Ashtavakra Gita – Chapter 18

॥ अष्टावक्र उवाच ॥
Ch. 18 Sh.01

यस्य बोधोदये तावत्स्वप्नवद् भवति भ्रमः ।
तस्मै सुखैकरूपाय नमः शान्ताय तेजसे ॥ १८-१॥
yasya bōdhōdayē tāvatsvapnavad bhavati bhramaḥ |
tasmai sukhaikarūpāya namaḥ śāntāya tējasē || 18-1||

यस्य बोध उदये तावत् स्वप्नवत् भवति भ्रमः तस्मै सुखैकरूपाय नमः शान्ताय तेजसे ॥ १८-१॥

यस्य-of which बोध उदये-at the dawn of knowledge तावत्-so many, all स्वप्नवत्- like a dream (unreal) भवति-becomes भ्रमः- delusion तस्मै-to that सुखैकरूपाय (सुख-happiness एक-one alone रूपाय-embodiment)-which is embodiment of bliss नमः-salutations शान्ताय-to that peace तेजसे-effulgent, radience

Salutations to that transcendental knowledge which is an embodiment of bliss, peace, and effulgence; by the dawn of which all delusions appear like a dream.

यस्य बोध उदये तावत् स्वप्नवत् भवति भ्रमः-by the dawn of this knowledge all confusion and delusion appears like a dream. यस्य बोध उदये by the dawn of this knowledge. The knowledge referes to consciousness or awareness. With the dawn of sunlight, darkness goes away automatically. No effort is needed. On seeing the rope snake vision is lost; on recognizing the post, the fantasy of the ghost is gone. Before the arrival of supreme knowledge, the world appears to us as real. स्वप्नवत् भवति भ्रमः After dawn of knowledge, it changes its nature and appears unreal as a dream
तस्मै सुखैकरूपाय नमः शान्ताय तेजसे- Salutations to that seamless embodiment of bliss which is serene and effulgent by nature. Obviously Ashtavakra describes supreme knowledge mentioned in the first line as endless happiness, serene bright light. The word light is used in Vedanta as a synonym to jyna or knowledge. Nothing else can give experience of Brahman. It is unknowable. It can be known to itself by itself.

Ch. 18 Sh.02

अर्जयित्वाखिलान् अर्थान् भोगानाप्नोति पुष्कलान् ।
न हि सर्वपरित्यागमन्तरेण सुखी भवेत् ॥ १८-२॥
arjayitvākhilān arthān bhōgānāpnōti puṣkalān |
na hi sarvaparityāgamantarēṇa sukhī bhavēt || 18-2||

अर्जयित्वा अखिलान् अर्थान् भोगान् आप्नोति पुष्कलान् न हि सर्वपरित्यागम् अन्तरेण सुखी भवेत् ॥ १८-२॥

अर्जयित्वा-acquiring अखिलान्-all अर्थान्-gains, objects भोगान्- enjoyments आप्नोति- attains पुष्कलान्- abundant न-not हि-surely सर्वपरित्यागम्-without renunciation of all अन्तरेण- by any other manner सुखी-happy भवेत्- becomes

One may enjoy the abundant pleasure of the world by acquiring many objects of the world. But one will not be happy unless one renounces all.

अर्जयित्वा अखिलान् अर्थान् भोगान् आप्नोति पुष्कलान् –One gets abundant pleasure by acquiring mundane objects, gadgets and devices. He enjoys the objects. But the enjoyment is short lived and leads to more and more craving. One does not get the same enjoyment as he got on the first day of acquiring an object. Gradually there is diminishing returns. The enjoyment and pleasure gotten from the objects is called प्राप्त सुख or acquired happiness. Such a happiness is seen as long as the objectis available to us.
न हि सर्वपरित्यागम् अन्तरेण सुखी भवेत् – But the real happiness comes from dropping all objects of entertainment, not by any other method. The real happiness is innate to us. It is not aquired by external means. It is called अप्राप्त सुख.

Kaivalyopanishad verse 3 says:
न कर्मणा न प्रजया धनेन त्यागेनैके अमृतत्वमानशुः।परेण नाकं निहितं गुहायां विभ्राजते यद्यतयो विशन्ति ॥

Not by action, nor by progeny, nor by wealth, but by renunciation alone is immortality attainted. It is only by renunciation that a seeker attains that self-effulgent Supreme being, who is seated in the heart and is beyond heaven.

भोगे रॊगभयम्, कुले च्युतिभयम्, वित्ते नृपालाद्भयम् |
माने दैन्यभयम् बले रिपुभयम् रूपे जरायाद्भयम् ||
शास्त्रे वादिभयम् गुणे खलभयम् काये कृतान्तात्भयम् |
सर्वम् वस्तु भयान्वितम् भुवि नृणाम् वैरग्यमेवाभयम् ||

—That renunciation alone removes all fear and makes us truly happy is very beautifully illustrated by Bhartrihari in a verse in his Hundred Verses on Renunciation. It says: “In enjoyment, there is the fear of disease ; in social position, the fear of falling off ; in wealth, the fear of (hostile) kings ; in honour, the fear of humiliation ; in power, the fear of foemen ; in beauty, the fear of old age ; in scriptural erudition, the fear of opponents; in virtue, the fear of intraducers ; in body, the fear of death. All the things of the world pertaining to men are attended with fear; renunciation alone eliminates all fear.

Ch. 18 Sh.03

कर्तव्यदुःखमार्तण्डज्वालादग्धान्तरात्मनः ।
कुतः प्रशमपीयूषधारासारमृते सुखम् ॥ १८-३॥
kartavyaduḥkhamārtaṇḍajvālādagdhāntarātmanaḥ |
kutaḥ praśamapīyūṣadhārāsāramr̥tē sukham || 18-3||

कर्तव्यदुःखमार्तण्डज्वालादग्धान्तरात्मनः कुतः प्रशमपीयूषधारासारमृते सुखम् ॥ १८-३॥

कर्तव्यदुःखमार्तण्डज्वालादग्धान्तरात्मनः(कर्तव्य-duty दुःख-pain मार्तण्ड-sun ज्वालात्- by the flame दग्ध-scorched अन्तर- inside आत्मनः-self, core, heart)-of one whose inner equipment is scorched by the heat of the sun of sorrow of his duty स्यात्- is कुतः- how प्रशमपीयूषधारासारमृते (प्रशम-tranquility पीयूष-nectar धारासारम्- continuous shower ऋते – without) -except in the continuous shower of ambrosia of desireless-ness सुखम्- happiness

How can one whose core of heart has been scorched by the heat of sun of sorrow arising from duty, enjoy happiness until the sweet shower of tranquility flows

कर्तव्यदुःखमार्तण्डज्वालादग्धान्तरात्मनः- (कर्तव्य दुःख मार्तण्ड ज्वालात् दग्ध अन्तर आत्मनः) How can one whose core of heart has been burned by the heat of sun of sorrow arising from duty be happy? This is a complicated sentence of pictorial style often used in Sanskrit language. If you analyse, the operative part is कर्तव्य दुःख दग्ध अन्तर आत्मनः कुतः प्रशम पीयूष ऋते सुखम्. How can a man whose mind is crowded with commission and omission of duty be happy without a balm of tranquility?

Swami Nityaswarupananda says, duty is an euphorism for slavery in the form of virtue. It is used for action to gain material benefit. Only those who think world as real have duties to perform. The sense of duty arises ultimately from illusion. It makes us stick to the relative life and subjects us to all miseries of the world. It scorches our innermost soul. The intense burning is compared to the blisters caused by sunstroke. By what the mind is scorched? By the heat of sun of sorrow arising from idea of duty. An account of the sorrow the wise man cannot be happy. What causes sorrow? His sense of duty
कुतः सुखम् स्यात् -How can he be happy? A man who entertains desires has a lot of duties to perform. Commission and omission of his obligations to accomplish desires leave his mind in a state of confusion and bewilderment. The author says it leaves his mind burnt with blisters. How that mind be tranquilized?
कुतः प्रशमपीयूषधारासारमृते सुखम्- (प्रशम पीयूष धारासारम् ऋते
सुखम्) -except by the continuous sweet shower of desireless-ness. When the thought process of the mind or
वृत्ति has subsided all the desires and duties are ended. The mind becomes calm and stable. This is compared to the rain of sweet ambrosia which acts like a balm on blisters.

Ch. 18 Sh.04
भवोऽयं भावनामात्रो न किंचित् परमार्थतः।
नास्त्यभावः स्वभावानां भावाभावविभाविनाम् ॥ १८-४॥
bhavō:’yaṁ bhāvanāmātrō na kiṁcit paramarthataḥ |
nāstyabhāvaḥ svabhāvānāṁ bhāvābhāvavibhāvinām || 18-4||

भवःअयम् भावनामात्रः न किंचित् परमार्थतः न अस्ति अभावः स्वभावानाम् भावाभावविभाविनाम् ॥ १८-४॥
भवः-univeerse अयम्-this भावनामात्रः-just an idea, conception न-not किंचित्- anything परमार्थतः-in reality न-not अस्ति-exist अभावः-non-existent, non-becoming स्वभावानाम्- (स्व-self भावानाम्-of those conceived)- the inherent nature भावाभावविभाविनाम्-(भाव-what has become अभाव- non becoming विभाविनाम्- that discern) in the existent (self) and non-existent (universe)
The universe is but a state of consciousness. In reality it is nothing. One who sees the nature of existence (self) and non-existence (universe) never ceases to exist.
भवःअयम् भावनामात्रः न किंचित् –This world is a mear concept of mind and in reality it is nothing else. The universe has no independent existence of its own. It is only a projection of mind. That is the difference between appearance and reality.
परमार्थतः न अस्ति – in reality it is nothing else. The moment we realize this fact, the false concept of universe falls. We find that there is nothing other than self.
अभावः स्वभावानाम् भावाभावविभाविनाम्- अभावः-non-existent, non-becoming स्वभावानाम्- (स्व-self भावानाम्-of those conceived)- the inherent nature भावाभावविभाविनाम्-(भाव-what has become अभाव- non becoming विभाविनाम्- that discern in the existent (self) and non-existent (universe)

The inherent nature of existence and non-existence cannot be changed. भाव or Atman is the object which is real and thus existent eternally. Similarly, अभाव, or the world which for all puroses appears to be real is indeed non-existent. Both can never lose its nature. अभाव or unreal can never become भाव or reality. Real one cannot die or the unreal one cannot exist.
This idea is also expressed in Gita 2:16. Here is the shloka.
नासतो विद्यते भावो नाभावो विद्यते सतः ।
उभयोरपि दृष्टोऽन्तस्त्वनयोस्तत्त्वदर्शिभिः ॥२:१६॥

nāsatō vidyatē bhāvō nābhāvō vidyatē sataḥ |
ubhayōrapi dr̥ṣṭō:’ntastvanayōstattvadarśibhiḥ ||2:16||

न असतः विद्यते भावः न भावः विद्यते सतः उभयोः अपि दृष्टः अन्तः तु अनयोः तत्वदर्शिभिः

न- not असतः-of the unreal विद्यते-exists भावः-being न-not भावः-being विद्यते-exists सतः-of the real उभयोः-of the two अपि-also दृष्टः-has thus been perceived अन्तः-reality; essence तु-indeed अनयोः-of both these तत्वदर्शिभिः-by the seers of truth.

Of the unreal, there is no existence. Of the real there is no non-existence. The final truth of both of these is perceived by the seers of truth.

न असतः विद्यते भावः-For the unreal there is no existence. What is the meaning of unreal? The vedantic literature describes that which was not there in the beginning and which will not be in the end is called unreal. It seemingly exists in the middle. Ocean is real. The waves are not real although they exist seemingly. The waves cannot exist without ocean. The ocean can exist without waves. So, in the vedantic definition waves are not real. The intention of Krishna is to show that the human body and universe both have temporary existence but appear permanent at first sight. In other words, matter is unreal. The physical body is subject to birth, growth, maturity, reproduction, decay and death. Tattva Bodha describes the physical body has six modifications of अस्ति जायते वर्धते विपरिणमते अपक्षीयते विनश्यतीति.

न भावः विद्यते सतः-The real never ceases to be. It is eternal. “Brahman or Atman the real thing is eternal, indestructible, pure, unique, all-knower, substratum, unchangeable, self-luminous, and all pervading and the cause of all causes”. Suppose I show you a coin placed on my palm and ask you. “What is this”? Surely you will reply, “It is a coin”. You will see the coin but not the palm which is the substratum. Our senses are conditioned to see the unreal. The substratum is the real.

उभयोः अपि दृष्टः अन्तः तु अनयोः तत्वदर्शिभिः- the reality of both has thus been perceived by the seers of truth. The wise man knows that we are not this body but the atman. उभयोः means both and अनयोः means these. The difference between both असत् and सत् (unreal and real) has been realized by the seers of truth. Only the wise man understands the mystery of real and unreal that Atma is real and anatma is unreal

Ch. 18 Sh.05
न दूरं न च संकोचाल्लब्धमेवात्मनः पदम् ।
निर्विकल्पं निरायासं निर्विकारं निरंजनम् ॥ १८-५॥
na dūraṁ na ca saṁkōcāllabdhamēvātmanaḥ padam |
nirvikalpaṁ nirāyāsaṁ nirvikāraṁ niraṁjanam || 18-5||

न दूरम् न च संकोचात् लब्धम् ऎव आत्मनः पदम् निर्विकल्पम् निरायासम् निर्विकारम् निरंजनम् ॥ १८-५॥

न-not दूरम्-far away न-not च-and संकोचात्-constricted, limited, small लब्धम्- attained ऎव-indeed आत्मनः-of the self पदम्-state, stand निर्विकल्पम्-untouched by difference, absolute निरायासम्-effortless निर्विकारम्-immutable निरंजनम्- stainless, spotless

The Self–which is absolute, effortless, timeless; immaculate. It is not far off, nor is it limited and at no distance from you. You are forever It.

आत्मनः पदम् निर्विकल्पम् निरायासम् निर्विकारम् निरंजनम् – the state of self is absolute, changeless and available without effort.
न दूरम् न च संकोचात् लब्धम् ऎव-It is not far away nor attained like a sense object which is limited and different from us. It is not external to us. Atman is all pervasive and nearest of the near to you. It requires no effort to experience him. It is your own self. It is ever attained.

Ch. 18 Sh.06

व्यामोहमात्रविरतौ स्वरूपादानमात्रतः ।
वीतशोका विराजन्ते निरावरणदृष्टयः ॥ १८-६॥
vyāmōhamātraviratau svarūpādānamātrataḥ |
vītaśōkā virājantē nirāvaraṇadr̥ṣṭayaḥ || 18-6||

व्यामोहमात्रविरतौ स्वरूपादानमात्रतः वीतशोकाः विराजन्ते निरावरणदृष्टयः ॥ १८-६॥

व्यामोहमात्रविरतौ (व्यामोह-illusion, confusion मात्र- instantly विरताः-dispelled)-the moment illusion is dispelled स्वरूपादानमात्रतः (स्वरूप-one’s true nature आदान-received, realized मात्रतः-from that instant)- वीतशोकाः-free from sorrow, misery विराजन्ते- reign, live eminently निरावरणदृष्टयः (निरावरण-unveiled दृष्टयः-vision) –whose understanding becomes unclouded.

For those whose vision becomes unclouded, illusion evaporates and the Self becomes evident. All sorrow is instantly dispelled.
निरावरणदृष्टयः व्यामोहमात्रविरतौ स्वरूपादानमात्रतः –As soon as the mind becomes free of clouding and delusion one experiences his real supreme reality.
आवरण means covering, shield, obstruction. The word used here is निरावरणदृष्टयः which means those who have their mind unclouded by confusion or maya. They become व्यामोहमात्रविरताः free from confusion and delusion.
स्वरूप आदान मात्रतः- from that instant realize one’s own true nature.
वीतशोकाः विराजन्ते – have A royal free life without any trace of grief.

व्यामोहमात्रविरताःThis word needs some more explanation. What is vyamoha or delusion? This term refers to maya or cosmic illusion an account of which one appears as many, the absolute as relative. The world is only as real as an image seen in the mirror says dakshinamurti stortra. One one disidentifies with the material body, mind and intellect, becomes free from desire and attachment he becomes free from vyamoha as well. When this state is achieved three things happen concurrently. One, realizes the true idenity of self as the supreme Brahman.
Ssecond, all his grief and misery come to an end. Three, he lives like a soverign without any dependence on the world

Ch. 18 Sh.07

समस्तं कल्पनामात्रमात्मा मुक्तः सनातनः ।
इति विज्ञाय धीरो हि किमभ्यस्यति बालवत् ॥ १८-७॥
samastaṁ kalpanāmātramātmā muktaḥ sanātanaḥ |
iti vijñāya dhīrō hi kimabhyasyati bālava

समस्तम् कल्पनामात्रम् आत्मा मुक्तः सनातनः इति विज्ञाय धीरः हि किम् अभ्यस्यति बालवत् ॥ १८-७॥
समस्तम्-all कल्पनामात्रम् (कल्पना- conception, imagination मात्रम्-only- mere imagination आत्मा- self मुक्तः-free सनातनः- eternal इति-thus विज्ञाय-knowing this धीरः-the wise man, steadfast हि-indeed किम्-how, why अभ्यस्यति-acts, practices बालवत्-like a child

All that is available for cognisence of the senses are mere imagination. Knowing himself as eternally free why would a resolute person act like a child?

समस्तम् कल्पनामात्रम्- All the material objects are nothing but a piece of imagination. On awakening from the dream, the waker realizes that the dream was a visualization of the mind and it was unreal and the waker is only the reality.
आत्मा मुक्तः सनातनः इति विज्ञाय धीरः हि किम् अभ्यस्यति बालवत् – Dheera means a wise man or a man fo steadfast nature. A Dheera has awakend to the experience of God and has identified with him. Why would such a man put in efforts like child (बालवत्). बालवत् can be interpreted as an ignorant or innocent. A mperson puts in effort to gain something or to get rid of something. When he knows that he as atma is always mukta he has neither any world nor any action.

Ch. 18 Sh.08
आत्मा ब्रह्मेति निश्चित्य भावाभावौ च कल्पितौ ।
निष्कामः किं विजानाति किं ब्रूते च करोति किम् ॥ १८-८॥
ātmā brahmēti niścitya bhāvābhāvau ca kalpitau |
niṣkāmaḥ kiṁ vijānāti kiṁ brūtē ca karōti kim || 18-8||

आत्मा ब्रह्म इति निश्चित्य भाव अभावौ च कल्पितौ निष्कामः किम् विजानाति किम् ब्रूते च करोति किम् ॥ १८-८॥

आत्मा-self ब्रह्म-Brahman, God इति-thus निश्चित्य-having known for certain भाव-being, existence अभावौ-not being, non-being, non-existence च-and कल्पितौ- figments of imagination निष्कामः-desireless किम्-what विजानाति-understands किम्-what ब्रूते-says च- and किम्-what
करोति-does

Knowing himself as Absolute, realizing existence and non-existence to be figment of imagination, what is there for the desireless one to learn, say or do?

आत्मा ब्रह्म इति निश्चित्य भाव अभावौ च कल्पितौ निष्कामः किम् विजानाति किम् ब्रूते च करोति किम्
आत्मा ब्रह्म इति निश्चित्य having realized that the self is nothing but Brahman. Realization comes by realizing my identity. The body, mind and intellect, its happiness or sorrow, attachment, emotion all these do not belong to me, the self. They belong to the body which is external to me.
भाव अभावौ च कल्पितौ- existence, non-existence (being or non-being) are imagination of the mind. They are not a fact. The word भाव, अभाव, being or non-being is used as an idiom to indicate the entire world of plurality. It means pair of opposits such as joy and sorrow, heat and cold, good and bad, right and wrong. The world of plurality is an idea projected by the mind and therefore unreal and illusion. The dhira has transcended the mind and reached a state of perfect samadhi free from the ideas that “I am the body, mind and intellect”, or “I am not the body, mind and intellect”. He has no ego nor actions (निष्कामः).
The teacher asks What such a man can know, what can he say (किम् ब्रूते) and act (किम् करोति)? He is complete and fulfilled.

Ch. 18 Sh.09
अयं सोऽहमयं नाहं इति क्षीणा विकल्पना ।
सर्वमात्मेति निश्चित्य तूष्णीम्भूतस्य योगिनः ॥ १८-९॥
ayaṁ sō:’hamayaṁ nāhaṁ iti kṣīṇā vikalpanā |
sarvamātmēti niścitya tūṣṇīmbhūtasya yōginaḥ || 18-9||

अयम् सः अहम् अयम् न अहम् इति क्षीणाः विकल्पनाः सर्वम् आत्मा इति निश्चित्य तूष्णी भूतस्य योगिनः ॥ १८-९॥
अयम्-this सः-is that अहम्-I अयम्-this न-not अहम्-I इति-thus क्षीणाः-exhausted विकल्पनाः-differentiating thoughts सर्वम्- all आत्मा-self इति-thus निश्चित्य-having determined तूष्णी-silent भूतस्य-one who has become योगिनः- of the yogi

A yogi turns silent and comes to exhaust all differentiating thoughts like, ‘this is that’, ‘I am that’, and ‘I am not this’. With the dawn of self-knowledge, when all is revealed as self and nothing but self, all dual conceptions vanish. The yogi then realizes that he is all.

अयम् सः अहम् अयम् न अहम् इति क्षीणाः विकल्पनाः सर्वम् आत्मा इति निश्चित्य तूष्णी भूतस्य योगिनः
In the previous verse, Ashtavakra said आत्मा ब्रह्म इति निश्चित्य भाव अभावौ च कल्पितौ having ascertained that the self is immutable infinite, and all-pervading one realizes that existence or non-existence are mere fantasy of the mind. They are not real. They are at best as swami Chinmayanada says. “mental approximations”. So, these thoughts gradually taper off and ultimately become zero. तूष्णी भवन्ति, become silent. When self is revealed all dual conceptions wther away. The yogi realizes that he is all and full.

Ch. 18 Sh.10
न विक्षेपो न चैकाग्र्यं नातिबोधो न मूढता ।
न सुखं न च वा दुःखं उपशान्तस्य योगिनः ॥ १८-१०॥
na vikṣēpō na caikāgryaṁ nātibōdhō na mūḍhatā |
na sukhaṁ na ca vā duḥkhaṁ upaśāntasya yōginaḥ || 18-10||

न विक्षेपः न च ऎकाग्र्यम् न अतिबोधः न मूढता न सुखम् न च वा दुःखम् उपशान्तस्य योगिनः ॥ १८-१०॥

न-no विक्षेपः-distraction, agitation न-no च-and ऎकाग्र्यम्-concentration न-no अतिबोधः-excess knowledge, excessive cleverness न-not मूढता-stupidity न-no सुखम्-pleassure न-no च-indeed वा-or दुःखम्-grief उपशान्तस्य-one who has come to peace, attained tranquility योगिनः-of the yogi भवति exists

A yogi who has attained tranquility finds no distraction, no concentration, no excess cleverness, nor blind unthinking foolishness, no pleasure or unpleasantness.

न विक्षेपः न च ऎकाग्र्यम् न अतिबोधः न मूढता न सुखम् न च वा दुःखम् उपशान्तस्य योगिनः

In this verse Ashtavakra gives in a nut shell what are the characteristics of a realized person. He has transcended his gross and subtle body. He has no connection with the body and mind. Distraction is an experience of the mind. He has no fluctuations in his emotion and thinking. So, no need to concentrate on Brahman. अतिबोधः न मूढता, increase or decrease in knowleddge are in the domain of intellect which he has crossed. Similarly, pleasure and pain are experienced by the mind which he has put to rest. So, he is free from all emotions. Swami Chinmayananda quotes Christ, “The peace that passeth all understanding”.

Ch. 18 Sh.11
स्वाराज्ये भैक्षवृत्तौ च लाभालाभे जने वने ।
निर्विकल्पस्वभावस्य न विशेषोऽस्ति योगिनः ॥ १८-११॥
svārājyē bhaikṣavr̥ttau ca lābhālābhē janē vanē |
nirvikalpasvabhāvasya na viśēṣō:’sti yōginaḥ || 18-11||

स्वाराज्ये भैक्षवृत्तौ च लाभ अलाभे जने वने निर्विकल्पस्वभावस्य न विशेषः अस्ति योगिनः ॥ १८-११॥
स्वाराज्ये-in the dominion of heaven (स्वा-self-ruled राज्ये-state) भैक्षवृत्तौ-(भैक्ष-beggary वृत्तौ-in profession)-in beggary च-and लाभ-gain अलाभे-or loss जने-in society वने-or in wilderness, forest निर्विकल्पस्वभावस्य (निर्विकल्प-not wavering, free from change or knowledge dependent on senses स्वभावस्य-of such a nature)-one whose nature is free from conditions न-no विशेषः-difference अस्ति-there is योगिनः-

Heaven or poverty, gain or pain, society or solitude make no difference to a liberated yogi.

