Chapter XVIII: Peace

#	Sanskrit Original	Translation by Bart Marshall	Translation by John Richards	Translation by Swami Nityaswarupananda
18.1	अष्टावक्र उवाच। यस्य बोधोदये तावत्स्वप्नवद्भवति भ्रमः। तस्मै सुखैकरूपाय नमः शान्ताय तेजसे॥	Ashtavakra said: Praise That, which is Bliss itself, which is by nature stillness and light, and which by Its knowing reveals the world as a dream.	Ashtavakra: Praise be to that by the awareness of which delusion itself becomes dream-like, to that which is pure happiness, peace and light.	Ashtavakra said: 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	अर्जयित्वाऽखिलानर्थान् भोगानाप्नोति पुष्कलान्। न हि सर्वपरित्यागमन्तरेण सुखी भवेत्॥	One may enjoy the abundant pleasures of the world, but will never be happy until giving them up.	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.	One gets abundant enjoyments by acquiring all worldly objects. Surely one cannot be happy without renouncing all.
18.3	कर्त्तव्यदुःखमार्तण्डज्वालादग्धान्तरात्मनः। कुतः प्रशमपीयूषधारासारमृते सुखम्॥	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?	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?	How can one whose heart's core has been scorched by the heat of the sun of sorrow arising from duty, enjoy happiness without the continuous shower of the ambrosia of tranquillity?
18.4	भवोऽयं भावनामात्रो न किञ्चित् परमार्थतः। नास्त्यभावः स्वभावानां भावाभावविभाविनाम्॥	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.	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.	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 सङ्कोचाल्लब्धमेवात्मनः पदम्। निर्विकल्पं निरायासं निर्विकारं निरञ्जनम्॥	The Self - which is absolute, effortless, timeless, immaculate - is without limits and at no distance from you. You are forever It.	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.	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॥	For those whose vision becomes unclouded, illusion evaporates and the Self becomes known. All sorrow is instantly dispelled.	By the simple elimination of delusion and the recognition of one's true nature, those whose vision is unclouded live free from sorrow.	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॥	Seeing everything is imagination, knowing the Self as timelessly free, the sage lives as a child.	Knowing everything as just imagination, and himself as eternally free, how should the wise man behave like a fool?	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॥	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?	Knowing himself to be God and being and non-being just imagination, what should the man free from desire learn, say or do?	Knowing for certain that one's self is Brahman and that existence and non-existence are figments, what should one who is free from desire, know, say or do?
18.9	अयं सोऽहमयं नाहमिति क्षीणा विकल्पनाः। सर्वमात्मेति निश्चित्य तूष्णीम्भूतस्य योगिनः॥	Knowing for certain that all is Self, the sage has no trace of thoughts such as "I am this" or "I am not that".	Considerations like "I am this" or "I am not this" are finished for the yogi who has gone silent realising "Everything is myself".	Such thoughts as 'this indeed am I' 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 दुःखमुपशान्तस्य योगिनः॥	The yogi who finds stillness is neither distracted nor focused. He knows neither pleasure nor pain. Ignorance dispelled, he is free of knowing.	For the yogi who has found peace, there is no distraction or one-pointedness, no higher knowledge or ignorance, no pleasure and no pain.	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॥	Heaven or poverty, gain or loss, society or solitude, to the yogi free of conditioning there is no difference.	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.	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॥	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".	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".	Dharma (ritualistic or meritorious works), Artha (worldly prosperity), Kama (sense-enjoyment), or discrimination has no significance for the Yogi who has transcended such dual notions as 'this is done' and 'this is not done'.
18.13	कृत्यं किमपि नैवास्ति न कापि हृदि रञ्जना। यथाजीवनमेवेह जीवन्मुक्तस्य योगिनः॥	The yogi who is liberated while living has no duties in this world, no attachments in his heart. His life proceeds without him.	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.	The Yogi who is liberated while living, has neither any duty nor any attachment at heart. His actions in this world pertain only to life.
