Ashtavakra Gita-18

 

Chapter 18, The Master, Peace, શમપ્રકરણ

Ashtavakra Gita

aṣṭāvakra uvāca

yasya bodhodaye tāvatsvapnavad bhavati bhramaḥ tasmai sukhaikarūpāya namaḥ śāntāya tejase

II 18.1 II Ashtavakra: Praise be to that by the awareness of which delusion itself becomes dream-like, to that which is pure happiness, peace and light.

18.1 Love your true Self, Which is naturally happy And peaceful and bright! Awaken to your own nature, And all delusion melts like a dream.

18.1 Praise That,

which is Bliss itself,

which is by nature stillness and light,

and which by Its knowing

reveals the world as a dream.

અષ્ટાવકે કહ્યું: જેના બોધના ઉદયથી (જગતરૂપ) ભ્રમ

સ્વપ્ન જેવો થઈ જાય છે, તે એકમાત્ર આનંદરૂપ અને શાંત

તેજને નમસ્કાર. હો . ૧

arjayitvākhilān arthān bhogānāpnoti puṣkalān na hi sarvaparityājamantareṇa sukhī bhavet

 II 18.2 II One may get all sorts of pleasure by the acquisition of various objects of enjoyment, but one cannot be happy except by the renunciation of everything.

18.2 How much pleasure you take In acquiring worldly goods! But to find happiness You must give them all up.

18.2 One may enjoy the abundant pleasures of the world,

but will never be happy

until giving them up.

સર્વ ધન કમાઈને પુષ્કળ ભોગોને (મનુષ્ય) પ્રાપ્તકરે

છે; (પરંતુ) બધાના પરિત્યાગ વિના તે સુખી થતો જ નથી. 2

kartavyaduḥkhamārtaṇḍajvālādagdhāntarātmanaḥ kutaḥ praśamapīyūṣadhārāsāramṛte sukham

II 18.3 II How can there be happiness, for one who has been burnt inside by the blistering sun of the pain of thinking that there are things that still need doing, without the rain of the nectar of peace

18.3 The sorrows of duty, Like the heat of the sun, Have scorched your heart. But let stillness fall on you With its sweet and cooling showers, And you will find happiness.

18.3 How can one whose innermost heart

has been scorched by the sun of sorrow

that comes from duty

be happy until the sweet rain

of torrential stillness?

કર્મજન્ય દુઃખરૂપી સૂર્યની જવાળાથી જેનું અંતર બળી

ગયું છે તેને શાંતિરૂપી અમૃતધારાની વૃષ્ટિવિના સુખ કયાંથી મળે? 3

bhavo'yaṁ bhāvanāmātro na kiṁcit paramarthataḥ nāstyabhāvaḥ svabhāvanāṁ bhāvābhāvavibhāvinām

II 18.4 II This existence is just imagination. It is nothing in reality, but there is no non-being for natures that know how to distinguish being from non being.

18.4 For the world is nothing. It is only an idea. But the essence of what is And of what is not Can never fail.

18.4 The universe is but a thought

in Consciousness.

In Reality it is nothing.

One who sees the true nature

of existence and non-existence

never ceases to exist.

આ સંસાર કલ્પના માત્ર જ છે અને પરમાર્થ દ્રષ્ટિથી

તો કાંઈ જ નથી. ભાવરૂપ અને અભાવરૂપ પદાર્થોમાં સ્થિત

બનેલા સ્વભાવનો અભાવ હોતો નથી. ૪

na dūraṁ na ca saṁkocāllabdhamevātmanaḥ padam nirvikalpaṁ nirāyāsaṁ nirvikāraṁ niraṁjanam

II 18.5 II The realm of one's self is not far away, and nor can it be achieved by the addition of limitations to its nature. It is unimaginable, effortless, unchanging and spotless.

18.5 The Self is always the same, Already fulfilled, Without flaw or choice or striving. Close at hand, But boundless.

18.5 The Self--which is

absolute, effortless, timeless, immaculate--

is without limits

and at no distance from you.

You are forever It.

આત્માનું સ્વરૂપ દૂર નથી તેમ જ સમીપમાં પણ નથી.

(અર્થાત્ પરિચ્છિન્ન નથી.) પરંતુ (તે) સંકલ્પ રહિત, પ્રયત્ન-

રહિત, વિકારરહિત અને શુદ્ધ એવું હમેશ પ્રાપ્તજ છે. પ

vyāmohamātraviratau svarūpādānamātrataḥ  vītaśokā virājante nirāvaraṇadṛṣṭayaḥ

II 18.6 II By the simple elimination of delusion and the recognition of one's true nature, those whose vision is unclouded live free from sorrow.

18.6 When the Self is known, All illusions vanish. The veil falls, And you see clearly. Your sorrows are dispelled.

18.6 For those whose vision becomes unclouded,

illusion evaporates

and the Self becomes known.

All sorrow is instantly dispelled.

માત્ર મોહના નિવૃત થવાથી પોતાનાં સ્વરૂપનું માત્ર ગ્રહણ થતાં

શોકરહિત અને આવરણહીન દ્રષ્ટિવાળા (પુરુષો) શોભાયમાન થાય છે. ૬

samastaṁ kalpanāmātramātmā muktaḥ sanātanaḥ iti vijñāya dhīro hi kimabhyasyati bālavat

II 18.7 II Knowing everything as just imagination, and himself as eternally free, how should the wise man behave like a fool?

18.7 For the Self is free And lives forever. Everything else is imagination, Nothing more! Because he understands this, The master acts like a child.

18.7 Seeing everything is imagination,

knowing the Self as timelessly free,

the sage lives as a child.

(આ) બધું (જગત) કલ્પના માત્ર છે અને આત્મા

મુક્ત (અને) નિત્ય છે, એમ જાણ્યા પછી ધીર પુરુષ બાળકની

જેમ શું ચેષ્ટા કરે છે? ૭

ātmā brahmeti niścitya bhāvābhāvau ca kalpitau niṣkāmaḥ kiṁ vijānāti kiṁ brūte ca karoti kim

 II 18.8 II Knowing himself to be God and being and non-being just imagination, what should the man free from desire learn, say or do

18.8 When you know you are God And that what is and what is not Are both imaginary, And you are at last free of desire, Then what is there left To know or to say or to do?

18.8 Knowing himself as Absolute,

knowing existence and non-existence

to be imagination only,

what is there for the desireless one

to learn, say or do?

આત્મા બ્રહ્મછે અને ભાવ તેમ જ અભાવ (અર્થાત્ સૃષ્ટિ

તેમજ પ્રલય) કલ્પના માત્ર છે, એમ નિશ્ચય કર્યા પછી -

નિષ્કામ મનુષ્ય જાણે છે શું, બોલે છે શુ અને કરે છે શું? ૮

ayaṁ so'hamayaṁ nāhaṁ iti kṣīṇā vikalpanā sarvamātmeti niścitya tūṣṇīṁbhūtasya yoginaḥ

 II 18.9 II Considerations like "I am this" or "I am not this" are finished for the yogi who has gone silent realising "Everything is myself".

18.9 For the Self is everything. When the seeker knows this, He falls silent. He no longer thinks, "I am this, I am not that." Such thoughts melt away.

18.9 Knowing for certain that all is Self,

the sage has no trace of thoughts

such as “I am this” or “I am not that.”

બધું આત્મા જ છે એમ નિશ્ચય કર્યા પછી શાંત બનેલા

યોગીની આ “હું” છું, આ “હું” નથી,                                                                  એવી કલ્પનાઓ નષ્ટ બની જાય છે. ૯

na vikṣepo na caikāgryaṁ nātibodho na mūḍhatā na sukhaṁ na ca vā duḥkhaṁ upaśāntasya yoginaḥ

II 18.10 II For the yogi who has found peace, there is no distraction or one- pointedness, no higher knowledge or ignorance, no pleasure and no pain.

18.10 He is still.  Without pleasure or pain, Distraction or concentration, Learning or ignorance.

18.10 The yogi who finds stillness

is neither distracted nor focused.

He knows neither pleasure nor pain.

Ignorance dispelled,

he is free of knowing.

શાંત બનેલા યોગીને નથી વિક્ષેપ કે નથી એકાગ્રતા, નથી

જ્ઞાન કે નથી મૂઢતા; નથી સુખ કે નથી દુઃખ. ૧૦

svārājye bhaikṣavṛttau ca lābhālābhe jane vane nirvikalpasvabhāvasya na viśeṣo'sti yoginaḥ

II 18.11 II The dominion of heaven or beggary, gain or loss, life among men or in the forest, these make no difference to a yogi whose nature it is to be free from distinctions.

18.11 His nature is free of conditions. Win or lose, It makes no difference to him. Alone in the forest or out in the world, A god in heaven or a simple beggar, It makes no difference!

18.11 Heaven or poverty,

gain or loss,

society or solitude,

to the yogi free of conditioning

there is no difference.

વિકલ્પહીન (બનેલા) સ્વભાવવાળા યોગીને સ્વરાજ્યમાં

કે ભિક્ષાવૃત્તિમાં, લાભમાં કે હાનિમાં, લોકોમાં કે જંગલમાં કાંઈજ

ફેર હોતો નથી. ૧૧

kva dharmaḥ kva ca vā kāmaḥ kva cārthaḥ kva vivekitā idaṁ kṛtamidaṁ neti dvandvairmuktasya yoginaḥ

II 18.12 II There is no religion, wealth, sensuality or discrimination for a yogi free from such opposites as "I have done this," and "I have not done that."

18.12 He is free of duality. Wealth or pleasure, Duty or discrimination Mean nothing to him. What does he care What is accomplished or neglected?

18.12 Religious merit,

sensory pleasure,

worldly prosperity,

discrimination between this and that—

these have no significance

to the yogi free of opposites

such as “I do this”

and “this I do not.”

દ્વન્દ્વોથી મુકત બનેલા યોગીને ધર્મ શો અને કામ શો

અને અર્થ શો અને ’ આ કર્યું અને આ નહિ ’ એવો વિવેક શો? ૧૨

kṛtyaṁ kimapi naivāsti na kāpi hṛdi raṁjanā yathā jīvanameveha jīvanmuktasya yoginaḥ

II 18.13 II There is nothing needing to be done, or any attachment in his heart for the yogi liberated while still alive. Things are just for life-time.

18.13 Finding freedom in this life, The seeker takes nothing to heart, Neither duty nor desire. He has nothing to do But to live out his life.

18.13 The yogi who is liberated while living

has no duties in this world,

no attachments in his heart.

His life proceeds without him.