स्वाराज्ये भैक्षवृत्तौ च लाभ अलाभे जने वने निर्विकल्पस्वभावस्य न विशेषः अस्ति योगिनः
The previous verse explained the state of serenity and tranquility of mind of a liberated yogi. Since he has transcended body, mind and intellect he has no distraction or concentration, no cleverness or stupidity, no pleasure or unpleasentness.

The present verse, describes that the visscititude of incidences, circumstances, and conditionings of the outerworld has no bearing on the realized yogi. If he is put in heaven amidst luxury and pleasure, makes no difference to him. Extreme poverty, dulaities such as pleasure and pain, life in society or solitude have no bearing on his attitude. He may be aware of them but feels they are too trifle. He ever remains equinamous and laid back. He is ever centered in the self. He revels always.
Ch. 18 Sh.12
क्व धर्मः क्व च वा कामः क्व चार्थः क्व विवेकिता ।
इदं कृतमिदं नेति द्वन्द्वैर्मुक्तस्य योगिनः ॥ १८-१२॥
kva dharmaḥ kva ca vā kāmaḥ kva cārthaḥ kva vivēkitā |
idaṁ kr̥tamidaṁ nēti dvandvairmuktasya yōginaḥ || 18-12||

क्व धर्मः क्व च वा कामः क्व च अर्थः क्व विवेकिता इदम् कृतम् इदम् न इति द्वन्द्वैः र्मुक्तस्य योगिनः ॥ १८-१२॥

क्व-where is धर्मः-righteousness, virtue क्व-where च-and वा-or कामः-sense of enjoyment क्व-where च-and अर्थः-wealth क्व-where विवेकिता-discernment, conscience इदम्-this कृतम्-is done इदम्-this न-not done इति-thus द्वन्द्वैः-from pairs of opposits र्मुक्तस्य-of the free योगिनः-of the yogin

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.”

क्व धर्मः क्व च वा कामः क्व च अर्थः क्व विवेकिता इदम् कृतम् इदम् न इति द्वन्द्वैः र्मुक्तस्य योगिनः ॥ १८-१२॥
The verse 10 was explained laid back, non-reactive mind of the yogi in the face of distraction and concentration, happiness or gloom. In verse 11, it was explained that the different conditions of the outer world have no bearing on the yogi. Now in this verse 12 is explained the attitude of the yogi for the four goals of life.

For a worldly man four goals of life have been prescribed. These are student life, house-holder’s life reclusive life and realization (ब्रह्मचर्य गृहस्थ, सन्यास and मोक्ष) We are now dealing with a yogi who has already achieved liberation. For him the rules applicable to earlier three life style (आश्रम) do not apply.
The

Religious merit धर्म, worldly prosperity अर्थ, sensory pleasure काम, and liberation from the cycle of life मोक्ष,
discrimination between this and that— these have no significance to the yogi who is free of opposites such as “I do this” and “this I do not.”
इदम् कृतम् इदम् न इति द्वन्द्वैः र्मुक्तस्य योगिनः- In the relative consciousness we are faced with the pairs of opposites, ‘this is completed’, ‘this is yet to be done etc’. We are active under the impulse of desire. Desire goads us to achieve the four goals of life. A yogi who is not bound or blinded by desire, and has already reached liberation has no need for the four goals of life or विवेकिता or judjement to decide real and ureal. As far as he is concerned, he has no unreal.

Ch. 18 Sh.13

कृत्यं किमपि नैवास्ति न कापि हृदि रंजना ।
यथा जीवनमेवेह जीवन्मुक्तस्य योगिनः ॥ १८-१३॥
kr̥tyaṁ kimapi naivāsti na kāpi hr̥di raṁjanā |
yathā jīvanamēvēha jīvanmuktasya yōginaḥ || 18-13||

कृत्यम् किम् अपि न एव अस्ति न का अपि हृदि रंजना यथा जीवनम् एव इह जीवन्मुक्तस्य योगिनः ॥ १८-१३॥
कृत्यम् किम् अपि न एव अस्ति न का अपि हृदि रंजना यथा जीवनम् एव इह जीवन्मुक्तस्य योगिनः ॥ १८-१३॥
कृत्यम्-duty किम्-whatever अपि-at all न not एव-indeed अस्ति-is न-not का-whatever अपि-at all हृदि-at heart रञ्जना attachment यथा-just as occuring जीवनम्-life एव- only इह-here in this world जीवन्मुक्तस्य (जीवन्-living मुक्तस्य-free)-liberateded in life योगिनः- of the yogi

The yogi who is liberated before death, has no duties in this world and no attachment at heart. His actions in this world pertain only to his life.

कृत्यम् किम् अपि न एव अस्ति न का अपि हृदि रंजना –
Because of the attainment of liberation, the yogi gets rid of the dual notion of अहम्, and मम (I and mine). Consequently, all attachment of sense of duty that spring from them are also removed. All physical actions are not necessarily ceased. He will continue to do all actions till the end of his life, but it is no longer impelled by the feeling of egoism. All actions become inactions. Karma becomes akarma. That means karma does not attract bondage. He continues to live as long his prarabdha karma survives. In our ignorance we see the man of realization as having a body and mind. That is why the yogi’s action is called यथा जीवनम् -pertaining to life.
यथा जीवनम् एव इह जीवन्मुक्तस्य योगिनः -A yogi who is emancipated before death is one whose ignorance is completely eradicated and who is rid of all bondages, abides in the self. Upanishbad describes this state as where knots of his heart are torn asunder, all his doubts are removed and effects of his actions are destroyed by the realization of the supreme self.
भिद्यते हृदयग्रन्थिश्छिद्यन्ते सर्वसंशयाः।
क्शीयन्ते चास्य कर्माणि तस्मिन्‌ दृष्टे परावरे ॥

The knot of the heartstrings is rent, all doubts are removed and a man’s works are spent and perish, when he sees the supreme.

Ch. 18 Sh.14
क्व मोहः क्व च वा विश्वं क्व तद् ध्यानं क्व मुक्तता ।
सर्वसंकल्पसीमायां विश्रान्तस्य महात्मनः ॥ १८-१४॥
kva mōhaḥ kva ca vā viśvaṁ kva tad dhyānaṁ kva muktatā |
sarvasaṁkalpasīmāyāṁ viśrāntasya mahātmanaḥ || 18-14||

क्व मोहः क्व च वा विश्वम् क्व तद् धानम् क्व मुक्तता सर्वसंकल्पसीमायाम् विश्रान्तस्य महात्मनः
क्व-where मोहः-delusion क्व-where च- and वा-or विश्वम्-universe क्व- where तत् धानम्-its renunciation क्व-where मुक्तता-liberation सर्वसंकल्पसीमायाम्- (सर्व-all संकल्प-conception सीमायाम्-limit) beyond the borders of desires विश्रान्तस्य-resting, retired महात्मनः- the noble minded one
For the great soul who abides beyond desire, where is illusion? Where is the universe? Where is renunciation? Whre is liberation?

क्व मोहः क्व च वा विश्वम् क्व तद् धानम् क्व मुक्तता – A person who has attained the supreme, has no ignorance of the world. He has no delusion of the world of plurality, no desire and so no renunciation for he is already libertated.
सर्वसंकल्पसीमायाम् विश्रान्तस्य महात्मनः – For the noble one who abides in the calm, serene peaceful self which is beyond the borders of desire the illusion of universe has ended. Truly speaking existence is one. It is the desire that causes the illusion of relative world. This creates our need to come out of the desire caused pluarilty of world.
When I have no personal identity whom shall I call mine? No label applies to me, a hindu, muslim, man or woman, wise or otherwise, race, and caste. I have no limitation of time and sace. Whom shall I call my wife, parents or children? All the identies are broken.
Ch. 18 Sh.15
येन विश्वमिदं दृष्टं स नास्तीति करोतु वै ।
निर्वासनः किं कुरुते पश्यन्नपि न पश्यति ॥ १८-१५॥
yēna viśvamidaṁ dr̥ṣṭaṁ sa nāstīti karōtu vai |
nirvāsanaḥ kiṁ kurutē paśyannapi na paśyati || 18-15||

येन विश्वम् इदम् दृष्टम् सः न अस्ति इति करोतु वै निर्वासनः किम् कुरुते पश्यन् अपि न पश्यति

येन-by whom विश्वम्-universe इदम्-this दृष्टम्-is seen सः-he न-not अस्ति-exists इति-thus करोतु-may try to deny it वै-indeed निर्वासनः-one who is desireless किम्-what कुरुते-has to do पश्यन्-seeing अपि-though न-not पश्यति-sees

He who sees the world may try to deny it. But what can a person who is devoid of desires do? He sees there is nothing to see.
येन विश्वम् इदम् दृष्टम् सः न अस्ति इति करोतु वै- One who perceives the world of objects and emotions may try to negate it. Desire is the root cause of samsara. One who is under the sway of desire would be persecuted by its attractions and repulsion. He has ego which identifies with the body and mind.
निर्वासनः किम् कुरुते पश्यन् अपि न पश्यति – One who is निर्वासनः devoid of desire does not see the world. He remains always centred in Brahman. He sees nothing other than Brahman. For him universe appears as unsubstantial or trifle. It is but a mirror image of Brahman. It is not real. One who sees the post is not afflicted by the fear of ghost. पश्यन् अपि न पश्यति A man of realization who is beyond desire, sees the world as inconsequential and illusionary. What do we do when we see a mirage in desert? Althoug we see, we do not see it.
Ch. 18 Sh.16
येन दृष्टं परं ब्रह्म सोऽहं ब्रह्मेति चिन्तयेत् ।
किं चिन्तयति निश्चिन्तो द्वितीयं यो न पश्यति ॥ १८-१६॥
yēna dr̥ṣṭaṁ paraṁ brahma sō:’haṁ brahmēti cintayēt |
kiṁ cintayati niścintō dvitīyaṁ yō na paśyati || 18-16||

येन दृष्टम् परम् ब्रह्म सः अहम् ब्रह्म इति चिन्तयेत् किम् चिन्तयति निश्चिन्तः द्वितीयम् यः न पश्यति
येन-by whom दृष्टम्-is seen परम्-supeme, ultimate ब्रह्म-Brahman, reality सः-he अहम्-I am ब्रह्म-Brahman, reality इति-thus चिन्तयेत्-meditates किम्-what चिन्तयति-meditates निश्चिन्तः-one who has transcended thought द्वितीयम्-second यः-one who न-not पश्यति- sees
He by whom the Supreme Brahma is seen may think “I am Brahman”, but what is he to think who is without thought, and who sees no duality.

येन दृष्टम् परम् ब्रह्म सः अहम् ब्रह्म इति चिन्तयेत् – One who sees the supreme reality meditates as “I am the reality”. This is pre-realization stage. Having completed deep study and reflection, the seeker has attained intellectual understanding that there is one immutable reality that is the substratum of all illusory play of names and forms that constitue the universe. (-Swami Chinmayanda). He still sees the duality of Brahman and universe. That is the reason he has to meditate that “I am reality” “सोऽहं ब्रह्मेति”. He has not become free from thought process. He has not become निश्चिन्तः.
The first line speaks about the status of one who is in the sway of desires and thoughts. The second line speaks about one who has absolved all thoughts of the world.
Swami Pavitrananda—A very subtle distinction has been made here. When one sees Brahman, evidently then he has not reached the highest state and realized his identity with Brahman. The dual consciousness of I and Brahman is still there, making it possible for him to meditate as ‘I am Brahman.’ But when the highest state is reached, identity is established, the dual consciousness is totally destroyed and no such meditation is possible.
किम् चिन्तयति निश्चिन्तः द्वितीयम् यः न पश्यति- One who has crossed the field of emotion, and thought, totally detaches from the body consciousness and becomes one with universal consciousness. He identifies himself with infinite self. What such a person can meditate upon? He does not see anything other than himself.
Swami Chinmayanada says, it is like a person who lays on the bed tryng to catch sleep. When he is in sleep who is there to try to catch sleep?
Ch. 18 Sh.17
दृष्टो येनात्मविक्षेपो निरोधं कुरुते त्वसौ ।
उदारस्तु न विक्षिप्तः साध्याभावात्करोति किम् ॥ १८-१७॥
dr̥ṣṭō yēnātmavikṣēpō nirōdhaṁ kurutē tvasau |
udārastu na vikṣiptaḥ sādhyābhāvātkarōti kim || 18-17||
दृष्टः येन आत्मविक्षेपः निरोधम् कुरुते तु असौ उदारः तु न विक्षिप्तः साध्य अभावात् करोति किम्
दृष्टः-is seen, experienced येन-by whom आत्मविक्षेपः-distraction in himself निरोधम्-self-control कुरुते-practices तु- however असौ-he उदारः-lofty, noble तु-but न- not विक्षिप्तः-distracted साध्य अभावात्-having nothing to accomplish करोति- does किम्-what
He who experiences distraction within, needs to achieve self-control. But the noble minded great one, who is not distracted has nothing to achieve. He has nothing to do.
दृष्टः येन आत्मविक्षेपः निरोधम् कुरुते- one who experiences distraction need to practice self-control. The limited ego perceives the plurality of the world. He is enchanted by the world. Tattva bodha gives a list of the self-control regimen. शमादिसाधनसम्पत्तिः which involves practice of शमः (control of mind ) दमः (control of sense organs उपरतिः (stopping of sensusl enjoyment) तितीक्षा endurance) and समाधानम् (absorption of the mind). What is distraction or विक्षेप? It is diversion of the mind by the enjoyment of the world. When he sits on the seat of meditation his mind oscillates to different objects and incidents. It is caused by spiritual ignorance. A limited ego recognises the world of plurality. Such a seeker has to practice self-control.

तु असौ उदारः तु न विक्षिप्तः साध्य अभावात् करोति किम् –
However, the noble mnded or realized yogi is not distracted by the phenomenal world. उदारःmeans generous, noble. असौ means this. It is masculine singular (असौ अमू अमी). He ever lives in the blissful peace of infinite perfection. He has nothing to accomplish. His mobile is 100 percent charged. No more charging is possible. He is complete in himself. He has nothing more to gain. His mind is ended. His ego has merged. He does not recognize the dream or world. He is awake to God consciousness.
There were two ladies selling their wares in a market place. One lady was selling salt and the other betel leaf. Suddenly it started raining and the salt was washed out. The lady started crying that she is ruined. Seeing her cry, the other lady who was selling betel leaf also started crying. Why should she cry? She has lost nothing. साध्य अभावात् करोति किम्? When there is nothing to accomplish what can he do?

Ch. 18 Sh.18
धीरो लोकविपर्यस्तो वर्तमानोऽपि लोकवत् ।
न समाधिं न विक्षेपं न लोपं स्वस्य पश्यति ॥ १८-१८॥
dhīrō lōkaviparyastō vartamānō:’pi lōkavat |
na samādhiṁ na vikṣēpaṁ na lēpaṁ svasya paśyati || 18-18||

धीरः लोकविपर्यस्तः वर्तमानः अपि लोकवत् न समाधिम् न विक्षेपम् लेपम् स्वस्य पश्यति
धीरः-the wise man लोकविपर्यस्तः-reverse of the common man वर्तमानः-living अपि-although लोकवत्-like an ordinary man न-not समाधिम्-absorption न-not विक्षेपम्-distraction लेपम्- involvement, coating, glue स्वस्य-of his own पश्यति- sees
A man of knowledge although living like an ordinary person is the reverse of the common man. He sees in himself neither absorption nor distraction nor involvement.
धीरः वर्तमानः अपि लोकवत् लोकविपर्यस्तः अस्ति –A steadfast person just lives like us, the ordinary folks. His external behaviour and relations appear just like us. But he is लोकविपर्यस्तः contrary to us or reverse of us. Why? We live in the world as if it is real and we act with ego and ego-centric desires and so, all our activities add up to our vasana bank. In order to be free from that we try to concentrate the mind, which is under sway of vicissitudes of life. We get attachment to the action and enjoyment -लेपम्.
न समाधिम् न विक्षेपम् लेपम् स्वस्य पश्यति – Where as the first line refers to the ordinary folks, the second line describes the condition of the steadfast or धीरः. Why is he लोकविपर्यस्तः or reverse of us? He lives in this world as if it is unsubstantial to his life. He lives to attenuate his prarabdha. He ever lives in the blissful peace of infinite perfection. He does not recognize absorption (समाधि), or distraction (विक्षेप). Since his actions have no selfish motive, it is free from any form of taint (लेपम्).
भावाभावविहीनो यस्तृप्तो निर्वासनो बुधः ।
नैव किंचित्कृतं तेन लोकदृष्ट्या विकुर्वता ॥ १८-१९॥

Ch. 18 Sh.20
प्रवृत्तौ वा निवृत्तौ वा नैव धीरस्य दुर्ग्रहः ।
यदा यत्कर्तुमायाति तत्कृत्वा तिष्ठतः सुखम् ॥ १८-२०॥
bhāvābhāvavihīnō yastr̥ptō nirvāsanō budhaḥ |
naiva kiṁcitkr̥taṁ tēna lōkadr̥ṣṭyā vikurvatā || 18-19||

भाव अभावविहीनः यः तृप्तः निर्वासनः बुधः न एव किंचित् कृतम् तेन लोकदृष्ट्या विकुर्वता
भाव- existence, occurring अभाव -non-existence, not occurring, विहीनः free from यः-who तृप्तः-contended निर्वासनः-desireless बुधः-wise न-not एव-even किंचित्- anything कृतम्-done तेन- by him लोकदृष्ट्या-in the opinion of the world विकुर्वता- acting
One who is beyond existence and non-existence, who is wise, free from desires and so contended, does nothing even if he be acting in the eyes of the world.
भाव अभावविहीनः यः तृप्तः निर्वासनः बुधः न एव किंचित् कृतम् तेन लोकदृष्ट्या विकुर्वता
Four prerequisites are enunciated for the action to become inaction. These are:

1. भाव अभाव विहीनः devoid of existence or non-existence. He is beyond the relative world which is a mixture of existence and non-existence. The world is in the nature of existence (भाव) when one is in the sway of ego, desire and body consciousness. The world is non- existent (अभाव) or unreal or mithya when one realizes the supreme consciousness. In that state there is nothing other than Bahman. The relative world is therefore a mixture of भाव and अभाव, existence and non- existence.
2. तृप्तः contented. He is contented in self. A person who has desire cannot be contented. Only a yogi who abides in truth can be contented because he has accomplished everything. He has everything and needs nothing. He has no desire.
3. निर्वासनः free from desires. We act in the world driven by our ego-centric desires. All motivated actions add to our vasana bank. A man who has put an end to the ego has necessarily put to an end all desires. So, he remains satisfied.This stage is also called as completeness पूर्णत्वम् 4. बुधः Wise. The wise one has realized that the world is only illusionary and has no existence. This vision is possible only when reaches he highest truth.
   न एव किंचित् कृतम् तेन लोकदृष्ट्या विकुर्वता indeed does no action although in the eyes of the world he indulges in action. All his actions become inactions. कर्म becomes अकर्म. Any कर्म or action adds to our vasana. कर्म or action means desire and ego centred action. अकर्म or non-action is has no personal goal. It is done as a duty or for the good of society at large. The action becomes non-binding. कर्म is काम्य कर्म and अकर्म is अकाम्य कर्म.
   Krishna has discussed this subject exhaustively in Gita chapter 4. He says:
   त्यक्त्वा कर्मफलासङ्गं नित्यतृप्तो निराश्रयः।
   कर्मण्यभिप्रवृत्तोऽपि नैव किंचित्करोति सः॥४:२०॥
   One who has abandoned selfish attachment to the fruits of work and remains ever content and dependent on anything but God, such a person though fully engaged in activity does not perform any binding action.
   Three is a story of sage durvasa. The gopis wanted to cross Yamuna river. It was in spate. They sought the help of the sage. They gave him a lot of food, milk and fruits to eat because he was hungry. The sage prostrated before the river and prayed, “O mighty river, if I have not eaten anything now, please give way for these ladies to cross over”. The river parted and the ladies crossed to the other bank. The message in this anecdote is that the action of eating became non-action because it was non-egocentric. The sage food was offered to the Lord. Similarly, the action of Krishna became non-binding because it was not ego-centric.
   Ch. 18 Sh.21
   निर्वासनो निरालम्बः स्वच्छन्दो मुक्तबन्धनः ।
   क्षिप्तः संस्कारवातेन चेष्टते शुष्कपर्णवत् ॥ १८-२१॥
   pravr̥ttau vā nivr̥ttau vā naiva dhīrasya durgrahaḥ |
   yadā yatkartumāyāti tatkr̥tvā tiṣṭhataḥ sukham || 18-20||
   प्रवृत्तौ वा निवृत्तौ वा न एव धीरस्य दुर्ग्रहः यदा यत् कर्तुम् आयाति तत् कृत्वा तिष्ठतः सुखम्
   प्रवृत्तौ-in activity वा-or निवृत्तौ-in inactivity वा-or न-not एव-surely धीरस्य-of the wise, of the steadfast man दुर्ग्रहः-whim, obstinence, obsession अस्ति- is present यदा-when यत्- what कर्तुम्- to do आयाति-comes तत्-that कृत्वा-having done तिष्ठतः-remains, lives सुखम्- happily
   The wise one is not troubled by activity or inactivity. He lives happily, by doing whatever comes on its own.

प्रवृत्तौ वा निवृत्तौ वा न एव धीरस्य दुर्ग्रहः अस्ति- A wise man has no complaint in activity or inactivity. A man of realization remains ever peaceful in the eternal perfection. He does not gain by activity or lose by inactivity. But still he is seen constantly engaged in some program for the good of the people. Krishna says in Gita:
न मे पार्थः अस्ति कर्तव्यम् त्रिषु लोकेषु किञ्चन,
न अनवाप्तम् अवाप्तव्यम् वर्त एव च कर्मणि
O son of Pritha (Arjuna), I have no compelling duty to perform; there is nothing which I have not acquired; nothing remains for me in these three worlds to gain! Yet I engage myself in the performance of all actions.

Similarly, a realized man engages in all actions without ulterior motive. He does not choose an activity. His body, mind and intellect are functioning in their respective fields, but he ramains unaffected being constantly established in self. He is just a witness.
यदा यत्कर्तुमायाति तत्कृत्वा तिष्ठतः सुखम् He accomplishes the job whatever comes to him by serendipity. He does not voluntarily choose what is is to be done. Whatever work comes by for the benefit of the lot, he does that efficiently. The same idea is expressed in verse 16:05 opf Ashtavakra. Here is the verse.
इदम् कृतम् इदम् न इति द्वन्द्वैः मुक्तम् यदा मनः
धर्मार्थकाममोक्षेषु निरपेक्षम् तदा भवेत् ॥ १६-५॥
When the mind is free of opposites like “This is done,” and “This is yet undone,” one becomes indifferent to merit, wealth, pleasure and liberation.
Gita also gives the same idea in Verse 4:22
यदृच्छालाभसन्तुष्टो द्वन्द्वातीतो विमत्सरः।
समः सिद्धावसिद्धौ च कृत्वापि न निबध्यते।।4.22।।

Ch. 18 Sh.22
असंसारस्य तु क्वापि न हर्षो न विषादता ।
स शीतलमना नित्यं विदेह इव राजये ॥ १८-२२॥
nirvāsanō nirālambaḥ svacchandō muktabandhanaḥ |
kṣiptaḥ saṁskāravātēna cēṣṭatē śuṣkaparṇavat || 18-21||
निर्वासनः निरालम्बः स्वच्छन्दः मुक्तबन्धनः क्षिप्तः संस्कारवातेन चेष्टते शुष्कपर्णवत्
निर्वासनः-desireless निरालम्बः-independent, self-supported स्वच्छन्दः-free will मुक्तबन्धनः-free and liberated from bondage क्षिप्तः- flung, blown संस्कारवातेन-by the wind of effectrs of past actions चेष्टते-moves शुष्कपर्णवत्-like a dry leaf

Like a dry leaf in the wind, the liberated one is unbound from life– desireless, independent, and free.

निर्वासनः निरालम्बः स्वच्छन्दः मुक्तबन्धनः – devoid of desire, independent, and free will. निर्वासनः free from vasana. Vasana is the past impression in the mind that influences the behaviour. It can be good or bad. For example, responding with love or respect with someone in need. One could also respond defensively because of a situation triggered by negative memory. In short, vasana is the automatic response to situations. Desire is the cause of action which in turn creates vasana. So निर्वासनः comes to mean devoid of desire. One who is free from desire has no ego of doership.