18.14	क्व मोहः क्व च वा विश्वं क्व तद्ध्यानं क्व मुक्तता। सर्वसङ्कल्पसीमायां विश्रान्तस्य महात्मनः॥	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?	There is no delusion, world, meditation on That, or liberation for the pacified great soul. All these things are just the realm of imagination.	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॥	He who sees the world may try to renounce it. But what can the desireless one do? He sees there is nothing to see.	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.	He who sees the universe, may try to deny it. What has the desireless to do? He sees not even though he sees.
18.16	येन दृष्टं परं ब्रह्म सोऽहं ब्रह्मेति चिन्तयेत्। किं चिन्तयति निश्चिन्तो द्वितीयं यो न पश्यति॥	He who has seen the Supreme Brahma[n] thinks, "I am Brahma[n]". But he who has transcended all thought, what can he think? He knows no other than Self.	He by whom the Supreme Brahma[n] is seen may think "I am Brahma[n]", but what is he to think who is without thought, and who sees no duality.	He who has seen the Supreme Brahman, meditates, 'I am Brahman'. What would he who has transcended all thought[s] think, when he sees no second?
18.17	दृष्टो येनात्मविक्षेपो निरोधं कुरुते त्वसौ। उदारस्तु न विक्षिप्तः साध्याभावात्करोति किम्॥	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.	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?	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 वर्त्तमानोऽपि लोकवत्। न समाधिं न विक्षेपं न लेपं स्वस्य पश्यति॥	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.	The wise man, unlike the worldly man, does not see inner stillness, distraction or fault in himself, even when living like a worldly man.	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 किञ्चित्कृतं तेन लोकदृष्ट्या विकुर्वता॥	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.	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.	He who is devoid of existence and non-existence, who is wise, satisfied, and free from desire, does nothing even if he may be acting in the eyes of the world.
18.20	प्रवृत्तौ वा निवृत्तौ वा नैव धीरस्य दुर्ग्रहः। यदा यत्कर्त्तुमायाति तत्कृत्वा तिष्ठतः सुखम्॥	The wise one is not troubled by action or inactivity. He lives happily, doing whatever gets done.	The wise man who just goes on doing what presents itself for him to do, encounters no difficulty in either activity or inactivity.	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	निर्वासनो निरालम्बः स्वच्छन्दो मुक्तबन्धनः। क्षिप्तः संस्कारवातेन चेष्टते शुष्कपर्णवत्॥	Like a leaf in the wind the liberated one is untethered from life - desireless, independent, free.	He who is desireless, self-reliant, independent and free of bonds functions like a dead leaf blown about by the wind of causality.	Blown by the wind of the Samskaras, the desireless, independent, free, and liberated person moves about like a dry leaf.
18.22	असंसारस्य तु क्वापि न हर्षो न विषादिता। स शीतलमना नित्यं विदेह इव राजते॥	For one who has transcended the world there is no joy or sorrow. With a stilled mind, he lives on with no body.	There is neither joy nor sorrow for one who has transcended samsara. With a peaceful mind he lives as if without a body.	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॥	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.	He whose joy is in himself, and who is peaceful and pure within has no desire for renunciation or sense of loss in anything.	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.
18.24	प्रकृत्या शून्यचित्तस्य कुर्वतोऽस्य यदृच्छया। प्राकृतस्येव धीरस्य न मानो नावमानता॥	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.	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.	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॥	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.	"This action was done by the body but not by me." The pure-natured person thinking like this, is not acting even when acting.	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॥	The liberated one acts without claiming to be acting, but he is no fool. He is blessed and happy even though in the world.	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.	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	नानाविचारसुश्रान्तो धीरो विश्रान्तिमागतः। न कल्पते न जानाति न शृणोति न पश्यति॥	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.	He who has had enough of endless considerations and has attained to peace, does not think, know, hear or see.	The wise one who, weary of diverse reasonings, has attained repose, neither thinks nor knows nor hears nor sees.
18.28	असमाधेरविक्षेपान्न मुमुक्षुर्न चेतरः। निश्चित्य कल्पितं पश्यन् ब्रह्मैवास्ते महाशयः॥	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.	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.	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.
