18. Chapter 18 — Peace
Verses 1–96
18.1
अष्टावक्र उवाच — aṣṭāvakra uvāca
यस्य बोधोदये तावत्स्वप्नवद् भवति भ्रमः ।
तस्मै सुखैकरूपाय नमः शान्ताय तेजसे ॥
yasya bodhodaye tāvatsvapnavad bhavati bhramaḥ ।
tasmai sukhaikarūpāya namaḥ śāntāya tejase ॥
Salutation to That which is bliss itself by nature, calmness, and effulgence, with the dawning of the knowledge of which all delusion becomes like a dream.
18.2
अर्जयित्वाखिलान् अर्थान् भोगानाप्नोति पुष्कलान् ।
न हि सर्वपरित्याजमन्तरेण सुखी भवेत् ॥
arjayitvākhilān arthān bhogānāpnoti puṣkalān ।
na hi sarvaparityājamantareṇa sukhī bhavet ॥
One gets abundant enjoyments by acquiring all worldly objects. Surely one cannot be happy without renouncing all.
18.3
कर्तव्यदुःखमार्तण्डज्वालादग्धान्तरात्मनः ।
कुतः प्रशमपीयूषधारासारमृते सुखम् ॥
kartavyaduḥkhamārtaṇḍajvālādagdhāntarātmanaḥ ।
kutaḥ praśamapīyūṣadhārāsāramṛte sukham ॥
How can one whose hearths core has been scorched by the heat of the sun of sorrow arising from duty, enjoy happiness without the continuous shower of the
18.4
भवोऽयं भावनामात्रो न किंचित् परमर्थतः ।
नास्त्यभावः स्वभावनां भावाभावविभाविनाम् ॥
bhavo'yaṃ bhāvanāmātro na kiṃcit paramarthataḥ ।
nāstyabhāvaḥ svabhāvanāṃ bhāvābhāvavibhāvinām ॥
This universe is but a state of consciousness. In reality it is nothing. Those self-existing" beings that cognize both existence and non-existence, never cease to be.
18.5
न दूरं न च संकोचाल्लब्धमेवात्मनः पदं ।
निर्विकल्पं निरायासं निर्विकारं निरंजनम् ॥
na dūraṃ na ca saṃkocāllabdhamevātmanaḥ padaṃ ।
nirvikalpaṃ nirāyāsaṃ nirvikāraṃ niraṃjanam ॥
The nature of the Self which is absolute, effortless immutable, and spotless, is verily neither far away nor"^ attained because of limitation.
18.6
व्यामोहमात्रविरतौ स्वरूपादानमात्रतः ।
वीतशोका विराजन्ते निरावरणदृष्टयः ॥
vyāmohamātraviratau svarūpādānamātrataḥ ।
vītaśokā virājante nirāvaraṇadṛṣṭayaḥ ॥
No sooner is the Self apprehended on the cessation of illusion than they with their vision unobstructed live with their sorrows dispelled.
18.7
समस्तं कल्पनामात्रमात्मा मुक्तः सनातनः ।
इति विज्ञाय धीरो हि किमभ्यस्यति बालवत् ॥
samastaṃ kalpanāmātramātmā muktaḥ sanātanaḥ ।
iti vijñāya dhīro hi kimabhyasyati bālavat ॥
Knowing all as mere idea and the Self as free and eternal, does the wise one act like" a child?
18.8
आत्मा ब्रह्मेति निश्चित्य भावाभावौ च कल्पितौ ।
निष्कामः किं विजानाति किं ब्रूते च करोति किम् ॥
ātmā brahmeti niścitya bhāvābhāvau ca kalpitau ।
niṣkāmaḥ kiṃ vijānāti kiṃ brūte ca karoti kim ॥
Knowing for certain that one’s self is Brahman and that existence and nonexistence are figments, what should one who is free from desire, know, say or do?
18.9
अयं सोऽहमयं नाहं इति क्षीणा विकल्पना ।
सर्वमात्मेति निश्चित्य तूष्णींभूतस्य योगिनः ॥
ayaṃ so'hamayaṃ nāhaṃ iti kṣīṇā vikalpanā ।
sarvamātmeti niścitya tūṣṇīṃbhūtasya yoginaḥ ॥
Such thoughts as ^this indeed am and ^this I am not are annihilated for the Yogi who has become silent by knowing for certain all as Self.
18.10
न विक्षेपो न चैकाग्र्यं नातिबोधो न मूढता ।
न सुखं न च वा दुःखं उपशान्तस्य योगिनः ॥
na vikṣepo na caikāgryaṃ nātibodho na mūḍhatā ।
na sukhaṃ na ca vā duḥkhaṃ upaśāntasya yoginaḥ ॥
The Yogi who has attained tranquillity, has no distraction, no concentration, no excess of knowledge," no ignorance, no pleasure, or no pain.
18.11
स्वाराज्ये भैक्षवृत्तौ च लाभालाभे जने वने ।
निर्विकल्पस्वभावस्य न विशेषोऽस्ति योगिनः ॥
svārājye bhaikṣavṛttau ca lābhālābhe jane vane ।
nirvikalpasvabhāvasya na viśeṣo'sti yoginaḥ ॥
The dominion of heaven or mendicancy, gain or loss, society or solitude, make no difference to the Yogi whose nature is free from conditions.