જીવન્મુકત યોગીને કશું કર્તવ્ય છે જ નહિ; તેમ જ અંતરમાં

કશી પણ આસક્ત નથી (તે) અહીં યથાપ્રાપ્ત જીવન (જીવે છે.) ૧૩

kva mohaḥ kva ca vā viśvaṁ kva tad dhyānaṁ kva muktatā sarvasaṁkalpasīmāyāṁ viśrāntasya mahātmanaḥ

II 18.14 II There is no delusion, world, meditation on That, or liberation for the pacified great soul. All these things are just the realm of imagination.

18.14 The master lives beyond the boundaries of desire. Delusion or the world, Meditation on the truth, Liberation itself-- What are they to him?

18.14 For the great soul

who abides beyond desire,

where is illusion?

Where is the universe?

Where is meditation on That?

Where even is liberation from them?

સર્વ સંકલ્પના અંત પર વિશ્રાંત બનેલા (અર્થાત્ સર્વ

સંકલ્પોના અંતને પામેલા) યોગીને મોહ કયાં અને વિશ્વ કયાં,

એનું ધ્યાન ક્યાં અને મુક્તિ ક્યાં? ૧૪

yena viśvamidaṁ dṛṣṭaṁ sa nāstīti karotu vai nirvāsanaḥ kiṁ kurute paśyannapi na paśyati

II 18.15 II He by whom all this is seen may well make out it doesn't exist, but what is the desireless one to do. Even in seeing it he does not see it.

18.15 You see the world And you try to dissolve it. But the master has no need to. He is without desire. For though he sees, He sees nothing.

18.15 He who sees the world

may try to renounce it.

But what can the desireless one do?

He sees there is nothing to see.

જે આ વિશ્વ ને જોતો હોય તે ભલે એ નથી એમ કરો

 (અર્થાત્ ગણો); પરંતુ વાસનારહિત પુરુષ શું કરે છે? (અર્થાત્

કાંઈ જ કરતો નથી); કારણ કે (તે) જોતોછતાં પણ જોતો નથી .15

yena dṛṣṭaṁ paraṁ brahma so'haṁ brahmeti cintayet kiṁ cintayati niścinto dvitīyaṁ yo na paśyati

 II 18.16 II He by whom the Supreme Brahma is seen may think "I am Brahma", but what is he to think who is without thought, and who sees no duality.

18.16 When you have seen God You meditate on Him, Saying to yourself, "I am He." But when you are without thought And you understand there is only one, Without a second, On whom can you meditate?

18.16 He who has seen the Supreme Brahma

thinks, “I am Brahma.”

But he who has transcended all thought,

what can he think?

He knows no other than Self.

જેણે પરબ્રહ્મ જોયું હોય તે ભણેલ “હું” બ્રહ્મછું એમ

ચિંતન કરે. (પરંતુ) જે બીજું કશું જોતો જ નથી એવો

ચિંતનરહિત (મનુષ્ય) શાનું ચિતન કરે? ૧૬

dṛṣṭo yenātmavikṣepo nirodhaṁ kurute tvasau udārastu na vikṣiptaḥ sādhyābhāvātkaroti kim

 II 18.17 II He by whom inner distraction is seen may put an end to it, but the noble one is not distracted. When there is nothing to achieve what is he to do?

18.17 When you are distracted, You practice concentration. But the master is undistracted. He has nothing to fulfill. What is there left for him to accomplish?

18.17 He achieves self-control

who sees his own distraction.

But the great soul is not distracted.

He has nothing to achieve.

He has nothing to do.

જે પોતાના આત્માનો વિક્ષેપ જોતો હોય તે ભલે તેનો

નિરોધ (અર્થાત્ ધ્યાન, સમાધિ ઈત્યાદિ) કરે; પરંતુ જ્ઞાની

પુરુષ વિક્ષિપ્ત બન્યો જ નથી તે સાધ્યના અભાવથી (અર્થાત્

તેને કાંઈ પણ સાધવાનું રહેવું જ ન હોવાથી) શું કરે? ૧૭

dhīro lokaviparyasto vartamāno'pi lokavat

no samādhiṁ na vikṣepaṁ na lopaṁ svasya paśyati

II 18.18 II The wise man, unlike the worldly man, does not see inner stillness, distraction or fault in himself, even when living like a worldly man.

18.18 He acts like an ordinary man. But inside he is quite different. He sees no imperfection in himself, Nor distraction, Nor any need for meditation.

18.18 The man of Knowledge

may live as an ordinary man,

but he is not.

He sees he is neither

focused nor distracted,

and finds no fault with himself.

લોકોની જેમ વર્તતો છતાં પણ લોક કરતાં જૂદો એવો

જ્ઞાની પોતાની સમાધિ કે વિક્ષેપ કે લેપ જોતો નથી. ૧૮

 bhāvābhāvavihīno yastṛpto nirvāsano budhaḥ naiva kiṁcitkṛtaṁ tena lokadṛṣṭyā vikurvatā

II 18.19 II Nothing is done by him who is free from being and non-being, who is contented, desireless and wise, even if in the world's eyes he does act.

18.19 He is awake, Fulfilled, Free from desire. He neither is nor is not. He looks busy, But he does nothing.

18.19 He who is beyond existence and non-existence--

who is wise, satisfied, free of desire--

does nothing,

though the world may see him in motion.

જે જ્ઞાની ભાવ અને અભાવથી રહિત છે અને તૃપ્તછે

તે લોકોની નજરે કરતો છતાં પણ કાંઈ જ કરતો નથી. ૧૯

pravṛttau vā nivṛttau vā naiva dhīrasya durgrahaḥ yadā yatkartumāyāti tatkṛtvā tiṣṭhate sukham

II 18.20 II The wise man who just goes on doing what presents itself for him to do, encounters no difficulty in either activity or inactivity.

18.20 Striving or still, He is never troubled. He does whatever comes his way, And he is happy.

18.20 The wise one

is not troubled by action or inactivity.

He lives happily,

doing whatever gets done.

જે વખતે જે કરવાનું આવી પડે તે કરીને આનંદથી રહેતા

જ્ઞાનીને પ્રવૃત્તિમાં કે નિવૃત્તિમાં દુરાગ્રહ હોતો જ નથી. ૨૦

nirvāsano nirālaṁbaḥ svacchando muktabandhanaḥ kṣiptaḥ saṁskāravātena ceṣṭate śuṣkaparṇavat

II 18.21 II He who is desireless, self-reliant, independent and free of bonds functions like a dead leaf blown about by the wind of causality.

18.21 He has no desires. He has cast off his chains. He walks on air. He is free, Tumbling like a leaf in the wind, From life to life.

18.21 Like a leaf in the wind

the liberated one

is untethered from life--

desireless, independent, free.

વાસનારહિત, કોઈના ઉપર પણ આધાર ન રાખનારો,

સ્વચ્છંદ અને બંધનોમાંથી છૂટેલો (મનુષ્ય) સંસારરૂપી પવન

વડે પ્રેરિત બની સૂકાં પાંદડાંની જેમ ચેષ્ટા કરે છે. ૨૧ 

asaṁsārasya tu kvāpi na harṣo na viṣāditā sa śītalahamanā nityaṁ videha iva rājaye

II 18.22 II There is neither joy nor sorrow for one who has transcended samsara. With a peaceful mind he lives as if without a body.

18.22 He has gone beyond the world, Beyond joy and sorrow. His mind is always cool. He lives as if he had no body

18.22 For one who has transcended the world

there is no joy or sorrow.

With a stilled mind,

he lives on with no body.

અસંસારી (અર્થાત્ જ્ઞાની)ને કશે પણ હર્ષ નથી કે

શોક નથી શીતળ મનવાળો તે હંમેશ દેહરહિતની જેમ શોભે છે 22

kutrāpi na jihāsāsti nāśo vāpi na kutracit

ātmārāmasya dhīrasya śītalācchatarātmanaḥ

II 18.23 II He whose joy is in himself, and who is peaceful and pure within has no desire for renunciation or sense of loss in anything.

18.23 His mind is cool and pure. He delights in the Self. There is nothing he wishes to renounce. He misses nothing.

18.23 One who knows Self,

whose mind is serene and spotless,

does not desire to give up anything,

nor does he miss what is not there.

શાંત અને શુદ્ધ આત્માવાળા અને આત્મામાં જ સ્થિર

બનેલા ધીર પુરુષને કશું પણ ત્યજવાની ઈચ્છા હોતી નથી;

તેમ જ કશું મેળવાની પણ આશા હોતી નથી. ૨૩

prakṛtyā śūnyacittasya kurvato'sya yadṛcchayā prākṛtasyeva dhīrasya na māno nāvamānatā

II 18.24 II For the man with a naturally empty mind, doing just as he pleases, there is no such thing as pride or false humility, as there is for the natural man.

18.24 His mind is naturally empty. He does as he pleases. He is not an ordinary man. Honor and dishonor mean nothing to him.

18.24 His mind being in a natural state

of emptiness,

the wise one knows nothing

of honor and dishonor.

He does what comes to be done.

સ્વભાવથી જ શૂન્ય ચિત્તવાળા અને સહજ કર્મ કરતા ધીર

પુરુષને સામાન્ય મનુષ્યની જેમ માન કે અપમાન લાગતાં નથી .૨૪

kṛtaṁ dehena karmedaṁ na mayā śuddharūpiṇā iti cintānurodhī yaḥ kurvannapi karoti na

II 18.25 II "This action was done by the body but not by me."The pure natured person thinking like this, is not acting even when acting.

18.25 "The body does this, not I." "My nature is purity." With these thoughts, Whatever he does, He does nothing.

18.25 One who acts knowing

“This is done by the body, not by I, pure Self,”

indeed does nothing--

no matter how much acting takes place.

કર્મ દેહ વડે થયું છે અને નહિ કે શુદ્ધ આત્મ

સ્વરૂપ એવા મારા વડે’ એમ જે સતત ચિતન કરે છે તે

(કર્મ) કરતો છતાં પણ (કાંઈ જ) કરતો નથી. ૨૫

atadvādīva kurute na bhavedapi bāliśaḥ jīvanmuktaḥ sukhī śrīmān saṁsarannapi śobhate

II 18.26 II He who acts without being able to say why, but is not thereby a fool, he is one liberated while still alive, happy and blessed. He is happy even in samsara.

18.26 But he pretends not to know. He finds freedom in this life, But he acts like an ordinary man. Yet he is not a fool. Happy and bright, He thrives in the world.

18.26 The liberated one

acts without claiming to be acting,

but he is no fool.