18.29	यस्यान्तः स्यादहङ्कारो न करोति करोति सः। निरहङ्कारधीरेण न किञ्चिदकृतं कृतम्॥	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.	He who feels responsibility within, acts even when not acting, but there is no sense of done or undone for the wise man who [is] free from the sense of responsibility.	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 सन्तुष्टमकर्त्तृ स्पन्दवर्जितम्। निराशं गतसन्देहं चित्तं मुक्तस्य राजते॥	The mind of the liberated one is neither troubled nor pleased. It is actionless, motionless, desireless and free of doubt.	The mind of the liberated man is not upset or pleased. It shines unmoving, desireless, and free from doubt.	The mind of the liberated one is neither troubled nor pleased; it is inactive, static, desireless, and free from doubts.
18.31	निर्ध्यातुं चेष्टितुं वापि यच्चित्तं न प्रवर्त्तते। निर्निमित्तमिदं किन्तु निर्ध्यायति विचेष्टते॥	The liberated one does not exert effort to meditate or act. Action and meditation just happen.	He whose mind does not set out to meditate or act, meditates and acts without an object.	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 मूढताम्। अथवायाति सङ्कोचममूढः कोऽपि मूढवत्॥	Hearing ultimate Truth, the dull-witted man is bewildered. The wise man hearing Truth retreats within and appears dull-witted.	A stupid man is bewildered when he hears the real truth, while even clever man is humbled by it just like the fool.	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 भृशम्। धीराः कृत्यं न पश्यन्ति सुप्तवत्स्वपदे स्थिताः॥	The ignorant practice meditation and no-thought. The wise, like men in deep sleep, do nothing.	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.	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 प्रयत्नाद्वा मूढो नाप्नोति निर्वृतिम्। तत्त्वनिश्चयमात्रेण प्राज्ञो भवति निर्वृतः॥	The ignorant man finds no peace either by effort or non-effort. The wise man by Truth alone is stilled.	The stupid does not attain cessation whether he acts or abandons action, while the wise man find[s] peace within simply by knowing the truth.	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 निष्प्रपञ्चं निरामयम्। आत्मानं तं न जानन्ति तत्राभ्यासपरा जनाः॥	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.	People cannot come to know themselves by practices - pure awareness, clear, complete, beyond multiplicity and faultless though they are.	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॥	The ignorant man will never be liberated by his repetitious practices. Blessed is he who by simple understanding enters timeless freedom.	The stupid does not achieve liberation even through regular practice, but the fortunate remains free and actionless simply by discrimination.	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 तद्ब्रह्म यतो भवितुमिच्छति। अनिच्छन्नपि धीरो हि परब्रह्मस्वरूपभाक्॥	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.	The stupid does not attain Godhead because he wants to be it, while the wise man enjoys the Supreme Godhead without even wanting it.	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॥	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.	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.	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॥	The fool thinks peace comes by controlling the mind. He will never attain it. The wise one knows Truth, and is stillness itself.	The stupid does not find peace because he is wanting it, while the wise discriminating the truth is always peaceful-minded.	The fool 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 यद्दृष्टमवलम्बते। धीरास्तं तं न पश्यन्ति पश्यन्त्यात्मानमव्ययम्॥	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.	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.	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 सर्वदाऽसावकृत्रिमः॥	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.	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.	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 Self.
18.42	भावस्य भावकः कश्चिन्न किञ्चिद्भावकोऽपरः। उभयाभावकः कश्चिदेवमेव निराकुलः॥	Some believe in existence; others believe nothing exists. Rare is the one who believes nothing and is never confused.	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.	Some think that existence is and others that nothing is. Rare is the one who thinks neither and is thus calm.
18.43	शुद्धमद्वयमात्मानं भावयन्ति कुबुद्धयः। न तु जानन्ति संमोहाद्यावज्जीवमनिर्वृताः॥	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.	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.	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	मुमुक्षोर्बुद्धिरालम्बमन्तरेण न विद्यते। निरालम्बैव निष्कामा बुद्धिर्मुक्तस्य सर्वदा॥	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.	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.	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॥	Timid men fear sensory experience much as they do tigers. They seek refuge in caves and try to un-think the world.	Seeing the tigers of the senses the frightened refuge-seekers at once enter the cave in search of cessation of thought and one-pointedness.	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॥	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.	Seeing the desireless lion the elephants of the senses silently run away, or, if they cannot, serve him like flatterers.	Seeing the desireless lion (of man), the elephants of sense-objects quietly take to their heels, and when unable, serve him like flatterers.