निरालम्बः independent, self-supported. He does not depend on others for his security and freedom.
स्वच्छन्दः free will. He is his own master. He may spend his time in quititude, another may move about in the society little caring for his dress and appearance, food and shelter. Yet another may work tirelessly for the upliftement of the society.
मुक्तबन्धनः liberated from bondage. Because he has no ego centred desire, all his actions become free from vasana or bondage. His actions become actionless. Mere experience of the reality absolves his of all accumulated vasanas. Such a person becomes मुक्तबन्धनः
क्षिप्तः संस्कारवातेन चेष्टते शुष्कपर्णवत् – Tossed about like a dry leaf by the wind of samskara.
संस्कार is mental impression or recollection of the mind. It is impression stored in the mind in a subtle way. It may carry over to the next birth. Samskara has a powerful conrol over our action. The word used here is संस्कारवात the wind of samskara. The past actions are the driving force in one’s life. The man is tossed about like a dry leaf here and there. The yogi bears it without any grudge or whining. He has to attenuate his vasanas. The body does not fall off till such a time.

Ch. 18 Sh.23
कुत्रापि न जिहासास्ति नाशो वापि न कुत्रचित् ।
आत्मारामस्य धीरस्य शीतलाच्छतरात्मनः ॥ १८-२३॥
kutrāpi na jihāsāsti nāśō vāpi na kutracit |
ātmārāmasya dhīrasya śītalācchatarātmanaḥ || 18-23||
कुत्रापि न जिहासा अस्ति नाशः वा अपि न कुत्रचित् आत्मारामस्य धीरस्य शीतलाच्छतरात्मनः
कुत्रापि-anywhere, somewhere न-not जिहासा-desire to renounce, wish to abandon अस्ति-is नाशः-loss वा-or अपि-even न-not कुत्रचित्-anywhere, somewhere आत्मारामस्य- (अत्मा-in self रामस्य-rejoicing)- one who delights in the self धीरस्य-wise, steadfast शीतलाच्छतरात्मनः – (शीतल-cool, composed, serene अच्छतर- अच्छ् cool, clear transparent तर तम भाव आत्मनः-self)- whose mind is very serene and pure.
The one who delights in self, has his mind calm and pure. He has at any time no desire to renounce anything, nor does he feel any loss.
कुत्रापि न जिहासा वा अपि न कुत्रचित् अस्ति नाशः- Nowhere there is desire to renounce nor sense of having missed anything in life. One who has still aware of worldly objects feels duality between himself and the object and sees the need for renouncing them. For a perfect realized soul there is nothing other than himself and so, nothing to be relinquished. Similarly, he does not miss anything because there is nothing other than him.
आत्मारामस्य धीरस्य शीतल अच्छतर आत्मनः- When the desire and ego have been eliminated there is no body- consciousness or contact with the illusory world. He ever lives happily in the supreme spirit.
Ch. 18 Sh.24
प्रकृत्या शून्यचित्तस्य कुर्वतोऽस्य यदृच्छया ।
प्राकृतस्येव धीरस्य न मानो नावमानता ॥ १८-२४॥
prakr̥tyā śūnyacittasya kurvatō:’sya yadr̥cchayā |
prākr̥tasyēva dhīrasya na mānō nāvamānatā || 18-24||
प्रकृत्या शून्यचित्तस्य कुर्वतः अस्य यदृच्छया प्राकृतस्य इव धीरस्य न मानः न अवमानता
प्रकृत्या-by nature शून्यचित्तस्य-void in mind कुर्वतः- performing अस्य-this यदृच्छया-whatever work comes by itself unasked प्राकृतस्य इव-like a common man धीरस्य-of the wise one न-not मानः-honour न-not अवमानता- dishonour
Void in mind by nature and doing whatever comes by on its own unasked, the wise one, unlike a common man, is not affected by honour or dishonour.
प्रकृत्या शून्यचित्तस्य कुर्वतः अस्य यदृच्छया-
the wise one, his mind by nature being void, spends his time by doing whatever work comes to him unasked prompted by his prarabdha. शून्य चित्त or void mind is also called चित्त वृत्ति निरोध cessation of all thought process. Here the practioner’s mind is in as state of suspension. The mind undergoes no change or modification or thought process.There is only awareness of “I am”. Since there is no mind, he does not plan any work, accept or reject anything. Since there is no desire and ego, he has no sense of ownership or beneficiary. Whatever work comes on its own he completes it efficiently.
Gita 4: 22 says:
यदृच्छालाभसन्तुष्टो द्वन्द्वातीतो विमत्सरः।
समः सिद्धावसिद्धौ च कृत्वापि न निबध्यते।।4.22।।

Content with what comes to him without effort, free from the pairs of opposites and envy, even-minded in success and failure, though acting, he is not bound.

प्राकृतस्य इव धीरस्य न मानः न अवमानता –
प्राकृत means unrefined, natural, common. प्राकृतस्य इव therefore means a normal ordinary guy. This is as against धीरस्य the wise and steadfast man about whom we are discussing. Unlike a common man the steadfast man is not afflicted by मानः or अवमानः honour or dishonour. These are in the sphere of mind and intellect. So, any activity done by him becomes inactivity and does not attract bondage. A liberated man in life, lives in the world till his prarabdha is exhausted. He lives like a dry leaf which is blown away here and there by wind. He just does not care for his body or the world around him. What difference honour or dishonour makes to him. Both are trifle to him because he always revels in the kingdom of God.
The same idea is expressed in Gita verses 4:20 Here are the verses.
त्यक्त्वा कर्मफलासङ्गं नित्यतृप्तो निराश्रयः।
कर्मण्यभिप्रवृत्तोऽपि नैव किंचित्करोति सः॥४:२०॥
One who has abandoned selfish attachment to the fruits of work and remains ever content and dependent on anything but God, such a person though fully engaged in activity does not perform any binding action.
Gita verse 4:21
निराशीर्यतचित्तात्मा त्यक्तसर्वपरिग्रहः।
शारीरं केवलं कर्म कुर्वन्नाप्नोति किल्बिषम्॥४:२१॥

He incurs no sin performing mere bodily actions, whose mind and senses are under control; who has renounced all sense of possession; and is free from all delusive worldly hopes.
Actions are no longer actions when they are not accompanied with the feeling of egoism. The man of Knowledge is absolutely free from it. He does not identify himself with his actions. He is, therefore, really inactive, even though he may seem to be acting, 21.

Ch. 18 Sh.25
कृतं देहेन कर्मेदं न मया शुद्धरूपिणा ।
इति चिन्तानुरोधी यः कुर्वन्नपि करोति न ॥ १८-२५॥
kr̥taṁ dēhēna karmēdaṁ na mayā śuddharūpiṇā |
iti cintānurōdhī yaḥ kurvannapi karōti na || 18-25||
कृतम् देहेन कर्म इदम् न मया शुद्धरूपिणा इति चिन्ता अनुरोधी यः कुर्वन् अपि करोति नः
कृतम्-done देहेन-by the body कर्म-action इदम्-this न-not मया- by me शुद्धरूपिणा-the pure self इति-thus चिन्ता-thoughts अनुरोधी-confirming to, complianceयः-who कुर्वन्-acting अपि-though करोति- acts नः- not
One who acts in conformity with the thought: “this is done by the body and not I, the pure self”- such a person eventhough acting does not act.

कृतम् देहेन कर्म इदम् न मया शुद्धरूपिणा इति चिन्ता अनुरोधी यः-
A man of wisdom who has attained realization knows that all the work undertaken by him is indeed not executed by him, the pure self. It is done by interplay of the products of maya namely, three gunas, five basic elements (आकाश, वायुः, अग्नि आपः, प्रिथिवी space, air, fire, water and earth) five organs of knowledge (श्रोत्रम् त्वक् चक्शुः रसना घ्राणम् ear, skin, eyes, tongue, and nose), five organs of action, वाक्, पाणि, पादौ, पायु, उपस्थ (mouth, hands, legs, organs of excretion and generation) and intellect. The conglomeration of these19 elements is called गुणविभाग or करण or मात्रा. They interact with other products of prakruti namely कर्म विभाग namely शब्द स्पर्श रूप रस गन्ध (sound, touch, form, taste and smell). They are also called कार्य, इन्द्रियगॊचराः or स्पर्श. All the actions of the body like
न एव किञ्चित् करोमि इति युज्तः मन्येत तत्त्ववित्   ।
पश्यन श्रुण्वन स्पृशन जिघ्रन अश्नन गच्छन स्वपन् श्वसन् ।। श्लोक 5:8

प्रलपन् विसृजन् गृह्णन् उदमिष्न  निमिषन् अपि । 
इन्द्रियाणि इन्द्रिय अर्थेषु वर्तन्ते इति धारयन् ।। श्लोक 5:9

The conglomerate of 19 karanas represent of subtle body and the five objects of sense organs represent world. They interact among themselves ensuing all actions. The Atma has no role in it.
Gita verse 3:28 says:
तत्त्ववित्तु महाबाहो गुणकर्मविभागयोः गुणा गुणेषु वर्तन्त इति मत्वा न सज्जते ॥३ -२८॥
A jnyani has a true insight into the categories of gunas and their actions.
A hungry tiger was wandering in a forest looking for some food. It saw a man and a monkey on the branches of a tree. The tiger said, “Hey I have two animals for my lunch to day’. Since he could not climb the tree, he started beating the shadow of monkey. The monkey thought that he was being beaten and fell down. After devouring monkey, it started beating the shadow of man. The man said, “Hey stupid tiger, you are beating my shadow. It is not me. I am not afflicted. Stop being silly”. In this storey who is the monkey? He is none other than ignorant man who thinks that the impermanent senses acting on the impermanet sense objects give him happiness or sorrow. A jnyani is a wise man who realizes the truth that a shadow is not real. Imperamnet things cannot give him permanent happiness, security and support. I am sachchidananda.

Ch. 18 Sh.26
अतद्वादीव कुरुते न भवेदपि बालिशः ।
जीवन्मुक्तः सुखी श्रीमान् संसरन्नपि शोभते ॥ १८-२६॥
atadvādīva kurutē na bhavēdapi bāliśaḥ |
jīvanmuktaḥ sukhī śrīmān saṁsarannapi śōbhatē || 18-26||
अतद्वादी इव कुरुते न भवेत् अपि बालिशः जीवन्मुक्तः सुखी श्रीमान् संसरन् अपि शोभते
अतद्वादी-(अतत्-not that वादी-professing)- one who maintains that he is doing- इव-like कुरुते-acts न-not भवेत्-is अपि-even though बालिशः-childish, fool जीवन्मुक्तः-liberated in life सुखी-happy श्रीमान्-blessed, fortunate संसरन्-in the world, rotating in the cycle of birth and death अपि-even शोभते- flourishes, excels, shines
The liberated one acts without claiming any action on his part. But he is no fool. He is blessed and happy even though he is in the world of objects.

जीवन्मुक्तः अतद्वादी इव कुरुते न भवेत् अपि बालिशः- The liberated one does all the activities in life. But he is not able to explain what are the purpose or goal of actions; and what are his intenstions. In this way he is similar to a fool who is also not able to explain the purpose and goal of his actions. But the wise one is no fool.
अतत्-not that वादी-professing. An intelligent person who plans and executes an action for gaining a definite goal is called तत् वादी. As against him a realized person cannot explain the purpose and intentions of his actions. So, he is called अतत् वादी.
सुखी श्रीमान् संसरन् अपि शोभते- He excels by being happy and blessed although he is a part of the world. संसरन् means the cycle of birth and death. It refers to samsara or the world. A worldly man has desire and emotion and his actions are binding in nature. Not so a realized one.

Ch. 18 Sh.27
नानाविचारसुश्रान्तो धीरो विश्रान्तिमागतः ।
न कल्पते न जाति न शृणोति न पश्यति ॥ १८-२७॥
nānāvicārasuśrāntō dhīrō viśrāntimāgataḥ |
na kalpatē na jāti na śr̥ṇōti na paśyati || 18-27||
नानाविचारसुश्रान्तः धीरः विश्रान्तिम् आगतः न कल्पते न जानाति न शृणोति न पश्यति
नानाविचारसुश्रान्तः-(नाना-diverse विचार-ideas thoughts सुश्रान्तः-Tired, exhausted)-weary of diverse reasoninsg, theories धीरः-intelligent, steadfast विश्रान्तिम्-rest, repose आगतः-attained, come to न-not कल्पते- thinks न-not जानाति-knows न-not शृणोति-hears न-not पश्यति- sees
The liberated in life, having had enough of conflicting reasonings, attained himself complete rest and peace. He neither thinks, nor knows, nor hears, nor sees.
नानाविचारसुश्रान्तः धीरः विश्रान्तिम् आगतः- धीरः the wise or steadfast gets tired of conflicting theories and hypothesis and eventually as mentioned in verse 16:1 quoted below he drops every idea and concept.
आचक्ष्व शृणु वा तात नानाशास्त्राण्यनेकशः ।
तथापि न तव स्वास्थ्यं सर्वविस्मरणाद् ऋते ॥ १६-१॥
You can recite and discuss all the scripture you want, but until you drop everything you will never know theTruth.
A man of perfection, has found that truth is above all reasonings and theories and drops every learning abiding in the self. He has awakened to his divine nature. He gets peace and happiness.
न कल्पते न जानाति न शृणोति न पश्यति – He neither thinks, knows, hears or sees. These three faculties relate to the mind and there are no agitations in his mind, he has no need to hold the mind. Swami Chinmayananda says, the hungry alone needs to eat food, the thirsty alone needs to drink and the agitated mind alone needs to practice meditation.”
Ch. 18 Sh.28
असमाधेरविक्षेपान् न मुमुक्षुर्न चेतरः ।
निश्चित्य कल्पितं पश्यन् ब्रह्मैवास्ते महाशयः ॥ १८-२८॥

asamādhēravikṣēpān na mumukṣurna cētaraḥ |
niścitya kalpitaṁ paśyan brahmaivāstē mahāśayaḥ || 18-28||
असमाधेः अविक्षेपात् न मुमुक्षुः न च इतरः निश्चित्य कल्पितम् पश्यन् ब्रह्म एव आस्ते महाशयः
असमाधेः-not practicing meditation, not being absorbed अविक्षेपात्-not being distracted न -not मुमुक्षुः-aspirant for liberation न-not च-and इतरः-the other means bound निश्चित्य-having ascertained कल्पितम्-imaginery, fiction पश्यन्-seeing ब्रह्म- Brahman एव-as आस्ते-lives महाशयः-the wise one
Since the noble man has no agitation and also does not practice meditation, he cannot be said to be an aspirant of liberation nor is he in bondage. Having known the universe to be a figment of his imagination, eventhough he sees it, he exists as Brahman itself. -–(Swami Chinmayananda)
असमाधेः अविक्षेपात् न मुमुक्षुः न च इतरः – Beyond stillness, beyond distraction, the great soul thinks nothing of liberation or bondage. मुमुक्षुः means one who is eager to be free, striving for emancipation मोक्षो मे भूयात् इति इच्छा. But this महाशयः- noble man cannot be called मुमुक्षुः because he has no distraction of mind and so, does not practice meditation to absorb the mind. Hence, he is not an aspirant of liberation or मुमुक्षुः. He is also not भुभुक्षुः (hungry of worldly enjoyment) because all his desires and vasanas have ended and he ever lives in the Brahman state.
निश्चित्य कल्पितम् पश्यन् ब्रह्म एव आस्ते महाशयः- Having experienced the universe as nothing but a figment of imagination, he lives centred in the absolute self. The world for him seems to exist for transactional purposes but it is inconsequential to him.
Ch. 18 Sh.29
यस्यान्तः स्यादहंकारो न करोति करोति सः ।
निरहंकारधीरेण न किंचिदकृतं कृतम् ॥ १८-२९॥
yasyāntaḥ syādahaṁkārō na karōti karōti saḥ |
nirahaṁkāradhīrēṇa na kiṁcidakr̥taṁ kr̥tam || 18-29||

यस्य अन्तः स्यात् अहंकारः न करोति करोति अपि सः निरहंकारधीरेण न किंचित् अकृतम् कृतम्
यस्य-whose अन्तः- within स्यात्-is अहंकारः-ego न-not करोति- acts करोति- acts अपि-though सः-he निरहंकारधीरेण- by the steadfast man who is free from sense of ego न-not किंचित्- anything अकृतम्- undone कृतम्- is done
He who has ego sense in him acts even though he does not act physically. The wise one, who is free from ego sense does not do any wrong deed.
यस्य अन्तः स्यात् अहंकारः न करोति अपि, सः करोति -One in whom exists ego sense, acts mentally eventhough he refrains from physical activity. All actions spring from ego and egocentric desires. Till ego is there, he has consciousness of his body and mind. Although he may refrain from physical activity he still acts mentally (करोति सः). It is only after egoism, desire and attachment comes to an end; mental action could be stopped. In such cases action becomes inaction. Karma becomes akarma.
The same idea is given in Gita chapter 3:6. Here is the verse
कर्मेन्द्रियाणि संयम्य य आस्ते मनसा स्मरन् ।
इन्द्रियार्थान् विमूढात्मा मिथ्याचारः स उच्यते ॥३ -६॥

He who outwardly restrains the the organs of action but in the mind entertains the thought of object of senses, such a man of deluded intellect is called a pretender.

निरहंकारधीरेण न किंचित् अकृतम् कृतम् – निरहंकारधीर is a master of unselfishness. The word refers to one who has completely destroyed ego and body consciousness. All
his actions become inactions. So, one who has completely ended egoism does not act although he acts. He cannot do any wrong deed. Being free from sin and impurity all his actions benefit the world. It cannot harm the world.
Ch. 18 Sh.30
नोद्विग्नं न च सन्तुष्टमकर्तृ स्पन्दवर्जितम् ।
निराशं गतसन्देहं चित्तं मुक्तस्य राजते ॥ १८-३०॥
nōdvignaṁ na ca santuṣṭamakartr̥ spandavarjitam |
nirāśaṁ gatasandēhaṁ cittaṁ muktasya rājatē || 18-30||

नः उद्विग्नम् न च सन्तुष्म् अकर्तृ स्पन्दवर्जितम् निराशम् गतसन्देहम् चित्तम् मुक्तस्य राजते
नः- उद्विग्नम्- No stress, discomposure न-not च-and सन्तुष्म्-pleased अकर्तृ-not a doer स्पन्दवर्जितम्- free of emotional response निराशम्-desireless, no expectation गतसन्देहम् – purged of doubts चित्तम्-mind मुक्तस्य-of the one free, liberated राजते- shines, excels
The mind of the liberated one neither gets excited nor becomes pleased. It is actionless, free from response. It is free from any expectations, purged of all doubts, it excels for ever.
नः उद्विग्नम् न च सन्तुष्म् – No agitation, no gratification, actionless, devoid of response and expectations, free from all doubts. He does not get excited or pleased because he is free from love and hatred. He has crossed the samsara along with its upadhis of mind and intellect. He shines with his endless qualities.
अकर्तृ स्पन्दवर्जितम् It is actionless, free from response and reaction. Since there is no ego in him he has no sense of karta and bhokta. Reaction and response are the qualities of the mind. Since he is above the mind he does not betray and qualities of the mind.
निराशम् गतसन्देहम् Passion and doubt are in the realm of world. If you have ego and desire you need to expect result. As long as you have desire you are in touch with the body and senses. सन्देह or doubt is the quality of mind. Doubt is about the Guru, scriptures and its teachings.
All these epithets are epplicable to him alone who realized the self and illusionary nature of the world
चित्तम् मुक्तस्य मनः राजते – The liberated one, who has experienced self has awakened to pure consciousness.
Ch. 18 Sh.31
निर्ध्यातुं चेष्टितुं वापि यच्चित्तं न प्रवर्तते ।
निर्निमित्तमिदं किंतु निर्ध्यायेति विचेष्टते ॥ १८-३१॥
nirdhyātuṁ cēṣṭituṁ vāpi yaccittaṁ na pravartatē |
nirnimittamidaṁ kiṁtu nirdhyāyēti vicēṣṭatē || 18-31||

निर्ध्यातुम् चेष्टितम् व अपि यत् चित्तम् न प्रवर्तते निर् निमित्तम् इदम् किंतु निर्ध्यायेति विचेष्टते
निर्ध्यातुम्- to meditate, to reflect upon चेष्टितम्-to act, to strive व- and अपि-indeed यत्-whose चित्तम्-mind न-not प्रवर्तते-engages itself निर् निमित्तम्-without any motive, unprompted इदम्- this किंतु- but निर्ध्यायेति- meditates, reflects upon विचेष्टते- acts
The mind of the liberated does not engage in meditation or activity on its own voilition. However, it may become meditative and active spontaneously.

निर्ध्यातुम् चेष्टितम् व अपि यत् चित्तम् न प्रवर्तते निर् निमित्तम् इदम् किंतु निर्ध्यायेति विचेष्टते

Ordinary people like us engage in meditative practices of shat- sampat or six-fold virtues to purify the mind. We also engage in चेष्टा or activity like karma yoga. That means we have a motive to involve in these activities. In this verse Ashtavakra emphasies that a realized man does not engage in meditation or activity because he has no motive or goal. He stays with divine joy and freedom. His mind is absolutely free from egoism, desire and attachment. His body continues to live till his prarabdha is exhausted. During this time his actions are entirely guided by prarabdha. So, sometimes he engages in meditation or some activity and some other times he remains inactive. Internally his condition is aways one of absolute freedom. –Swami Nitya swarupananda.
Ch. 18 Sh.32
तत्त्वं यथार्थमाकर्ण्य मन्दः प्राप्नोति मूढताम् ।
अथवा याति संकोचममूढः कोऽपि मूढवत् ॥ १८-३२॥
tattvaṁ yathārthamākarṇya mandaḥ prāpnōti mūḍhatām |
athavā yāti saṁkōcamamūḍhaḥ kō:’pi mūḍhavat || 18-32||
तत्त्वम् यथार्थम् आकर्ण्य मन्दः प्राप्नोति मूढताम् अथवा याति संकोचम् अमूढः कः अपि मूढवत्

तत्त्वम्-truth यथार्थम्-real, as it is आकर्ण्य-hearing मन्दः-sluggish, unreceptive प्राप्नोति-gets मूढताम्-stupidity, bewildered अथवा-or याति-comes to संकोचम्-shrinking, withdrawl, holding back अमूढः-not stupid meaning intelligent man कः अपि-some मूढवत्- like a fool, stupid or perplexed
Hearing the ultimate Truth, a dull-witted man is bewildered. The wise man hearing ultimate truth retreats within and appears dull-witted.
तत्त्वम् यथार्थम् आकर्ण्य मन्दः प्राप्नोति मूढताम्- Hearing the ultimate truth, a sluggish man gets confused or bewildered. Even after hearing he does not understand anything. A lot peperation of the mind should be made to understand self-knowledge. In Gita 2:29, the Lord says:

आश्चर्यवत्पश्यति कश्चिदेनमाश्चर्यवद्वदति तथैव चान्यः ।
आश्चर्यवच्चैनमन्यः शृणोति श्रुत्वाप्येनं वेद न चैव कश्चित् ॥२:२९॥

“Some behold the soul in amazement. Similarly, others describe it as marvellous. Still others listen about the soul as wondrous. And there are others who, even after hearing all about the soul, do not comprehend it at all.”

A man interested in self-knowledge is very rare in the world. Gita 7:3 says some one in a thousand exerts to get spiritual perfection. Even among them only a few attain God. Here is the verse.

मनुष्याणां सहस्रेषु कश्चिद्यतति सिद्धये ।
यततामपि सिद्धानां कश्चिन्मां वेत्ति तत्त्वतः ॥७ -३॥

Scarcely one out of thousands of persons strive for perfection of self-realization. Hardly one among those successful strivers truly understands me in essence.