He is blessed and happy

even though in the world.

એમ ન કહેનારા (અર્થાત્ સામાન્ય માણસ)ની જેમ તે

કર્મ કરે છે; છતાં પણ તે નાદાન હોતો નથી. એવો સુખી અને

શ્રીમાન જીવન્મુક્ત સંસારમાં રહેવા છતાં શોભે છે. ૨૬

nāvicārasuśrānto dhīro viśrāntimāgataḥ na kalpate na jāti na śṛṇoti na paśyati

II 18.27 II He who has had enough of endless considerations and has attained to peace, does not think, know, hear or see.

18.27 Weary of the vagaries of the mind, He is at last composed. He does not know or think, Or hear or see.

18.27 Having had enough

of the endless workings of the mind,

the wise one comes to rest.

He neither thinks, nor knows,

nor hears, nor sees.\

અનેક પ્રકારના વિચારોથી થાકી ગયેલો અને તેથી જ શાંત બનેલો

ધીર પુરુષકલ્પના કરતો નથી, જાણતો નથી,સાંભળતો નથી ,                           જોતો નથી .૨૭

asamādheravikṣepān na mumukṣurna cetaraḥ niścitya kalpitaṁ paśyan brahmaivāste mahāśayaḥ

 II 18.28 II He who is beyond mental stillness and distraction, does not desire either liberation or its opposite. Recognising that things are just constructions of the imagination, that great soul lives as God here and now.

18.28 Undistracted, He does not meditate. Unbound, He does not seek freedom. He sees the world, But knows it is an illusion. He lives like God.

18.28 Beyond stillness,

beyond distraction,

the great soul thinks nothing

of liberation or bondage.

Having seen the universe is void--

even though it seems to exist-- he is God.

જ્ઞાની પુરુષ સમાધિના અભાવને લીધે મુમુક્ષુ નથી; તેમજ

વિક્ષેપના અભાવથી તેમનાથી . ઊલટો (અર્થાત્ બદ્ધ) પણ નથી; પરંતુ

બ્રહ્માશ્રયકરીને (આ બધાને) કલ્પનામય જોતો બ્રહ્મરૂપે જ રહે છે. ૨૮

yasyāntaḥ syādahaṁkāro na karoti karoti saḥ

nirahaṁkāradhīreṇa na kiṁcidakṛtaṁ kṛtam

II 18.29 II He who feels responsibility within, acts even when not acting, but there is no sense of done or undone for the wise man who free from the sense of responsibility.

18.29 Even when he is still, The selfish man is busy. Even when he is busy, The selfless man is still.

18.29 He who believes he is a person

is constantly acting,

even when the body is at rest.

The sage knows he is not a person,

and therefore does nothing,

even when the body is in motion.

જેનામાં અહંકાર છે તે કાંઈ ન કરે તોપણ કર્મ કરે જ છે.

જયારે અહંકારરહિત ધીર પુરુષને તો કાંઈ પણ અકૃત અથવા

(ન કરેલું અથવા કરેલું) છે જ નહિ. ૨૯

nodvignaṁ na ca santuṣṭamakartṛ spandavarjitam nirāśaṁ gatasandehaṁ cittaṁ muktasya rājate

II 18.30 II The mind of the liberated man is not upset or pleased. It shines unmoving, desireless, and free from doubt.

18.30 He is free. His mind is unmoved By trouble or pleasure. Free from action, desire or doubt, He is still, and he shines!

18.30 The mind of the liberated one

is neither troubled nor pleased.

It is actionless, motionless, desireless

and free of doubt.

ઉદ્વેગરહિત તેમ જ સંતોષરહિત, અકર્તૃ, (સંકલ્પરૂપ )

સ્પંદરહિત નિરાશ અને સંદેહહીન એવું મુક્તનું ચિત્ત શોભે છે. ૩૦ .

 nirdhyātuṁ ceṣṭituṁ vāpi yaccittaṁ na pravartate nirnimittamidaṁ kiṁtu nirdhyāyeti viceṣṭate

II 18.31 II He whose mind does not set out to meditate or act, meditates and acts without an object.

18.31 His mind does not strive  To meditate or to act. It acts or meditates without purpose.

18.31 The liberated one

does not exert effort

to meditate or act.

Action and meditation just happen

ધીર પુરુષનું ચિત્ત ધ્યાન કરવાને અથવા ક્રિયા કરવાને

પ્રવૃત થતું નથી, પરંતુ તે કાંઈ પણ નિમિત્ત ન હોવા છતાં

(યથાપ્રાપ્ત) ધ્યાન .કરે છે અને ક્રિયા કરે છે. ૩૧

tattvaṁ yathārthamākarṇya mandaḥ prāpnoti mūḍhatām athavā yāti saṁkocamamūḍhaḥ ko'pi mūḍhavat

II 18.32 II A stupid man is bewildered when he hears the real truth, while even clever man is humbled by it just like the fool.

18.32 When a fool hears the truth, He is muddled. When a wise man hears it, He goes within. He may look like a fool, But he is not muddled.

18.32 Hearing ultimate Truth,

the dull-witted man is bewildered.

The wise man hearing Truth

retreats within and appears

dull-witted.

સત્ય તત્ત્વને સાંભળીને જડ મનુષ્ય મૂઢ બને છે અથવા

સંકોચ (ગભરાટ)ને પ્રાપ્તકરે છે. કોઈ બુદ્ધિમાન પુરુષની દશા

પણ (બાહ્યદષ્ટિથી તો) મૂઢના જેવી જ થાય છે. ૩૨

ekāgratā nirodho vā mūḍhairabhyasyate bhṛśam dhīrāḥ kṛtyaṁ na paśyanti suptavatsvapade sthitāḥ

 II 18.33 II The ignorant make a great effort to practise one-pointedness and the stopping of thought, while the wise see nothing to be done and remain in themselves like those asleep.

18.33 The fool practices concentration And control of the mind. But the master is like a man asleep. He rests in himself And finds nothing more to do.

18.33 The ignorant practice

meditation and no-thought.

The wise,

like men in deep sleep,

do nothing.

મૂઢ મનુષ્યો એકાગ્રતા અથવા (ચિત્ત) નિરોધનો વારંવાર

અભ્યાસ કરે છે, પરંતુ જ્ઞાનીઓ તો આત્મપદમાં સૂતેલાની જેમ

સ્થિર બનેલા હોઈ કાંઈ કરવાપણું જોતા જ નથી. ૩૩

aprayatnāt prayatnād vā mūḍho nāpnoti nirvṛtim

tattvaniścayamātreṇa prājño bhavati nirvṛtaḥ

II 18.34 II The stupid does not attain cessation whether he acts or abandons action, while the wise man find peace within simply by knowing the truth.

18.34 Striving or still,  The fool never finds peace. But the master finds it Just by knowing how things are.

18.34 The ignorant man finds no peace

either by effort or non-effort.

The wise man

by Truth alone is stilled.

પ્રયત્નન કરવાથી અથવા પ્રયત્નવડે પણ મૂઢ મનુષ્ય

સુખ પામતો નથી, જ્યારે માત્ર તત્વનો નિશ્ચય થતાં જ બુદ્ધિમાન

મનુષ્ય સુખી બને છે. ૩૪

śuddhaṁ buddhaṁ priyaṁ pūrṇaṁ niṣprapaṁcaṁ nirāmayam ātmānaṁ taṁ na jānanti tatrābhyāsaparā janāḥ

II 18.35 II People cannot come to know themselves by practices - pure awareness, clear, complete, beyond multiplicity and faultless though they are.

18.35 In this world  Men try all kinds of paths. But they overlook the Self, The Beloved. Awake and pure, Flawless and full, Beyond the world.

18.35 Though they are by nature Self alone,

pure intelligence, love and perfection;

though they transcend the universe

and are clearness itself,

men of the world will not see this

through meditation and practices.

શુદ્ધ, શુદ્ધ. પ્રિય, પૂર્ણ, પ્રપંચરહિત અને દુઃખરહિત એવા

એ આત્માને તેના અભ્યાસમાં પરાયણ રહેનારા લોકો જાણતા નથી .૩૫

nāpnoti karmaṇā mokṣaṁ vimūḍho'bhyāsarūpiṇā dhanyo vijñānamātreṇa muktastiṣṭhatyavikriyaḥ

II 18.36 II The stupid does not achieve liberation even through regular practice, but the fortunate remains free and actionless simply by discrimination.

18.36 The fool will never find freedom By practicing concentration. But the master never fails. Just by knowing how things are, He is free and constant.

18.36 The ignorant man

will never be liberated

by his repetitious practices.

Blessed is he who

by simple understanding

enters timeless freedom.

મૂઢ પુરુષ અભ્યાસરૂપ કર્મ વડે મોક્ષને પ્રાપ્તકરી શકતો

નથી. જ્ઞાની પુરુષ વિજ્ઞાન માત્રથી જ મુકત અને નિર્વિકાર બને છે.૩૬

mūḍho nāpnoti tad brahma yato bhavitumicchati

anicchannapi dhīro hi parabrahmasvarūpabhāk

II 18.37 II The stupid does not attain Godhead because he wants to be it, while the wise man enjoys the Supreme Godhead without even wanting it.

18.37 Because the fool wants to become God, He never finds him. The master is already God, Without ever wishing to be.

18.37 Because he desires to know God,

the ignorant man can never become That.

The wise man is God

because he is free of desire

and knows nothing.

મૂઢ પુરુષ બ્રહ્મરૂપબનવા ઇચ્છે અને તેથી જ તે તેને

મેળવી શકતો નથી. જયારે ધીર પુરુષ ઇચ્છતો ન હોવા છતાં પર -

બ્રહ્મસ્વરૂપ જ છે. ૩૭

nirādhārā grahavyagrā mūḍhāḥ saṁsārapoṣakāḥ etasyānarthamūlasya mūlacchedaḥ kṛto budhaiḥ

II 18.38 II Even when living without any support and eager for achievement, the stupid are still nourishing Samsara, while the wise have cut at the very root of its unhappiness.

18.38 The fool has no foundation.  Fretting to be free, He only keeps the world spinning. But the master cuts at its root, The root of all suffering.

18.38 Unable to stand steady

and eager for salvation,

the ignorant perpetuate

the illusion of world.

Seeing the world

as the source of all misery,

the wise cut it off at the root.