18.12
क्व धर्मः क्व च वा कामः क्व चार्थः क्व विवेकिता ।
इदं कृतमिदं नेति द्वन्द्वैर्मुक्तस्य योगिनः ॥
kva dharmaḥ kva ca vā kāmaḥ kva cārthaḥ kva vivekitā ।
idaṃ kṛtamidaṃ neti dvandvairmuktasya yoginaḥ ॥
Dharma (ritualistic or meritorious works), Artha (worldly prosperity), Kama (sense-enjoyment), or discrimination has no significance for the Yogi who has transcended such duah notions as ^this is done and ^this is not done. Dual etc. — The relative consciousness is infested with the pairs of opposites, of which the sense of ^done and not done is typical. We are always active under the impulse of desire, securing some objects of desire and seeking others. This desire is at the root of all Dharma, Artha and Kama, and also of discrimination — for were we not bound and blinded by desire, there would be no necessity for us to discriminate the real from the unreal; the unreal would simply not exist for us. One free from the pairs of opposites has, therefore, no use for Dharma, Artha
18.13
कृत्यं किमपि नैवास्ति न कापि हृदि रंजना ।
यथा जीवनमेवेह जीवन्मुक्तस्य योगिनः ॥
kṛtyaṃ kimapi naivāsti na kāpi hṛdi raṃjanā ।
yathā jīvanameveha jīvanmuktasya yoginaḥ ॥
The Yogi who is liberated while living, has neither any duty nor any
18.14
क्व मोहः क्व च वा विश्वं क्व तद् ध्यानं क्व मुक्तता ।
सर्वसंकल्पसीमायां विश्रान्तस्य महात्मनः ॥
kva mohaḥ kva ca vā viśvaṃ kva tad dhyānaṃ kva muktatā ।
sarvasaṃkalpasīmāyāṃ viśrāntasya mahātmanaḥ ॥
Where is delusion, where is the universe, where is meditation of That, or where is liberation for the great-souled one who is beyond the world of desires?
18.15
येन विश्वमिदं दृष्टं स नास्तीति करोतु वै ।
निर्वासनः किं कुरुते पश्यन्नपि न पश्यति ॥
yena viśvamidaṃ dṛṣṭaṃ sa nāstīti karotu vai ।
nirvāsanaḥ kiṃ kurute paśyannapi na paśyati ॥
18.16
येन दृष्टं परं ब्रह्म सोऽहं ब्रह्मेति चिन्तयेत् ।
किं चिन्तयति निश्चिन्तो द्वितीयं यो न पश्यति ॥
yena dṛṣṭaṃ paraṃ brahma so'haṃ brahmeti cintayet ।
kiṃ cintayati niścinto dvitīyaṃ yo na paśyati ॥
18.17
दृष्टो येनात्मविक्षेपो निरोधं कुरुते त्वसौ ।
उदारस्तु न विक्षिप्तः साध्याभावात्करोति किम् ॥
dṛṣṭo yenātmavikṣepo nirodhaṃ kurute tvasau ।
udārastu na vikṣiptaḥ sādhyābhāvātkaroti kim ॥
He, indeed, controls himself, who sees distraction in himself. But the great one is not distracted. Having nothing to accomplish, what would he do?
18.18
धीरो लोकविपर्यस्तो वर्तमानोऽपि लोकवत् ।
नो समाधिं न विक्षेपं न लोपं स्वस्य पश्यति ॥
dhīro lokaviparyasto vartamāno'pi lokavat ।
no samādhiṃ na vikṣepaṃ na lopaṃ svasya paśyati ॥
The man of Knowledge, though living like a common man, is contrary to him. He sees" neither concentration nor distraction nor defilement of his own.
18.19
भावाभावविहीनो यस्तृप्तो निर्वासनो बुधः ।
नैव किंचित्कृतं तेन लोकदृष्ट्या विकुर्वता ॥
bhāvābhāvavihīno yastṛpto nirvāsano budhaḥ ।
naiva kiṃcitkṛtaṃ tena lokadṛṣṭyā vikurvatā ॥
18.20
प्रवृत्तौ वा निवृत्तौ वा नैव धीरस्य दुर्ग्रहः ।
यदा यत्कर्तुमायाति तत्कृत्वा तिष्ठते सुखम् ॥
pravṛttau vā nivṛttau vā naiva dhīrasya durgrahaḥ ।
yadā yatkartumāyāti tatkṛtvā tiṣṭhate sukham ॥
The wise one who lives on happily doing what comes to him to be done, does'" not feeF troubled either in activity or in inactivity.
18.21
निर्वासनो निरालंबः स्वच्छन्दो मुक्तबन्धनः ।
क्षिप्तः संस्कारवातेन चेष्टते शुष्कपर्णवत् ॥
nirvāsano nirālaṃbaḥ svacchando muktabandhanaḥ ।
kṣiptaḥ saṃskāravātena ceṣṭate śuṣkaparṇavat ॥
Blown by the wind of the Samskaras, the desirele:53, independent, free, and liberated"^ person moves about like a dry leaf.
18.22
असंसारस्य तु क्वापि न हर्षो न विषादिता ।
स शीतलहमना नित्यं विदेह इव राजये ॥
asaṃsārasya tu kvāpi na harṣo na viṣāditā ।
sa śītalahamanā nityaṃ videha iva rājaye ॥
There is no joy or sorrow for one who has transcended worldly existence. Ever with a serene"* mind, he lives like one without a body.
18.23
कुत्रापि न जिहासास्ति नाशो वापि न कुत्रचित् ।
आत्मारामस्य धीरस्य शीतलाच्छतरात्मनः ॥
kutrāpi na jihāsāsti nāśo vāpi na kutracit ।
ātmārāmasya dhīrasya śītalācchatarātmanaḥ ॥
The wise man whose delight is in Self and whose mind is calm and pure, has no desire for renouncing whatsoever nor does he feel any loss at any place.
18.24
प्रकृत्या शून्यचित्तस्य कुर्वतोऽस्य यदृच्छया ।
प्राकृतस्येव धीरस्य न मानो नावमानता ॥
prakṛtyā śūnyacittasya kurvato'sya yadṛcchayā ।
prākṛtasyeva dhīrasya na māno nāvamānatā ॥
Naturally of a vacant mind and acting as he pleases, the wise one is not affected by honour or dishonour like an ordinary man.
18.25
कृतं देहेन कर्मेदं न मया शुद्धरूपिणा ।
इति चिन्तानुरोधी यः कुर्वन्नपि करोति न ॥
kṛtaṃ dehena karmedaṃ na mayā śuddharūpiṇā ।
iti cintānurodhī yaḥ kurvannapi karoti na ॥
One who acts in conformity with such thoughts as ‘this is done by the body and not by me, the pure Self — such a one, even though acting, does not act.