18.47	न मुक्तिकारिकां धत्ते निःशङ्को युक्तमानसः। पश्यन् शृण्वन् स्पृशन् जिघ्रन्नश्नन्नास्ते यथासुखम्॥	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.	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.	He who is free from doubts and has his 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॥	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.	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.	He whose mind has been purified and freed from distraction by the mere hearing of the Truth, does not see proper or improper act or inaction.
18.49	यदा यत्कर्त्तुमायाति तदा तत्कुरुते ऋजुः। शुभं वाप्यशुभं वापि तस्य चेष्टा हि बालवत्॥	The sage does whatever appears to be done without thinking of good or bad. His actions are those of a child.	The straightforward person does whatever presents itself to be done, good or bad, for his actions are like those of a child.	The guileless person does whatever comes to be done, whether good or evil; for his actions are like those of a child.
18.50	स्वातन्त्र्यात्सुखमाप्नोति स्वातन्त्र्याल्लभते परम्। स्वातन्त्र्यान्निर्वृतिं गच्छेत्स्वातन्त्र्यात् परमं पदम्॥	Depending on nothing, one finds happiness. Depending on nothing, one attains the Supreme. Depending on nothing, one passes through tranquility to One Self.	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.	Through freedom one attains to happiness, through freedom to the Supreme, through freedom to tranquillity and through freedom to the Highest State.
18.51	अकर्त्तृत्वमभोक्तृत्वं स्वात्मनो मन्यते यदा। तदा क्षीणा भवन्त्येव समस्ताश्चित्तवृत्तयः॥	When one realizes he is neither the actor nor the one who watches, the mind-storm is stilled.	When one sees oneself as neither the doer nor the reaper of the consequences, then all mind waves come to an end.	All the modifications of the mind are destroyed when a man realizes that he himself is neither the doer nor the enjoyer.
18.52	उच्छृङ्खलाप्यकृतिका स्थितिर्धीरस्य राजते। न तु सस्पृहचित्तस्य शान्तिर्मूढस्य कृत्रिमा॥	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.	The spontaneous unassumed behaviour of the wise is noteworthy, but not the deliberate purposeful stillness of the fool.	The conduct of the wise one shines, though unrestrained and inartificial, but not the affected calmness of the fool whose mind is attached.
18.53	विलसन्ति महाभोगैर्विशन्ति गिरिगह्वरान्। निरस्तकल्पना धीरा अबद्धा मुक्तबुद्धयः॥	Unbounded, unfettered, untethered from the projections of mind, the wise are free to play and enjoy, or retire to mountain caves.	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.	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 प्रियम्। दृष्ट्वा सम्पूज्य धीरस्य न कापि हृदि वासना॥	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.	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.	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॥	Though his servants, sons, wives, daughters, grandchildren and all his relatives ridicule and despise him, the yogi is undismayed.	A yogi is not in the least put out even when humiliated by the ridicule of servants, sons, wives, grandchildren or other relatives.	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॥	Though pleased he is not pleasured; though pained he does not suffer. This wonderful state is understood only by those like him.	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.	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॥	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.	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.	The sense of duty, indeed, is the world of relativity. It is transcended by the wise who are of the form of the void, formless, immutable and untainted.
18.58	अकुर्वन्नपि संक्षोभाद् व्यग्रः सर्वत्र मूढधीः। कुर्वन्नपि तु कृत्यानि कुशलो हि निराकुलः॥	Even doing nothing the dull one is anxious and distracted. Even amidst great action the wise one remains still.	Even when doing nothing the fool is agitated by restlessness, while a skilful man remains undisturbed even when doing what there is to do.	One of dull intellect, even without doing anything, is ever agitated by distraction; but the skilful one, even doing his duties, is verily unperturbed.
18.59	सुखमास्ते सुखं शेते सुखमायाति याति च। सुखं वक्ति सुखं भुङ्क्ते व्यवहारेऽपि शान्तधीः॥	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 ...	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.	Equanimous in practical life as well, the wise one sits happily, sleeps happily, moves happily, speaks happily and eats happily.