આધારહિત એવા દુરાગ્રહવાળા મૂઢો જ સંસારનું પોષણ

કરવાવાળા છે. આ અનર્થના મૂળ (– રૂપ સંસાર)ના મૂળનો

જ્ઞાનીઓએ ઉચ્છેદ કર્યો છે. ૩૮

na śāntiṁ labhate mūḍho yataḥ śamitumicchati dhīrastattvaṁ viniścitya sarvadā śāntamānasaḥ

II 18.39 II The stupid does not find peace because he is wanting it, while the wise discriminating the truth is always peaceful minded.

18.39 Because the fool looks for peace, He never finds it. But the master is always at peace, Because he understands how things are.

18.39 The fool thinks peace comes

by controlling the mind.

He will never attain it.

The wise one knows Truth,

and is stillness itself.

મૂઢ મનુષ્ય શાંત બનવા ઇચ્છે છે, તેથી જ શાંતિ પામતો

નથી. ધીર પુરુષ તત્ત્વનો નિશ્ચય કરીને સર્વદા શાંત                           ચિત્તવાળો જ રહેછે. ૩૯

kvātmano darśanaṁ tasya yad dṛṣṭamavalaṁbate dhīrāstaṁ taṁ na paśyanti paśyantyātmānamavyayam

 II 18.40 II How can there be self knowledge for him whose knowledge depends on what he sees. The wise do not see this and that, but see themselves as unending.

18.40 If a man looks to the world, How can he see himself? The master is never distracted by this or that. He sees himself, The Self that never changes.

18.40 For he who thinks knowledge

is things and ideas

how can there be Self-knowledge?

The wise do not see separate things--

only the timeless Self.

(બાહ્ય) દૃશ્ય પદાર્થોનું અવલંબન કરતો હોય તે (મૂઢ) ને

આત્માનું દર્શન કયાંથી થાય? પણ ધીર પુરુષ તે દૃશ્ય પદાર્થને

જોતા નથી (તેથી) અવ્યય આત્માને જાએ છે. ૪૦ 

kva nirodho vimūḍhasya yo nirbandhaṁ karoti vai svārāmasyaiva dhīrasya sarvadāsāvakṛtrimaḥ

II 18.41 II How can there be cessation of thought for the misguided who is striving for it. Yet it is there always naturally for the wise man delighted in himself.

18.41 The fool tries to control his mind.  How can he ever succeed? Mastery always comes naturally To the man who is wise And who loves himself.

18.41 The fool tries to control the mind

with the mind—what folly!

The wise one delights in Self alone.

There is no mind to master.

જે હઠથી પ્રયત્નકરે છે, તે મૂઢ પુરુષને (ચિત્તનો)

નિરોધ કયાંથી થાય? આત્મામાં વિશ્રાંતિ લેનાર ધીર પુરુષને જ

એ (નિરોધ) સર્વદા અને અકૃત્રિમ (સહજ) હોય છે. ૪૧ 

bhāvasya bhāvakaḥ kaścin na kiṁcid bhāvakoparaḥ

ubhayābhāvakaḥ kaścid evameva nirākulaḥ

II 18.42 II Some think that something exists, and others that nothing does. Rare is the man who does not think either, and is thereby free from distraction.

18.42 One man believes in existence,  Another says, "There is nothing!" Rare is the man who believes in neither. He is free from confusion

18.42 Some believe in existence;

others believe nothing exists.

Rare is the one who believes nothing

and is never confused.

કોઈ ભાવરૂપ (પ્રપંચ ) ને સત્ય માનવાવાળો છે, તો બીજો કોઈ

કશું જ નથી એમ માનવાવાળો છે. કોઈ એ બંને (અર્થાત્ ભાવ

અને અભાવ) ને નહિ માનવાવાળો જેની તે સ્થિતિમાં શાંત રહે છે. ૪૨

śuddhamadvayamātmānaṁ bhāvayanti kubuddhayaḥ na tu jānanti saṁmohādyāvajjīvamanirvṛtāḥ

II 18.43 II Those of weak intelligence think of themselves as pure nonduality, but because of their delusion do not know this, and remain unfulfilled all their lives.

18.43 The fool may know that the Self  Is pure and indivisible. But because of his folly, He never finds it. He suffers all his life.

18.43 Weak intellectuals may believe

the Self is One without other.

But being mired in illusion

they do not actually know Self,

so live out their lives in misery.

દુર્બુદ્ધિ પુરુષો શુદ્ધ અને અદ્વિતીય આત્માની ભાવના

કરે છે; પરંતુ મોહને લીધે જાણતા નથી. આથી જ સારાયે જીવન

ભર તેઓ સુખરહિત રહે છે. ૪૩ 

mumukṣorbuddhirālaṁbamantareṇa na vidyate nirālaṁbaiva niṣkāmā buddhirmuktasya sarvadā

II 18.44 II The mind of the man seeking liberation can find no resting place within, but the mind of the liberated man is always free from desire by the very fact of being without a resting place.

18.44 The mind of a man who longs to be free Stumbles without support. But the mind of a man who is already free Stands on its own. It is empty of passion.

18.44 The mind of one seeking liberation

depends on things for perception.

The mind of the liberated one

perceives no-thing

and is free of desire.

મુમુક્ષુની બુદ્ધિ (સાંસારિક વિષયના) આલંબન વિના

રહી શકતી નથી. મુક્તની બુદ્ધિ સર્વદા નિષ્કામ અને આલંબન -

રહિત જ હોય છે. ૪૪ 

viṣayadvīpino vīkṣya cakitāḥ śaraṇārthinaḥ viśanti jhaṭiti kroḍaṁ nirodhaikāgrasiddhaye

II 18.45 II Seeing the tigers of the senses the frightened refuge-seek ers at once enter the cave in search of cessation of thought and one- pointedness.

18.45 The senses are tigers. When a timid man catches sight of them, He runs for safety to the nearest cave, To practice control and meditation.

18.45 Timid men fear sensory experience

much as they do tigers.

They seek refuge in caves

and try to un-think the world.

વિષયોરૂપ હાથીઓને જોઈને ગભરાયેલા અને શરણને

ઇચ્છતા (મૂઢો) ચિત્તના નિરોધ અને એકાગ્રતાની સિદ્ધિને માટે

જલ્દીથી પર્વતની ગુફામાં પ્રવેશ કરે છે. ૪૫

nirvāsanaṁ hariṁ dṛṣṭvā tūṣṇīṁ viṣayadantinaḥ palāyante na śaktāste sevante kṛtacāṭavaḥ

II 18.46 II Seeing the desireless lion the elephants of the senses silently run away, or, if they cannot, serve him like flatterers.

18.46 But a man without desires is a lion. When the senses see him, It is they who take flight! They run away like elephants, As quietly as they can. And if they cannot escape, They serve him like slaves.

18.46 Sensory experiences are like elephants who,

upon encountering a desireless man,

see him as a lion.

They immediately turn on their heels,

or if unable to escape,

stay on to flatter and serve him.

વાસનારહિત (પુરુષરૂપી) સિંહને જોઈને વિષયોરૂપ હાથીઓ

છાનામાના ભાગી જાય છે અને અસમર્થ અને ક્રિયામાં આસક્ત

રહેનારા તે (મૂઢો ) તે વાસનારહિત પુરુષની સેવા કરે છે. ૪૬

na muktikārikāṁ dhatte niḥśaṅko yuktamānasaḥ paśyan śṛṇvan spṛśan jighrannaśnannāste yathāsukham

 II 18.47 II 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.

18.47 A man who has no doubts And whose mind is one with the Self No longer looks for ways to find freedom. He lives happily in the world, Seeing and hearing, Touching and smelling and tasting.

18.47 A man with no doubts,

who knows only Self,

has no need of practice

or liberation.

Seeing, hearing, touching, smelling, eating—

he lives as he is, happily.

નિઃશંક અને સ્થિર મનવાળો મનુષ્ય મોક્ષને માટેની

ક્રિયાઓ (સાધનાઓ) ને ધારણ કરતો નથી, પણ જોતો, સાંભળતો;

સ્પર્શતો, સૂંધતો, ખાતો સુખપૂર્વક રહે છે. ૪૭

vastuśravaṇamātreṇa śuddhabuddhirnirākulaḥ naivācāramanācāramaudāsyaṁ vā prapaśyati

II 18.48 II He whose mind is pure and undistracted from the simple hearing of the Truth sees neither something to do nor something to avoid nor a cause for indifference.

18.48 Just by hearing the truth He becomes spacious And his awareness pure. He is indifferent To striving or stillness. He is indifferent To his own indifference.

18.48 One whose mind is emptied and unconflicted

by the mere hearing of Truth

sees nothing to do,

nothing to avoid,

nothing to warrant his indifference

યથાર્થ વસ્તુના શ્રવણમાત્રથી જ શુદ્ધ બનેલી બુદ્ધિવાળો

અને સ્વસ્થ મનુષ્ય કર્મ, વિકર્મ કે ઉદાસીનતા (અકર્મ) જોતો નથી. ૪૮

yadā yatkartumāyāti tadā tatkurute ṛjuḥ

śubhaṁ vāpyaśubhaṁ vāpi tasya ceṣṭā hi bālavat

II 18.49 II The straight forward person does whatever presents itself to be done, good or bad, for his actions are like those of a child.

18.49 The master is like a child. He does freely whatever comes his way, Good or bad.

18.49 The sage does whatever

appears to be done

without thinking of good or bad.

His actions are those of a child.

શુભ કે અશુભ જ્યારે જે કરવાનું આવે તે એ સરળ

મનુષ્ય કરે છે; કારણ કે તેની ચેષ્ટા બાળક જેવી છે. ૪૯

svātaṁtryātsukhamāpnoti svātaṁtryāllabhate param

svātaṁtryānnirvṛtiṁ gacchetsvātaṁtryāt paramaṁ padam

II 18.50 II By inner freedom one attains happiness, by inner freedom one reaches the Supreme, by inner freedom one comes to absence of thought, by inner freedom to the Ultimate State.

18.50 By standing on his own  A man finds happiness. By standing on his own A man finds freedom. By standing on his own He goes beyond the world. By standing on his own He finds the end of the way.

18.50 Depending on nothing,

one finds happiness.

Depending on nothing,

one attains the Supreme.

Depending on nothing,

one passes through tranquility

to One Self

સ્વતંત્રતાથી (જ્ઞાની) સુખને પામે છે, સ્વતંત્રતાથી પર -

(બ્રહ્મ)ને મેળવે છે, સ્વતંત્રતાથી પરમસુખને પ્રાપ્તકરે છે,

સ્વતંત્રતાથી પરમપદની પ્રાપ્તિથાય છે. ૫૦

akartṛtvamabhoktṛtvaṁ svātmano manyate yadā tadā kṣīṇā bhavantyeva samastāścittavṛttayaḥ

II 18.51 II When one sees oneself as neither the doer nor the reaper of the consequences, then all mind waves come to an end.

