18.1 Salutations to that which in its nature is bliss itself, calm and effulgent and with the dawning of the knowledge with which all delusion become like a dream.
18.2 One may get abundant joy by acquiring all kinds of worldly objects, but one cannot be happy without renouncing all.
18.3 How can one whose heart’s core has been scotched by the heat of the sun of sorrow, arising from a sense of duty, enjoy happiness without the continuous reign of the embrosure of tranquility.
****18.4 The universe is but imagination. In reality it is nothing. That which is inherent in existence and non-existence never ceases to be.
18.5 The nature of the Self [or the Nothingness] which is Absolute, effortless, immutable and stainless is neither far away nor limited but ever-attained.
18.6 As soon as delusion ceases and the Self [or the Nothingness] is apprehended, the veil falls from one’s vision and he lives with his sorrows dispelled.
18.7 Knowing all as mere imagination, and the Self [or the Nothingness] is eternal and free, does not the wise one act like a child.
18.8 Knowing for certain oneself is Brahman, and that existence and non-existence are imagined. What should the one who is free from desire know, say or do?
18.9 Such thoughts as ‘This indeed am I’, ‘This I am not,’ become annihilated for the yogi who has become silent by knowing for certain all as Self [the Nothingness].
18.10 For the yogi who has attained peace, there is neither distraction nor concentration. Neither increase of knowledge nor ignorance. Neither pleasure nor pain.
18.11 The dominion of heaven or medcancy, gain or loss, society or solitude, all are the same to the yogi whose nature is free from conditions.
18.12 Dharma, religious duty, karma, sensuality, arta, worldly prosperity. and discrimination have no significance for the yogi who has transcended such dual notion as ‘this done and this is not done.’
18.13 The yogi who is liberated while still alive, has neither any duty to perform nor any attachment in his heart. His actions in this world pertains to the present life only.
18.14 Where is delusion? Where is the universe? Where is meditation on that? Where is liberation for the great soul one who rests beyond the world of desires.
18.15 He who sees the universe may try to deny it, but what is the desire-less one to do? He sees not even though he sees.
18.16 Having seen the supreme Brahman, one meditates on I am Brahman. But what is he who has transcended all thought think when he sees no second?
****18.17 He who sees distraction in himself, controls himself. But the wise one is not distracted. There is nothing to achieve, what is he to do?
18.18 The man of knowledge though living like a worldly man is contrary to him. He sees himself, neither concentration nor distraction nor impurity.
*18.19 He who is beyond existence and non-existence who is wise, satisfied and free of desire does nothing even though he maybe acting in the eyes of the world.
****18.20 The wise one who lives on happily, doing what comes to him to be done, does not feel troubled either in activity or in inactivity.
18.21 Blown by the wind of samskaras, tendencies, the desireless, independent, free and liberated person moves about like a dry leaf.
18.22 There is no joy or sorrow for one who has transcended samsara. Ever with a serene mind, he lives like one without a body.
18.23 The wise man whose delight is in Self [the Nothingness], and whose mind is calm and pure has no desire for renunciation whatsoever. Nor does he in anyway feel any lose.
18.24 The wise one is not affected by honour or dishonour like an ordinary man. He is naturally of a vacant mind and acts as he pleases.
18.25 One who acts in conformity with such thoughts, ‘this is done by the body and not by me, the pure Self [the Nothingness],’ such a one even though acting does not act.
18.26 The JivaMukta 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 flourishes looking happy and blessed.
18.27 Weary of diverse reasoning, the wise one attains repose. He neither thinks, nor knows, nor hears, nor sees.
18.28 Being beyond meditation and distraction, the great soul is neither an aspirant for liberation, nor is he in bondage. Having ascertained the universe to be a figment of imagination, even though he sees it, he exists as Brahman itself.
18.29 He who has a sense of doership in him, acts even though he does not act. The wise one who is free from doership, does no wrong deed.
18.30 The mind of the liberated one is neither troubled nor pleased. It shines actionless, motionless, desireless and free from doubts.
18.31 The mind of the liberated one does not exert itself to be either meditative or active but it becomes meditative and active without any intentions.
?18.32 A dull-witted person becomes bewildered on hearing the truth but a wise man withdraws within himself like a dull person.
****18.33 The ignorant constantly practice concentration and control of the mind. The wise, like those in deep sleep find nothing to be done and abide in the true Self [the Nothingness].
****18.34 The ignorant person does not attain peace either by inaction or by action. The wise one becomes happy simply by knowing the truth [the Nothingness].
18.35 In this world, those who devote themselves to diverse practices do not know the Self [or the Nothingness] which is pure, intelligent, beloved, perfect, beyond the visible universe and free from any taint.
18.36 An ignorant person does not attain liberation by repeated practice, which is an activity. The blessed one devoid of activity stands free and changeless merely through knowledge.
18.37 The ignorant person does not attain to Brahman because he desires to become that. The wise one realizes the nature of the supreme Brahman even without desiring it.
18.38 Without any support and eager for the attainment of freedom, the ignorant only sustain samsara. The wise cut the very root of samsara which is the source of all misery.