18.26
अतद्वादीव कुरुते न भवेदपि बालिशः ।
जीवन्मुक्तः सुखी श्रीमान् संसरन्नपि शोभते ॥
atadvādīva kurute na bhavedapi bāliśaḥ ।
jīvanmuktaḥ sukhī śrīmān saṃsarannapi śobhate ॥
The Jivanmukta acts like one who does not say that he is acting so; but he is not, therefore, a fooL Even though in the world, he looks happy and blessed.
18.27
नाविचारसुश्रान्तो धीरो विश्रान्तिमागतः ।
न कल्पते न जाति न शृणोति न पश्यति ॥
nāvicārasuśrānto dhīro viśrāntimāgataḥ ।
na kalpate na jāti na śṛṇoti na paśyati ॥
The wise one who, weary of diverse reasonings, has attained repose, neither thinks nor knows nor hears nor sees.
18.28
असमाधेरविक्षेपान् न मुमुक्षुर्न चेतरः ।
निश्चित्य कल्पितं पश्यन् ब्रह्मैवास्ते महाशयः ॥
asamādheravikṣepān na mumukṣurna cetaraḥ ।
niścitya kalpitaṃ paśyan brahmaivāste mahāśayaḥ ॥
18.29
यस्यान्तः स्यादहंकारो न करोति करोति सः ।
निरहंकारधीरेण न किंचिदकृतं कृतम् ॥
yasyāntaḥ syādahaṃkāro na karoti karoti saḥ ।
nirahaṃkāradhīreṇa na kiṃcidakṛtaṃ kṛtam ॥
He who has egoism in him, acts even though he does not act."" The wise one who is free from egoism, does not do any wrong deed.
18.30
नोद्विग्नं न च सन्तुष्टमकर्तृ स्पन्दवर्जितं ।
निराशं गतसन्देहं चित्तं मुक्तस्य राजते ॥
nodvignaṃ na ca santuṣṭamakartṛ spandavarjitaṃ ।
nirāśaṃ gatasandehaṃ cittaṃ muktasya rājate ॥
The mind of the liberated one is neither troubled nor pleased; it is inac-
18.31
निर्ध्यातुं चेष्टितुं वापि यच्चित्तं न प्रवर्तते ।
निर्निमित्तमिदं किंतु निर्ध्यायेति विचेष्टते ॥
nirdhyātuṃ ceṣṭituṃ vāpi yaccittaṃ na pravartate ।
nirnimittamidaṃ kiṃtu nirdhyāyeti viceṣṭate ॥
The mind of the liberated one does not exert itself to be either meditative or active; but it becomes meditative and active without any motive.
18.32
तत्त्वं यथार्थमाकर्ण्य मन्दः प्राप्नोति मूढतां ।
अथवा याति संकोचममूढः कोऽपि मूढवत् ॥
tattvaṃ yathārthamākarṇya mandaḥ prāpnoti mūḍhatāṃ ।
athavā yāti saṃkocamamūḍhaḥ ko'pi mūḍhavat ॥
A dull-witted person becomes bewildered on hearing the real truth, or some sharp-witted man withdraws within himself like a dull person.
18.33
एकाग्रता निरोधो वा मूढैरभ्यस्यते भृशं ।
धीराः कृत्यं न पश्यन्ति सुप्तवत्स्वपदे स्थिताः ॥
ekāgratā nirodho vā mūḍhairabhyasyate bhṛśaṃ ।
dhīrāḥ kṛtyaṃ na paśyanti suptavatsvapade sthitāḥ ॥
The ignorant constantly take to the practice of concentration and control of the mind. The wise abiding in their real Self, like persons in sleep, do not find anything to be done.
18.34
अप्रयत्नात् प्रयत्नाद् वा मूढो नाप्नोति निर्वृतिं ।
तत्त्वनिश्चयमात्रेण प्राज्ञो भवति निर्वृतः ॥
aprayatnāt prayatnād vā mūḍho nāpnoti nirvṛtiṃ ।
tattvaniścayamātreṇa prājño bhavati nirvṛtaḥ ॥
The ignorant person does not attain peace either by inaction or by action. The wise one becomes happy merely by ascertaining the Truth.
18.35
शुद्धं बुद्धं प्रियं पूर्णं निष्प्रपंचं निरामयं ।
आत्मानं तं न जानन्ति तत्राभ्यासपरा जनाः ॥
śuddhaṃ buddhaṃ priyaṃ pūrṇaṃ niṣprapaṃcaṃ nirāmayaṃ ।
ātmānaṃ taṃ na jānanti tatrābhyāsaparā janāḥ ॥
In this world men though taking to diverse practices do not know the Self which is pure, intelligent, beloved, perfect, beyond the universe and free from any taint.
18.36
नाप्नोति कर्मणा मोक्षं विमूढोऽभ्यासरूपिणा ।
धन्यो विज्ञानमात्रेण मुक्तस्तिष्ठत्यविक्रियः ॥
nāpnoti karmaṇā mokṣaṃ vimūḍho'bhyāsarūpiṇā ।
dhanyo vijñānamātreṇa muktastiṣṭhatyavikriyaḥ ॥
An ignorant person does not attain liberation through activity by way of repeated practice. The blessed one, through mere Knowledge, stands free, devoid of all activities.
18.37
मूढो नाप्नोति तद् ब्रह्म यतो भवितुमिच्छति ।
अनिच्छन्नपि धीरो हि परब्रह्मस्वरूपभाक् ॥
mūḍho nāpnoti tad brahma yato bhavitumicchati ।
anicchannapi dhīro hi parabrahmasvarūpabhāk ॥
The ignorant person does not attain to Brahman for he desires to become It. The wise one surely realizes the nature of the Supreme Brahman even without desiring it.
18.38
निराधारा ग्रहव्यग्रा मूढाः संसारपोषकाः ।
एतस्यानर्थमूलस्य मूलच्छेदः कृतो बुधैः ॥
nirādhārā grahavyagrā mūḍhāḥ saṃsārapoṣakāḥ ।
etasyānarthamūlasya mūlacchedaḥ kṛto budhaiḥ ॥
Without any support and eager for the attainment (of freedom), the ignorant only keep up the world. The wise cut the very root" of this (i.e. the world) which is the source of all misery.