18.51 When a man realizes He is neither the doer nor the enjoyer, The ripples of his mind are stilled.

18.51 When one realizes

he is neither the actor

nor the one who watches,

the mind-storm is stilled.

જયારે (મનુષ્ય) પોતાના આત્માને અકર્તા અને

અભોકતા માને છે, ત્યારે બધી ચિત્તવૃત્તિઓ ક્ષીણ બને છે. પ૧

ucchṛṁkhalāpyakṛtikā sthitirdhīrasya rājate na tu saspṛhacittasya śāntirmūḍhasya kṛtrimā

II 18.52 II The spontaneous unassumed behaviour of the wise is noteworthy, but not the deliberate purposeful stillness of the fool.

18.52 The master's way is unfettered  And free of guile. He shines. But for the fool There is no peace. His thoughts are full of desire.

18.52 The actions of the sage,

free of pretence and motive,

shine like clear light.

Not so those of the deluded seeker

who affects a peaceful demeanor

while remaining firmly attached.

ધીર પુરુષની, ઉચ્છૃંખલ હોય તોપણ સ્વાભાવિક સ્થિતિ શોભે

છે; પરંતુ સ્પૃહાયુકત ચિત્તવાળા મૂઢની શાંતિ કૃત્રિમ હોઈ શોભતી નથી .૫૨

vilasanti mahābhogairviśanti girigahvarān nirastakalpanā dhīrā abaddhā muktabuddhayaḥ

II 18.53 II The wise who are rid of imagination, unbound and with unfettered awareness may enjoy themselves in the midst of many goods, or alternatively go off to mountain caves.

18.53 The master is free of his mind, And his mind is free. In this freedom he plays. He has a wonderful time! Or he withdraws And lives in a mountain cave.

18.53 Unbounded, unfettered,

untethered from the projections of mind,

the wise are free to play and enjoy,

or retire to mountain caves.

જેઓએ કલ્પનાનો ત્યાગ કર્યો છે, જેઓ બંધનરહિત છે

અને જેઓની બુદ્ધિ મુકત છે, એવા ધીર પુરુષો મોટા ભોગો

ભોગવે છે અને પર્વતની ગુફાઓમાં પણ પ્રવેશ કરે છે. પ૩

śrotriyaṁ devatāṁ tīrthamaṅganāṁ bhūpatiṁ priyam dṛṣṭvā saṁpūjya dhīrasya na kāpi hṛdi vāsanā

  II 18.54 II There is no attachment in the heart of a wise man whether he sees or pays homage to a learned brahmin, a celestial being, a holy place, a woman, a king or a friend.

18.54 If the master encounters A king or a woman Or someone he dearly loves, He is without desire. And when he honors A god or a holy place Or a man versed in the scriptures, There is no longing in his heart. None at all!

18.54 Whether honoring a spiritual scholar,

a god, or holy shrine;

whether seeing a desirable woman,

a king, or beloved friend--

the heart of the sage

is unmoved.

પંડિત, દેવતા, તીર્થ, સ્ત્રી, રાજ અને પ્રિયજનને કોઈને

સન્માન કરતા ધીર પુરુષના હૃદયમાં કોઈ વાસના હોતી નથી. પ૪

bhṛtyaiḥ putraiḥ kalatraiśca dauhitraiścāpi gotrajaiḥ vihasya dhikkṛto yogī na yāti vikṛtiṁ manāk

II 18.55 II A yogi is not in the least put out even when humiliated by the ridicule of servants, sons, wives, grandchildren or other relatives.

18.55 He is unperturbed Even when his servants despise him, Or his wives, sons, and grandsons mock him. Even when his whole family makes fun of him,He is undismayed.

18.55 Though his servants, sons,

wives, daughters, grandchildren

and all his relatives

ridicule and despise him,

the yogi is undismayed.

નોકરો, પુત્રો, પત્નીઓ, છોકરીના છોકરાઓ અને સગાં -

ઓથી મશ્કરી કરાઈને ધિક્કાર પામ્યા છતાં યોગી જરા પણ વિકાર

(ક્રોધ કે ગ્લાનિ)ને પામતો નથી . પપ

santuṣṭo'pi na santuṣṭaḥ khinno'pi na ca khidyate tasyāścaryadaśāṁ tāṁ tāṁ tādṛśā eva jānate

II 18.56 II Even when pleased he is not pleased , not suffering even when in pain. Only those like him can know the wonderful state of such a man.

18.56 For him there is no pain in pain, No pleasure in pleasure. Only those who are like him Can know his exaltation.

18.56 Though pleased he is not pleasured;

though pained he does not suffer.

This wonderful state is understood

only by those like him.

ધીર પુરુષ સંતુષ્ટ છે છતાં સંતુષ્ટ નથી, અને ખિન્ન હોય

છતાં ખેદ પામતો નથી. તેની એવી આશ્ચર્યભરી અવસ્થા તો

તેના જેવા જ જાણે. ૫૬

kartavyataiva saṁsāro na tāṁ paśyanti sūrayaḥ śūnyākārā nirākārā nirvikārā nirāmayāḥ

II 18.57 II It is the feeling that there is something that needs to be achieved which is Samsara. The wise who are of the form of emptiness, formless, unchanging and spotless see no such thing.

18.57 He has no form.  His form is emptiness. He is constant and pure. He has no sense of duty, Which only binds men to the world.

18.57 The belief in duty

creates a relative world

for its performance.

The wise one knows Himself

to be formless, timeless,

all-pervasive, immaculate,

and thus transcends duty and world.

કરવાપણું એ જ સંસાર છે. તેને શૂન્યાકાર, આકારરહિત,

વિકારરહિત અને દુઃખરહિત જ્ઞાનીઓ જોતા નથી. પ૭

akurvannapi saṁkṣobhād vyagraḥ sarvatra mūḍhadhīḥ kurvannapi tu kṛtyāni kuśalo hi nirākulaḥ

II 18.58 II Even when doing nothing the fool is agitated by restlessness, while a skilful man remains undisturbed even when doing what there is to do.

18.58 The master fulfills his duties And is always untroubled. The fool does nothing And is always troubled and distracted.

18.58 Even doing nothing

the dull one is anxious and distracted.

Even amidst great action

the wise one remains still.

મૂઢબુદ્ધિવાળો ન કરતો છતાં પણ ક્ષોભને લઈને બધે વ્યાકુળ

છે, પરંતુ કુશળ પુરુષ કર્મો કરતો છતાં આકુળ થતો નથી . ૫૮

sukhamāste sukhaṁ śete sukhamāyāti yāti ca

sukhaṁ vakti sukhaṁ bhuṁkte vyavahāre'pi śāntadhīḥ

II 18.59 II Happy he stands, happy he sits, happy sleeps and happy he comes and goes. Happy he speaks, and happy he eats. This is the life of a man at peace.

18.59 The master goes about his business With perfect equanimity. He is happy when he sits, Happy when he talks and eats, Happy asleep, Happy coming and going.

18.59 Even in practical life

the wise one remains happy.

Happy to sit,

happy to sleep,

happy to move about,

happy to speak,

happy to eat…

શાંત બુદ્ધિવાળો વ્યવહારમાં પણ સુખે બેસે છે. સૂખે સુએ છે,

સુખે આવે - જાય છે સુખે બોલે છે અને સુખે ખાય છે પ૯

svabhāvādyasya naivārtirlokavad vyavahāriṇaḥ mahāhṛda ivākṣobhyo gatakleśaḥ sa śobhate

II 18.60 II He who of his very nature feels no unhappiness in his daily life like worldly people, remains undisturbed like a great lake, cleared of defilement.

18.60 Because he knows his own nature, He does what he has to without feeling ruffled Like ordinary people. Smooth and shining, Like the surface of a vast lake. His sorrows are at an end.

18.60 Because he knows Self

the wise one is not disrupted by practical life.

He is deep and still, like a vast lake.

He is not like ordinary people.

His sorrows have vanished.

લોકની જેમ વ્યવહાર કરનાર (હોવા છતાં) જેને સ્વભાવથી

જ દુઃખ થતું નથી તે (મનુષ્ય) મોટાં સરોવરની જેમ ક્ષોભરહિત

ક્લેશરહિત હોઈ શોભે છે. ૬૦

nivṛttirapi mūḍhasya pravṛtti rupajāyate pravṛttirapi dhīrasya nivṛttiphalabhāginī

 II 18.61 II Even abstention from action leads to action in a fool, while even the action of the wise man brings the fruits of inaction.

18.61 The fool is busy  Even when he is still. Even when he is busy The master gathers the fruits of stillness.

18.61 For the deluded one,

even rest is an activity.

For the wise,

even action bears the fruit of stillness.

મૂઢની નિવૃત્તિ પણ પ્રવૃત્તિ જ બને છે, જ્યારે ધીર

પુરુષની પ્રવૃત્તિ પણ નિવૃત્તિનું ફળ આપે છે. ૬૧

 parigraheṣu vairāgyaṁ prāyo mūḍhasya dṛśyate dehe vigalitāśasya kva rāgaḥ kva virāgatā

II 18.62 II A fool often shows aversion towards his belongings, but for him whose attachment to the body has dropped away, there is neither attachment nor aversion.

18.62 The fool often spurns his possessions. The master is no longer attached to his body. So how can he feel attraction or aversion?

18.62 The deluded one is often adverse

to the things of his life.

To one with no thought for body,

attachment and aversion have no meaning.

(ગૃહ , સ્ત્રીઆદિ ) પરિગ્રહોમાં વૈરાગ્ય તો વિશેષ કરીને

મૂઢનો જ દેખાય છે. દેહમાંથી જેની આશા ક્ષીણ થઈ ગઈ તેવાને

રાગ શાનો અને વૈરાગ્ય શાનો? ૬૨ 

bhāvanābhāvanāsaktā dṛṣṭirmūḍhasya sarvadā bhāvyabhāvanayā sā tu svasthasyādṛṣṭirūpiṇī

II 18.63 II 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 should be thought.

18.63 The awareness of the fool is always limited By thinking, or by trying not to think. The awareness of the man who lives within, Though he may be busy thinking, Is beyond even awareness itself.

18.63 The deluded mind is caught up

in thinking and not thinking.

Though the mind of the wise one

may think what thoughts come,

he is not aware of it.