Kathopanishad explains that the senses by nature go extrovert and are interested in enjoying the sense object. Hence a man sees the external world but hardly sees the universal substratum of Brahman.
अथवा कः अपि अमूढः मूढवत् संकोचम् याति – or some intelligent man hearing the truth withdraws himself within. He appears dull-witted for an onlooker.
Ashtavakra gives a picture of two types of people who look like fools. The first one is not capable of undertaking any spiritual activity or understanding the reality. But he is full of desires and lusty enjoyment. His mind is constantly in agitation. On the other hand, a wise man who has realized God also appears like a fool for an onlooker. He also remains without activity but his mind is ever quite because he has no desires.
Ch. 18 Sh.33
एकाग्रता निरोधो वा मूढैरभ्यस्यते भृशम् ।
धीराः कृत्यं न पश्यन्ति सुप्तवत्स्वपदे स्थिताः ॥ १८-३३॥
ēkāgratā nirōdhō vā mūḍhairabhyasyatē bhr̥śam |
dhīrāḥ kr̥tyaṁ na paśyanti suptavatsvapadē sthitāḥ || 18-33||
एकाग्रता निरोधः वा मूढैः अभ्यस्यते भृशम् धीराः कृत्यम् न पश्यन्ति सुप्तवत् स्वपदे स्थिताः
एकाग्रता-concentration निरोधः-control of the mind वा- or मूढैः-by the stupids, fools अभ्यस्यते-is practised भृशम्- repeatedly धीराः-the wise, steadfast कृत्यम्-any thing to be attained or done न-not पश्यन्ति-see सुप्तवत्- as if asleep स्वपदे-in one’s own self, ones own state स्थिताः- abiding
The fools constantly take to the practice of concentration and control of mind. The wise abiding in their real self, like persons in deep sleep do not find anything to be attained.
एकाग्रता निरोधः वा मूढैः अभ्यस्यते भृशम्- the ignorant takes to the practice of concentration of mind meaning meditation and control of sense organs. मूढः means fool or stupid. Here this word is used for the ignorant who has not reached the ultimate truth. Such a person needs to practice repeatedly (भृशम्) many desciplines like shama, dama, nidhidhyasana, pranayama, pratyahara and samadhi. The objective is to dis-identify with the body and ego and completely rest in the supreme truth. This subject was dealt in verse 18:17 of this book. Here is the verse:
दृष्टो येनात्मविक्षेपो निरोधं कुरुते त्वसौ ।
उदारस्तु न विक्षिप्तः साध्याभावात्करोति किम् ॥ १८-१७॥

He who experiences distraction in himself, need to achieve self-control. But the noble minded great-one who is not distracted has nothing to achieve. He has nothing to do.
धीराः कृत्यम् न पश्यन्ति सुप्तवत् स्वपदे स्थिताः – The wise abiding in their real self do not find the need for anything to be gained. They are centred in the self Like a person in deep sleep. During deep sleep we have no awareness of our body, and mind. In the same way instead of deep sleep, the realized one remains detached from the body consciousness in the enjoyment of perfect bliss in the self.
Ch. 18 Sh.34
अप्रयत्नात् प्रयत्नाद् वा मूढो नाप्नोति निर्वृतिम् ।
तत्त्वनिश्चयमात्रेण प्राज्ञो भवति निर्वृतः ॥ १८-३४॥
aprayatnāt prayatnād vā mūḍhō nāpnōti nirvr̥tim |
tattvaniścayamātrēṇa prājñō bhavati nirvr̥taḥ || 18-34||
अप्रयत्नात् प्रयत्नात् वा मूढः न आप्नोति निर्वृतिम् तत्त्वनिश्चयमात्रेण प्राज्ञः भवति निर्वृतः
अप्रयत्नात्- from inaction प्रयत्नात्- from action वा-or मूढः-the ignorant न-not आप्नोति-attains निर्वृतिम्-peace, happiness तत्त्वनिश्चयमात्रेण-simply by knowing the truth प्राज्ञः-the wise भवति-becomes निर्वृतः- peaceful, happy
The ignorant man does not attain tranquility by effort or non-effort. The blessed man becomes stilled by merely knowing the Truth.
अप्रयत्नात् प्रयत्नात् वा मूढः न आप्नोति निर्वृतिम्- A fool does not attain liberation by effort or non-effort. A person who is extremely conscious of his body, mind and intellect is referred to here as a ‘fool’. An egocentric man does all activities or forgoes activity for the selfish need or greed. His activity causes attachment to the material world and so, he cannot expect to reach God. The message is, his mind ever remains agitated and never becomes still which is a pre-requisite for realization.
तत्त्वनिश्चयमात्रेण प्राज्ञः भवति निर्वृतः –It is just by determining truth that the wise man becomes liberated. Truth means realization that I am not the body or mind, I am infinite Brahman. By just experiencing this truth, the wise man becomes liberated. When self-knowledge is gained all activities stop.

Ch. 18 Sh.35

शुद्धं बुद्धं प्रियं पूर्णं निष्प्रपंचं निरामयम् ।
आत्मानं तं न जानन्ति तत्राभ्यासपरा जनाः ॥ १८-३५॥

śuddhaṁ buddhaṁ priyaṁ pūrṇaṁ niṣprapaṁcaṁ nirāmayam |
ātmānaṁ taṁ na jānanti tatrābhyāsaparā janāḥ || 18-35||

शुद्धम् बुद्धम् प्रियम् पूर्णंम् निष्प्रपंचम् निरामयम् आत्मानम् तम् न जानन्ति तत्र अभ्यासपराः जनाः
शुद्धम्-pure बुद्धम्-enlightened प्रियम्-beloved पूर्णंम्-perfect, complete निष्प्रपंचम्- beyond the world, transcendental निरामयम्-free from illness, stainless, healthy आत्मानम्-self तम्-that न-not जानन्ति-know तत्र-out there in the world अभ्यासपराः- devoted to diverse practices जनाः- people
In this world those who take to diverse practices do not know the self who is pure intelligence, enlightened, beloved, perfect, beyond the universe and free from any taint.
आत्मानम् तम् न जानन्ति तत्र अभ्यासपराः जनाः –
Men who are not free from attachment to the world practice many spiritual sadhanas to attain liberation, but they do not know the self. This should not be misunderstood to mean that various sadhanas like shravana, manana nidhidhyasana, pranayama, pratyahara and six treasures starting with shama are superfluous. Ashtavakra calls such seekers as mudha or dull. This is only to emphasize that the various practices are only means for worldly men to attain the goal but not the goal as such. These tools are a means to put down the ego and awaken to higher level. Ashtavakra is giving his views from the highest dimension. A stick dipped into water appears bent from the ground level but not from inside the water.
शुद्धम् बुद्धम् प्रियम् पूर्णंम् निष्प्रपंचम् निरामयम्- Six attributes are given. Self is pure intelligence, it is enlightenment, complete, beyond the world and free from any blemish. The intelligence of men, their capacity to perceive stimuli from the senses, are an account of Brahman. He is the source. He is called प्रियम् or beloved because self alone is the object of our love. We love other objects because of self. Brihadaranyaka Upanishad says’” None, O dear, none ever loved the husband for the husband’s sake; it is the Self, for the sake of which the husband is loved.” (Brih. Up. IV. 5. 6). Similarly, men love others because of self. But fools do not know this and therefore love and become attached to other than the self. – Swami Nirmala swarupanandada
Ch. 18 Sh.36
नाप्नोति कर्मणा मोक्षं विमूढोऽभ्यासरूपिणा ।
धन्यो विज्ञानमात्रेण मुक्तस्तिष्ठत्यविक्रियः ॥ १८-३६॥
nāpnōti karmaṇā mōkṣaṁ vimūḍhō:’bhyāsarūpiṇā |
dhanyō vijñānamātrēṇa muktastiṣṭhatyavikriyaḥ || 18-36||

न आप्नोति कर्मणा मोक्षम् विमूढः अभ्यासरूपिणा धन्यः विज्ञानमात्रेण मुक्तः तिष्ठति अविक्रियः
न-not आप्नोति-attains कर्मणा-by actions मोक्षम्-liberation विमूढः-blindly ignorant अभ्यासरूपिणा-by repeated practice धन्यः-blessed one, fortunate one विज्ञानमात्रेण-by mere intuitive knowledge मुक्तः-liberated, free तिष्ठति-stands, remains अविक्रियः-without any effort
The ignorant man will never be liberated by his repetitious practices. Blessed is he, who by simple understanding enters timeless freedom without any activities.

न आप्नोति कर्मणा मोक्षम् विमूढः अभ्यासरूपिणा- The ignorant man will never be liberated by his repetative practices. कर्मणा Various actions or karma are done to gain liberation. The technic of karma or religious practices is to relinquish the sense of doer and enjoyer and to commit all the results to God. Unless one has this attitude all the practices become futile. On the contrary he will add to the binding results or karma baggage. Such a person is called अयुक्तः in Gita.
धन्यः विज्ञानमात्रेण मुक्तः तिष्ठति अविक्रियः – The blessed one by just realizing the truth stands liberated without putting in any efforts. Same idea has also been discussed in Gita chapter 5 verse 12. Here is the verse:

युक्तः कर्मफलं त्यक्त्वा शान्तिमाप्नोति नैष्ठिकीम् ।
अयुक्तः कामकारेण फले सक्तो निबध्यते ॥५ – १२॥

The karmayogi attains eternal peace of realization by abandoning attachment to the fruits of work. Whereas others who are attached to the fruits of work become bounded by selfish work.

ayuktaḥ – ordinary meaning of this is an idler, or careless person. But in this verse the word has been used as opposite of yukta, or one who is always attached to God and works free from desire and so remains untainted. Hence the word ayukta is interpreted as one who is attached to body consciousness and works for fulfillment of desires. Such a person has to enter the cycle of birth and death.

Ch. 18 Sh.37
Unless ignorance is removed all attempts to realization is futile
मूढो नाप्नोति तद् ब्रह्म यतो भवितुमिच्छति ।
अनिच्छन्नपि धीरो हि परब्रह्मस्वरूपभाक् ॥ १८-३७॥
mūḍhō nāpnōti tad brahma yatō bhavitumicchati |
anicchannapi dhīrō hi parabrahmasvarūpabhāk || 18-37||

मूढः न आप्नोति तत् ब्रह्म यतः भवितुम् इच्छति अनिच्छन् अपि धीरः हि परब्रह्मस्वरूपभाक्
मूढः-one blindly ignorant न आप्नोति-does not attain तत्-that ब्रह्म-Brahman, reality यतः-because भवितुम्- to become इच्छति-desires अनिच्छन्- without desiring अपि-also धीरः-wise, steadfast हि-indeed परब्रह्मस्वरूपभाक्- (पर-beyond ब्रह्म-Brahman, reality स्वरूप-true nature भाक्- bhakshaka, one partaking, realizing)- enjoys the nature of supreme Brahman

The ignorant person does not become Brahman for the reason because he desires to become it. The wise one certainly realizes the nature of the supreme Brahman even without desiring to do so.
मूढः न आप्नोति तत् ब्रह्म यतः भवितुम् इच्छति- The blind fool goes on imagining of his becoming Brahman but indulges in all worldy desires and fruits of his selfish labour. He does not try to be free from ego and ego-centric work. He sees duality of himself and God. That is why he desisres to become Brahman instead of trying to realize his real nature of Brahman. This is a work in futility. A person who is searching for his lost chain will not get it unless he realizes that it is in his own neck स्वकन्ठाभरणवत्
अनिच्छन् अपि धीरः हि परब्रह्मस्वरूपभाक् – The wise one certainlhy realizes the nature of the supreme Brahman even without desiring to do so.
Ashtavakra has given a picture of two types of people. The first one does not realize his own nature as true image of God although he desires to become God. He does not let go off attachments and aversion, desire and delusion. The other one, who has realized his own nature as true image of God, is indifferent whether he becomes God or not. Eventually he becomes one with God. He does not see his separate identity.

Ch. 18 Sh.38
The wise relinquish the desire which is root of misery of samsara
निराधारा ग्रहव्यग्रा मूढाः संसारपोषकाः ।
एतस्यानर्थमूलस्य मूलच्छेदः कृतो बुधैः ॥ १८-३८॥
nirādhārā grahavyagrā mūḍhāḥ saṁsārapōṣakāḥ |
ētasyānarthamūlasya mūlacchēdaḥ kr̥tō budhaiḥ || 18-38||

निराधाराः ग्रहव्यग्राः मूढाः संसारपोषकाः एतस्य अनर्थमूलस्य मूलच्छेदः कृतः बुधैः
निराधाराः-supportless ग्रहव्यग्राः-eager for attainment of freedom मूढाः-the ignorant संसारपोषकाः-sustainers of the world एतस्य-of this अनर्थमूलस्य- root of misery मूलच्छेदः- cutting at the root कृतः-is done बुधैः- by the wise

The fools are living in this world without any support, and yet eager to attain freedom. And in this pursuit, they only perpetuate the illusion of the world. The wise, on the other hand, have cut off the very root of this world.
निराधाराः ग्रहव्यग्राः मूढाः संसारपोषकाः- The ignorant live in this world without any support. But they are eager to attain freedom. In this process they only end up in perpetuating the illusion of the world. The ignorant think that the world is real and try to go beyond it to attain freedom. The so-called world is without support निराधाराः. World is a fallacy and unreal. Brahman is only real because it is imperishable and available at all three periods of time. The world is unreal because it is a projection of the mind. It is like the snake in a rope. The ignorant by their activities instead of becoming free from the world they become more and more attached to it.
एतस्य अनर्थमूलस्य मूलच्छेदः कृतः बुधैः -The wise who know the phantasy of the world, cut at the root of the attachment to it. Ignorance is the root of world.
Gita Verse 2 of 15th chapter says:
अधश्चोर्ध्वं प्रसृतास्तस्य शाखागुणप्रवृद्धा विषयप्रवालाः ।अधश्च मूलान्यनुसंततानिकर्मानुबन्धीनि मनुष्यलोके ॥१५- २॥
Its branches spread above and below, nurtured by the Gunas; its buds are the sense objects; and its rootlings which bind the soul in the human body, according to its karma spread downwards into the world of men.

Ch. 18 Sh.39
न शान्तिं लभते मूढो यतः शमितुमिच्छति ।
धीरस्तत्त्वं विनिश्चित्य सर्वदा शान्तमानसः ॥ १८-३९॥
na śāntiṁ labhatē mūḍhō yataḥ śamitumicchati |
dhīrastattvaṁ viniścitya sarvadā śāntamānasaḥ || 18-39||

न शान्तिम् लभते मूढः यतः शमितुम् इच्छति धीरः तत्वम् विनिश्चित्य सर्वदा शान्तमानसः
न-not शान्तिम्-peace लभते-obtains मूढः-the ignorant यतः- as शमितुम्-to be calm इच्छति-desires धीरः-the wise one, steadfast तत्वम्-truth विनिश्चित्य-having ascetained सर्वदा-at all times, ever शान्तमानसः-of peaceful mind भवति -becomes

The fool wants to get peace by controlling the mind. He will never attain it. The wise one knows Truth, and is ever tranquil in his mind.
न शान्तिम् लभते मूढः यतः शमितुम् इच्छति- The ignorant person desires to obtain stillness of the mind, but he does not gain it. He tries to control the mind to get peace. Mind cannot be controlled by mind. Desire for peace is sign of ignorance. As long as there is any type of desire, there must be ignorance. Knowledge of self alone can bring peace. Knowledge of post can quieten the mind which is agitated by the illusion of ghost.
धीरः तत्वम् विनिश्चित्य सर्वदा शान्तमानसः – The wise one knows Truth, and is ever still in his mind. Peace is not something to be gained or lost. Peace is the essence of self. The wise man who rises above the mind-intelelct complex and the ten equipments comes to rest in peace. He is ever tranquil in his mind.
Ch. 18 Sh.40
क्वात्मनो दर्शनं तस्य यद् दृष्टमवलम्बते ।
धीरास्तं तं न पश्यन्ति पश्यन्त्यात्मानमव्ययम् ॥ १८-४०॥
kvātmanō darśanaṁ tasya yad dr̥ṣṭamavalambatē |
dhīrāstaṁ taṁ na paśyanti paśyantyātmānamavyayam || 18-40||

क्व आत्मनः दर्शनम् तस्य यत् दृष्टम् अवलम्बते धीराः तम् तम् न पश्यन्ति पश्यंति आत्मानम् अव्ययम्
क्व-where आत्मनः-of the self दर्शनम्-seeing तस्य-his यत्-whatever दृष्टम्-seen अवलम्बते-depends on धीराः-the wise, steadfast तम् तम्-this and that न-not पश्यन्ति-see पश्यंति- see आत्मानम्-self अव्ययम्- unchanging, immutable

Where is the vision of self to one who resorts to seeing the manifested world? The wise do not see this and that, but see only the immutable self. –Swami Chinmayananda
क्व आत्मनः दर्शनम् तस्य यत् दृष्टम् अवलम्बते- Where is Self-knowledge for him whose knowledge depends on the object? That means he depends only objective knowledge. (दृष्टम् seen, perceived). Self is not an object to be perceived. It is the subject and has to be experienced by the individual. Such a knowledge is beyond the mind and is called transcendental knowledge.
For example, the eye sees the form and colour of a rose flower. Eye is the perceiver and the rose flower is the perceived. Mind is perceiver and the eye is perceived. Mind with its modifications is the perceived and the self is witness or perceiver or seer. But the witness is not perceived by any one else.
An ignorant person depends on अवलम्बते on perceived objects. He has relative knowledge which is dependent on three factors- the knower, the known and knowing. In absolute knowledge this triad is lost and there are only knowing or knowledge. The subject and object merge.
धीराः तम् तम् न पश्यन्ति पश्यंति आत्मानम् अव्ययम् – The wise people do not see ‘this and that object’ meaning separate objects. They only perceive the endless self. They see self everywhere and nothing but self.
Suppose I hold a ten-rupee coin in my palm and ask ten people, ‘what is this? Everyone says, ‘it is a coin’. But the wise man says, ‘It is your palm’. This is how our mind is trained. We see plurality of objects in the world but not its substratum which is the infinite self. This is the meaning of धीराः तम् तम् न पश्यन्ति, पश्यंति आत्मानम् अव्ययम्

Ch. 18 Sh.41
क्व निरोधो विमूढस्य यो निर्बन्धं करोति वै ।
स्वारामस्यैव धीरस्य सर्वदासावकृत्रिमः ॥ १८-४१॥
kva nirōdhō vimūḍhasya yō nirbandhaṁ karōti vai |
svārāmasyaiva dhīrasya sarvadāsāvakr̥trimaḥ || 18-41||

क्व निरोधः विमूढस्य यः निर्बन्धम् करोति वै स्वारामस्य एव धीरस्य सर्वदा असौ अकृत्रिमः
क्व-where निरोधः-restraint, control विमूढस्य-of the fool, ignorant यः-who निर्बन्धम्-restraint करोति-applies वै- indeed स्वारामस्य-who delights in self एव-surely धीरस्य-the wise one, steadfast one सर्वदा-always असौ-that अकृत्रिमः-made up, not artificial, spontaneous

The fool tries to control the mind with the mind. What a folly? It is always natural with the wise one who delights in self.

क्व निरोधः विमूढस्य यः निर्बन्धम् करोति वै –the deluded one tries to control the mind with the mind. Ashtavakra continues to criticize the fallacy of controlling the mind in our endeavour to reach the higher goal. He says the very fact that you try to control the mind, it is an appeasement of mind. It shows you recognize its existence and strength. “Perfect control springs from complete detachment from the body and mind. All forms of activity presuppose our identification with the body and mind.” – Swami Nitya swarupananda
स्वारामस्य एव धीरस्य सर्वदा असौ अकृत्रिमः- For the wise who delights in the self it is indeed spontaneous and perennial असौ that control of the mind with mind looks unnatural. Such a control is not possible. For one established in truth, mind is guided by and controlled by the happiness of the self within (स्वाराम आत्माराम)
That guidance is natural, inspired on its own accord.
Ch. 18 Sh.42
भावस्य भावकः कश्चिन् न किंचिद् भावकोपरः ।
उभयाभावकः कश्चिद् एवमेव निराकुलः ॥ १८-४२॥
bhāvasya bhāvakaḥ kaścin na kiṁcid bhāvakōparaḥ |
ubhayābhāvakaḥ kaścid ēvamēva nirākulaḥ || 18-42||

भावस्य भावकः कश्चित् न किंचित् भावकः अपरः उभय अभावकः कश्चित् एव एवम् निराकुलः
भावस्य-of existence भावकः-who thinks कश्चित्-someone न-not किंचित् भावकः-who thinks nothing exists अपरः-someone else उभय अभावकः-who thinks neither कश्चित् एव-rarely one एवम्- thus निराकुलः- free from distraction

Some think that ‘existence’ is and others think that ‘nothing’ is. Rare is the man who does not think either. He is perfectly serene, free from all distractions.
भावस्य भावकः कश्चित् न किंचित् भावकः – One who thinks that there is existence and someone who thinks that nothing is. Some think that multiple things and ideas exist in the universe.
अपरः उभय अभावकः कश्चित् एव एवम् निराकुलः -Still others think there is neither existence nor non—existence and remain still and free from confusion.
Swami Chinmayanda says, “Applied to sadhanas, some consider that self is to be meditated upon as existence- knowleddge-biss (सत् चित् आनंद). Others recommend that infinite is realized when the mind has non-existence thought. There is no mind to master.
Ch. 18 Sh.43
शुद्धमद्वयमात्मानं भावयन्ति कुबुद्धयः ।
न तु जानन्ति संमोहाद्यावज्जीवमनिर्वृताः ॥ १८-४३॥
शुदद्धम् अद्वयम् आत्मानम् भावयन्ति कुबुद्धयः
न तु जानन्ति संमोहात् यावत् जीवम् अनिवृताः

शुद्धम्-pure अद्वयम्-without a second आत्मानम्-the self भावयन्ति-think कुबुद्धयः-men of dull intellect, wrong opinion न-not तु- but जानन्ति-realize, they know संमोहात्- due to delusion यावत्-as long as जीवम्- they live अनिर्वृताः-sorry, unhappy, dissatisfied, distressed

Conceiving the self as ‘pure one’’, without a second’ it appears as objectified by men of dull intellect. So, they don’t really know the self from this confusion in their minds. So long as the confusion lasts, their lives are troubled, ill at ease.

शुद्धम् अद्वयम् आत्मानम् भावयन्ति कुबुद्धयः-men of dull intellect consider the self as pure, non-dual. We must remember that these are also attributes of Atman. As long as we hold to these attributes, we cannot drop the duality.
न तु जानन्ति संमोहात् यावत् जीवम् अनिर्वृताः- Due to delusion they do not know the self as long as they live. What Ashtavakra implies is that the idea of non-duality, purity etc are also a sort of upadhi. The self has to be meditated without any such upadhis or pre- preconditions. It is my own nature. No mind is involved in experiencing my own nature. It just is. अनिर्वृताः means distressed men

Ch. 18 Sh.44
मुमुक्षोर्बुद्धिरालम्बमन्तरेण न विद्यते ।
निरालम्बैव निष्कामा बुद्धिर्मुक्तस्य सर्वदा ॥ १८-४४॥
mumukṣōrbuddhirālambamantarēṇa na vidyatē |
nirālambaiva niṣkāmā buddhirmuktasya sarvadā || 18-44||
मुमुक्षोः बुद्धिः आलम्बम् अंतरेण न विद्यते निरालम्ब एव निष्कामा बुद्धिः र्मुक्तस्य सर्वदा

मुमुक्षोः-of one aspring for liberation बुद्धिः- intellect आलम्बम्- support, dependence अंतरेण-without न-not विद्यते-remains निरालम्ब -without support एव-indeed निष्कामा-free from desires बुद्धिः-intellect र्मुक्तस्य-of the liberated one सर्वदा-always, ever

The mind of one seeking liberation is dependent on a supporting object. But the desireless mind of the liberated one, is indeed ever without any support.

मुमुक्षोः बुद्धिः आलम्बम् अंतरेण न विद्यते- The mind of a seeker longing for liberation cannot function without a supporting object. What is the supporting object? It is a triad, the knower, the known and the knowing. ध्याता, ध्यान, and ध्येय.
निरालम्बा एव निष्कामा बुद्धिः र्मुक्तस्य सर्वदा- But the desireless mind of the liberated one, is indeed ever without any support. Desire for liberation is also a shackle because it is a a quality of mind. It binds him down to the relative field of his intellect. The mind holds on to the self as an object other than himself. Self is therefore a support or alambam. In the case of liberated one there is no subject-object relation. On the fulfillment of meditation, he gets direct experience of self. It is an absolute state. The meditator becomes the meditated. ध्याता becomes ध्येय. The dreamer when he awakes becomes the waker. They are not separate.

Ch. 18 Sh.45
विषयद्वीपिनो वीक्ष्य चकिताः शरणार्थिनः ।
विशन्ति झटिति क्रोडं निरोधैकाग्रसिद्धये ॥ १८-४५॥
viṣayadvīpinō vīkṣya cakitāḥ śaraṇārthinaḥ |
viśanti jhaṭiti krōḍaṁ nirōdhaikāgrasiddhayē || 18-45||

विषयाः द्वीपिनः वीक्ष्य चकिताः शरणार्थिनः विशन्ति झटिति क्रोडम् निरोधैकाग्रसिद्धये
विषयाः-sense objects द्वीपिनः- tigers वीक्ष्य- encountering, seeing चकिताः-the frieghtened one शरणार्थिनः- seeking refuse विशन्ति-enter झटिति-at once क्रोडम्-the cave निरोधैकाग्रसिद्धये- (निरोधैः-restraint एकाग्र- concentration सिद्धये-for achieving)-for attaining control and concentration

Seeing the tigers of sense objects, the freightened ones, seek refuse, at once enter the cave of of the mind, for attainment of control and concentration.
In verses 45 and 46 Ashtavakra gives a picture of two tyopes of yogis in different grades of accomplishment. One is yogaruksha (योगारुक्ष) and the other is yogarudha (योगारूढ). One is ayukta and the other is yukta. The verse 45 describes yogaruksha I.e a yogi who has not still reached his goal or realization but is almost there. When encountered by seducing sense objects and situations, he becomes conscious and closes all the gates of sense objects reaching his mind. How does he do this? He moves away from such a situation, or tries to keep the mind free by dhyana or japa.
विषयाः द्वीपिनः वीक्ष्य चकिताः शरणार्थिनः On seeing the sense objects, the timid ones are frightened that they may be tempted. It is the mind which receives stimuli and attractions from the sense objects. It is the mind again which runs towards the sense objects or puts a stop to such a behaviour. As Krishna has advised in Gita
यदा संहरते चायं कूर्मोऽङ्गानीव सर्वशः।
इन्द्रियाणीन्द्रियार्थेभ्यस्तस्य प्रज्ञा प्रतिष्ठिता।।2.58।।

The wise man withdraws the sense organs into the shell like a tortoise so that he may not be victimized by the sense organs.