18.39
न शान्तिं लभते मूढो यतः शमितुमिच्छति ।
धीरस्तत्त्वं विनिश्चित्य सर्वदा शान्तमानसः ॥
na śāntiṃ labhate mūḍho yataḥ śamitumicchati ।
dhīrastattvaṃ viniścitya sarvadā śāntamānasaḥ ॥
The foor desires peace and so does not attain it. The wise one knows the Truth and is ever of tranquil mind.
18.40
क्वात्मनो दर्शनं तस्य यद् दृष्टमवलंबते ।
धीरास्तं तं न पश्यन्ति पश्यन्त्यात्मानमव्ययम् ॥
kvātmano darśanaṃ tasya yad dṛṣṭamavalaṃbate ।
dhīrāstaṃ taṃ na paśyanti paśyantyātmānamavyayam ॥
Where is Self-knowledge for him whose knowledge depends on the object? The wise do not see this and that but see the immutable Self.
18.41
क्व निरोधो विमूढस्य यो निर्बन्धं करोति वै ।
स्वारामस्यैव धीरस्य सर्वदासावकृत्रिमः ॥
kva nirodho vimūḍhasya yo nirbandhaṃ karoti vai ।
svārāmasyaiva dhīrasya sarvadāsāvakṛtrimaḥ ॥
Where is control (of mind) fox the deluded one who strives for it? It is indeed always natural with the wise one who delights in Self.
18.42
भावस्य भावकः कश्चिन् न किंचिद् भावकोपरः ।
उभयाभावकः कश्चिद् एवमेव निराकुलः ॥
bhāvasya bhāvakaḥ kaścin na kiṃcid bhāvakoparaḥ ।
ubhayābhāvakaḥ kaścid evameva nirākulaḥ ॥
Someone thinks that existence is and someone else, that nothing is. Rare is the one who thinks neither and is thus calm.
18.43
शुद्धमद्वयमात्मानं भावयन्ति कुबुद्धयः ।
न तु जानन्ति संमोहाद्यावज्जीवमनिर्वृताः ॥
śuddhamadvayamātmānaṃ bhāvayanti kubuddhayaḥ ।
na tu jānanti saṃmohādyāvajjīvamanirvṛtāḥ ॥
Men of poor intellect think that the Atman is pure and one without a second but do not know It through delusion, and are unhappy as long as they live.
18.44
मुमुक्षोर्बुद्धिरालंबमन्तरेण न विद्यते ।
निरालंबैव निष्कामा बुद्धिर्मुक्तस्य सर्वदा ॥
mumukṣorbuddhirālaṃbamantareṇa na vidyate ।
nirālaṃbaiva niṣkāmā buddhirmuktasya sarvadā ॥
The intellect of one who longs for liberation is not non-dependent; (but) the intellect of the liberated one is indeed ever self-dependent and free from desire.
18.45
विषयद्वीपिनो वीक्ष्य चकिताः शरणार्थिनः ।
विशन्ति झटिति क्रोडं निरोधैकाग्रसिद्धये ॥
viṣayadvīpino vīkṣya cakitāḥ śaraṇārthinaḥ ।
viśanti jhaṭiti kroḍaṃ nirodhaikāgrasiddhaye ॥
Seeing the tigers of sense-objects the frightened ones, seeking refuge, at once enter the cave for the attainment of control and concentration.
18.46
निर्वासनं हरिं दृष्ट्वा तूष्णीं विषयदन्तिनः ।
पलायन्ते न शक्तास्ते सेवन्ते कृतचाटवः ॥
nirvāsanaṃ hariṃ dṛṣṭvā tūṣṇīṃ viṣayadantinaḥ ।
palāyante na śaktāste sevante kṛtacāṭavaḥ ॥
The dominion of heaven or mendicancy, gain or loss, society or solitude, make no difference to the Yogi whose nature is free from conditions.
18.47
न मुक्तिकारिकां धत्ते निःशङ्को युक्तमानसः ।
पश्यन् शृण्वन् स्पृशन् जिघ्रन्नश्नन्नास्ते यथासुखम् ॥
na muktikārikāṃ dhatte niḥśaṅko yuktamānasaḥ ।
paśyan śṛṇvan spṛśan jighrannaśnannāste yathāsukham ॥
He who is free from doubts and has Ms mind absorbed (in the Self), does not resort to the means of liberation. Seeing/ hearing, touching, smelling and eating, he lives happily.
18.48
वस्तुश्रवणमात्रेण शुद्धबुद्धिर्निराकुलः ।
नैवाचारमनाचारमौदास्यं वा प्रपश्यति ॥
vastuśravaṇamātreṇa śuddhabuddhirnirākulaḥ ।
naivācāramanācāramaudāsyaṃ vā prapaśyati ॥
He whose mind has been purified and freed from distraction by the mere hearing about the Truth, does not see proper or improper act or inaction.
18.49
यदा यत्कर्तुमायाति तदा तत्कुरुते ऋजुः ।
शुभं वाप्यशुभं वापि तस्य चेष्टा हि बालवत् ॥
yadā yatkartumāyāti tadā tatkurute ṛjuḥ ।
śubhaṃ vāpyaśubhaṃ vāpi tasya ceṣṭā hi bālavat ॥
The guileless person does whatever comes to be done, whether good or evil; for his actions are like those of a child.
18.50
स्वातंत्र्यात्सुखमाप्नोति स्वातंत्र्याल्लभते परं ।
स्वातंत्र्यान्निर्वृतिं गच्छेत्स्वातंत्र्यात् परमं पदम् ॥
svātaṃtryātsukhamāpnoti svātaṃtryāllabhate paraṃ ।
svātaṃtryānnirvṛtiṃ gacchetsvātaṃtryāt paramaṃ padam ॥
Through freedom one attains to happiness, through freedom to the Supreme, through freedom to tranquillity and through freedom to the Highest State.