મૂઢની દૃષ્ટિ સર્વદા ભાવના અને અભાવનામાં લાગેલી રહે

છે; પરંતુ શાંત મનુષ્યની તે (દૃષ્ટિ) દૃશ્યની ભાવના કરવા છતાં

અદૃષ્ટિરૂપ જ રહે છે. ૬૩

sarvāraṁbheṣu niṣkāmo yaścared bālavan muniḥ na lepastasya śuddhasya kriyamāṇo'pi karmaṇi

II 18.64 II For the seer who behaves like a child, without desire in all actions, there is no attachment for such a pure one even in the work he does.

18.64 The master is like a child. All his actions are without motive. He is pure. Whatever he does, he is detached.

18.64 The sage sees nothing being done

even when performed by his hands.

Like a child he is pure

and acts without reason.

જે મુનિ સર્વ આરંભોમાં (ક્રિયાઓમાં) બાળકની જેમ

નિષ્કામપણે વર્તે છે, તે શુદ્ધ (મુનિ)ને કરાતાં કર્મોમાં પણ લેપ

થતો નથી. ૬૪

sa eva dhanya ātmajñaḥ sarvabhāveṣu yaḥ samaḥ paśyan śṛṇvan spṛśan jighrann aśnannistarṣamānasaḥ

II 18.65 II Blessed is he who knows himself and is the same in all states, with a mind free from craving whether he is seeing, hearing, feeling, smelling or tasting.

18.65 He is blessed. He understands the nature of the Self. His mind is no longer thirsty. He is the same under all conditions, Whatever he sees or hears, Or smells or touches or tastes.

18.65 Blessed indeed is he who knows Self.

Though seeing, hearing, touching, smelling, eating,

he never desires nor changes.

તે જ આત્મજ્ઞાની ધન્ય છે કે જે સર્વ ભૂતોમાં સમાન

છે અને જે જોતો સાંભળતો સ્પર્શતો સૂંઘતો અને ખાતો છતાં

તૃષ્ણારહિત મનવાળો છે. ૬૫

 kva saṁsāraḥ kva cābhāsaḥ kva sādhyaṁ kva ca sādhanam ākāśasyeva dhīrasya nirvikalpasya sarvadā

II 18.66 II There is no man subject to Samsara, sense of individuality, goal or means to the goal for the wise man who is always free from imaginations, and unchanging as space?

18.66 The master is like the sky. He never changes. What does the world matter to him, Or its reflection? What does he care about seeking, Or the end of seeking?

18.66 For one who is void and changeless,

where is the world and its imaginings?

Where is the end?

Where is the possibility of it?

હમેશ આકાશની જેમ સંકલ્પરહિત ધીર પુરુષને સંસાર

અને આભાસ કયાં, સાધ્ય કયાં અને સાધન કયાં? ૬૬

sa jayatyarthasaṁnyāsī pūrṇasvarasavigrahaḥ akṛtrimo'navacchinne samādhiryasya vartate

II 18.67 II Glorious is he who has abandoned all goals and is the incarnation of satisfaction, his very nature, and whose inner focus on the Unconditioned is quite spontaneous.

18.67 He is ever the same. The victory is his. He has conquered the world. He is the embodiment Of his own perfect essence, By nature one with the infinite.

18.67 Glorious indeed is he who,

free of desire,

embodies Bliss itself.

He has become absorbed in Self.

તે કર્મફળનો ત્યાગ કરવાવાળો અને પૂર્ણ આનંદસ્વરૂપ -

મય (મહાત્મા) જય પામે છે કે જેની અવચ્છેદરહિત બહ્મમાં

અકૃત્રિમ સહજ સમાધિ હોય છે. ૬૭

bahunātra kimuktena jñātatattvo mahāśayaḥ bhogamokṣanirākāṁkṣī sadā sarvatra nīrasaḥ

 II 18.68 II In brief, the great-souled man who has come to know the Truth is without desire for either pleasure or liberation, and is always and everywhere free from attachment.

18.68 What more is there to say? He knows the truth. He has no desire for pleasure or liberation. At all times, in all places, He is free from passion.

18.68 In short, the great soul

who has realized Truth

is free of desire, enjoyment and liberation.

In all of space and time

he is attached to nothing.

અહીં વધુ કહીને શો ફાયદો? જેણે તત્વને જાણ્યું છે

તેવો મહાત્મા ભોગ અને મોક્ષ બંને પ્રત્યેનિસ્પૃહ અને હમેશ

બધે રસહીન હોય છે. ૬૮

mahadādi jagaddvaitaṁ nāmamātravijṛṁbhitam vihāya śuddhabodhasya kiṁ kṛtyamavaśiṣyate

II 18.69 II What remains to be done by the man who is pure awareness and has abandoned everything that canbe expressed in words from the highest heaven to the earth itself?

18.69 He has given up the duality of the world Which arises with the mind And is nothing more than a name. He is pure awareness. What is there left for him to do?

18.69 What remains for One

who is Consciousness itself,

who sees the non-existence

of a phenomenal world created

by the mere thought of a name?

મહત્તત્વથી શરૂ થયેલું આ જગત દ્વૈત નામ માત્રથી જ

થયું છે, (તેની કલ્પના) છોડયા પછી શુદ્ધ જ્ઞાનરૂપ

બનેલા મનુષ્યનું શું કર્મ બાકી રહે છે? ૬૯  

bhramabhṛtamidaṁ sarvaṁ kiṁcinnāstīti niścayī alakṣyasphuraṇaḥ śuddhaḥ svabhāvenaiva śāmyati

II 18.70 II The pure man who has experienced the Indescribable attains peace by his own nature, realising that all this is nothing but illusion, and that nothing is.

18.70 The man who is pure knows for certain That nothing really exists; It is all the work of illusion. He sees what cannot be seen. His nature is peace.

18.70 Peace is natural for one

who knows for certain nothing exists,

who sees appearances are illusion,

to whom the inexpressible is apparent.

આ બધું (જગત) ભ્રમરૂપ હોઈ કાંઈ જ નથી એવા

નિશ્ચયવાળો અને અલક્ષ્ય(બ્રહ્મ)નુ જેને સ્ફુરણ થયું છે તેવો

શુદ્ધ પુરુષ સ્વભાવ વડે જ શાંત બની જાય છે. ૭૦

śuddhasphuraṇarūpasya dṛśyabhāvamapaśyataḥ kva vidhiḥ kva vairāgyaṁ kva tyāgaḥ kva śamo'pi vā

II 18.71 II There is no rules, dispassion, renunciation or meditation for one who is pure receptivity by nature, and admits no knowable form of being?

18.71 He does not see the world of appearances. So what do rules matter to him, Or dispassion, renunciation, and self-control? His form is pure and shining light.

18.71 Rules of conduct, detachment,

renunciation, asceticism—

what are these to one

who sees the unreality of things,

who is the Light of Awareness?

શુદ્ધ (આત્મ-) સ્ફુરણરૂપ અને દૃશ્યભાવને ન જોનારને

વિધિ શી અને વૈરાગ્ય શો; ત્યાગ શો અને શમ શો? ૭૧

sphurato'nantarūpeṇa prakṛtiṁ ca na paśyataḥ

kva bandhaḥ kva ca vā mokṣaḥ kva harṣaḥ kva viṣāditā

II 18.72 II For him who shines with the radiance of Infinity and is not subject to natural causality there is neither bondage, liberation, pleasure nor pain.

18.72 He does not see the world. So what does he care for joy or sorrow, Bondage or liberation? He is infinite and shining.

18.72 How can there be joy or sorrow,

bondage or liberation,

for one who perceives non-existence

and lights the infinite?

અનન્તરૂપે સ્ફુરતા અને પ્રકૃતિને ન જોતા યોગીને

બંધ શો અને મોક્ષ શો, હર્ષ શો અને વિષાદ શો? ૭૨

buddhiparyantasaṁsāre māyāmātraṁ vivartate nirmamo nirahaṁkāro niṣkāmaḥ śobhate budhaḥ

II 18.73 II Pure illusion reigns in Samsara which will continue until self realisation, but the enlightened man lives in the beauty of freedom from me and mine, from the sense of responsibility and from any attachment.

18.73 Before the awakening of understanding The illusion of the world prevails. But the master is free of passion. He has no "I," He has no "mine," And he shines!

18.73 Until Self-realization,

illusion prevails.

The sage lives without

thoughts of “I” or “mine.”

His connection to illusion is severed.

બુદ્ધિ પર્યન્ત સંસારમાં માયા માત્ર જ ભાસે છે. મમતા -

રહિત અહંકારહિત અને નિષ્કામ જ્ઞાની શોભે છે. ૭૩

akṣayaṁ gatasantāpamātmānaṁ paśyato muneḥ

kva vidyā ca kva vā viśvaṁ kva deho'haṁ mameti vā

II 18.74 II For the seer who knows himself as imperishable and beyond pain there is neither knowledge, a world nor the sense that I am the body or the body mine.

18.74 He sees that the Self never suffers or dies. So what does he care for knowledge Or the world? Or the feeling "I am the body," "The body is mine"?

18.74 What is knowledge?

What is the universe?

What are thoughts like

“I am the body,” or “the body is mine”?

The sage is imperishable and sorrowless.

He is Self alone.

આત્માને અવિનાશી અને સંતાપરહિત જોનારા મુનિને

વિદ્યા શી આને વિશ્વ શું? દેહ શો અથવા અહંતા -મમતા શી? ૭૪

nirodhādīni karmāṇi jahāti jaḍadhīryadi manorathān pralāpāṁśca kartumāpnotyatatkṣaṇāt

 II 18.75 II No sooner does a man of low intelligence give up activities like the elimination of thought than he falls into mind racing and chatter.

18.75 The moment a fool gives up concentration And his other spiritual practices, He falls prey to fancies and desires.

18.75 When a weak man gives up meditation

he falls prey to whims and desires.

જો જડબુદ્ધિવાળો નિરોધ ઈત્યાદિ કર્મોને છોડી દે છે તો

તે ક્ષણથી જ મનોરથો અને પ્રલાપ કરવાનો આરંભ કરે છે ૭૫

mandaḥ śrutvāpi tadvastu na jahāti vimūḍhatām

nirvikalpo bahiryatnādantarviṣayalālasaḥ

II 18.76 II A fool does not get rid of his stupidity even on hearing the truth. He may appear outwardly free from imaginations, but inside he is hankering after the senses still.

18.76 Even after hearing the truth,  The fool clings to his folly. He tries hard to look calm and composed, But inside he is full of cravings.

18.76 Even hearing Truth,

the man of dull intellect

holds on to illusion.