18.60	स्वभावाद्यस्य नैवार्तिर्लोकवद्व्यवहारिणः। महाहृद इवाक्षोभ्यो गतक्लेशः सुशोभते॥	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.	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.	He who even in practical life does not, owing to his self-possession, feel distressed like ordinary people, remains unagitated, like a vast lake, with all his sorrows gone.
18.61	निवृत्तिरपि मूढस्य प्रवृत्तिरुपजायते। प्रवृत्तिरपि धीरस्य निवृत्तिफलभागिनी॥	For the deluded one, even rest is an activity. For the wise, even action bears the fruit of stillness.	Even abstention from action leads to action in a fool, while even the action of the wise man brings the fruits of inaction.	With the deluded, even inaction becomes action; and with the wise, even action results in the fruits of inaction.
18.62	परिग्रहेषु वैराग्यं प्रायो मूढस्य दृश्यते। देहे विगलिताशस्य क्व रागः क्व विरागता॥	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.	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.	The deluded one often shows aversion to his possessions. He whose love for the body has vanished, has neither attachment nor aversion.
18.63	भावनाभावनासक्ता दृष्टिर्मूढस्य सर्वदा। भाव्यभावनया सा तु स्वस्थस्यादृष्टिरूपिणी॥	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.	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.	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	सर्वारम्भेषु निष्कामो यश्चरेद्बालवन्मुनिः। न लेपस्तस्य शुद्धस्य क्रियमाणेऽपि कर्मणि॥	The sage sees nothing being done even when performed by his hands. Like a child he is pure and acts without reason.	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.	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 जिघ्रन्नश्नन्निस्तर्षमानसः॥	Blessed indeed is he who knows Self. Though seeing, hearing, touching, smelling, eating, he never desires nor changes.	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.	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 साधनम्। आकाशस्येव धीरस्य निर्विकल्पस्य सर्वदा॥	For one who is void and changeless, where is the world and its imaginings? Where is the end? Where is the possibility of it?	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.	Where is the reflected self, where is the world, where is the end, and where the means to the end for the wise one who is ever changeless like the sky?
18.67	स जयत्यर्थसन्न्यासी पूर्णस्वरसविग्रहः। अकृत्रिमोऽनवच्छिन्ने समाधिर्यस्य वर्तते॥	Glorious indeed is he who, free of desire, embodies Bliss itself. He has become absorbed in Self.	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.	Glorious is he who is free from all desires and is the embodiment of Infinite Bliss which is his own nature, - he who has attained natural Samadhi in the unconditioned.
18.68	बहुनात्र किमुक्तेन ज्ञाततत्त्वो महाशयः। भोगमोक्षनिराकांक्षी सदा सर्वत्र नीरसः॥	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.	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.	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 नाममात्रविजृम्भितम्। विहाय शुद्धबोधस्य किं कृत्यमवशिष्यते॥	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?	What remains to be done by the man who is pure awareness and has abandoned everything that can be expressed in words from the highest heaven to the earth itself?	What remains to be done by one who is Pure Intelligence, - one who has renounced the phenomenal existence beginning with Mahat, which is manifested through mere name?
18.70	भ्रमभूतमिदं सर्वं किञ्चिन्नास्तीति निश्चयी। अलक्ष्यस्फूरणः शुद्धः स्वभावेनैव शाम्यति॥	Peace is natural for one who knows for certain nothing exists, who sees appearances are illusion, to whom the inexpressible is apparent.	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.	The pure one who has known for certain that all this is the product of illusion and that nothing exists, to whom the Inexpressible is expressed, naturally enjoys peace.
18.71	शुद्धस्फुरणरूपस्य दृश्यभावमपश्यतः। क्व विधिः क्व च वैराग्यं क्व त्यागः क्व शमोऽपि वा॥	Rules of conduct, detachment, renunciation, asceticism - what are these to one who sees the unreality of things, who is the Light of Awareness?	There are no rules, dispassion, renunciation or meditation for one who is pure receptivity by nature, and admits no knowable form of being.	Rule of conduct, dispassion, renunciation, and restraint of the senses - what are they to one who is of the nature of Pure Intelligence and who does not perceive any objective reality?