Instead of the shell the word cave or cave of the heart is used here. Ashtavakra calls such sadhaks as timid because instead of facing them boldly they enter into the cave of heart (meaning mind) to save themselves from titillating attractions.
विशन्ति झटिति क्रोडम् निरोधैकाग्रसिद्धये- enter the cave at once for attaining control and concentration. The seeker becomes conscious of the shakles of the mind yielding to sense entertainment. He becomes introvert and tries to attain control and concentration (निरोध ऎकाग्र सिद्धये). But a man who abides in the self all the time has no fear of the attractions and repulsions of sense objects. They bear no influence on him.
The impulsive attraction and repulsion can be controlled at two levels. One, is the point of contact, which Krishna calls as मात्रा स्पर्श. This is the front office. The other is at the level of mind which receives stimuli from sense orgnas. Thi is the back office.

Ch. 18 Sh.46
निर्वासनं हरिं दृष्ट्वा तूष्णीं विषयदन्तिनः ।
पलायन्ते न शक्तास्ते सेवन्ते कृतचाटवः ॥ १८-४६॥
nirvāsanaṁ hariṁ dr̥ṣṭvā tūṣṇīṁ viṣayadantinaḥ |
palāyantē na śaktāstē sēvantē kr̥tacāṭavaḥ || 18-46||

निर्वासनम् हरिम् दृष्ट्वा तूष्णीम् विषयदन्तिनः पलायन्ते न शक्ताः ते सेवन्ते कृतचाटवः इव
निर्वासनम्-desireless, devoid of vasana हरिम्- lion, a man of self-control दृष्ट्वा-on seeing तूष्णीम् -quietly विषय -object दन्तिनः- elephants (sense objects) पलायन्ते- run away न-not शक्ताः-able ते-they सेवन्ते-serve कृतचाटवः-flattering courtiers इव-like

Sensory experiences are like elephants who, upon encountering a desireless man, see him as a lion. They immediately turn to their heels, or if unable to escape, stay on to flatter and serve him.

This verse explains how a man of perfection behaves in case he is encountered by tentalizing senses. He abides in self revelling in its unlimted joy. The mundane attraction and repulsion bear no influence on him.
रागद्वेषवियुक्तैस्तु विषयानिन्द्रियैश्चरन् |
आत्मवश्यैर्विधेयात्मा प्रसादमधिगच्छति ||2: 64||

But one who controls the mind, and is free from attachment and aversion, even while using the objects of the senses, attains the Grace of God.
Such a seeker enjoys the sense objects with senses that are under his control and free from attachment and aversion. He attains tranquility.

निर्वासनम् हरिम् दृष्ट्वा तूष्णीम् विषयदन्तिनः पलायन्ते न शक्ताः ते सेवन्ते कृतचाटवः इव – A man of perfection is compared to a lion here who is निर्वासनम् without vasana. Vasanas are impressions of our desire and experiences carried over as bondage. One who has no desires has no vasana. It is the desire and attachment to sense objects that bind us. A father and son go to a toy shop. The son is attracted by the toys but not the father. The sense objects per se are not harmful. It is our desire to own and experience them, that causes vasana. Sense objects can seduce a man who is trapped by his own mind. A man of perfection lives amongst seducing sense objects without being afflicted by them. The desireless man is called a हरिम् or lion here. The sense objects who cannot seduce a man of perfection is compared to विषयदन्तिनः or elephants. Although they are strong, behave like meek ones and stay as though to serve him faithfully like court flatters.
Ch. 18 Sh.47
न मुक्तिकारिकां धत्ते निःशङ्को युक्तमानसः ।
पश्यन् शृण्वन् स्पृशन् जिघ्रन्नश्नन्नास्ते यथासुखम् ॥ १८-४७॥
na muktikārikāṁ dhattē niḥśaṅkō yuktamānasaḥ |
paśyan śr̥ṇvan spr̥śan jighrannaśnannāstē yathāsukham || 18-47||

न मुक्तिकारिकाम् धत्ते निःशङ्ः युक्तमानसः पश्यन् शृण्वन् स्पृशन् जिघ्रन्न् अष्नन् आस्ते यथा सुखम्
न मुक्तिकारिकाम्-practices of control as a means of liberation (मुक्ति- liberation कारिकाम्- treatise, doctrine) धत्ते-adopts, resorts to निःशङ्ः-free from doubts युक्तमानसः- one, whose mind is identified with self (युक्त-joined, harnessed मानसः-mind) पश्यन्-seeing शृण्वन्-hearing स्पृशन्-touching जिघ्रन्न्- smeling अष्नन्-eating- आस्ते-lives यथा-in accrordance with सुखम्- happiness

He, who is free from doubts and has his mind absorbed in the Self, does not resort to any means of liberation. Seeing, hearing, touching, smelling, eating— he lives as he is, happily. … whatever life may bring about; he lives with that same happiness.
न मुक्तिकारिकाम् धत्ते निःशङ्ः युक्तमानसः- One who is free from doubts (निःशङ्ः) and desires (निर्वासनः) and is ever identified with the supreme self (युक्तमानसः), does not resort to any practices of liberation. It is the one who is identified with the body, that has to resort to practices of liberation such as control and concentration of mind. Why? He is already liberated. When you are already there, you don’t have to do anything to reach there. The GPS fitted in your car has no use after you have reached the destination.

पश्यन् शृण्वन् स्पृशन् जिघ्रन्न् अष्नन् आस्ते यथा सुखम् –
Seeing, hearing, touching, smelling and eating, he lives happily. These are the normal, routine activities of the senses. गुणाः गुणेषु वर्तंते. These activities are done by the gunas themselves without any effort by the man. He lives happily by enjoying whatever comes by without effort.
Verse 17:8 explains this point more clearly. Here is the verse.
कृतार्थोऽनेन ज्ञानेनेत्येवं गलितधीः कृती ।
पश्यन् शृण्वन् स्पृशन् जिघ्रन्न् अश्नन्नास्ते यथा सुखम् ॥ १७-८॥

कृतार्थः अनेन ज्ञानेन इति एवम् गलितधीः कृती पश्यन् शृण्वन् स्पृशन् जिघ्रन्न् अश्नन् आस्ते यथा सुखम् ॥ १७-८॥

कृतार्थः अनेन ज्ञानेने इति एवम्, Being fulfilled by this wisdom of self, his mind completely dissolved, his mission accomplished, the sage lives happily even as he participates in the worldy acts of seeing, hearing, touching, smelling, and eating.

Ch. 18 Sh.48
वस्तुश्रवणमात्रेण शुद्धबुद्धिर्निराकुलः ।
नैवाचारमनाचारमौदास्यं वा प्रपश्यति ॥ १८-४८॥
vastuśravaṇamātrēṇa śuddhabuddhirnirākulaḥ |
naivācāramanācāramaudāsyaṁ vā prapaśyati || 18-48||

वस्तुश्रवणमात्रेण शुद्धबुधिः निराकुलः नैवाचारमनाचारमौदास्यम्
(न एव आचारम् अनाचारम् औदास्यम्) वा प्रपश्यति

वस्तुश्रवणमात्रेण (वस्तु-relity,truth श्रवण-hearing मात्रेण-by that alone)-by mere listening to the real truth शुद्धबुधिः-who has attained pure intellect निराकुलः-not confused, not disturbed नैवाचारमनाचारमौदास्यम्- (न-not एव-indeed आचारम्-proper conduct अनाचारम्-improper conduct औदास्यम्- indifference वा or प्रपश्यति -he sees

The wise one, whose mind has been purified and freed from distraction, by mere listening about the truth, does not see what is proper or improper action or inaction.

वस्तुश्रवणमात्रेण शुद्धबुधिः निराकुलः नैवाचारमनाचारमौदास्यम्
(न एव आचारम् अनाचारम् औदास्यम्) वा प्रपश्यति
The previous shloka and the present one speaks about the wise one. In verse 47, the prerequisites were निःशङ्ः, निर्वासनः and युक्तमानसः. What was the outcome आस्ते यथा सुखम्.
The prerequistes for the present sholka are: निराकुलः.
What is शुद्धबुधिः?
शुद्धबुधिः a man of pure intelligence or mind. What is pure mind? A seeker’s mind is said to become pure when he gives up all desires, attractions and replulsions and is free from disgtraction. He practices the four-fold discipline (साधन चतुष्टय).
The four-fold desciplines are mentioned below:

1. नित्यानित्यवस्तुविवेकः -discretion between what is real and unreal
2. इहामुत्रार्थफलभॊगविरागः-dispassion for enjoyment of fruit of action either here or there.
3. शमादि षट्कसम्पत्तिः-six disciplines starting with Shama and (शम दम उपरम तितीक्षा श्रद्धा समाधानम् चेति)
4. मुमुक्षुत्वं– deliverance

Swami Paramarthananda calls them 4-D’s. Discretion, dispassion, discipline and deliverance

What is निराकुलः? Not consused or distracted. He is not confused about न एव आचारम् अनाचारम् औदास्यम् – proper or improper action or inaction. He remains indifferent to it. Why is it so? Action or inaction will not bring about realization. Both are finite. Finite action cannot give infinite result. Purnatva is a condition of the mind not a result of a process or activity. So, he remains indifferent.

How the difference is brought about? वस्तुश्रवणमात्रेण by just listening to the truth. The truth about Brahman. Brahma swarupa, Ishwara swarupa. What is the truth about Brahman?
In tattiriy Upanishad, ther is a conversation between varuna and Bhrugu. Varuna, the disciple asks hisfather Bhrigu. अधीहि भगवो ब्रह्मेति Sir, tell me who is brahman. The guru says,

तपसा ब्रह्म विजिज्ञासस्व । तपो ब्रह्मेति ।
स तपोऽतप्यत ।

By repeated co0ntemplation he realized what is Brahman.
Paramarthanada classifies the features of Brahman as:

1. अव्यक्तः निराकारः निर्गुणः
2. सर्वगतः
3. जगत् अधिष्टानम् Lalita sahasranama adds one more मिथ्याजगत् अधिष्टानम्
   4 सृष्टि स्थिति लय कारणम्
   5.असंगत्वम्

Ch. 18 Sh.49
यदा यत्कर्तुमायाति तदा तत्कुरुते ऋजुः ।
शुभं वाप्यशुभं वापि तस्य चेष्टा हि बालवत् ॥ १८-४९॥

yadā yatkartumāyāti tadā tatkurutē r̥juḥ |
śubhaṁ vāpyaśubhaṁ vāpi tasya cēṣṭā hi bālavat || 18-49||

यदा यत् कर्तुम् आयाति तदा तत् कुरुते ऋजुः शुभम् वा अपि अशुभम् वा अपि तस्य चेष्टा हि बालवत्

यदा- when यत्-that which कर्तुम्-to do आयाति-comes तदा-then तत्-that कुरुते- does ऋजुः-stright-forward, honest, sincere person शुभम्- good, beutiful, वा-indeed अपि- अशुभम्- not good, evil वा- indeed अपि- तस्य- चेष्टा-action हि-for बालवत्- like that of a child

The guileless person (transparent, innocent, naïve) does whatever comes to be done, whether good or evil for his actions are like those of a child.

यदा यत् कर्तुम् आयाति तदा तत् कुरुते ऋजुः ऋजु means simple, straight-forward, innocent, naïve, guileless. A man of perfection is like a child. He is naïve and does not trick people. He lives in total freedom at all times. He does not select his actions. He completes whatever comes by; good or evil. Nothing entangles him. He does not have the idea of doer and enjoyer.
शुभम् वा अपि अशुभम् वा अपि तस्य चेष्टा हि बालवत्
बालवत् His actions are like an innocent child. He has no ego centric desires and attachment. He does not act even though he acts. The innocence is explained more clearly in verse 18:29. Here is the verse:
यस्यान्तः स्यादहंकारो न करोति करोति सः ।
निरहंकारधीरेण न किंचिदकृतं कृतम् ॥ १८-२९॥

He who has ego sense in him acts even though he does not act physically. The wise one, who is free from ego sense does not do any wrong deed.

Ch. 18 Sh.50
स्वातंत्र्यात्सुखमाप्नोति स्वातंत्र्याल्लभते परम् ।
स्वातंत्र्यान्निर्वृतिं गच्छेत्स्वातंत्र्यात् परमं पदम् ॥ १८-५०॥
svātaṁtryātsukhamāpnōti svātaṁtryāllabhatē param |
svātaṁtryānnirvr̥tiṁ gacchētsvātaṁtryāt paramaṁ padam || 18-50||

स्वातंत्र्यात् सुखम् आप्नोति स्वातंत्र्यात् लभते परम् स्वातंत्र्यात् निवृत्तिम् गच्छेत् स्वातंत्र्यात् परमम् पदम्
स्वातंत्र्यात्-from freedom सुखम्- happiness आप्नोति-obtains स्वातंत्र्यात्- from freedom लभते-gets परम्-the highest स्वातंत्र्यात्- from freedom निवृत्तिम्-tranquility गच्छेत्- attains स्वातंत्र्यात्- from परमम्- supreme पदम्- state

Through freedom one attains happiness; through freedom one attains the supreme, through freedom one obtains tranquility, and through freedom one goes to the highest state.
स्वातंत्र means freedom. Freedom from what? Freedom from attachment, desire, hatred and unhealthy emotions. A free person does not dependend on anything. He is a sovereign.
A rich man purchased two smart parrtots and put them into a cage. The parrots were babbling, “स्वतंत्रता, स्वतंत्रता”. The rich man took pity on them and opened the gate of the cage for them to fly away. Instead, they continued to repeat “स्वतंत्रता, स्वतंत्रता”. The sense of freedom should come from the heart but not from the mouth. A wise one referred here is free at his heart from all attachments and desires.
Swami Chinmayananda- A mind which is free and unshackled alone can get spiritual awakening. Any thought, good or bad is a stress on the infinite. Even the resolve to do meditation is also a disturbance in consciousness. Thoughtless state is pure state of consciousness.

Ch. 18 Sh.51
अकर्तृत्वमभोक्तृत्वं स्वात्मनो मन्यते यदा ।
तदा क्षीणा भवन्त्येव समस्ताश्चित्तवृत्तयः ॥ १८-५१॥
akartr̥tvamabhōktr̥tvaṁ svātmanō manyatē yadā |
tadā kṣīṇā bhavantyēva samastāścittavr̥ttayaḥ || 18-51||

अकर्तृत्वम् अभोक्तृत्वम् स्वात्मनः मन्यते यदा तदा क्षीणाः भवन्ति एव समस्ताः चितवृत्तयः
यदा- when अकर्तृत्वम्- non-doership अभोक्तृत्वम्- non-enjoyer-ship स्वात्मनः-of one’s own self मन्यते-one recognizes तदा- then क्षीणाः-exhausted भवन्ति-become एव-indeed समस्ताः- all चितवृत्तयः-modifications of the mind
All the modifications of the mind are destroyed when a man realizes that the self in him, is neither the doer nor the enjoyer.

अकर्तृत्वम् अभोक्तृत्वम् स्वात्मनः मन्यते यदा- when a person realizes that he is not the author of an action nor a beneficiary of an action. Doer-ship and enjoyer-ship of an action are indeed thoughts of the ego. So, the perfect soul, gradually gets rid of this last thought when the mind becomes zero. All actions are done by the forces of guans and the individual has no role in it. He is just a witness.
तदा क्षीणाः भवन्ति एव समस्ताः चितवृत्तयः then all thoughts gradually go back into stillness. He gets direct experience of self. Chinmayananda: the meditator merges into the meditated, the river has reached the ocean, to be the ocean and no more can the river remain separate.

Ch. 18 Sh.52
उच्छृंखलाप्यकृतिका स्थितिर्धीरस्य राजते ।
न तु सस्पृहचित्तस्य शान्तिर्मूढस्य कृत्रिमा ॥ १८-५२॥
ucchr̥ṁkhalāpyakr̥tikā sthitirdhīrasya rājatē |
na tu saspr̥hacittasya śāntirmūḍhasya kr̥trimā || 18-52||

उच्छृंखला अपि अकृतिका स्थितिः र्धीरस्य राजते न तु सस्पृहचित्तस्य (सस्पृह चित्तस्य) शान्तिः मूढस्य कृत्रिमा

उच्छृंखला-unrestrained अपि- though अकृतिका- not artificial implied meaning is natural स्थितिः-life र्धीरस्य-of the wise, steadfast राजते- shines न-not तु-but सस्पृहचित्तस्य- (सस्पृह-with want, desiring चित्तस्य-mind)- whose mind is attached शान्तिः-calmness मूढस्य-ignorant, deluded person कृत्रिमा- artificial, unnatural

The conduct of the wise one, free of pretence and motive shines like clear light. Not so of the deluded seeker, who maintains a deliberate demeanor of peace while remaining firmly attached to the world.

उच्छृंखला अपि अकृतिका स्थितिः र्धीरस्य राजते न तु सस्पृहचित्तस्य (सस्पृह चित्तस्य) शान्तिः मूढस्य कृत्रिमा

उच्छृंखला अपि अकृतिका स्थितिः र्धीरस्य राजते- The conduct of the wise one, who has no motives and desire is natural and spontaneous. This is what is meant by अकृतिका स्थितिः natural and spontaneous state. कृतिका means artificial. अकृतिका is natural, spontaneous, unpretending. His conduct shines. He has an aura around him. His presence is enlivening.
न तु सस्पृहचित्तस्य (सस्पृह चित्तस्य) शान्तिः मूढस्य कृत्रिमा- Not so of a deluded pretender who puts on a garb of cheerful exuberance. He is called सस्पृह चित्तः mind has spruha or attachment and desire for material objects. He puts up a countenance of peace to impress others. A man of realization is contrasted here with an ignorant fool whose mind is full of desire and passions. But he exhibits a false show of calmness. In personal life he leads a life of anxiety, pressure and tension, a show of peace is his business. He is an example of उदर निमित्तम् बहुकृत वेषम्.
Bhagavad Gita Chaper 3:06 says:
कर्मेन्द्रियाणि संयम्य य आस्ते मनसा स्मरन् ।
इन्द्रियार्थान् विमूढात्मा मिथ्याचारः स उच्यते ॥३ -६॥
He who outwardly restrains the the organs of action but in the mind entertains the thought of object of senses, such a man of deluded inellect is called a pretender.

Ch. 18 Sh.53
विलसन्ति महाभोगैर्विशन्ति गिरिगह्वरान् ।
निरस्तकल्पना धीरा अबद्धा मुक्तबुद्धयः ॥ १८-५३॥
vilasanti mahābhōgairviśanti girigahvarān |
nirastakalpanā dhīrā abaddhā muktabuddhayaḥ || 18-53||

विलसन्ति महाभोगैः विशन्ति कदाचित् गिरिगह्वरान् (गिरि गह्वरान् )
निरस्त कल्पनाः धीराः अबद्धाः मुक्तबुद्धयः

विलसन्ति-they sport, delght, amorous pastime in महाभोगैः-in great enjoyment कदाचित् -sometimes विशन्ति -they enter गिरिगह्वरान्-mountain and caves (गिरि-mountain गह्वरान्-caves) कदाचित्-sometimes निरस्त-removed, expelled कल्पनाः-thoughts धीराः-the wise ones अबद्धाः-unbound मुक्तबुद्धयः- मुक्त- free बुद्धयः- intellect

Unbounded, unfettered, untethered from the projections of the mind, the wise are free to play and enjoy, or retire to mountain caves.

विलसन्ति महाभोगैः विशन्ति कदाचित् गिरिगह्वरान् (गिरि गह्वरान् )
निरस्त कल्पनाः धीराः अबद्धाः मुक्तबुद्धयः

विलसन्ति महाभोगैः विशन्ति कदाचित् गिरिगह्वरान् (गिरि गह्वरान् ) -sometimes delite in the great enjoyments of life or retire to caves of the mountains. A man of perfection has his intellect completely released from the shakles of ego. He has transcended the mind, ego and intellect. He is no more limited by desires. His mind has scaled to new heights through contemplation. So, it is free from thoughts (निरस्त कल्पनाः), unshackled the pair opposites and stays put in equilibrium.
निरस्त कल्पनाः धीराः अबद्धाः मुक्तबुद्धयः – free from thoughts, the wise one unbounded, of liberated intellect.

Ch. 18 Sh.54
श्रोत्रियं देवतां तीर्थमङ्गनां भूपतिं प्रियम् ।
दृष्ट्वा सम्पूज्य धीरस्य न कापि हृदि वासना ॥ १८-५४॥
śrōtriyaṁ dēvatāṁ tīrthamaṅganāṁ bhūpatiṁ priyam |
dr̥ṣṭvā sampūjya dhīrasya na kāpi hr̥di vāsanā || 18-54||

श्रोत्रियम् देवताम् तीर्थम् अङ्गनाम् भूपतिम् प्रियम् दृष्ट्वा सम्पूज्य धीरस्य न कापि हृदि वासना
श्रोत्रियम्-one versed in Vedas देवताम्-gods; तीर्थम्-holy places अङ्गनाम्-woman भूपतिम्-king प्रियम्-beloved one दृष्ट्वा-on seeing सम्पूज्य- honouring धीरस्य-of the wise one न-not कापि- not a bit हृदि- in the heart वासना- desire

Whether honoring a spiritual scholar, a god, or holy shrine; whether seeing a desirable woman, a king, or beloved friend, not a bit of desire ever springs in the heart of wise one.

श्रोत्रियम् देवताम् तीर्थम् अङ्गनाम् भूपतिम् प्रियम् दृष्ट्वा सम्पूज्य धीरस्य न कापि हृदि वासना
An ordinary man reacts differently to different circumstances and people. A man who is usually boisterous remains calm in a holy place or in the company of learned ones. When he sees a king, he becomes tamed. When he meets a woman, or a beloved one he may have a lot of respect for her or show of lust. Transcending the ego, a man of perfection has has come to a state of equanimity by various spiritual practices and meditation. All his desires are vanquished. He is always equal to friends and foes, in good and bad results. He has become a man of equal vision समत्व बुद्धि. Gita 5:18 says:

विद्याविनयसंपन्ने ब्राह्मणे गवि हस्तिनि ।
शुनि चैव श्वपाके च पण्डिताः समदर्शिनः ॥५ – १८॥

The self-realized persons by perceiving God in all, looks at a learned and humble brahmana, a cow, an elephant, a dog or an outcast with an equal eye.

Ch. 18 Sh.55
भृत्यैः पुत्रैः कलत्रैश्च दौहित्रैश्चापि गोत्रजैः ।
विहस्य धिक्कृतो योगी न याति विकृतिं मनाक् ॥ १८-५५॥
bhr̥tyaiḥ putraiḥ kalatraiśca dauhitraiścāpi gōtrajaiḥ |
vihasya dhikkr̥tō yōgī na yāti vikr̥tiṁ manāk || 18-55||

भृत्यैः पुत्रैः कलत्रैः च दौहित्रैः च अपि गोत्रजैः
विहस्य धिक्कृतः योगी न याति विकृतिम् मनाक्

भृत्यैः-by servants पुत्रैः-by sons कलत्रैः-by wives च-and दौहित्रैः-by daughter’s sons च-and अपि-also गोत्रजैः-by relatives विहस्य-rediculing, scoffing at धिक्कृतः-despising योगी-the realized man न- not याति-undergoes विकृतिम्-perturbations मनाक्- slightly, in a small measure
The liberated one is not at all perturbed even when ridiculed and despised at by his servants, sons, wives, daughter’s sons, and relatives

Before one becomes a yogi, he has to gain equanimity of mind, has to attenuate his ego and control the sense organs. Such a person is called स्थितप्रज्ञ. He does not respond to a situation unhealthily. Here is a perfect example. Ashtasvakra says the yogi is not at all perturbed when despised by his servnats, wives, children or any one else. Why is it so? because there is no mind and ego left. The yogi sees nothing but Brahman everywhere. So, he neither likes nor deslikes, to him honour and dishonour are equal. He is neither attached nor has any aversion. He sees himself in everything and everything in himself. He makes no difference between himself and other person. Do I get angry if my finger pricks my eyes? In fact, the fingers rush to wipe the crying eyes.