18.39 The fool desires peace and so does not attain it. The wise one knows the truth [the Nothingness] and is ever a peaceful mind.
****18.40 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 [the Nothingness].
18.41 Where is control of mind for the deluded one who strives for it? It is indeed always natural with the wise one who delights in the Self [the Nothingness].
****18.42 Some think that existence is, and others that nothing is. Where is the one who thinks neither and is thus calm.
18.43 Men of poor intellect think that the atman is pure and one without a second but through illusions they do not know it and are unhappy as long as they lived.
****18.44 The intellect of one who longs for liberation, cannot function without depending on objects for support. The intellect of the liberated one is indeed without any support and free from any desire.
18.45 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 Seeing the desireless lion, the elephants of sense objects quietly take to their heels and when unable to escape, serve him like flatterers.
*****18.47 The man who is free from doubts and whose mind is free does not bother about means of liberation. Whether seeing, hearing, feeling, smelling, or tasting, he lives at ease.
****18.48 He whose mind is pure and undistracted, from just hearing of the Truth [the Nothingness], does not see anything to do or anything to avoid or even a cause for indifference.
18.49 He whose mind has been purified and freed from distraction, by merely hearing about the truth, sees nothing to be done or to be avoided, nor a cause to be indifferent. The wise one freely does whatever comes to be done, whether good or evil for his actions are like those of a child.
18.50 Through Self-dependence [the Nothingness], one attains to happiness. Through Self-dependence [the Nothingness], to the highest. Through Self-dependence [the Nothingness] to tranquility. Through Self-dependence [the Nothingness – the supreme state.
****18.51 All the activity of the mind comes to an end when a man realizes that he himself is neither the doer nor the enjoyer.
18.52 The conduct of the wise one though unrestrained and in-artificial shines, but not the affected calmness of the fool whose mind is attached.
18.53 The wise who are free from imaginings, unbound and liberated intellect, sometimes plays in the midst of great enjoyments and sometimes retire into the mountain caves.
****18.54 No desire whatsoever springs in the heart of the wise man 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 A yogi is not at all perturbed even when ridiculed and despised by his servants, sons, wives, daughter’s sons and relations.
****18.56 Though pleased, he is not pleased. Though pained, he does not suffer from any pain. Only those like him understand his wonderful state.
*****18.57 The sense of duty indeed is samsara. The wise who are of the form of the void [the Nothingness]: formless, imutable and untainted see not such thing.
***18.58 One of dull intellect, even without doing anything is ever agitated by distraction but the wise one, even doing his duties is undisturbed.
***18.59 With perfect equanimity even in practical life, the wise one sits happily, sleeps happily, moves happily, speaks happily and eats happily.
18.60 He who, owing to his Self-possession does not feel distressed like ordinary people even in practical life, remains unagitated like a vast lake with all his sorrows gone.
***18.61 Even the inaction of the deluded becomes action and even the action of the wise results in the fruit of inaction.
18.62 The deluded one often shows aversion to his possessions. He whose desire for the body has vanished, has neither attachment nor aversion.
18.63 The mind of the fool is always caught in thinking or not thinking, but the wise man’s is of the nature of no thought because he thinks what is appropriate.
?The consciousness of the deluded one is always attached to thinking and not thinking. But the consciousness of the wise one, though intended with thinking the thinkable, is of the nature of unconsciousness.
18.64 The sage who moves like a child, pure and without motive in all of his observances has no attachment even to the work that is being done by him.
****18.65 Blessed indeed is that knower of the Self [or the Nothingness] who even though seeing, hearing, touching, smelling or tasting is free from desire and is the same in all conditions.
****18.66 Where is the reflected Self? Where is the world? Where is the end? And where is the means, for the wise one who is ever-changeless like the sky.
18.67 Glorious is he who renounces all desires and is the embodiment of infinite bliss which is his own nature. And who is spontaneously absorbed in samadhi – in the unconditioned Self [the Nothingness].
18.68 In short, the great soul one who has realized the truth is free of the desire for enjoyment and liberation. And is devoid of all attachment at all times and in all places.
18.69 What remains to be done by one who is pure consciousness, who has forsaken phenomenal existence? Beginning with mahat – cosmic intelligence etc, in which is manifested through mere name.
****18.70 The pure one who has known for certain that this universe is the product of illusion and that nothing exists. To whom the inexpressible is expressed, naturally enjoys peace.
18.71 Rules of conduct, dispassion, renunciation, and restraint of the senses – what are all these to one who is of the nature of pure intelligence? And who does not perceive any objective reality.
18.72 Where is the bondage or liberation, joy or sorrow for one who shines as the infinite and does not perceive the relative existence.
****18.73 In the world, existing until Self-realization, only Maya prevails. The wise one lives without the feeling of I and mine and attachment.
18.74 For the sage who perceives his own Self [the Nothingness] as imperishable and sorrowless, where is knowledge, where is the universe, where are the feelings of I am the body and the body is mine?
18.75 No sooner does the man of dull intellect give up the practices of control of the mind etc that he falls prey to desires and fancies.