Through effort and suppression

he may appear outwardly composed,

but inside he craves the world.

મૂઢ એ (પરમ) વસ્તુને સાંભળીને પણ મૂઢતા છોડતો

નથી; (પરંતુ) બહારથી પ્રયત્ને કરી નિર્વિકલ્પ બનેલો હોવા

છતાં અંદર વિષયવાસનાવાળો રહે છે. ૭૬

 jñānād galitakarmā yo lokadṛṣṭyāpi karmakṛt

nāpnotyavasaraṁ karmaṁ vaktumeva na kiṁcana

II 18.77 II Though in the eyes of the world he is active, the man who has shed action through knowledge finds no means of doing or speaking anything.

18.77 When the truth is understood, Work falls away. Though in the eyes of others The master may seem to work, In reality he has no occasion To say or to do anything.

18.77 Though others may see him working,

the sage does nothing.

Knowledge has banished effort.

He finds no reason to do or say.

જે જ્ઞાન વડે ક્ષીણ બનેલા કર્મવાળો છે અને માત્ર લોક -

દૃષ્ટિથી કર્મ કરનારો લાગે છે, તેને કાંઈ પણ કરવાનો કે બોલવાનો

અવસર જ પ્રાપ્તથતો નથી. ૭૭

kva tamaḥ kva prakāśo vā hānaṁ kva ca na kiṁcana

nirvikārasya dhīrasya nirātaṁkasya sarvadā

II 18.78 II For the wise man who is always unchanging and fearless there is neither darkness nor light nor destruction, nor anything.

18.78 He has no fear.  He is always the same. He has nothing to lose. For him there is no darkness, There is no light. There is nothing at all.

18.78 The sage is fearless, unassailable.

No darkness, no light, nothing to lose.

Nothing.

હંમેશ નિર્વિકાર અને નિર્ભય ધીર પુરુષ માટે અંધકાર કયાં

છે અથવા પ્રકાશ કયાં છે, અને હાનિ પણ કયાં છે? કાંઈ જ નથી. ૭૮

kva dhairyaṁ kva vivekitvaṁ kva nirātaṁkatāpi vā anirvācyasvabhāvasya niḥsvabhāvasya yoginaḥ

II 18.79 II There is neither fortitude, prudence nor courage for the yogi whose nature is beyond description and free of individuality.

18.79 He has no being of his own. His nature cannot be described. What is patience to him, Or discrimination or fearlessness?

18.79 Patience, discrimination,

even fearlessness—

What use are these to the yogi?

His nature cannot be described.

He is not a person.

અનિર્વચનીય સ્વભાવાળા અને નિઃસ્વભાવ યોગીને ધૈર્ય

ક્યાં અને વિવેક ક્યાં અને નિર્ભયતા પણ કયાં? ૭૯

na svargo naiva narako jīvanmuktirna caiva hi bahunātra kimuktena yogadṛṣṭyā na kiṁcana

II 18.80 II There is neither heaven nor hell nor even liberation during life. In a nutshell, in the sight of the seer nothing exists at all.

18.80 In the eyes of the master There is nothing at all. There is no heaven. There is no hell. There is no such thing as liberation in life. What more is there to say?

18.80 No heaven, no hell,

no liberation for the living.

In short, Consciousness is Void.

What more can be said?

સ્વર્ગ પણ નથી અને નરક પણ નથી; તેમ જ જીવન્મુક્તિ પણ

નહિ. અહીં વધુ કહીને શું કામ? યોગદૃષ્ટિથી તો કશું જ નથી. ८०

 naiva prārthayate lābhaṁ nālābhenānuśocati dhīrasya śītalaṁ cittamamṛtenaiva pūritam

II 18.81 II He neither longs for possessions nor grieves at their absence. The calm mind of the sage is full of the nectar of immortality.

18.81 Nothing he hopes to win,  Nothing he fears to lose. His mind is cool and drenched with nectar.

18.81 The sage neither yearns for fulfillment

nor frets over non-attainment.

His mind is cool

and brimming with sweetness.

ધીર પુરુષનું અમૃત વડે પૂર્ણ અને શીતળ ચિત્ત લાભની

ઈચ્છા રાખતું નથી, તેમ જ હાનિથી શોકાતુર પણ થતું નથી. ૮૧

na śāntaṁ stauti niṣkāmo na duṣṭamapi nindati samaduḥkhasukhastṛptaḥ kiṁcit kṛtyaṁ na paśyati

II 18.82 II The dispassionate does not praise the good or blame the wicked. Content and equal in pain and pleasure, he sees nothing that needs doing.

18.82 Free from desire, He neither praises the peaceful Nor blames the wicked. The same in joy and sorrow, He is always happy. He sees there is nothing to do.

18.82 Detached from desire,

the sage neither praises peace

nor blames the wicked.

Equally content

in happiness and misery,

he would not change a thing.

સુખ અને દુઃખમાં સમાન , સંતોષી અને નિષ્કામ પુરુષ

શાંત (જ્ઞાની )ને વખાણતો નથી ; તેમ જ દુષ્ટની નિદા પણ

કરતો નથી અને કાંઈ કર્તવ્ય પણ જોતો નથી. ૮૨

dhīro na dveṣṭi saṁsāramātmānaṁ na didṛkṣati harṣāmarṣavinirmukto na mṛto na ca jīvati

II 18.83 II The wise man does not dislike samsara or seek to know himself. Free from pleasure and impatience, he is not dead and he is not alive.

18.83 He does not hate the world. He does not seek the Self. He is free from joy and sorrow. He is not alive, And he is not dead.

18.83 The sage neither rejects the world

nor desires Self.

He is free of joy and sorrow.

He does not live

and cannot die.

ધીર પુરુ સંસારનો દ્વેષ કરતો નથી; તેમ જ આત્માને

જોવાની ઈચ્છા પણ રાખતો નથી. (પરંતુ ) હર્ષ અને દોષથી

રહિત હોઈને તે મરેલો નથી અને જીવતો પણ નથી. ૮૩

niḥsnehaḥ putradārādau niṣkāmo viṣayeṣu ca niścintaḥ svaśarīre'pi nirāśaḥ śobhate budhaḥ

II 18.84 II The wise man stands out by being free from anticipation, without attachment to such things as children or wives, free from desire for the senses, and not even concerned about his own body.

18.84 He is not attached to his family. Free from the desire of the senses, He does not care about his body. The master expects nothing, And he shines.

18.84 The wise one lives without hope.

He has no attachment to his children, wife or anyone.

Pleasure means nothing to him.

His life is glorious.

પુત્ર, સ્ત્રીઆદિમાં સ્નેહરહિત, વિષયો પ્રત્યેનિષ્કામ અને

પોતાના. શરીર પ્રત્યેપણ નિશ્ચિંત અને નિરાશ જ્ઞાની શોભે છે. ૮૪

tuṣṭiḥ sarvatra dhīrasya yathāpatitavartinaḥ svacchandaṁ carato deśān yatrastamitaśāyinaḥ

II 18.85 II Peace is everywhere for the wise man who lives on whatever happens to come to him, roaming wherever he pleases, and sleeping wherever the sun happens to set.

18.85 Whatever befalls him, He is always happy. He wanders where he will. And wherever he finds himself When the sun sets, There he lies down to rest.

18.85 The sage wanders about as he pleases

and lives on whatever may come.

Contentment ever dwells in his heart.

And when the sun sets,

he rests where he is.

યથાપ્રાપ્ત વર્તન કરતા, સ્વેચ્છાનુસાર દેશોમાં વિચરતા અને

જ્યાં (સૂર્ય) આથમે ત્યાં સૂતા ધીર પુરુષને બધેય રાંતોષ છે. ૮૫

patatūdetu vā deho nāsya cintā mahātmanaḥ

svabhāvabhūmiviśrāntivismṛtāśeṣasaṁsṛteḥ

II 18.86 II Let his body rise or fall. The great souled one gives it no thought, having forgotten all about samsara in coming to rest on the ground of his true nature.

18.86 He does not care if the body lives or dies. He is so firmly set in his own being, He rises above the round of birth and death.

18.86 Rooted in Being,

no thought of being born or reborn,

the great soul is indifferent

to the death or birth of his body.

પોતાના સ્વભાવરૂપી સ્થાનમાં વિશ્રાંતિ લેવાને લીધે જેને

સમસ્ત સંસાર ભુલાઈ ગયો છે, એવા મહાત્માને દેહ પડો કે

પ્રાપ્તથાઓ તેની ચિંતા હોતી નથી. ૮૬

akiṁcanaḥ kāmacāro nirdvandvaśchinnasaṁśayaḥ asaktaḥ sarvabhāveṣu kevalo ramate budhaḥ

 II 18.87 II The wise man has the joy of being complete in himself and without possessions, acting as he pleases, free from duality and rid of doubts, and without attachment to any creature.

18.87 He is full of joy. Attached to nothing, Free from possessions, He stands on his own. His doubts dispelled, He wanders where he will, Never setting one thing against another.

18.87 The wise one stands alone,

caring for nothing,

bereft of possessions.

He goes where he will,

unhindered by opposites,

his doubts rent asunder.

He is truly blessed.

જેની પાસે કશું પણ નથી, જે ઈચ્છાનુસાર વિચરે છે, જે

નિર્દ્વન્દ્વ છે, જેના સંશય નાશ પામ્યા છે, જે સર્વભાવોમાં અસક્ત

છે અને જે કેવળ છે એવો જ્ઞાની રમણ કરે છે. ૮૭

nirmamaḥ śobhate dhīraḥ samaloṣṭāśmakāṁcanaḥ subhinnahṛdayagranthirvinirdhūtarajastamaḥ

II 18.88 II 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 hard have been rent asunder, and he is freed from greed and blindness.

18.88 The master shines. He never says "mine." Gold, stone, earth-- They are all the same to him. He is not bound by sloth, Nor consumed by his own activity. He has severed the knots which bind his heart.

18.88 The wise one has no sense of “mine.”

To him earth, stone and gold are the same.

The knots of his heart have unraveled.

He knows neither ignorance nor sorrow.

He is excellent in every way.

મમત્વરહિત, માટીનાં ઢેફાં, પથ્થર અને સોનાને સમ ગણનાર,

હૃદયની ગાંઠો જેની સદંતર તૂટી ગઈ છે તેવો અને જેણે રજોગુણ

અને તમોગુણને તદ્દન દૂર કર્યા છે તેવો ધીર પુરુષ શોભે છે. ૮૮

sarvatrānavadhānasya na kiṁcid vāsanā hṛdi muktātmano vitṛptasya tulanā kena jāyate

II 18.89 II Who can compare with that contented, liberated soul who pays no regard to anything and has no desire left in his heart?