समदुःखसुखः स्वस्थः समलोष्टाश्मकाञ्चनः ।
तुल्यप्रियाप्रियो धीरस्तुल्यनिन्दात्मसंस्तुतिः ॥१४:२४॥
He who takes woe and joy alike, is ever established in self, considers a clod of earth, a stone and a piece of gold as equal in value, receives the pleasant and unpleasant in the same spirit, firm minded and views censure and praise alike, indeed transcends the three Gunas.(Gunatita)

||

Once a man, who was a detractor of Buddha accousted him in the market place and started shouting expletives to him. Buddha was calm and serene till the man exhausted all his profane words. Since there was no reaction the man went away. One of the desciples of Buddha asked asked him, “Sir why did you not react when he was swearing against you? Buddha said, “No doubt he bad mouthed me, but I did not receive them. So, there is nothing to return to him”. This is the state of supreme stability of mind.
Ch. 18 Sh.56
सन्तुष्टोऽपि न सन्तुष्टः खिन्नोऽपि न च खिद्यते ।
तस्याश्चर्यदशां तां तां तादृशा एव जानते ॥ १८-५६॥
santuṣṭō:’pi na santuṣṭaḥ khinnō:’pi na ca khidyatē |
tasyāścaryadaśāṁ tāṁ tāṁ tādr̥śā ēva jānatē || 18-56||

सन्तुष्टः अपि न सन्तुष्टः खिन्नः अपि न च खिद्यते तस्य आश्चर्यदशाम् ताम् ताम् तादृशाः एव जानते

सन्तुष्टः-pleased अपि-though न-not सन्तुष्टः-pleasured खिन्नः- pained अपि-also न-not च-and खिद्यते-suffers तस्य-his आश्चर्यदशाम्-(आश्चर्य- wonderful दशाम्- state)-wonderful state ताम्- that ताम्- that तादृशाः-similar एव-only जानते- understand

Though pleased he is not pleasured; though pained he does not suffer. This wonderful state is understood only by those who are like him.
सन्तुष्टः अपि न सन्तुष्टः खिन्नः अपि न च खिद्यते
सन्तुष्टः and खिन्नः pleasure and pain are the afflictions of the mind. A yogi has transcended the body, mind and intellect. He is just living in his erstwhile body to finish off his prarabhda vasana.
आश्चर्यदशाम् ताम् ताम् तादृशाः एव जानते
Adversity, hardship, pleasure and pain, goals and achievements belong to the body and mind. They do not belong to me, the consciousness. The yogi has transcended the mind. The yogi has awakend to the self. He has become self. The wonderful experience of the self enjoyed by the yogi is not known by all. Only people like him can vouchsafe the effulgent revelry of the self.

Ch. 18 Sh.57
कर्तव्यतैव संसारो न तां पश्यन्ति सूरयः ।
शून्याकारा निराकारा निर्विकारा निरामयाः ॥ १८-५७॥
kartavyataiva saṁsārō na tāṁ paśyanti sūrayaḥ |
śūnyākārā nirākārā nirvikārā nirāmayāḥ || 18-57||

कर्तव्यता एव संसारः न ताम् पश्यन्ति सूरयः शून्याकाराः निराकाराः निर्विकाराः निरामयाः
कर्तव्यता-sense of duty एव-indeed संसारः-world of objects and emotions न-not ताम्-that पश्यन्ति-sees सूरयः-the wise शून्याकाराः-of the the void (all pervading) निराकाराः- formless निर्विकाराः-immutable निरामयाः-untainted

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.

कर्तव्यता एव संसारः न ताम् पश्यन्ति सूरयः – The sense of duty is possible only in the field of संसारः, the relative world. What is samsara? Thre are many definitions. The common one is birth and death, पुनरपि जननम् पुनरपि मरणम्. Ashtavakra has given a new definition. He says, कर्तव्यता एव संसारः the sense of duty and responsibility is the world. The sense of duty and responsibility comes toa person who has desire for material world and attachment. A wise man who has no attachment to the world and gone beyond the world into the realm of Atman has no sense of duty. He does not recognize any oof them
What re the duties of a man? He has duties and responsibility to his family, Guru, nation, his parents, childen, and wife. He has to follow the rules of the land and spiritual rules. For a yogi or a wise man who has transcended the relative world, and free from duality, has no sense of religious merit, sensory pleasure, worldly prosperity, discrimination between this is done this not done. This is more clearly expressed in verse 18:12. Here is the verse.
क्व धर्मः क्व च वा कामः क्व चार्थः क्व विवेकिता ।
इदं कृतमिदं नेति द्वन्द्वैर्मुक्तस्य योगिनः ॥ १८-१२॥

न ताम् पश्यन्ति सूरयः शून्याकाराः निराकाराः निर्विकाराः निरामयाः
A man in dream has a sense of duty to his dream world consisting of his wife, children, nation, and community. For an awakened person there is no dream world and dream wife and children. सूरि means the wise one. Bruhaspati is called सूरिः. सूरयः is the plural of सूरिः
The wise ones or सूरयः, liberated in life is awakened to the infinite consciousness. For such a person, the illusory world of objects is no more. He is living in the all-pervading voidness(शून्याकाराः), formless (निराकाराः) immutable (निर्विकाराः), and immaculate (निरामयाः)
युक्तः कर्मफलं त्यक्त्वा शान्तिमाप्नोति नैष्ठिकीम् ।
अयुक्तः कामकारेण फले सक्तो निबध्यते ॥५ – १२॥

The karmayogi attains eternal peace of realization by abandoning attachment to the fruits of work. Whereas others who are attached to the fruits of work become bound by selfish work.

Ch. 18 Sh.58
अकुर्वन्नपि सङ्क्षोभाद् व्यग्रः सर्वत्र मूढधीः ।
कुर्वन्नपि तु कृत्यानि कुशलो हि निराकुलः ॥ १८-५८॥
akurvannapi saṅkṣōbhād vyagraḥ sarvatra mūḍhadhīḥ |
kurvannapi tu kr̥tyāni kuśalō hi nirākulaḥ || 18-58||

अकुर्वन् अपि सङ्क्षोभात् व्यग्रः सर्वत्र मूढधीः कुर्वन् अपि तु कृत्यानि कुशलः हि निराकुलः
अकुर्वन्-without doing any activity अपि-even सङ्क्षोभात्- owing to agitation in the mind व्यग्रः-distracted सर्वत्र-always मूढधीः-one of dull intellect कुर्वन्- doing an activity अपि-even तु-but, on the other hand कृत्यानि-duties, activity कुशलः-the adept, skillful, wise हि-indeed निराकुलः-unperturbed

Even doing nothing the dull one is anxious and distracted. Even amidst great actions the wise one remains still. -Bart Marshal

अकुर्वन् अपि सङ्क्षोभात् व्यग्रः सर्वत्र मूढधीः- The mind of a dull witted fool is agitated and anxious even without doing any activity. His mind is in storms even as he sits in the seat of meditation.
कुर्वन् अपि तु कृत्यानि कुशलः हि निराकुलः- But the skilful one, even doing his duties is verily unperturbed. Because his mind is calm and tranquil owing to the absence of any egotisitic feeling and attachment even in the midst of activities. Such a person has no duties to perform but he has a free will to do altruistic activities. He is his own master and stays enjoying the happiness of soul.
Ashtavakra Verse 18:29 says:
यस्यान्तः स्यादहंकारो न करोति करोति सः ।
निरहंकारधीरेण न किंचिदकृतं कृतम् ॥ १८-२९॥

He who has ego sense in him acts even though he does not act physically. The wise one, who is free from ego sense does not do any wrong deed.

This technique of doing an activity without karmik bondage is described as karma kaushalam (कर्म कौशलम्)
in Gita 2:50. Such a person has completely obliterated (duality) or dwandva and has emotional intelligence of equanimity (समत्वम् योग उच्यते)
बुद्धियुक्तो जहातीह उभे सुकृतदुष्कृते |तस्माद्योगाय युज्यस्व योगः कर्मसु कौशलं ||2 – 50 ||
Endowed with wisdom of equanimity of mind, one casts off both vice and virtue in this life itself. Therefore, strive for selfless service; yoga is the skill of action.

यस्यान्तः स्यादहंकारो न करोति करोति सः ।
निरहंकारधीरेण न किंचिदकृतं कृतम् ॥ १८-२९॥
He who has ego sense in him acts even though he does not act physically. The wise one, who is free from ego sense does not do any wrong deed.

Ch. 18 Sh.59
सुखमास्ते सुखं शेते सुखमायाति याति च ।
सुखं वक्ति सुखं भुंक्ते व्यवहारेऽपि शान्तधीः ॥ १८-५९॥

sukhamāstē sukhaṁ śētē sukhamāyāti yāti ca |
sukhaṁ vakti sukhaṁ bhuṁktē vyavahārē:’pi śāntadhīḥ || 18-59||

सुखम् आस्ते सुखम् शेते सुखम् आयाति याति च सुखम् वक्ति सुखम् भुंक्ते व्यवहारे अपि शान्तधीः
सुखम्-happily आस्ते-sits सुखम्-happily शेते-lies down सुखम्-happily आयाति-comes याति- goes च- and सुखम्-happily वक्ति- speaks सुखम्-happily भुंक्ते- eats, enjoys व्यवहारे-in transactions अपि-even शान्तधीः-one of peaceful mind

Even in practical life, the wise one of peaceful mind, sits happily, sleeps happily, moves happily, speaks happily and eats happily.

सुखम् आस्ते सुखम् शेते सुखम् आयाति याति च सुखम् वक्ति सुखम् भुंक्ते व्यवहारे अपि शान्तधीः
The wise one of peaceful mind is ever at peace unto himself. He is happy and contented while sitting, sleeping, speaking or at going or coming. व्यवहारे अपि in practical or transactional life also. The word अपि indicates change in subject. In the previous verse, Ashtavakra discussed that a dull one even doing nothing has his mind distracted and agitated. But a wise man of poised mind has the कौशल्य or skill of not accruing karmic bondage inspite of undertaking all activities. He has his mind free of desire and ego and has no ulterior motive of rewards. This skill is called by Krishna as कर्मसु कौशलम् or the skill of activity (Gita 2:50).
Even in transactional life also a man of poised mind has laid back attitude. In all activities of life like sitting, walking, sleeping, speaking, eating and so on he has a countenance of innate happness and naturality. It is not a show-off but very natural act. The same idea has been expressed by Krishna in 4:22 a man of perfection is not bound by karma.
यदृच्छालाभसंतुष्टो द्वन्द्वातीतो विमत्सरः।
समः सिद्धावसिद्धौ च कृत्वापि न निबध्यते॥४:२२॥

That man of action who is contended with whatever is got unsought, has transcended all pairs of opposites; is free from jealousy, and who is balanced in success and failure, is not bound by karma.

Ch. 18 Sh.60
स्वभावाद्यस्य नैवार्तिर्लोकवद् व्यवहारिणः ।
महाहृद इवाक्षोभ्यो गतक्लेशः सुशोभते ॥ १८-६०॥
svabhāvādyasya naivārtirlōkavad vyavahāriṇaḥ |
mahāhr̥da ivākṣōbhyō gataklēśaḥ suśōbhatē || 18-60||

स्वभावात् ऎव यस्य न आर्तिः लोकवत् व्यवहारिणः महाहृद् इव अक्षोभ्यः गतक्लेशः सुशोभते
स्वभावात्-by his inner temperament ऎव-indeed यस्य-whose न-not आर्तिः-distress लोकवत्- like one of the world व्यवहारिणः-one who acts, transacts भवति-Is महाहृद् (महा- great हृद-lake) -vast deep lake इव-like अक्षोभ्यः-not agitated गतक्लेशः-free from sarrows सुशोभते- shines

The wise one who has a peaceful mind, due to his innate temperament, is never distressed like ordinary people. He transacts in life with a laid-back attitude. like a vast lake, with all his sorrows put out, he is never agitated in his transactions.

स्वभावात् ऎव यस्य न आर्तिः लोकवत् व्यवहारिणः – The wise one, by innate nature, is not distressed or agitated like an ordinary man. Agitation is an emotion of churning, stirring of the mind.
Why an ordinary man’s mind is disturbed?
Disturbance comes from two sources. (Chinmayananda). The desire for the outer objects may cause storm in the mind. Or the memory of past experience or vasanas may cause temptation. A man of realization has no desire, and ego. He is beyond the dulalities of likes and dislikes. He has an equal mind or समत्व बुद्धि.
महाहृद् इव अक्षोभ्यः गतक्लेशः सुशोभते – A man of perfect nature is like a vast and deep lake calm and still on the surface as well as inside. He is ever cool and collected mind. In day-to-day affairs, an ordinary man may get angry for a minor reason and spurt out vile language.

Ch. 18 Sh.61
निवृत्तिरपि मूढस्य प्रवृत्ति रुपजायते ।
प्रवृत्तिरपि धीरस्य निवृत्तिफलभागिनी ॥ १८-६१॥
nivr̥ttirapi mūḍhasya pravr̥tti rupajāyatē |
pravr̥ttirapi dhīrasya nivr̥ttiphalabhāginī || 18-61||

निवृत्तिः अपि मूढस्य प्रवृत्तिः उपजायते ।
प्रवृत्तिः अपि धीरस्य निवृत्तिः फलभागिनी ॥

निवृत्तिः-withdrawl, abstinence, retirement, inactivity अपि-even मूढस्य-of the fool, ignorant प्रवृत्तिः- action, activity उपजायते-becomes, comes forth प्रवृत्तिः-action अपि-even धीरस्य-of the wise one निवृत्तिः- withdrawl फलभागिनी- sharing the fruit that comes with actionlessness.
For the deluded one, even rest is an activity. For the wise, even action bears the fruit of inaction.

निवृत्तिः अपि मूढस्य प्रवृत्तिः उपजायते for a fool, self-withdrawl from activity may indeed kick start an activity. For him rest is also an activity. His mind is full of desires for the enjoyment of the fruits of activity. He is attached to ego and ego centric desires. His sense of doership and enjoyership makes his plan of retirement full of agitation.
An elderly woman was attending a discourse in a temple in the evening. Her husband had a medical stores whre he sold herbal laxaties. This lasy also carried some samples of the laxative and shared it with the other women. Gradually she started selling the prduct daily after the discourse. Like this papad, pickles and arees are also sold.
प्रवृत्तिः अपि धीरस्य निवृत्तिः फलभागिनी For a wise man, indugence in activity would not casue any storm in his mind. Even action for him brings him the fruit of actionlessness. He acts naturally out of instincts not out of design to get material benefit. Helping the people in distress, altruistic work etc are natural to him. So, such activity brings in total silence, adds zero karmic bndage, and brings the fruit of actionlessness. Action becomes non action. Binding action becomes liberating actions.

Ch. 18 Sh.62
परिग्रहेषु वैराग्यं प्रायो मूढस्य दृश्यते ।
देहे विगलिताशस्य क्व रागः क्व विरागता ॥ १८-६२॥
parigrahēṣu vairāgyaṁ prāyō mūḍhasya dr̥śyatē |
dēhē vigalitāśasya kva rāgaḥ kva virāgatā || 18-62||

परिग्रहेषु वैराग्यम् प्रायः मूढस्य दृश्यते ।
देहे विगलिताशस्य क्व रागः क्व विरागता ॥
परिग्रहेषु-to possessions, gifts वैराग्यम्-aversion प्रायः-often मूढस्य-of the ignorant दृश्यते- is seen देहे-in the body विगलिताशस्य- (विगलित-dissolved away आशस्य-of one whose expectations क्व-where रागः-attachment, desire क्व-where विरागता- aversion, disgust

The fool often shows aversion to his possessions. To one with no thought for body, attachment and aversion have no meaning.

परिग्रहेषु वैराग्यम् प्रायः मूढस्य दृश्यते
परिग्रह means accepting, taking, possession. मूढः or an ignorant person shows aversion to possession. The attitude of non-acceptence is not natural to him. He tries to practice it because the scriptures says so or he wants to show off to others that he is averse to hoarding and possession. Desire, passion and lust are the result of attachment to body.
देहे विगलिताशस्य क्व रागः क्व विरागता
Parigraha is therefore natural consequence for one who has dehabhavana.
To one with no thought for body, attachment and aversion have no meaning. विगलित-dissolved away आशस्य-of one whose expectations. When the body attachment is not there (देहॆंद्रिय मनो भावना), how can be there attachment of material things.

Ch. 18 Sh.63
भावनाभावनासक्ता दृष्टिर्मूढस्य सर्वदा ।
भाव्यभावनया सा तु स्वस्थस्यादृष्टिरूपिणी ॥ १८-६३॥
bhāvanābhāvanāsaktā dr̥ṣṭirmūḍhasya sarvadā |
bhāvyabhāvanayā sā tu svasthasyādr̥ṣṭirūpiṇī || 18-63||

भावना अभावना आसक्ताः दृष्टिः मूढस्य सर्वदा ।
भाव्य भावनया सा तु स्वस्थस्य अदृष्टि रूपिणी ॥
भावना-thinking अभावना-not thinking आसक्ताः-attached दृष्टिः-vision मूढस्य-of the ignorant सर्वदा-always भाव्य- to be thought, thinkable भावनया-absorbed in, thinking सा-that तु-but स्वस्थस्य- of one abiding in self अदृष्टि-unseeing रूपिणी- appearing in the form of

The deluded mind is caught up in thinking or not thinking. Though the mind of the wise one may think what thoughts come, he is not aware of it.

भावना अभावना आसक्ताः दृष्टिः मूढस्य सर्वदा
The mind of an ignorant is attached to thinking or abstain from thinking. Since he is still at a lower level of advancement, he has to try to keep his thought always noble by eliminating all negative thoughts in order to reduce agitation, passion and lust. His vision दृष्टिः is always involved in thought. An early seeker has to withdraw his mind and turn to thoughts of steady meditation upon the nature of self.
You should try it yourself. When you are alone while walking in a park, swimming, taking a shower, cooking, ironing examine what thoughts occur to your mind भावना. Some times it is noble and at other times evil. When your mind is crowded you try to remove the thoughts because they are anatma. This removal of thought is अभावना.
भाव्य भावनया सा तु स्वस्थस्य अदृष्टि रूपिणी – भाव्य or संभाव्य means to be thought of, thinkable भावनया means absorbed in, thinking सा तु स्वस्थस्य one abiding in the self अदृष्टि रूपिणी appearing in invisible form.
As against the early seeker mentioned in the first line, a perfect yogi is enjoying a state of ‘thoughtlessness’ चित्त निव्रुत्ति even while thoughts are running fast and vigourous in his mind. Swami Chinmayananda says: “So long as I am standing on the beach, how can the waves of the ocean ever affect me?”
Ch. 18 Sh.64
सर्वारम्भेषु निष्कामो यश्चरेद् बालवन् मुनिः ।
न लेपस्तस्य शुद्धस्य क्रियमाणेऽपि कर्मणि ॥ १८-६४॥
sarvārambhēṣu niṣkāmō yaścarēd bālavan muniḥ |
na lēpastasya śuddhasya kriyamāṇē’pi karmaṇi || 18-64||

सर्वारम्भेषु निष्कामः सन् यः चरेत् बालवत् मुनिः ।
न लेपः तस्य शुद्धस्य क्रियमाणे अपि कर्मणि ॥
सर्वारम्भेषु-in all undertakings, actions निष्कामः-desireless or without motive, unattached सन्-being यः-who चरेत्-moves about बालवत्-like a child मुनिः-the wise one न-not लेपः-smearing, affectation तस्य-of whom शुद्धस्य-of him who is pure क्रियमाणे-which is being done अपि-even कर्मणि-actions भवति -becomes

The sage sees nothing being done even when performed by his hands. Like a child he is pure and acts out of curiosity and without reason.

सर्वारम्भेषु निष्कामः सन् यः चरेत् बालवत् मुनिः
A man of perfection is desireless like a child in all his activities. He performs all actions that come to his lot, without any ego or attachment. He is like a child who undertakes some activity out of curiosity, without any sense of attachment. A child’s act has no doership and enjoyership. बालवत् child like. There are some cases, when a child lifted a loaded gun and shot his parent. The child cannot be accused of manslaughter because he is innocent and has no intention to harm. It was a natural act done out of curiosity. The sage is one who has no motive for his actions. It is just a natural inquisitive act. Such actions are considered as innocent.
न लेपः तस्य शुद्धस्य क्रियमाणे अपि कर्मणि
such actions without desire and attachment do not add to karmic bondage. His actions are pure and innocent and out of curiosity like a child. तस्य शुद्धस्य actions by such a pure soul have no affectation. Desire, attachment, and duality are the cause of bondage. When these are lacking there is no bondage. Karma becomes akarma. That is the secret of karma कर्मसु कौशलम्. Swami Chinmayanada quotes two verses from Bhagavadgita about सर्वारम्भेषु निष्कामः
अनपेक्षः शुचिर्दक्ष उदासीनो गतव्यथः ।
सर्वारम्भपरित्यागी यो मद्भक्तः स मे प्रियः ॥१२:१६॥

He, who expects nothing from the world, is pure in body and mind, is efficient and impartial, and unafflicted by circumstances, and has forsaken all ego initiated desireful undertakings; such a devotee of mine is dear to me.

मानापमानयोस्तुल्यस्तुल्यो मित्रारिपक्षयोः ।
सर्वारम्भपरित्यागी गुणातीतः स उच्यते ॥१४:२५॥
A sage who transcends the triple qualities is one, who is uninfluenced in honour or insult; is alike to the cause of a friend or a foe; abandons the sense of personal doership in all undertakings.

Ch. 18 Sh.65
स एव धन्य आत्मज्ञः सर्वभावेषु यः समः ।
पश्यन् शृण्वन् स्पृशन् जिघ्रन्न् अश्नन्निस्तर्षमानसः ॥ १८-६५॥
sa ēva dhanya ātmajñaḥ sarvabhāvēṣu yaḥ samaḥ |
paśyan śr̥ṇvan spr̥śan jighrann aśnannistarṣamānasaḥ || 18-65||

सः एव धन्यः आत्मज्ञः सर्वभावेषु यः समः ।
पश्यन् शृण्वन् स्पृशन् जिघ्रन्न् अश्नन् निस्तर्षमानसः ॥

सः-he एव-ideed धन्यः-blessed आत्मज्ञः-knower of self सर्वभावेषु-in all conditions यः-who समः-the same
पश्यन्-seeing शृण्वन्-hearing स्पृशन्-touching जिघ्रन्न्-smelling अश्नन्-eating निस्तर्षमानसः- whose mind is free from thirst. निस्तर्षः मानसः

Blessed indeed is he who knows Self. Though seeing, hearing, touching, smelling, eating, he never desires nor changes. He remains same in all conditions.

सः एव धन्यः आत्मज्ञः सर्वभावेषु यः समः । Blessed is the man who knows the self. He is same in all circumstances. He ever remains in the bliss of soul. No matter what are the external circumstances, he remains tranquil internally. He is like an ocean which may be turbulent outside, but at the core it is calm. सर्वभावेषु यः समः the same in all conditions. Equipoised.
what are the different conditions where he is same?

1. समलोष्टास्म कान्चनः he is same in a clod of mud and a piece of gold. Both of are of the same value to him,
2. सुखदुःखे समे कृत्वा लाभालाभौ जयाजयौ
3. सुहन्मित्र उदासीनः

पश्यन् शृण्वन् स्पृशन् जिघ्रन्न् अश्नन् निस्तर्षमानसः
No matter whether he is seeing, hearing, touching, smelling, or eating he is ever free from all thirst and craving for sense gratification. 5 sample activities of the organs of perception are given. In all these activities he is free from craving for more.