18.76 The man of dull intellect, even hearing the truth does not give up his delusion. By making an effort, he appear to devoid of mental activity yet a craving for sense objects lurks within.
18.77 He whose work has dropped with the dawn of knowledge does not find any occasion to do or say anything even if he maybe doing work in the eyes of ordinary people.
18.78 For the wise one who is ever immutable and fearless, where is their darkness, where is their light? Where is there any loss? There is nothing whatsoever.
18.79 Where is patience? Where is discrimination? Where is fearlessness for the yogi who is impersonal and is of indescribable nature?
****18.80 There is no heaven and no hell. There is not even liberation in life. In short, nothing exist in yogic consciousness.
18.81 The wise one neither longs for gain nor grieves at non-attainment. His calm mind is verily filled with nectar and immortal bliss.
18.82 The desireless one neither praises the calm nor the blames the wicked. Contented in the same in happiness and misery he finds nothing to be done.
18.83 The wise one neither abhors Samsara nor wishes to perceive the Self [the Nothingness]. Free from joy and sorrow, he is neither dead nor alive.
18.84 Glorious is the life of the wise one who is free from expectation; free from attachment to wife, children and others. Free from desires for the objects of the senses and free from the care of even his own body.
****18.85 Contentment ever dwells in the heart of the wise one who lives on whatever comes to him. And wanders about as he pleases, resting wherever the sun sets.
18.86 Reposing on the foundation of his own being and forgetting the entire cycle of birth and rebirth – Samsara, the great soul one cares not whether his body dies or is born.
18.87 Blessed is the wise one who stands alone. Who has attached to nothing. Who is without any possession. Who moves freely. Who is free from the pairs of opposites. And whose doubts have been dissolved.
18.88 The wise man excels in being without the sense of “me”. Earth, a stone, or gold are the same to him. The knots of his heart have been rendered asunder, and he is freed from greed and blindness.
18.89 Glorious is the wise one who is devoid of the feeling of mine. To whom earth, stone and gold are the same. The knots of whose heart have been completely severed. Who has been purged of rajas and tamas.
18.90 Who is there to stand comparison with the liberated soul who has at heart no desire whatsoever. Who is contented and indifferent to everything. Who but the desireless one know without knowing? Sees without seeing, speaks without speaking?
18.91 Be he a beggar or a king, he excels who is unattached and whose view of existence has been freed from the sense of good and evil.
18.92 Where is wantonness, where is restraint? Where is determination of truth for the yogi whose life’s object has been fulfilled? And who is the embodiment of gull-less sincerity?
18.93 How and to whom can be described what is experienced within by one who is desireless? Whose sorrow is finished and who is contented with repose and Self [the Nothingness?
****18.94 Not asleep even in sound sleep, not reposing even in the dream state, not awake even in the waking state is the wise one who is contented under all conditions.
18.95 The man of knowledge is devoid of thought even when engaged in thought. Devoid of the sense organs even though he has them. Devoid of intelligence even though endowed with it. Devoid of the sense of ego even though possessed of it.
18.96 He is neither happy nor miserable. Neither attached nor unattached. Neither liberated nor an aspirant for liberation. Neither this nor that.
****18.97 The blessed one is not distracted even in distraction. Is not meditative even in meditation. Is not dull even in the state of dullness. And is not learned even though possessed with learning.
18.98 The liberated one who abides in the Self [or the Nothingness] under all conditions is freed from the idea of what has been done and what ought to be done. He is the same everywhere and owing to desirelessness, does not reflect on what he has or has not done.
18.99 Praised, he does not feel pleased. Blamed he does not feel annoyed. He neither rejoices in life nor fears death.
18.100 The one whose mind is calm neither runs after the crowded place nor the wilderness. He remains the same in any condition.
[KJ 19th Mar 2017 – The Self turns out to be the Naught, it is so naught that it is unmanifest and by saying it even in negation here, is unwittingly giving it the credence or reality it does not actually have. Such is the ingenuity of this divine mystery; this divine riddle. In final understanding, only silent stillness will do, wordlessly, this means not even these very words apply. No wonder it can never be ‘found’ positively but only negatively and yet not even negatively, haha!! But the ‘naughtness’ is also the ‘isness’ too. The naught is naughty and appears to go out to play, appearing to be expressed as manifesting objectivity but it is observed to be momentary, passing, impermanent, false-reality, illusory and so, back to naught as the only true and original reality. In this way the game of hide and seek is virtually played all within the realm of imagining only and not absolutely for real. Yet in passing it can be fun, so fun it hurts. So addictive is the fun of being, it propagates itself unwittingly. It is bitter sweet, attractive and yet not quite completing the circle of wholeness; something is always missing the mark, always sinning, always separated. But attention has been trained on the wrong subject; it has been trained on the object; the form. Mysteriously attention begins to shift to the true subject which contains the object; the spatial staging or emptiness that contains the dramatic imagery. It is then slowly realized that the sensational and changing is imaginary and cannot be trusted to last while that which is steadfastly loyal, unchanging, that does not ‘abandon ship’ is truly enduring and endearing and that is already the Self, how wonderful! KJ end]