18.51
अकर्तृत्वमभोक्तृत्वं स्वात्मनो मन्यते यदा ।
तदा क्षीणा भवन्त्येव समस्ताश्चित्तवृत्तयः ॥
akartṛtvamabhoktṛtvaṃ svātmano manyate yadā ।
tadā kṣīṇā bhavantyeva samastāścittavṛttayaḥ ॥
All the modifications of the mind become destroyed when a man realizes that he himself is neither the doer nor the enjoyer.
18.52
उच्छृंखलाप्यकृतिका स्थितिर्धीरस्य राजते ।
न तु सस्पृहचित्तस्य शान्तिर्मूढस्य कृत्रिमा ॥
ucchṛṃkhalāpyakṛtikā sthitirdhīrasya rājate ।
na tu saspṛhacittasya śāntirmūḍhasya kṛtrimā ॥
The conduct of the wise one though unrestrained and inartificial shines, but not the affected calmness of the fool whose mind is attached.
18.53
विलसन्ति महाभोगैर्विशन्ति गिरिगह्वरान् ।
निरस्तकल्पना धीरा अबद्धा मुक्तबुद्धयः ॥
vilasanti mahābhogairviśanti girigahvarān ।
nirastakalpanā dhīrā abaddhā muktabuddhayaḥ ॥
The wise who are free from imaginings, unbound and of unfettered intellect, (sometimes) sport in the midst of great enjoyments and (sometimes) retire into the mountain caves.
18.54
श्रोत्रियं देवतां तीर्थमङ्गनां भूपतिं प्रियं ।
दृष्ट्वा संपूज्य धीरस्य न कापि हृदि वासना ॥
śrotriyaṃ devatāṃ tīrthamaṅganāṃ bhūpatiṃ priyaṃ ।
dṛṣṭvā saṃpūjya dhīrasya na kāpi hṛdi vāsanā ॥
No desire whatsoever springs in the heart of the wise one on seeing or honouring a man versed in sacred learning, a god, a holy place, a woman, a king or a beloved one.
18.55
भृत्यैः पुत्रैः कलत्रैश्च दौहित्रैश्चापि गोत्रजैः ।
विहस्य धिक्कृतो योगी न याति विकृतिं मनाक् ॥
bhṛtyaiḥ putraiḥ kalatraiśca dauhitraiścāpi gotrajaiḥ ।
vihasya dhikkṛto yogī na yāti vikṛtiṃ manāk ॥
The Yogi is not at all perturbed even when ridiculed and despised by his servants, sons, wives, daughter’s sons and relations.
18.56
सन्तुष्टोऽपि न सन्तुष्टः खिन्नोऽपि न च खिद्यते ।
तस्याश्चर्यदशां तां तां तादृशा एव जानते ॥
santuṣṭo'pi na santuṣṭaḥ khinno'pi na ca khidyate ।
tasyāścaryadaśāṃ tāṃ tāṃ tādṛśā eva jānate ॥
Though pleased he is not pleased, though pained he does not suffer any pain. Only those like him understand his wonderful state.
18.57
कर्तव्यतैव संसारो न तां पश्यन्ति सूरयः ।
शून्याकारा निराकारा निर्विकारा निरामयाः ॥
kartavyataiva saṃsāro na tāṃ paśyanti sūrayaḥ ।
śūnyākārā nirākārā nirvikārā nirāmayāḥ ॥
The wise man whose delight is in Self and whose mind is calm and pure, has no desire for renouncing anything whatsoever nor does he feel any loss anywhere.
18.58
अकुर्वन्नपि संक्षोभाद् व्यग्रः सर्वत्र मूढधीः ।
कुर्वन्नपि तु कृत्यानि कुशलो हि निराकुलः ॥
akurvannapi saṃkṣobhād vyagraḥ sarvatra mūḍhadhīḥ ।
kurvannapi tu kṛtyāni kuśalo hi nirākulaḥ ॥
One of dull intellect, even without doing anything, is ever agitated by distraction; but the skilful one, even doing his duties, is verily unperturbed. Unperturbed — Because his mind is ever calm and tranquil owing to the absence of any egotistic feeling even in the midst of activities. Cf. XVIII.
18.59
सुखमास्ते सुखं शेते सुखमायाति याति च ।
सुखं वक्ति सुखं भुंक्ते व्यवहारेऽपि शान्तधीः ॥
sukhamāste sukhaṃ śete sukhamāyāti yāti ca ।
sukhaṃ vakti sukhaṃ bhuṃkte vyavahāre'pi śāntadhīḥ ॥
Equanimous in practical life as well, the wise one sits happily, sleeps happily, moves happily, speaks happily and eats happilj
18.60
स्वभावाद्यस्य नैवार्तिर्लोकवद् व्यवहारिणः ।
महाहृद इवाक्षोभ्यो गतक्लेशः स शोभते ॥
svabhāvādyasya naivārtirlokavad vyavahāriṇaḥ ।
mahāhṛda ivākṣobhyo gatakleśaḥ sa śobhate ॥
The Jivanmukta acts like one who does not say that he is acting so; but he is not, therefore, a fool. Even though in the world, he looks happy and blessed.
18.61
निवृत्तिरपि मूढस्य प्रवृत्ति रुपजायते ।
प्रवृत्तिरपि धीरस्य निवृत्तिफलभागिनी ॥
nivṛttirapi mūḍhasya pravṛtti rupajāyate ।
pravṛttirapi dhīrasya nivṛttiphalabhāginī ॥
The wise one who, weary of diverse reasonings, has attained repose, neither thinks nor knows nor hears nor
18.62
परिग्रहेषु वैराग्यं प्रायो मूढस्य दृश्यते ।
देहे विगलिताशस्य क्व रागः क्व विरागता ॥
parigraheṣu vairāgyaṃ prāyo mūḍhasya dṛśyate ।
dehe vigalitāśasya kva rāgaḥ kva virāgatā ॥
Being beyond Samadhi and distraction, the man of tranquillity is neither an aspirant for liberation nor the reverse. Having" ascertained the universe to be a figment, even though he sees it, he exists as Brahman Itself.