Ch. 18 Sh.66
क्व संसारः क्व चाभासः क्व साध्यं क्व च साधनम् ।
आकाशस्येव धीरस्य निर्विकल्पस्य सर्वदा ॥ १८-६६॥
kva saṁsāraḥ kva cābhāsaḥ kva sādhyaṁ kva ca sādhanam |
ākāśasyēva dhīrasya nirvikalpasya sarvadā || 18-66||

क्व संसारः क्व च अभासः क्व साध्यम् क्व च साधनम्
आकाशस्य एव धीरस्य निर्विकल्पस्य सर्वदा ॥

क्व-where संसारः-changing world क्व-where च-indeed अभासः- appearance, ego क्व-where साध्यम्-achievement, goal meaning liberation क्व-where च-end साधनम्-means or spiritual practices to get liberation आकाशस्य-like the all-pervading space एव-like धीरस्य-of the wise one निर्विकल्पस्य- of the undifferentiated, changeless सर्वदा- always

For one who is void and changeless, where is the world and its imaginations? What is the goal? Where is the possibility of spiritual practice for one who is unchanging like space?
क्व संसारः क्व च अभासः, क्व साध्यम् क्व च साधनम् Where is the world of changes? Where is the semblance of ego which experiences changes? What is the goal साध्यम् to be achieved? What is the means of achieving the goal? साधनम्.
A beginner Sadhaka has to follow Krishna’s advise
मन्मना भव मद्भक्तो मद्याजी मां नमस्कुरु।मामेवैष्यसि युक्त्वैवमात्मानं मत्परायणः।।9.34।। 
He has to practive shama, dama, Titiksha and other desciplines to make his mind सर्वभावेषु यः समः the same in all circumstances. Ashtavakrais now speaking about a siddha purusha or accomplished yogi who has experienced the ablsule bliss.
Swami Chinmayananda adds a word of caution. A man of perfection who has reached the end of his spiritual sadhanas is on the threshold of pure infinite self. He ever lives in his new found self-bliss. He has become oblivious of erstwhile changing world of egoistic experiences. He has achived his goal क्व साध्यम् क्व च साधनम् and therefore there is nothing more to be gained by him. He has identified with the supreme spirit. So, he becomes changless like all-pervading space. He has ended all his limitations time, space and object. Jiva became Shiva.
आकाशस्य एव धीरस्य निर्विकल्पस्य सर्वदा ॥
How can such questions arise at all for a wise man of infinitude who stays ever stays changeless like the all-pervading space? He has transcended space and time and all thought of differences.

Ch. 18 Sh.67
स जयत्यर्थसंन्यासी पूर्णस्वरसविग्रहः ।
अकृत्रिमोऽनवच्छिन्ने समाधिर्यस्य वर्तते ॥ १८-६७॥
sa jayatyarthasaṁnyāsī pūrṇasvarasavigrahaḥ |
akr̥trimō’navacchinnē samādhiryasya vartatē || 18-67||

सः जयति अर्थसंन्यासी पूर्णस्वरसविग्रहः ।
अकृत्रिमः अनवच्छिन्ने समाधिः यस्य वर्तते ॥
सः-he जयति-wins, prevails, achieves success अर्थसंन्यासी- given up all desires or artha पूर्णस्वरसविग्रहः-who is the perfect embodiment of bliss (पूर्ण- complete perfect स्वरस-self savour own juice, essence विग्रहः embodiment)
अकृत्रिमः-natural, spontaneous अनवच्छिन्ने-in the undivided, unlimited समाधिः-absorption यस्य-whose वर्तते- functions

Glory to him who is indeed free of desire, naturally embodied in the Bliss of self and who is absorbed in the self.

सः जयति अर्थसंन्यासी पूर्णस्वरसविग्रहः ।
Glory to him who has renounced all desires and stays embodied in the soul-bliss. अर्थसंन्यासी is one who has renounced all objective desires. It is the first step in spiritual progress. Krishna says that desire is the enemy of all sadhakas.
काम एष क्रोध एष रजोगुणसमुद्भव: ||
महाशनो महापाप्मा विद्ध्येनमिह वैरिणम् ||3: 37||

Desire shows up in many ways as urges for money, cravings for sense gratification, lust for sex, prestige and power. It is a product of rajoguna. When desire is not satisfied, it gives rise to anger. While Greed is intensified desire, anger is frustrated desire.
पूर्णस्वरसविग्रहः पूर्ण- complete perfect स्वरस- own juice, essence. If you are taking juice of tulsi leaf it is called tulsi swarasa. विग्रहः embodiment. That means he is embodiment of perfect bliss, and peace. He is personified bliss. He is पूर्ण or complete. Nothing is missing.
अकृत्रिमः अनवच्छिन्नः
अकृत्रिमः not unnatrual that means it is natural and spontaneous. अनवच्छिन्नः अपरिच्छिन्नः uninterrupted, undivided by time and space. The absolute Brahman does not admit any division.
समाधिः यस्य वर्तते –He is spontaneously absorbed in the unlimited Brahman. The absorption is natural to him by the virtue of resolution of mind. No further effort is required. The meditator and the meditated are fused into one. The subject of meditation merges into the object of meditation. The river reaches the ocean. There is nothing more to be done by the river.
सः जयति Glory to the sanyasi. Swami Chinmayanda has used the word Hallelujah pronounced as halalooya. It is an exclamation in praise of God. It is like Allahu Akbar.
Ch. 18 Sh.68
बहुनात्र किमुक्तेन ज्ञाततत्त्वो महाशयः ।
भोगमोक्षनिराकाङ्क्षी सदा सर्वत्र नीरसः ॥ १८-६८॥
bahunātra kimuktēna jñātatattvō mahāśayaḥ |
bhōgamōkṣanirākāṅkṣī sadā sarvatra nīrasaḥ || 18-68||

बहुना अत्र किम् उक्तेन ज्ञाततत्त्वः महाशयः
भोगमोक्षनिराकाङ्क्षी सदा सर्वत्र नीरसः
बहुना-much, many अत्र-here किम्-what उक्तेन-by saying ज्ञाततत्त्वः-one who has realized the truth महाशयः-the great soul भोगमोक्षनिराकाङ्क्षी-one who is free from desire of enjoyment and liberation (भोग-enjoyment मोक्ष- liberation निराकाङ्क्षी-not expecting) सदा-always सर्वत्र-everywhere नीरसः-devoid of passions, flavourless, insipid

In short, the great soul who has realized truth is free from desire of sense enjoyment and liberation. He is devoid of all passions in all places and all times.

बहुना अत्र किम् उक्तेन ज्ञाततत्त्वः महाशयः- What is the benefit of saying more? What has been said so far is more than sufficient. And to others, any amount of such discussion will be futile. He has to revisit 4 D’s- discretion, dispassion, disciplines and deliverance.
In Gita, Krishna uses the same language to complete his discussion on vibhuti.
अथवा बहुनैतेन किं ज्ञातेन तवार्जुन ।
विष्टभ्याहमिदं कृत्स्नमेकांशेन स्थितो जगत् ॥१०:४२॥

What is the need of this detailed knowledge, O Arjuna!
Suffice to say that I continuously support the entire cosmos by a very fraction of my divine power.

भोगमोक्षनिराकाङ्क्षी सदा सर्वत्र नीरसः
In the previous verse the word अर्थ सन्यासी was used. That means one who has renounced desire. The desire could be material object or spiritual edification. भोग निराकाङ्क्षी मोक्ष निराकाङ्क्षी He is devoid of the lust for sense gratification and and also desire to attain liberation or Moksha. मोक्षो मे भूयात् इति इच्छा.
A yogi has to transcend the sattva guna as well as the desire to get liberation. In the beginning he gives up all desire for material gratification but holds on to the desire to get liberation. When he reaches an advanced level of spiritual practice, he finds that even the desire to get liberation is also a shakle. A shakle is a shakle, whether it is made of iron or gold. Sattva guna is also shakle. Because satva guna is also binding- सुख सङ्गेन बधाति, ज्ञान सङ्गेन चानघ.

Ch. 18 Sh.69
महदादि जगद्द्वैतं नाममात्रविजृम्भितम् ।
विहाय शुद्धबोधस्य किं कृत्यमवशिष्यते ॥ १८-६९॥
mahadādi jagaddvaitaṁ nāmamātravijr̥mbhitam |
vihāya śuddhabōdhasya kiṁ kr̥tyamavaśiṣyatē || 18-69||

महदादि जगत् द्वैतम् नाममात्रविजृम्भितम् ।
विहाय शुद्धबोधस्य किम् कृत्यम् आवशिश्यते
महदादि- (महत्-total intellect, universal mind आदि-starting from beginning (total intellect) जगत्-changing world द्वैतम्-duality नाममात्रविजृम्भितम्- decorated merely by name (नाम-name मात्र-only विज्रम्भितम्- appear, arise) विहाय-renouncing शुद्धबोधस्य-one who is pure consciousness किम्-what कृत्यम्-duty आवशिश्यते- remains

What remains for One who is Consciousness itself, who sees the non-existence of a pluralistic world which begins with mahat (total intellect) and manifested by the mere thought of a name?

महदादि जगत् द्वैतम् नाममात्रविजृम्भितम् – Mahat means big or great. Mahat contains all individual buddhis and all potential matter of the gross universe. According to Sankhya philosophy, propounded by Sage kapil, the prakruti or matter is the material cause from which evolves mahat. Swami chinmayanada writes: From mahat in logical steps evolves the sense of ego (ahankara), mind (manah), the five organs of perception (jnyana indriyas), and the five organs of action (karma indriyas), the five subtle elements (tanmatras), the five gross elemens the mahabhutas. By their combination in different proportions, evolves the world of names and forms. This completes prakruti or matter. So, it is called (महत् आदि, starting from Mahat. Aparaprakruti. As against this, there is para prakruti or Purusha who is energy, as a separate identity.
Mahat is like a goldsmith making a ring, bangle or necklace from gold. He beats the gold bar, pulls out bits and wire. Rings and chain are all merely names and forms. In essence they are nothing but gold. Similarly, the phenominal world is nothing but the expressions and manifestation of prakruti. The author uses a poetic word नाम मात्र विज्रम्भितम् or decorated with names and forms.
विहाय शुद्धबोधस्य किम् कृत्यम् आवशिश्यते
For one who is pure consciousness who has renounced the phenomenal world what duty remains? It is the ego in us which experiences through the mind and sense organs the perception of the world of objects, emotion and thoughts. किम् कृत्यम् आवशिश्यते, for the liberated person, who has awakended to the infinitude of the self, sees no more of world. He has nothing to be achieved, no duty to perform no obligation and nothing concerning in the world.
Ch. 18 Sh.70
भ्रमभूतमिदं सर्वं किंचिन्नास्तीति निश्चयी ।
अलक्ष्यस्फुरणः शुद्धः स्वभावेनैव शाम्यति ॥ १८-७०॥
bhramabhūtamidaṁ sarvaṁ kiṁcinnāstīti niścayī |
alakṣyasphuraṇaḥ śuddhaḥ svabhāvēnaiva śāmyati || 18-70||

भ्रमभूतम् इदम् सर्वम् किंचित् न अस्ति इति निश्चयी ।
अलक्ष्यस्फुरणः शुद्धः स्वभावेन एव शाम्यति ॥
भ्रमभूतम्-produced by illussion इदम्-this सर्वम्-all किंचित्-anything न-not अस्ति-exists इति- thus निश्चयी-one who is certain अलक्ष्यस्फुरणः- to whom imperceptible is revealed (अलक्ष्य-indescribable, imperceptible स्फुरणः-expressed) शुद्धः-the pure one स्वभावेन- by nature, naturally एव-indeed शाम्यति- comes to peace, becomes tranquil

Peace is natural for one who knows for certain that nothing exists, who sees the appearances are illusion, and to whom the inexpressible is apparent.

भ्रमभूतम् इदम् सर्वम् किंचित् न अस्ति इति निश्चयी
The yogi who has awakened to the self reconfirms that this phenomenal world of objects and emotions is but a figment of imagination. किंचित् न अस्ति It is a product of confusion. There is nothing true in it.
अलक्ष्यस्फुरणः शुद्धः स्वभावेन एव शाम्यति
To the pure one, inexpressible, अव्यक्तोयम् अचिन्त्योयम्
becomes revealed. He becomes awakened to the pure consciousness. This is not gaining an objective knowledge which can be experienced through mind and senses. It is a natural process. When the mind and body consciousness is obliterated, when the contact with prakruti is netralized, I.e., a state of निर्विकल्प समाधि is attained. The transcendental knowledge reveals itself अलक्ष्यः स्फुरति the inexpressible becomes apparent. ब्रह्मवित् ब्र्हमैव भवति
Swami Chinmayananda says: “Ashtavakra concludes, “naturally he becomes still or tranquil. All disurbances in the mind is stilled. The sage revels in blissful self”
Ch. 18 Sh.71
शुद्धस्फुरणरूपस्य दृश्यभावमपश्यतः ।
क्व विधिः क्व च वैराग्यं क्व त्यागः क्व शमोऽपि वा ॥ १८-७१॥
śuddhasphuraṇarūpasya dr̥śyabhāvamapaśyataḥ |
kva vidhiḥ kva ca vairāgyaṁ kva tyāgaḥ kva śamō’pi vā || 18-71||

शुद्धस्फुरणरूपस्य दृश्य भावम् अपश्यतः
क्व विधिः क्व च वैराग्यम् क्व त्यागः क्व शमः अपि वा ॥ १८-७१॥
शुद्धस्फुरणरूपस्य-of the nature of pure effulgence (शुद्ध-pure स्फुरण-expression, appearence रूपस्य-nature)
दृश्य-scene, visual भावम्- becoming अपश्यतः-one not seeing क्व-where विधिः-rule of conduct क्व-where च- and वैराग्यम्- dispassion क्व-where त्यागः-renunciation क्व-where शमः-control of the mind अपि-even वा-or

for the one who is the light of awareness, who does not cognize the visibe world, where are the rules of conduct, detachment, renunciation, asceticism ec? These aae al to him unreality entertained by ignorance.

शुद्धस्फुरणरूपस्य दृश्य भावम् अपश्यतः
In the previous verse, the infinite coscousness was explained as अलक्ष्य स्फुरति shines naturally without any effort. To the pure one, inexpressible, अव्यक्तोयम् अचिन्त्योयम् becomes revealed. All the visible world द्रुश्यते श्रूयते यद्वत् is not reality. It is mithya or maya. He becomes awakened to the pure consciousness. He sees nothing but Brahman everywhere.
For one who is of the nature of pure consciousness, and who is never found perceiving the objects that the mind thinks to have seen, there cannot be any rules of conduct or dharma.
क्व विधिः क्व च वैराग्यम् क्व त्यागः क्व शमः अपि वा
just what are the rules of conduct, dispassion, renunciation, or quitening of the mind? A man who has awakend to the pure infinite consciousness does not see the imaginary world. These desciplines of rules of dispassion, renunciation and quitening of the mind are prescribed for one who is attached to the world and not who has transcended it.
Ch. 18 Sh.72
स्फुरतोऽनन्तरूपेण प्रकृतिं च न पश्यतः ।
क्व बन्धः क्व च वा मोक्षः क्व हर्षः क्व विषादिता ॥ १८-७२॥
sphuratō’nantarūpēṇa prakr̥tiṁ ca na paśyataḥ |
kva bandhaḥ kva ca vā mōkṣaḥ kva harṣaḥ kva viṣāditā || 18-72||

स्फुरतः अनन्तरूपेण प्रकृतिम् च न पश्यतः ।
क्व बन्धः क्व च वा मोक्षः क्व हर्षः क्व विषादिता ॥ १८-७२॥
स्फुरतः-shining अनन्तरूपेण-in endless forms प्रकृतिम्-realm of nuature’s changing acts च- and न-not पश्यतः-seeing the pluralistic world क्व- where बन्धः-bondage क्व-where च-and वा-or मोक्षः-liberation क्व-where हर्षः-excitement, rejoicing क्व-where विषादिता- dejection, despair

How can there be joy or sorrow, bondage or liberation, for one who perceives non-existence and sees only the shining self?

स्फुरतः अनन्तरूपेण प्रकृतिम् च न पश्यतः ।
For one, who is not cought in seeing the nature’s endless forms, leading to more actions. The prakruti is in a state of flux. अनन्तरूपेण in endless forms. A realized soul does not congnize the prakruti. न पश्यतः
क्व बन्धः क्व च वा मोक्षः क्व हर्षः क्व विषादिता
where indeed can there be bondage, liberation, excitement and despair? For bondage you need to do selfish actions. Some actions are binding in nature and some or liberating. When one has transceded the world of OET, there is no mind or ego. So, he does not see the changing world. He sees only the shining self everywhere.

Ch. 18 Sh.73
बुद्धिपर्यन्तसंसारे मायामात्रं विवर्तते ।
निर्ममो निरहंकारो निष्कामः शोभते बुधः ॥ १८-७३॥
buddhiparyantasaṁsārē māyāmātraṁ vivartatē |
nirmamō nirahaṁkārō niṣkāmaḥ śōbhatē budhaḥ || 18-73||

बुद्धिपर्यन्तसंसारे मायामात्रम् विवर्तते ।
निर्ममः निरहंकारः निष्कामः शोभते बुधः ॥ १८-७३॥
बुद्धिपर्यन्तसंसारे- the changing world lasts upto the limits of mind (बुद्धिः-mind पर्यन्त-upto संसारे-the changing world)
मायामात्रम्-mere illussion विवर्तते-prevails निर्ममः-free of mine-ness निरहंकारः-devoid of I-ness or ego निष्कामः-desireless शोभते- shines, excels बुधः- the wise one

The changing world lasts upto the limits of mind. When the mind is transcended, the sage lives without the thoughts of of “I” or “mine.” His connection to illusion is severed.

बुद्धिपर्यन्तसंसारे मायामात्रम् विवर्तते- This world of mystic maya is ever in a state of flux. It manifests as long as the mind exists. The mind, intellect and body are anatimik. As long as you are connected to anatma, you cannot reach Atma. If you do not lift your foot, you cannot move forward. When the mind is subdued in nirvikalpa samadhi (चित्त वृत्ति निवृत्ति) the the maya of samsara also disappears. बुद्धिपर्यन्त संसारः विवर्तते. The sadhaka realizes all this is nothing but an illusion. भ्रमभूतम् इदम् सर्वम् किंचित् न अस्ति इति निश्चयी.
Upto the limits of the mind the world of change manifests. Beyond this limit, the tricky show of maya ceases to exist. Then no world or change appears. The illusion of the mind ceases, one awakens to the absolute reality.
निर्ममः निरहंकारः निष्कामः शोभते बुधः
The wise one lives free of ममकार devoid of mine-ness, निरहंकारः devoid of I-ness, निष्कामः free from desire.
Thus, the wise one who knows the truth shines free of all ownereship, desire, attachment, anger, and fear. He lives utterly impersonal ilife.

Ch. 18 Sh.74
अक्षयं गतसन्तापमात्मानं पश्यतो मुनेः ।
क्व विद्या च क्व वा विश्वं क्व देहोऽहं ममेति वा ॥ १८-७४॥
akṣayaṁ gatasantāpamātmānaṁ paśyatō munēḥ |
kva vidyā ca kva vā viśvaṁ kva dēhō’haṁ mamēti vā || 18-74||

अक्षयम् गतसन्तापम् आत्मानम् पश्यतः मुनेः ।
क्व विद्या च क्व वा विश्वम् क्व देहः अहम् मम इति वा ॥
अक्षयम्-Impershable, inexaustible गतसन्तापम्- free from grief आत्मानम्- self पश्यतः-seeing, realized मुनेः-to the wise one क्व where विद्या-knowledge च-and- क्व-where वा-or विश्वम्-the changing world क्व-where देहः-body अहम्-I मम-mine इति-thus वा- or

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 the Self alone.

अक्षयम् गतसन्तापम् आत्मानम् पश्यतः मुनेः
For one who sees correctly that the self is imperishable and free from shoka or grief, he cannot have any anxiety to know anything. पश्यतः-seeing is not through sense organs for the sense organs cannot reach there. It is transcendental experience by merging with infinite. I become one with infinite like the wave merges with ocean water.
Having realized the self there is nothing more to be known. In Mundaka Upanishad the student approaches the master, “Sir, what is that knowledge, by knowing which all other knowledges become known.
“कस्मिन्नु भगवो विज्ञाते सर्वमिदम् विज्ञातम् भवति?”
-मुण्डकोपनिषद।।१।३।।
क्व विद्या च क्व वा विश्वम् क्व देहः अहम् मम इति वा ॥
Where is the knowledge? Where is the changing world? Where is the body and the feelings “I am the body”, “the body is mine”? Identification with the body and its happiness sets off a false relationship with the world. This is avidya, the main challenge to get true knowledge of self. When the identity with the body is not there, all its consequences are set at naught. When the criminal is dead, the arrest warrant against him becomes null and void.
Ch. 18 Sh.75
निरोधादीनि कर्माणि जहाति जडधीर्यदि ।
मनोरथान् प्रलापांश्च कर्तुमाप्नोत्यतत्क्षणात् ॥ १८-७५॥

निरोधादीनि कर्माणि जहाति जडधीः यदि
मनोरथान् प्रलापान् च कर्तुम् आप्नोति अतत् क्षणात्

निरोधादीनि-restraint and such other (निरोध आदीनि-) कर्माणि- practices जहाति-gives up जडधीः-one of dull inellect यदि- if
मनोरथान्-desires, beloved objects or wishes प्रलापान्-fancies च- and कर्तुम्-to do आप्नोति-begins अतत्- क्षणात्- from that very moment

The moment a man of dull intellect gives up the practices of mental control, he from that very moment begins to entertain desires and fancies.

निरोधादीनि कर्माणि जहाति जडधीः यदि – if a man of dull intellect stops his sadhanas or spiritual practices to restrain the mind. The spiritual practices should be continued till one reaches the goal of awakening to reality. Swami Chinmayananda says: “Mental control is the path but not the end. The goal is self-realization”. Till the goal is reached the path should not be abandoned. If the mind goes wayward, we will have to start all the way from the beginning. Hence, it is very important for the sadhak to be vigilant against the three gates of hell namely, lust, anger and greed. One does not know when they give us a surprise visit. We should put a stonewall against them. Gita says:
त्रिविधं नरकस्येदं द्वारं नाशनमात्मन: |
काम: क्रोधस्तथा लोभस्तस्मादेतत्त्रयं त्यजेत् ||16: 21||

मनोरथान् प्रलापान् च कर्तुम् आप्नोति अतत् क्षणात् –
The moment he stops the spiritual practices one will come under the sway of the recalcitrant mind. It remembers all sensual enjoyments from its past experiences. It is so turbulent and obstinate that it will take you to the objects of enjoyment against your will. It will fancy desires and fantacies from its vasana bank. The result is you may become its victim and fall down.
So, what is the message to us. निरोधादीनि कर्माणि न प्रमदितव्यम्. Remember, the Kali was waiting in the wings for Harishchandra to commit some faults. Smilarly, the satan is waiting to subdue us with sensual attraction if there is any let up from our side in doing sadhanas.

Ch. 18 Sh.76
मन्दः श्रुत्वापि तद्वस्तु न जहाति विमूढताम् ।
निर्विकल्पो बहिर्यत्नादन्तर्विषयलालसः ॥ १८-७६॥

मन्दः श्रुत्वा अपि तत् वस्तु न जहाति विमूढताम्
निर्विकल्पः बहिः यत्नात् अंतः विषयलालसः
मन्दः-the dull one, मूढः श्रुत्वा- after hearing अपि-also तत्- that वस्तु-truth न- not जहाति-gives up विमूढताम्- due to delusion निर्विकल्पः-free from mental fluctuation बहिः-outwardly यत्नात्-outwardly अंतः-inside विषयलालसः-cravings of sense objects (विषय-sense object लालसः-fond of)

A man of dull intellect will not give up latent craving for sense enjoyment even after hearing the truth. Through effort and suppression, he may appear to be without mental fluctuation but inwardly the craving for sense object will linger in him.

मन्दः श्रुत्वा अपि तत् वस्तु न जहाति विमूढताम् –A man of dull intelelct will not give up the latent craving even after proper knowledge of Brahman. तत् वस्तु means truth of infinite consciousness.This is because of ignorance, attachment to the world of objects, attractions and repulsion, raga, krodha and moha. This sadhaka has attained some progress by his regular practice, and adhayana. But still he is a novice because he has not given up delusion of fleeting pleasure
श्रुत्वा अपि literally means after hearing. In Vedanta it means study scriptures and hearing guru’s discussions, videos, text messages and guru’s advice.
बहिः यत्नात् निर्विकल्पः, अंतः विषयलालसः- He appears to be without mental fluctuation or स्थितधीः by his dress, sattvik nature, smooth talk, frugal intake of food, discourses and practice of spiritual sadhanas. But inside his mind he craves for sense enjoyment if an opportunity arises. Similar message is given by Krishna in Gita chaper 2 veerse 59. Here is the verse.
विषया विनिवर्तन्ते निराहारस्य देहिनः |रसवर्र्ज्यं रसोऽप्यस्य परं दृष्ट्वा निवर्तते ||२.५९ ||
The desire for sensual pleasures fades away if one abstains from sense enjoyment, but the craving for sense enjoyment remains in a very subtle form. But such craving also disappears in the case of a man of stable mind who sees the supreme.
Tattiriya upanisad 11:1 says:
स्वाध्यायप्रवचनाभ्यां न प्रमदितव्यम् –
Shankarchaya in sadhana panchakam:
वेदो नित्यमधियताम् तदुदितम् नित्यम् कर्म स्वनुष्टियताम् –

So, what is the solution? The मन्दः or मूढ्धीः has to realize his fatal postion and continue his sadhanas without any despair. He has to be vigilent of sensual traps. He will soon awaken to the reality and his cravings also stop automatically.

