमान् ।
जाड्येऽपि न जडो धन्यः पाण्डित्येपि न पण्डितः ॥१८-९७॥

The blessed one, when disturbed also, is not disturbed
(while acting in the world).
When in contemplation also (as Brahman-state itself), he does not contemplate
((while acting in the world).
Though inactive, he is not inert.
(He is unaffected by the objects of the world.)
He is not a learned one, though he knows everything.
(He is the knowledge! What is there to learn?)

मुक्तो यथास्थितिस्वस्थः कृतकर्तव्यनिर्वृतः ।
समः सर्वत्र वैतृष्ण्यान्न स्मरत्यकृतं कृतम् ॥१८-९८॥

The liberated one stays as he is, in his own true essence,
 is free of actions done for achievements.
He is equal everywhere.
 Because of the absence of thirst for pleasures;
 he does not retain the memories of actions done or not done.

न प्रीयते वन्द्यमाने निन्द्यमानो न कुप्यति ।
नैवोद्विजति मरणे जीवने नाभिनन्दति ॥१८-९९॥

He is not pleased by praises; not irritated by blames;
does not feel anxious about death; nor is joyous about life.

न धावति जनाकीर्णं नारण्यं उपशान्तधीः ।
     यथातथा यत्रतत्र सम एवावतिष्टते ॥१८-१००॥

A man of quiet intellect does not seek a crowd or forest.
However, and wherever, he stays equal only.




Chapter 18 ( 61 to 80 verses)


 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?

बुद्धिपर्यन्त​संसारे 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 पश्य​तो 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 तद्व​स्तु 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 ।
नाप्नोत्य​वसरं 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.