18.63
भावनाभावनासक्ता दृष्टिर्मूढस्य सर्वदा ।
भाव्यभावनया सा तु स्वस्थस्यादृष्टिरूपिणी ॥
bhāvanābhāvanāsaktā dṛṣṭirmūḍhasya sarvadā ।
bhāvyabhāvanayā sā tu svasthasyādṛṣṭirūpiṇī ॥
The consciousness of the deluded one is always attached to thinking and not-thinking. But that of the wise one, though attended with thinking the thinkable, is oF the nature of unconsciousness.
18.64
सर्वारंभेषु निष्कामो यश्चरेद् बालवन् मुनिः ।
न लेपस्तस्य शुद्धस्य क्रियमाणोऽपि कर्मणि ॥
sarvāraṃbheṣu niṣkāmo yaścared bālavan muniḥ ।
na lepastasya śuddhasya kriyamāṇo'pi karmaṇi ॥
The sage who moves like a child without motive in all his observances and is pure, has no attachment even to work that is being done by him.
18.65
स एव धन्य आत्मज्ञः सर्वभावेषु यः समः ।
पश्यन् शृण्वन् स्पृशन् जिघ्रन्न् अश्नन्निस्तर्षमानसः ॥
sa eva dhanya ātmajñaḥ sarvabhāveṣu yaḥ samaḥ ।
paśyan śṛṇvan spṛśan jighrann aśnannistarṣamānasaḥ ॥
Blessed indeed is that knower of Self, who\ even though seeing, hearing, touching, smelling or eating, is free from interest and is the same in all conditions.
18.66
क्व संसारः क्व चाभासः क्व साध्यं क्व च साधनं ।
आकाशस्येव धीरस्य निर्विकल्पस्य सर्वदा ॥
kva saṃsāraḥ kva cābhāsaḥ kva sādhyaṃ kva ca sādhanaṃ ।
ākāśasyeva dhīrasya nirvikalpasya sarvadā ॥
Where is the reflected self, where is the world, where is the end, and where is the means for it for the wise one who is ever changeless like the sky?
18.67
स जयत्यर्थसंन्यासी पूर्णस्वरसविग्रहः ।
अकृत्रिमोऽनवच्छिन्ने समाधिर्यस्य वर्तते ॥
sa jayatyarthasaṃnyāsī pūrṇasvarasavigrahaḥ ।
akṛtrimo'navacchinne samādhiryasya vartate ॥
The ignorant person does not attain peace either by inaction or by action. The wise one becomes happy merely by ascertaining the Truth.
18.68
बहुनात्र किमुक्तेन ज्ञाततत्त्वो महाशयः ।
भोगमोक्षनिराकांक्षी सदा सर्वत्र नीरसः ॥
bahunātra kimuktena jñātatattvo mahāśayaḥ ।
bhogamokṣanirākāṃkṣī sadā sarvatra nīrasaḥ ॥
In short, the great-souled man who has realized the Truth, is free from the desire of enjoyment and liberation and is devoid of all attachment at all times and in all places.
18.69
महदादि जगद्द्वैतं नाममात्रविजृंभितं ।
विहाय शुद्धबोधस्य किं कृत्यमवशिष्यते ॥
mahadādi jagaddvaitaṃ nāmamātravijṛṃbhitaṃ ।
vihāya śuddhabodhasya kiṃ kṛtyamavaśiṣyate ॥
What remains to be done by one who is Pure Intelligence, — one who has renounced the phenomenaF existence beginning with Mahat, which is manifested through mere name?
18.70
भ्रमभृतमिदं सर्वं किंचिन्नास्तीति निश्चयी ।
अलक्ष्यस्फुरणः शुद्धः स्वभावेनैव शाम्यति ॥
bhramabhṛtamidaṃ sarvaṃ kiṃcinnāstīti niścayī ।
alakṣyasphuraṇaḥ śuddhaḥ svabhāvenaiva śāmyati ॥
18.71
शुद्धस्फुरणरूपस्य दृश्यभावमपश्यतः ।
क्व विधिः क्व वैराग्यं क्व त्यागः क्व शमोऽपि वा ॥
śuddhasphuraṇarūpasya dṛśyabhāvamapaśyataḥ ।
kva vidhiḥ kva vairāgyaṃ kva tyāgaḥ kva śamo'pi vā ॥
18.72
स्फुरतोऽनन्तरूपेण प्रकृतिं च न पश्यतः ।
क्व बन्धः क्व च वा मोक्षः क्व हर्षः क्व विषादिता ॥
sphurato'nantarūpeṇa prakṛtiṃ ca na paśyataḥ ।
kva bandhaḥ kva ca vā mokṣaḥ kva harṣaḥ kva viṣāditā ॥
Where is bondage or liberation, joy or sorrow for one who shines as the Infinite and does not perceive the relative
18.73
बुद्धिपर्यन्तसंसारे मायामात्रं विवर्तते ।
निर्ममो निरहंकारो निष्कामः शोभते बुधः ॥
buddhiparyantasaṃsāre māyāmātraṃ vivartate ।
nirmamo nirahaṃkāro niṣkāmaḥ śobhate budhaḥ ॥
In the world existing until Selfrealization, only Maya prevails. The wise one lives without the feeling of T-ness/ ^mine-ness, and attachment.
18.74
अक्षयं गतसन्तापमात्मानं पश्यतो मुनेः ।
क्व विद्या च क्व वा विश्वं क्व देहोऽहं ममेति वा ॥
akṣayaṃ gatasantāpamātmānaṃ paśyato muneḥ ।
kva vidyā ca kva vā viśvaṃ kva deho'haṃ mameti vā ॥
To the sage who perceives the Self as imperishable and sorrowless, what is knowledge, what is the universe, or what are the feelings of T am the body and ‘the body is mine?’ sjfrfat I
18.75
निरोधादीनि कर्माणि जहाति जडधीर्यदि ।
मनोरथान् प्रलापांश्च कर्तुमाप्नोत्यतत्क्षणात् ॥
nirodhādīni karmāṇi jahāti jaḍadhīryadi ।
manorathān pralāpāṃśca kartumāpnotyatatkṣaṇāt ॥
No sooner does the man of dull intellect give up the practices of mindcontrol etc., than he becomes a prey to desires and fancies.