18.89 Who can compare with him?  Indifferent to everything, He is happy and he is free. There is not the least desire in his heart.

18.89 The liberated soul

has no desire in his heart.

He is content and indifferent.

He has no equal.

સર્વત્ર અનાસક્ત રહેનારના હૃદયમાં કશી જ વાસના હોતી

નથી. મુક્તાત્મા અને સંતુષ્ટ મનુષ્યની તુલના કોનો સાથે થાય? ૮૯

 jānannapi na jānāti paśyannapi na paśyati bruvann api na ca brūte ko'nyo nirvāsanādṛte

II 18.90 II Who but the upright man without desire knows without knowing, sees without seeing and speaks without speaking?

18.90 Only the man without desire Sees without seeing, Speaks without speaking, Knows without knowing.

18.90 Only one free of desire

knows nothing of knowing,

says nothing needs saying,

sees nothing to see.

વાસનારહિત પુરૂષ સિવાય બીજો કોણ જાણતો હોવા

છતાં જાણતો નથી; જોતો હોવા છતાં જોતો નથી અને બોલતો

હોવા છતાં બોલતો નથી? ૯૦

 bhikṣurvā bhūpatirvāpi yo niṣkāmaḥ sa śobhate bhāveṣu galitā yasya śobhanāśobhanā matiḥ

II 18.91 II Beggar or king, he excels who is without desire, and whose opinion of things is rid of "good" and "bad".

18.91 In his view of things Good and evil have melted away. A king or a beggar, Whoever is free from desire shines!

18.91 He who is without desire excels,

be he beggar or king.

He no longer sees good or bad.

વસ્તુઓમાંથી જેની સારી નરસી ભાવના દૂર થઈ છે અને

જે નિષ્કામ છે, તે ભિખારી હોય કે રાજા હોય તોપણ શોભે છે. ૯૧

kva svācchandyaṁ kva saṁkocaḥ kva vā tattvaviniścayaḥ nirvyājārjavabhūtasya caritārthasya yoginaḥ

 II 18.92 II There is neither dissolute behaviour nor virtue, nor even discrimination of the truth for the sage who has reached the goal and is the very embodiment of guileless sincerity.

18.92 He is utterly without guile. He has found his way. He is simplicity itself. He cares nothing for restraint, Or abandon. He has no interest in finding the truth.

18.92 What is lust or restraint,

or the desire for Truth

to the yogi who has reached life’s goal,

and who embodies virtue and sincerity?

નિષ્કપટ, સરળ અને કૃતાર્થ યોગીને સ્વચ્છંદતા ક્યાં

અથવા સંકોચ કયાં અથવા તત્ત્વનો નિશ્ચય પણ ક્યાં? ૯૨

ātmaviśrāntitṛptena nirāśena gatārtinā

antaryadanubhūyeta tat kathaṁ kasya kathyate

II 18.93 II That which is experienced within by one desireless and free from pain, and content to rest in himself - how could it be described, and of whom?

18.93 He has no desires. He rests happily in the Self. His sorrows are over. How can anyone tell what he feels inside?

18.93 The inner experience of one

who is free of desire and suffering,

who is content and reposes in Self--

how can it be described,

and of whom?

આત્મામાં વિશ્રાંતિ થવાથી સંતુષ્ટ બનેલા , નિઃસ્પૃહ અને

દુઃખરહિત પુરુષ વડે જે અંદર અનુભવાતું હોય તે કેવી રીતે

કોને કહી શકાય ? ૯૩

supto'pi na suṣuptau ca svapne'pi śayito na ca jāgare'pi na jāgarti dhīrastṛptaḥ pade pade

II 18.94 II The wise man who is contented in all circumstances is not asleep even in deep sleep, not sleeping in a dream, nor waking when he is awake.

18.94 Even when he is sound asleep, He is not asleep. Even when he is dreaming, He does not dream. Even when he is awake, He is not awake. Step by step, Whatever befalls him, He is happy.

18.94 The wise one’s state never varies.

Sleeping soundly, he is not asleep.

Lying in reverie, he is not dreaming.

Eyes open, he is not wakeful.

ધીર પુરુષ સૂતો છતાં સુષુપ્તિમાં નથી, સ્વપ્નમાં છતાં

સૂતેલો નથી, જાગતો છતાં જાગૃતિમાં નથી, (પરંતુ). દરેક ક્ષણે

સંતષ્ટ રહે છે. ૯૪ 

jñaḥ sacinto'pi niścintaḥ sendriyo'pi nirindriyaḥ subuddhirapi nirbuddhiḥ sāhaṁkāro'nahaṅkṛtiḥ

II 18.95 II The seer is without thoughts even when thinking, without senses among the senses, without understanding even in understanding and without a sense of responsibility even in the ego.

18.95 He thinks without thinking.  He feels without feeling. He is intelligent, But he has no mind. He has personality, But with no thought for himself.

18.95 The man of Knowledge seems to think,

but has no thoughts.

He seems to have sense perceptions,

but does not experience.

He seems to have intelligence,

but is empty-minded.

He appears to be a person,

but is not.

જ્ઞાની ચિતા સહિત છતાં ચિતારહિત છે. ઇન્દ્રિયોથી યુક્ત

છતાં ઇન્દ્રિયરહિત છે, બુદ્ધિથી યુકત છતાં બુદ્ધિરહિત છે, અહંકાર

સહિત છતાં અહંકારરહિત છે. ૯પ

na sukhī na ca vā duḥkhī na virakto na saṁgavān

na mumukṣurna vā muktā na kiṁcinnna ca kiṁcana

II 18.96 II Neither happy nor unhappy, neither detached nor attached, neither seeking liberation nor liberated, he is neither something nor nothing.

18.96 He is not happy, Nor is he sad. He is not detached, Nor is he bound. He is not free, Nor does he seek freedom. He is not this. He is not that.

18.96 The man of Knowledge

is neither happy nor miserable,

neither detached nor attached,

neither liberated nor seeking liberation.

He is neither this nor that.

જ્ઞાની સુખી નથી તેમ દુઃખી પણ નથી, વિરકત નથી

તેમ આસક્ત નથી, મુમુક્ષુ નથી તેમ મુક્ત પણ નથી, કંઈ જ

નથી તેમ જ કાંઈ નથી. ૯૬

vikṣepe'pi na vikṣiptaḥ samādhau na samādhimān jāḍye'pi na jaḍo dhanyaḥ pāṇḍitye'pi na paṇḍitaḥ

II 18.97 II Not distracted in distraction, in mental stillness not poised, in stupidity not stupid, that blessed one is not even wise in his wisdom.

18.97 Amid distractions, He is undistracted. In meditation, He does not meditate. Foolish, He is not a fool. Knowing everything, He knows nothing.

18.97 Even while distracted the blessed one is still.

In meditation, he does not meditate.

In ignorance, he remains clear.

Though learned, he knows nothing.

ધન્ય પુરુષ વિક્ષેપમાં પણ વિક્ષિપ્ત નથી, સમાધિમાં પણ

સમાધિવાળો નથી, મૂઢતામાં પણ મૂઢ નથી . અને પંડિતાઈમાં

પણ પંડિત નથી. ૯૭

mukto yathāsthitisvasthaḥ kṛtakartavyanirvṛtaḥ samaḥ sarvatra vaitṛṣṇyānna smaratyakṛtaṁ kṛtam

II 18.98 II The liberated man is self-possessed in all circumstances and free from the idea of "done" and "still to do". He is the same wherever he is and without greed. He does not dwell on what he has done or not done.

18.98 He always lives within. He is everywhere the same. Action or duty are nothing to him. Because he is free from desire, He never worries about what he has done Or has not done.

18.98 The liberated one,

who abides unconditionally in Self,

who is free of the concept of action and duty,

who is always and everywhere the same,

is desireless.

He does not worry

about what he did or did not do.

મુક્ત પુરુષ જેવી હોય તેવી સ્થિતિમાં શાંત છે અને

કૃતકૃત્ય હોઈ સુખી છે; તેમ જ સર્વત્ર સમ હોઈ તૃષ્ણારહિત

પણા ને લીધે કરેલું કે ન કરેલું સંભારતો નથી. ૯૮ 

na prīyate vandyamāno nindyamāno na kupyati naivodvijati maraṇe jīvane nābhinandati

 II 18.99 II He is not pleased when praised nor upset when blamed. He is not afraid of death nor attached to life.

18.99 Blame does not disturb him, Nor does praise delight him. He neither rejoices in life, Nor fears death.

18.99 The wise one is neither pleased by praise,

nor annoyed by blame.

He neither rejoices in life

nor fears death.

જ્ઞાની કોઈથી વંદિત થતાં ખુશ થતો નથી; તેમ જ નિંદિત

થતાં ચિડાતો નથી. મરણથી ઉદ્વેગ પામતો નથી, તેમ જ જીવનથી

હર્ષ પામતો. ૯૯

na dhāvati janākīrṇaṁ nāraṇyaṁ upaśāntadhīḥ

yathātathā yatratatra sama evāvatiṣṭhate

II 18.100 II A man at peace does not run off to popular places or to the forest. Whatever and wherever, he remains the same

18.100 His mind is calm. Never seeking the solitude of the forest, Nor running from the crowd. Always and everywhere, He is one and the same.

18.100 One of tranquil mind

seeks neither crowds nor wilderness.

He is the same wherever he goes.

શાંત બુદ્ધિવાળો લોકોથી વ્યાપ્તદેશમાં પણ જતો નથી;

તેમ જ જંગલમાં પણ ભાગતો નથી. જે હોય તે સ્થિતિમાં અને

જ્યાં હોય ત્યાં તે સમભાવથી રહે છે. ૧૦૦

Synopsis of Chapter-18

Renouncing everything else leads to bliss by remaining in one's natural state of quiescence. All other sadhanas should be done initially by beginners. Self-awareness begins with separating us from the ways of the world, as duty, dualities, and misguided thoughts do not belong to us. His nature is wonderful. This elevated position is bestowed solely by freedom from captivity. Jinanis, or dhiras, stand head and shoulders above those who are ignorant and hapless. The bond-free natural state of a jnani is more blissful than the rule-bound state of a sadhak. Only a jnani can know another jnani. He abides forever in the non-dual state with no 'other' or second the cause of attachment and aversion. Seeing both life and death, solitude and the maddening crowd, he will be able to stay true.\ (Ashtavakra is consequently exiled.)