18.72	स्फुरतोऽनन्तरूपेण प्रकृतिं च न पश्यतः। क्व बन्धः क्व च वा मोक्षः क्व हर्षः क्व विषादिता॥	How can there be joy or sorrow, bondage or liberation, for one who perceives non-existence and lights the infinite?	For him who shines with the radiance of Infinity and is not subject to natural causality there is neither bondage, liberation, pleasure nor pain.	Where is bondage or liberation, joy or sorrow for one who shines as the Infinite and does not perceive the relative existence?
18.73	बुद्धिपर्यन्तसंसारे मायामात्रं विवर्तते। निर्ममो निरहङ्कारो निष्कामः शोभते बुधः॥	Until Self-realization, illusion prevails. The sage lives without thoughts of "I" or "mine". His connection to illusion is severed.	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.	In the world existing until Self-realization, only Maya prevails. The wise one lives without the feeling of 'I-ness', 'mine-ness', and attachment.
18.74	अक्षयं गतसन्तापमात्मानं पश्यतो मुनेः। क्व विद्या च क्व वा विश्वं क्व देहोऽहं ममेति वा॥	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.	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.	To the sage who perceives the Self as imperishable and sorrowless, what is knowledge, what is the universe, or what are the feelings of 'I am the body' and 'the body is mine'?
18.75	निरोधादीनि कर्माणि जहाति जडधीर्यदि। मनोरथान् प्रलापांश्च कर्तुमाप्नोत्यतत्क्षणात्॥	When a weak man gives up meditation he falls prey to whims and desires.	No sooner does a man of low intelligence give up activities like the elimination of thought than he falls into mind-racing and chatter.	No sooner does the man of dull intellect give up the practices of mind-control etc., than he becomes a prey to desires and fancies.
18.76	मन्दः श्रुत्वापि तद्वस्तु न जहाति विमूढताम्। निर्विकल्पो बहिर्यत्नादन्तर्विषयलालसः॥	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.	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.	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	ज्ञानाद्गलितकर्मा यो लोकदृष्ट्यापि कर्मकृत्। नाप्नोत्यवसरं कर्तुं वक्तुमेव न किञ्चन॥	Though others may see him working, the sage does nothing. Knowledge has banished effort. He finds no reason to do or say.	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.	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 किञ्चन। निर्विकारस्य धीरस्य निरातङ्कस्य सर्वदा॥	The sage is fearless, unassailable. No darkness, no light, nothing to lose. Nothing.	For the wise man who is always unchanging and fearless there is neither darkness nor light nor destruction, nor anything.	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 निरातङ्कतापि वा। अनिर्वाच्यस्वभावस्य निःस्वभावस्य योगिनः॥	Patience, discrimination, even fearlessness - What use are these to the yogi? His nature cannot be described. He is not a person.	There is neither fortitude, prudence nor courage for the yogi whose nature is beyond description and free of individuality.	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 किञ्चन॥	No heaven, no hell, no liberation for the living. In short, Consciousness is Void. What more can be said?	There is neither heaven nor hell nor even liberation during life. In a nutshell, in the sight of the seer nothing exists at all.	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॥	The sage neither yearns for fulfillment nor frets over non-attainment. His mind is cool and brimming with sweetness.	He neither longs for possessions nor grieves at their absence. The calm mind of the sage is full of the nectar of immortality.	The wise one neither longs for gain nor grieves at non-attainment. His cool mind is verily filled with nectar.
18.82	न शान्तं स्तौति निष्कामो न दुष्टमपि निन्दति। समदुःखसुखस्तृप्तः किञ्चित् कृत्यं न पश्यति॥	Detached from desire, the sage neither praises peace nor blames the wicked. Equally content in happiness and misery, he would not change a thing.	The dispassionate does not praise the good or blame the wicked. Content and equal in pain and pleasure, he sees nothing that needs doing.	The desireless one praises not the gentle nor blames even the wicked. Contented and the same in happiness and misery he finds nothing to be done.
18.83	धीरो न द्वेष्टि संसारमात्मानं न दिदृक्षति। हर्षामर्षविनिर्मुक्तो न मृतो न च जीवति॥	The sage neither rejects the world nor desires Self. He is free of joy and sorrow. He does not live and cannot die.	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.	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॥	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.	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.	Glorious is the life of the wise one who is free from expectation, free from attachment for children, wife and others, free from desire for the objects of the senses, and free from care even of his own body.