18.76
मन्दः श्रुत्वापि तद्वस्तु न जहाति विमूढतां ।
निर्विकल्पो बहिर्यत्नादन्तर्विषयलालसः ॥
mandaḥ śrutvāpi tadvastu na jahāti vimūḍhatāṃ ।
nirvikalpo bahiryatnādantarviṣayalālasaḥ ॥
The man of dull intellect, even hearing the Truth, does not give up his delusion. Though appearing devoid of mental activity through effort, he has a craving for sense-objects lurking within.
18.77
ज्ञानाद् गलितकर्मा यो लोकदृष्ट्यापि कर्मकृत् ।
नाप्नोत्यवसरं कर्मं वक्तुमेव न किंचन ॥
jñānād galitakarmā yo lokadṛṣṭyāpi karmakṛt ।
nāpnotyavasaraṃ karmaṃ vaktumeva na kiṃcana ॥
He whose work has dropped with the dawn of Knowledge, does not find any opportunity to do or say anything, even if he be doing work in the eyes of the people.
18.78
क्व तमः क्व प्रकाशो वा हानं क्व च न किंचन ।
निर्विकारस्य धीरस्य निरातंकस्य सर्वदा ॥
kva tamaḥ kva prakāśo vā hānaṃ kva ca na kiṃcana ।
nirvikārasya dhīrasya nirātaṃkasya sarvadā ॥
For the wise one who is ever immutable and fearless, there is no darkness, no light, no relinquishment, nothing whatsoever.
18.79
क्व धैर्यं क्व विवेकित्वं क्व निरातंकतापि वा ।
अनिर्वाच्यस्वभावस्य निःस्वभावस्य योगिनः ॥
kva dhairyaṃ kva vivekitvaṃ kva nirātaṃkatāpi vā ।
anirvācyasvabhāvasya niḥsvabhāvasya yoginaḥ ॥
What is steadiness, what is discrimination, or what is fearlessness to the Yogi who is impersonal and of indescribable nature?
18.80
न स्वर्गो नैव नरको जीवन्मुक्तिर्न चैव हि ।
बहुनात्र किमुक्तेन योगदृष्ट्या न किंचन ॥
na svargo naiva narako jīvanmuktirna caiva hi ।
bahunātra kimuktena yogadṛṣṭyā na kiṃcana ॥
There is no heaven, no hell, not even liberation-in-life. In short, nothing exists in Yogic consciousness.
18.81
नैव प्रार्थयते लाभं नालाभेनानुशोचति ।
धीरस्य शीतलं चित्तममृतेनैव पूरितम् ॥
naiva prārthayate lābhaṃ nālābhenānuśocati ।
dhīrasya śītalaṃ cittamamṛtenaiva pūritam ॥
18.82
न शान्तं स्तौति निष्कामो न दुष्टमपि निन्दति ।
समदुःखसुखस्तृप्तः किंचित् कृत्यं न पश्यति ॥
na śāntaṃ stauti niṣkāmo na duṣṭamapi nindati ।
samaduḥkhasukhastṛptaḥ kiṃcit kṛtyaṃ na paśyati ॥
18.83
धीरो न द्वेष्टि संसारमात्मानं न दिदृक्षति ।
हर्षामर्षविनिर्मुक्तो न मृतो न च जीवति ॥
dhīro na dveṣṭi saṃsāramātmānaṃ na didṛkṣati ।
harṣāmarṣavinirmukto na mṛto na ca jīvati ॥
The wise one neither abhors birth and rebirth nor wishes to perceive the Self. Free from joy and sorrow, he is neither" dead nor alive.
18.84
निःस्नेहः पुत्रदारादौ निष्कामो विषयेषु च ।
निश्चिन्तः स्वशरीरेऽपि निराशः शोभते बुधः ॥
niḥsnehaḥ putradārādau niṣkāmo viṣayeṣu ca ।
niścintaḥ svaśarīre'pi nirāśaḥ śobhate budhaḥ ॥
Glorious is the life of the wise one who is free from expectation, free from attachment for children, wife and others,
18.85
तुष्टिः सर्वत्र धीरस्य यथापतितवर्तिनः ।
स्वच्छन्दं चरतो देशान् यत्रस्तमितशायिनः ॥
tuṣṭiḥ sarvatra dhīrasya yathāpatitavartinaḥ ।
svacchandaṃ carato deśān yatrastamitaśāyinaḥ ॥
Contentment ever dwells in the heart of the wise one who lives on whatever comes to him and wanders about at pleasure, resting wherever the sun sets.
18.86
पततूदेतु वा देहो नास्य चिन्ता महात्मनः ।
स्वभावभूमिविश्रान्तिविस्मृताशेषसंसृतेः ॥
patatūdetu vā deho nāsya cintā mahātmanaḥ ।
svabhāvabhūmiviśrāntivismṛtāśeṣasaṃsṛteḥ ॥
Reposing on the foundation of his own being and forgetting the entire cycle of birth and rebirth, the great-souled
18.87
अकिंचनः कामचारो निर्द्वन्द्वश्छिन्नसंशयः ।
असक्तः सर्वभावेषु केवलो रमते बुधः ॥
akiṃcanaḥ kāmacāro nirdvandvaśchinnasaṃśayaḥ ।
asaktaḥ sarvabhāveṣu kevalo ramate budhaḥ ॥
Blessed is the wise one who stands by himself, who is attached to nothing, who is without any possession, who moves freely, who is free from the pairs of oppO sites, and whose doubts have been rent asunder.
18.88
निर्ममः शोभते धीरः समलोष्टाश्मकांचनः ।
सुभिन्नहृदयग्रन्थिर्विनिर्धूतरजस्तमः ॥
nirmamaḥ śobhate dhīraḥ samaloṣṭāśmakāṃcanaḥ ।
subhinnahṛdayagranthirvinirdhūtarajastamaḥ ॥
Glorious is the wise one who is devoid of ^mine-ness/ to whom earth, stone or gold is the same, the knots of whose heart have been rent asunder, and who has been purged of Rajas and Tamas.
18.89
सर्वत्रानवधानस्य न किंचिद् वासना हृदि ।
मुक्तात्मनो वितृप्तस्य तुलना केन जायते ॥
sarvatrānavadhānasya na kiṃcid vāsanā hṛdi ।
muktātmano vitṛptasya tulanā kena jāyate ॥
Wilo is there to stand comparison with the liberated soul who has no desire whatsoever at heart, who is contented and indifferent to everything?
18.90
जानन्नपि न जानाति पश्यन्नपि न पश्यति ।
ब्रुवन्न् अपि न च ब्रूते कोऽन्यो निर्वासनादृते ॥
jānannapi na jānāti paśyannapi na paśyati ।
bruvann api na ca brūte ko'nyo nirvāsanādṛte ॥
Who but the desireless one knows not even knowing, sees not even seeing, and speaks not even speaking?
18.91
भिक्षुर्वा भूपतिर्वापि यो निष्कामः स शोभते ।
भावेषु गलिता यस्य शोभनाशोभना मतिः ॥
bhikṣurvā bhūpatirvāpi yo niṣkāmaḥ sa śobhate ।
bhāveṣu galitā yasya śobhanāśobhanā matiḥ ॥
Be he a mendicant or a king, he excels who is unattached and whose view of things has been freed from the sense of good and evil.
18.92
क्व स्वाच्छन्द्यं क्व संकोचः क्व वा तत्त्वविनिश्चयः ।
निर्व्याजार्जवभूतस्य चरितार्थस्य योगिनः ॥
kva svācchandyaṃ kva saṃkocaḥ kva vā tattvaviniścayaḥ ।
nirvyājārjavabhūtasya caritārthasya yoginaḥ ॥
‘What is wantonness, what is restraint, or what is determination of Truth for the Yogi whose life’s object has been fulfilled and who is the embodiment of guileless sincerity?
18.93
आत्मविश्रान्तितृप्तेन निराशेन गतार्तिना ।
अन्तर्यदनुभूयेत तत् कथं कस्य कथ्यते ॥
ātmaviśrāntitṛptena nirāśena gatārtinā ।
antaryadanubhūyeta tat kathaṃ kasya kathyate ॥
How and to whom can be described what is experienced within by one who is desireless, whose sorrow is destroyed, and who is contented with repose in the Self?
18.94
सुप्तोऽपि न सुषुप्तौ च स्वप्नेऽपि शयितो न च ।
जागरेऽपि न जागर्ति धीरस्तृप्तः पदे पदे ॥
supto'pi na suṣuptau ca svapne'pi śayito na ca ।
jāgare'pi na jāgarti dhīrastṛptaḥ pade pade ॥
Not asleep even in sound sleep, not lying even in dream, and not awake even in waking state, is the wise one who is contented under all conditions.
18.95
ज्ञः सचिन्तोऽपि निश्चिन्तः सेन्द्रियोऽपि निरिन्द्रियः ।
सुबुद्धिरपि निर्बुद्धिः साहंकारोऽनहङ्कृतिः ॥
jñaḥ sacinto'pi niścintaḥ sendriyo'pi nirindriyaḥ ।
subuddhirapi nirbuddhiḥ sāhaṃkāro'nahaṅkṛtiḥ ॥
The man of Knowledge is devoid of thought even when engaged in thought, devoid of the sense-organs even though possessed of them, devoid of intelligence even though endowed with it, and devoid of the sense of ego even though possessed of it.
18.96
न सुखी न च वा दुःखी न विरक्तो न संगवान् ।
न मुमुक्षुर्न वा मुक्ता न किंचिन्न्न च किंचन ॥
na sukhī na ca vā duḥkhī na virakto na saṃgavān ।
na mumukṣurna vā muktā na kiṃcinnna ca kiṃcana ॥
He is neither happy nor miserable, neither attached nor unattached, neither liberated nor an aspirant for liberation, neither this nor that.
Verses 97–100
18.97
विक्षेपेऽपि न विक्षिप्तः समाधौ न समाधिमान् ।
जाड्येऽपि न जडो धन्यः पाण्डित्येऽपि न पण्डितः ॥
vikṣepe'pi na vikṣiptaḥ samādhau na samādhimān ।
jāḍye'pi na jaḍo dhanyaḥ pāṇḍitye'pi na paṇḍitaḥ ॥
The blessed one is not distracted even in distraction, is not meditative even in meditation, is not dull even in a state of dullness, and is not learned even though possessed of learning.
18.98
मुक्तो यथास्थितिस्वस्थः कृतकर्तव्यनिर्वृतः ।
समः सर्वत्र वैतृष्ण्यान्न स्मरत्यकृतं कृतम् ॥
mukto yathāsthitisvasthaḥ kṛtakartavyanirvṛtaḥ ।
samaḥ sarvatra vaitṛṣṇyānna smaratyakṛtaṃ kṛtam ॥
The liberated one who rests in the Self under all conditions, who is free from the idea of action and of duty, and who is the same everywhere, does not, owing to desirelessness, reflect upon what he has or has not done.
18.99
न प्रीयते वन्द्यमानो निन्द्यमानो न कुप्यति ।
नैवोद्विजति मरणे जीवने नाभिनन्दति ॥
na prīyate vandyamāno nindyamāno na kupyati ।
naivodvijati maraṇe jīvane nābhinandati ॥
Praised he does not feel pleased, and blamed he does not get annoyed. He neither rejoices in life nor fears death.
18.100
न धावति जनाकीर्णं नारण्यं उपशान्तधीः ।
यथातथा यत्रतत्र सम एवावतिष्ठते ॥
na dhāvati janākīrṇaṃ nāraṇyaṃ upaśāntadhīḥ ।
yathātathā yatratatra sama evāvatiṣṭhate ॥
The tranquil-minded one runs neither after the crowded place nor after the wilderness. He remains the same in any condition and in any place whatsoever.