18.85	तुष्टिः सर्वत्र धीरस्य यथापतितवर्तिनः। स्वच्छन्दं चरतो देशान्यत्रास्तमितशायिनः॥	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.	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.	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॥	Rooted in Being, no thought of being born or reborn, the great soul is indifferent to the death or birth of his body.	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.	Reposing on the foundation of his own being and forgetting the entire cycle of birth and rebirth, the great-souled person cares not whether his body dies or is born.
18.87	अकिञ्चनः कामचारो निर्द्वन्द्वश्छिन्नसंशयः। असक्तः सर्वभावेषु केवलो रमते बुधः॥	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.	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.	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 opposites, and whose doubts have been rent asunder.
18.88	निर्ममः शोभते धीरः समलोष्टाश्मकाञ्चनः। सुभिन्नहृदयग्रन्थिर्विनिर्धूतरजस्तमः॥	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.	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 rent asunder, and he is freed from greed and blindness.	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 किञ्चिद्वासना हृदि। मुक्तात्मनो वितृप्तस्य तुलना केन जायते॥	The liberated soul has no desire in his heart. He is content and indifferent. He has no equal.	Who can compare with that contented, liberated soul who pays no regard to anything and has no desire left in his heart?	Who 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। ब्रुवन्नपि न च ब्रूते कोऽन्यो निर्वासनादृते॥	Only one free of desire knows nothing of knowing, says nothing needs saying, sees nothing to see.	Who but the upright man without desire knows without knowing, sees without seeing and speaks without speaking?	Who but the desireless one knows not though knowing, sees not though seeing, and speaks not though speaking?
18.91	भिक्षुर्वा भूपतिर्वापि यो निष्कामः स शोभते। भावेषु गलिता यस्य शोभनाशोभना मतिः॥	He who is without desire excels, be he beggar or king. He no longer sees good or bad.	Beggar or king, he excels who is without desire, and whose opinion of things is rid of "good" and "bad".	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 सङ्कोचः क्व वा तत्त्वविनिश्चयः। निर्व्याजार्जवभूतस्य चरितार्थस्य योगिनः॥	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?	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.	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 तत्कथं कस्य कथ्यते॥	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?	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?	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॥	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.	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.	Not asleep even in sound sleep, not lying even in dream, and not awake even in the waking state, is the wise one who is contented under all conditions.
18.95	ज्ञः सचिन्तोऽपि निश्चिन्तः सेन्द्रियोऽपि निरिन्द्रियः। सुबुद्धिरपि निर्बुद्धिः साहङ्कारोऽनहङ्कृतिः॥	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.	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.	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 सङ्गवान्। न मुमुक्षुर्न वा मुक्ता न किञ्चिन्न न च किञ्चन॥	The man of Knowledge is neither happy nor miserable, neither detached nor attached, neither liberated nor seeking liberation. He is neither this nor that.	Neither happy nor unhappy, neither detached nor attached, neither seeking liberation nor liberated, he is neither something nor nothing.	He is neither happy nor miserable, neither attached nor unattached, neither liberated nor an aspirant for liberation, neither this nor that.
18.97	विक्षेपेऽपि न विक्षिप्तः समाधौ न समाधिमान्। जाड्येऽपि न जडो धन्यः पाण्डित्येऽपि न पण्डितः॥	Even while distracted the blessed one is still. In meditation, he does not meditate. In ignorance, he remains clear. Though learned, he knows nothing.	Not distracted in distraction, in mental stillness not poised, in stupidity not stupid, that blessed one is not even wise in his wisdom.	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॥	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.	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.	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॥	The wise one is neither pleased by praise, nor annoyed by blame. He neither rejoices in life nor fears death.	He is not pleased when praised nor upset when blamed. He is not afraid of death nor attached to life.	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 नारण्यमुपशान्तधीः। यथातथा यत्रतत्र सम एवावतिष्ठते॥	One of tranquil mind seeks neither crowds nor wilderness. He is the same wherever he goes.	A man at peace does not run off to popular places or to the forest. Whatever and wherever, he remains the same.	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.