Ch. 18 Sh.77
ज्ञानाद् गलितकर्मा यो लोकदृष्ट्यापि कर्मकृत् ।
नाप्नोत्यवसरं कर्त्रुं वक्तुमेव न किंचन ॥ १८-७७॥
ज्ञानात् गलितकर्मा यः लोकदृष्ट्या अपि कर्मकृत्
न आप्नोति अवसरम् कर्तुम् वक्तुम् एव न किंचन

ज्ञानात्-from knowledge गलितकर्मा- one who has stopped all activities (गलित-dissolved कर्मा-work) यः-who लोकदृष्ट्या- in the opinion of people अपि- कर्मकृत्-doing work न-not आप्नोति-attains अवसरम्-opportunity कर्तुम्- to do वक्तुम्- to say एव-even न-not किंचन-anything

All activities of a jnyani gets dissolved after realization. In the eyes of an ordinary man, a jnyani is still workig like others. But he does not find an opportunity to do or say anything, even if he may be doing an activity in the eyes of people.

ज्ञानात् गलितकर्मा यः लोकदृष्ट्या अपि कर्मकृत् -A jnyani’s effort for activity gets dissolved. That means his activities are not stopped but he does not exert any effort on its performance. The activities if at all, continue involuntarily, and very naturally. It just happens. It is called sahaja karma. He is seeing action in inaction. A yogarudha is सर्व संकल्प सन्यासी one who has abandoned all ideas of work and their exection. In the eyes of ordinary people, he is undertaking all activities.
न आप्नोति अवसरम् कर्तुम् वक्तुम् एव न किंचन – But even while he is thus engaged, he refutes the claim of ownership and enjoyership of action and its result. If some one who sees the jnyani is doing the activity asks any question about the activity, he says he is not doing anything.

Ch. 18 Sh.78
क्व तमः क्व प्रकाशो वा हानं क्व च न किंचन ।
निर्विकारस्य धीरस्य निरातंकस्य सर्वदा ॥ १८-७८॥
क्व तमः क्व प्रकाशः वा हानम् क्व च न किंचन
निर्विकारस्य धीरस्य निरातंकस्य सर्वदा
क्व-where तमः-darkness क्व-where प्रकाशः-light वा- or हानम्- loss, loosing anything क्व-where च-and न- not किंचन-anything निर्विकारस्य- unperturbed,changeless धीरस्य-a wise one निरातंकस्य-fearless सर्वदा- always

For a wise man who remains changeless at all times and also remains fearless, where is darkness and ignorance? Where is light and knowledge. Where is the question of leaving anything? There is nothing whatsoever in this world.

क्व तमः क्व प्रकाशः वा हानम् क्व च न किंचन –
Where is darkness and ignorance? Where is light or knowledge. Where is the question of leaving anything? There is nothing whatsoever in this world. There is nothing other than Brahman. Ashtavakra has given two examples of pairs of opposites; darkness and knowledge, loss and gain. How can anything be taken away from him so that he may suffer loss? The pairs of opposites and duality are experienced at the level of mind. The wise man is beyond the level of mind. Knowledge has a meaning only with reference to ignorance. Once, one has awakend to pure consciouosness of supreme self, all these tangibles become irrelevant to the realized one.
निर्विकारस्य धीरस्य निरातंकस्य सर्वदा – for the wise who always remains changeless, and free from fear. Here three qualifications are given to a realized person. They are also qualifications of Brahman.

1. निर्विकारस्य one who remains changeless. vikara or modification is a character of prakruti. Prakruti has six modifications Tattvabodha says:
   अस्ति जायते वर्धते विपरिणमते अपक्षीयते विनश्यतीति

A person who has realized absolute knowledge undergoes no modification.

2. धीरस्य- a wise one, intelligent, steadfast.
3. निरातंकस्य – fearless. What is fear? It is not in the sense of cowardice. Fear is the result of ignorance. When self-knowledge is gained, fear automatically disapprers. When the seeker attains atma-bhava or true nature of self, the cause of fear that is ignorance is removed. Perception of duality is the cause of fear. An Upanishad mantra says, “ब्राह्मणाः सन्तु निर्भयाः” Let the wise be fearless.
   Ch. 18 Sh.79
   क्व धैर्यं क्व विवेकित्वं क्व निरातंकतापि वा ।
   अनिर्वाच्यस्वभावस्य निःस्वभावस्य योगिनः ॥ १८-७९॥

क्व धैर्यम् क्व विवेकित्वम् क्व निरातंकता अपि वा
अनिर्वाच्यस्वभावस्य निःस्वभावस्य योगिनः
क्व-where धैर्यम्-steadiness, patience क्व-where विवेकित्वम्- descernement क्व-where निरातंकता- fearlessness अपि-even वा- or अनिर्वाच्यस्वभावस्य- of indescribable, indefinable nature (अनिर्वाच्य- indescribable स्वभावस्य-nature) निःस्वभावस्य-impersonal, attributeless योगिनः-of the yogin

For a yogi who is enlightened and is freed from the conditionings of prakruti, and is absorbed in indescribable self, where is the question of patience, discrimination, and fearlessness?

क्व धैर्यम् क्व विवेकित्वम् क्व निरातंकता अपि वा – Patience, discrimination and intrepidness are in the domain of mind, prakruti or kshetra. आत्म अनात्म, नित्य, अनित्य वस्तु विवेकः or discrimination are the spiritual disciplines practiced by a novice, आरुरुक्ष मुनिः. These are required as long as one is an ignorant seeker. निरातंकता or fearlessness is the mark of a yogi of an impersonal and indescribable nature यॊगारूढः. There is no need for him to fear because there is no second to him
अनिर्वाच्यस्वभावस्य निःस्वभावस्य योगिनः – The yogi who has merged with Brahman displays all the features of Brahman. अनिर्वाच्य- indescribable स्वभावस्य-nature. You cannot describe Brahman because he is beyond the reach of mind and sense organs. निःस्वभावस्य-impersonal, attributeless

Ch. 18 Sh.80
न स्वर्गो नैव नरको जीवन्मुक्तिर्न चैव हि ।
बहुनात्र किमुक्तेन योगदृष्ट्या न किंचन ॥ १८-८०॥

न स्वर्गः न एव नरकः जीवन्मुक्तिः न च एव हि
बहुना अत्र किम् उक्तेन योगदृष्ट्या न किंचन
न- not स्वर्गः-heaven न-not एव-even नरकः-hell जीवन्मुक्तिः-the state of liberation in life न-not च-and एव-even हि- indeed बहुना-much अत्र- here किम्- what उक्तेन- by saying योगदृष्ट्या- in the vision of yoga न-not किंचन-anything

There is no heaven, and there is no hell; there is not even liberation-in-life. In short, nothing exists in yogic consciousness. What is the use of talking a lot? In the light of yogic consciousness, nothing exists but the self.

न स्वर्गः न एव नरकः जीवन्मुक्तिः न च एव हि –There is no heaven, no hell and no liberation-in-life. These are the concepts of mind due to ignorance. Liberation or moksha is required if you are bonded. A man is born free without bondage. He is made in the image of God. Actually, we are Brahman, never bound, there is no question of attaining Brahman.
बहुना अत्र किम् उक्तेन योगदृष्ट्या न किंचन – What is the use of talking a lot? In the light of yogic consciousness, nothing exists but the self. योगदृष्ट्या in yogic vision. The definition of a yogi is given in the previous verse which says:
अनिर्वाच्यस्वभावस्य निःस्वभावस्य योगिनः – who is of the indescribable nature of the self, for a yogi who is enlightened, who is freed from the conditionings of prakruti. He has no personal identity beause he has merged with Brahman. When the river flows into the ocean, it loses its identity as river and becomes ocean.

Ch. 18 Sh.81
नैव प्रार्थयते लाभं नालाभेनानुशोचति ।
धीरस्य शीतलं चित्तममृतेनैव पूरितम् ॥ १८-८१॥

न एव प्रार्थयते लाभम् न अलाभेन अनुशोचति
धीरस्य शीतलम् चित्तम् अमृतेन एव पूरितम्

न-not एव-indeed प्रार्थयते-longs, prays लाभम्- gain न-not अलाभेन-at the loss अनुशोचति- grieves धीरस्य-of the wise, steadfast शीतलम्-cool, serene चित्तम्-mind अमृतेन-with nectar, deathlessness एव-verily पूरितम्- filled

The wise one neither longs for gain nor grieves for non-attainment of it. He has a cool and serene mind which is verily filled with nectar, the supreme bliss

न एव प्रार्थयते लाभम् न अलाभेन अनुशोचति – Neither longs for gain nor grieves for non-attainment of it. An ordinary person seeks gain or grieves at non- attainment of it. Krishna describes this condition as samatva buddhi or a state of steady wisdom. This is first step in spiritual progress. Gita 2:6 says
दु:खेष्वनुद्विग्नमना: सुखेषु विगतस्पृह: |
वीतरागभयक्रोध: स्थितधीर्मुनिरुच्यते

One whose mind remains undisturbed amidst misery, who does not crave for pleasure, and who is free from attachment, fear, and anger, is called a sage of steady wisdom.
Only a complete man has the equanimity of mind. It is not disturbed by gain or loss or the dualities of life. He has no ego, no attachment, no longing and no hatred.
धीरस्य शीतलम् चित्तम् अमृतेन एव पूरितम् – He has a cool and serene mind which is verily filled with nectarn of supreme bliss. Amruta means immortality or deathlessness. Swami Chinmayanda says: “Death is nothing but a change. The death of the previous condition culminating in the birth of a new condition is called “change”. Deathlessness therefore means birth of a new condition of changelessness. Change is experienced by the human mind and, therefore, one who has transcended the mind has transcended changing phenominal world.” Ashtavakra says: “the mind of a realized soul is filled with the nectar of supreme bliss”
आत्मानंद.

Ch. 18 Sh.82
न शान्तं स्तौति निष्कामो न दुष्टमपि निन्दति ।
समदुःखसुखस्तृप्तः किंचित् कृत्यं न पश्यति ॥ १८-८२॥
न शान्तम् स्तौति निष्कामः न दुष्टम् अपि निन्दति
समदुःखसुखः तृप्तः किंचित् कृत्यम् न पश्यति

न-not शान्तम्-one who is calm स्तौति- praise निष्कामः- one who is completely free from desire न-not दुष्टम्-one who is wicked अपि-also निन्दति- blames समदुःखसुखः- same in suffering and happiness तृप्तः-contented किंचित्-anything कृत्यम्-to be done, duty न-not पश्यति- sees

The desireless one, neither prises one who is calm, nor blames the wicked. Equally content in happiness and misery, he finds nothing to be achieved.
न शान्तम् स्तौति निष्कामः न दुष्टम् अपि निन्दति – The desireless one, neither prises one who is calm, nor blames wicked. He neither compliments a good man nor chides a bad man. He is not aware of seperate individuality as good and bad. He sees Brahman only everywhere.
Good and bad are the changes of mind. A sthitaprajnya has resolved the mind and intellect. so, the changes of the mind do not affect him.
In Bhagavad Gita Krishna explains about a similar situation where one discards all selfish desires and is blessed by soul-bliss. Here is the shloka
प्रजहाति यदा कामान्सर्वान्पार्थ मनोगतान् |
आत्मन्येवात्मना तुष्ट: स्थितप्रज्ञस्तदोच्यते || 2: 55||

when one discards all selfish desires and cravings of the senses that torment the mind, and becomes satisfied in the realization of the self, such a person is said to be transcendentally situated.

समदुःखसुखः तृप्तः किंचित् कृत्यम् न पश्यति – Equally content in happiness and misery, he finds no duty to be done. In Gita Krsihna explains a similar situation. Here is the verse:
समदुःखसुखः स्वस्थः समलोष्टाश्मकाञ्चनः।
तुल्यप्रियाप्रियो धीरस्तुल्यनिन्दात्मसंस्तुतिः।।14.24।।
One who is the same in pleasure and pain, who dwells in the Self, to whom a clod of earth, stone and gold are alike, who is the same to the dear and the unfriendly, who is firm, and to whom censure and praise are the same.
समदुःखसुखः तृप्तः is the same as ज्ञानविज्ञान तृप्तः, जीवन्मुक्तः, नैष्कर्म्यसिद्धः, ब्रह्मभूतः, स्थितप्रज्ञः

Ch. 18 Sh.83
धीरो न द्वेष्टि संसारमात्मानं न दिदृक्षति ।
हर्षामर्षविनिर्मुक्तो न मृतो न च जीवति ॥ १८-८३॥
धीरः न द्वेष्टि संसारम् आत्मानम् न दिदृक्षति
हर्षामर्षविनिर्मुक्तः न मृतः न च जीवति

धीरः-inelligent, steadfast न-not द्वेष्टि-dislikes संसारम्- the world of change आत्मानम्-the self न-not दिदृक्षति- didrkshati wishes to see हर्षामर्षविनिर्मुक्तः-free from joy and sorrow (हर्ष-happiness अमर्ष- intolerance, unforgiving विनिर्मुक्तः-free) न-not मृतः-dead न-not च-and जीवति-lives

The sage neither rejects the world nor desires Self. He is free of joy and sorrow. He does not live and cannot die.
धीरः न द्वेष्टि संसारम् आत्मानम् न दिदृक्षति –The wise one who has already realized the self, does not refute the samsara, the world of change. He also shows no particular interest in realization of self. The wise one, neither abhors birth and death nor wishes to perceive the self. Why? If the self is seen it becomes a drushya (दृश्य) or an object of perception. So, it becomes a duality. दिदृक्षा didr̥kṣā means desire of seeing
हर्षामर्षविनिर्मुक्तः -(हर्ष-happiness अमर्ष- intolerence, unforgiving nature विनिर्मुक्तः-free from). He is free of joy and sorrow.
न मृतः न च जीवति -He does not live and cannot die. He is indifferent to death of his own body just as we do to the death of a person whom we have never seen or heard of and living in distant continent.
Ch. 18 Sh.84
निःस्नेहः पुत्रदारादौ निष्कामो विषयेषु च ।
निश्चिन्तः स्वशरीरेऽपि निराशः शोभते बुधः ॥ १८-८४॥

निःस्नेहः पुत्रदार आदौ निष्कामः विषयेषु च
निश्चिन्तः स्वशरीरे अपि निराशः शोभते बुधः
निःस्नेहः-free from fondness, affection पुत्रदार-the son and wife (पुत्र- son दार- wife) आदौ-and others निष्कामः-desireless विषयेषु-in sense objects च- and निश्चिन्तः-free from worry, thoughts स्वशरीरे- in his own body अपि-also निराशः-free from expectation शोभते-shines, excels, lives बुधः-the intelligent

Glorious is the life of a wise man, who is free from expectations; free from attachment of children, wife and others; free from desire for object of senses; and free from care of his own body
निःस्नेहः पुत्रदार आदौ निष्कामः विषयेषु च – free from attachment to family, indifferent to attractions of senses. स्नेहः means oil or anything unctuous. Sneha therefore means, friendship, attachment or desire. The wise one has no attachment to his personal relationship like progency, wife, friends etc.
विषयेषु निष्कामः has no attraction to sense objects. The sense object left to themselves are not dangerous. This is called Sneha. It is the mind which gets interest in them and gets hooked. The jnyani may have his family of wife and children, but the difference is the “I” ness is missing
निश्चिन्तः स्वशरीरे अपि -free from care of his own body. He treats his body as a stranger.
निराशः शोभते बुधः – free from expectations lives a glorious and model life
Ch. 18 Sh.85
तुष्टिः सर्वत्र धीरस्य यथापतितवर्तिनः ।
स्वच्छन्दं चरतो देशान् यत्र अस्तमितशायिनः १८-८५॥

तुष्टिः सर्वत्र धीरस्य यथापतितवर्तिनः
स्वच्छन्दम् चरतः देशान् यत्र अस्तमित शायिनः॥
तुष्टिः-contentment सर्वत्र-everywhere धीरस्य-intelligent, steadfast यथापतितवर्तिनः-who lives on whatever comes to his lot (यथा-just as पतित-befalls वर्तिनः-moves, performs)
स्वच्छन्दम्-at pleasure (स्व-self, own छ्ंदम्-pleasure) चरतः

• moving about देशान्-places यत्र-where अस्तमितशायिनः-
  (अस्तमित-sunset, retuned home शायिनः-resting, sleeping)

The sage wanders about as he pleases and lives on whatever may come to him. Contentment ever dwells in his heart. And when the sun sets, he rests wherever he is.

तुष्टिः सर्वत्र धीरस्य यथापतितवर्तिनः (यथा-just as पतित-befalls वर्तिनः-moves, performs) –Some more characteristics of the steadfast jnyani is discussed. He is ever content because of his purnatva. The contentment is not object based. He is happy and purna (complete) within himself. He is blessed by soul-awareness. So, he is ever happy and pleased. He lives on whatever comes to him unasked in respect of food, dwelling and medicine. वर्तिन् is one moving or living यथा पतित whatever comes to him without asking. He is a sovereign and has no obligation for any one.

स्वच्छन्दम् चरतः देशान् यत्र यत्र अस्तमित शायिनः– He roams about wherever and whatever he likes. He does not have an itinerary or a calender of events or a schedule of his work for the day. He is his own master does not need any one’s concurrence. He rests for the day when the sun sets. There are many instances when a realised man accepted invitation of a family man to be his guest. At some point of time, the enlightened yogi stepped out of the house without any announcement. यत्र अस्तमित शायिन He calls it a day when the sun sets and goes to sleep in temple, free dormitory or under a tree. All of them are Ok to him but he does not complain about anything.
Bhaja Govindam says about such a dispassionate yogi:

सुर मंदिर तरु मूल निवासः शय्या भूतल मजिनं वासः ।
सर्व परिग्रह भोग त्यागः कस्य सुखं न करोति विरागः ॥१८॥
He lives in a temple or under a tree, wears a deer-skin, and sleeps on earth as his bed. Blessed is such a renunciate. He is the happiest man on earth. Here is a picture of a wise man a renunciate, an ascetic. He does not have his own house. (अनिकेतः). He lives in he quadrange of a emple or under a tree.

Ch. 18 Sh.86
पततूदेतु वा देहो नास्य चिन्ता महात्मनः ।
स्वभावभूमिविश्रान्तिविस्मृताशेषसंसृतेः ॥ १८-८६॥

पततु उदेतु वा देहः न अस्य चिन्ता महात्मनः
स्वभावभूमिविश्रान्तिविस्मृताशेषसंसृतेः
(स्वभाव भूमि विश्रान्ति विस्मृता अशेष संसृतेः )
पततु- may drop down dead उदेतु-may rise up to live वा- or देहः- body न-not अस्य-this चिन्ता-thought, worry, care महात्मनः-of the great soul स्वभावभूमिविश्रान्तिविस्मृताशेषसंसृतेः-
(स्वभाव-one’s own being भूमि-ground विश्रान्ति-repose, resting विस्मृता-forgotten अशेष-completely संसृतेः-constant change meaning birth and death

Reposing on the foundation of his own being, and forgetting the entire cycle of birth and death, the great one does not care whether his body dies or rises up to live

पततु उदेतु वा देहः न अस्य चिन्ता महात्मनः –The great one does not care whether his body dies or rises up to live. He does not mind if he is going to die. It does not mean that he is eager to die. He is not attached to body and mind because it is a third party to him. Whether it dies or continues to him depends on its prarabdha. स्वभावभूमिविश्रान्तिविस्मृताशेषसंसृतेः (स्वभाव भूमि विश्रान्ति विस्मृता अशेष संसृतेः) –
स्वभाव-one’s own being भूमि-ground, substratum विश्रान्ति-repose, resting विस्मृता-forgotten, oblivious अशेष-completely संसृतेःconstant chane of birth and death

Resting on the substratum of the immutable Brahman, the self-awakend soul is oblivious of the birth and death of the body.
Forgetting the entire cycle of birth and death, and abiding in the firm foundation of Brahman, the great one does not care whether his body dies or rises up to live. The great one is completely immersed in Brahman. He remains unaffected by the happenings to the body which is a stranger to him.
Ch. 18 Sh.87
अकिंचनः कामचारो निर्द्वन्द्वश्छिन्नसंशयः ।
असक्तः सर्वभावेषु केवलो रमते बुधः ॥ १८-८७॥

अकिंचनः कामचारः निर्द्वंद्वः छिन्नसंशयः
असक्तः सर्वभावेषु केवलः रमते बुधः ॥ १८-८७॥
अकिंचनः-one without anything, without any possession कामचारः-following ones own pleasure निर्द्वंद्वः-free from the pairs of opposites छिन्नसंशयः- whose doubts are dispelled असक्तः-unattached सर्वभावेषु- in all things केवलः-absolute, alone रमते-rejoices, delights shine बुधः-the wise one

The wise one stands alone, unattached to anything. He is without any possessions. He moves at his will and pleasure. He is free from pairs of opposites. All his doubts rent asunder. He is ever unattached and revels in the self. He is truly blessed.

अकिंचनः कामचारः निर्द्वंद्वः छिन्नसंशयः –not possessing anything. कामचारः काम-desire आचारः- following. Following one’s own pleasure, free to move wherever he wants, free to do any action, free from duality and all doubts.
किंचनःmeans having a little bit, somewhat. अकिंचनः therefore means possessing nothing. He has no personal possessions. He follows his wish and moves about wherever he wants. He is sovereign. He has no vidhi or nishedha. He is free from the pair of opposites like honour and dishonour, joy and sorrow. Normally for ordinary people, these mental turbulances agitate the mind. He is free from all doubts. संशयात्मा विनश्यति a doubting Thomas perishes. Arjuna says, “स्थितोस्मि गतसंदेहः I am totally free from all doubts”. Swami Ramatirtha says, “It is ok if you have a bullet in your heart but do not carry a doubt”
Doubts are encountred by a materialistic man as well as a man enged in spiritual practices. Will I be successful in this business investment? Shall I take this job or that job? In spirituality we doubt will this guru help cross the ocean of samsara? Is he really learned or just shows off? Is karmayoga better than jnyanayog? Why not follow bhakti yoga which is very simple and enjoyable? A realized person is free from all such doubts.
असक्तः सर्वभावेषु केवलः रमते बुधः -He revels in the only one infinite reality unattached to anything in the material world. Freedom from attachment is the first step of a sadhaka in self-realization. This fact has been repeatedly stressd in Gita. We come across words like कर्म संग (attachemnt to activity) जित संग दोषाः (victory from attachment). Krishna emphasizes that performance of an activity without being attached to its fruit, one attains the supreme. He calls such karmayogis as superior sadhakas. In addition to the fruit of action and the action itself there are many other areas that we are attached to. These are objects (my kamandalu, my loin cloth), beings (My guru, my companion), and places (the banks of kashi, my ashram, my seat of meditation).
Only a yogi who has disassociated with his ego can be totally free from possession (अकिंचनः), and attachment (असक्तः). He moves about anywhere like a sovereign (कामचारः). He can be free from joy and sorrow, honour and dishonour and such pairs of opposites (निर्द्वंद्वः) He is not buffeted by doubt regarding the reality (छिन्नसंशयः). With all these qualifications, the man of perfection mentally quits all connections with the body and abides in Brahman. He revels at his unlimited freedom and pleasure. नंदति नंदति नंदत्येव.

Ch. 18 Sh.88
निर्ममः शोभते धीरः समलोष्टाश्मकाञ्चनः ।
सुभिन्नहृदयग्रन्थिर्विनिर्धूतरजस्तमः ॥ १८-८८॥

निर्ममः शोभते धीरः समलोष्टाश्मकाञ्चनः
सुभिन्नहृदयग्रन्थिर्विनिर्धूतरजस्तमः
(सुभिन्न दयग्रन्थिः विनिर्धूत रजःतमः)
निर्ममः-devoid ‘my-ness’ शोभते-shines, excels धीरः- intelligent, steadfast समलोष्टाश्मकाञ्चनः-to whom a clod of earth, precious stone, and a piece of gold are the same value (समः-the same in लोष्ट- a clod of earth अश्म-stone काञ्चनः-gold) सुभिन्नहृदयग्रन्थिर्विनिर्धूतरजस्तमः – (सुभिन्न-completely cut off हृदयग्रन्थिः-the knots of heart विनिर्धूत-stripped, purged of रजः-rajas and तमः-tamas)

The wise one has no sense of “mine.” To him earth, stone and gold are the same. The knots of his heart are rent asunder. He neither tries to achieve nor exhibit dragging laziness. He is excellent in every way.

निर्ममः शोभते धीरः समलोष्टाश्मकाञ्चनः –The wise man is free from sense of ‘mine’. He does not arrogate to himself the physical possessions of material nature or excellence of intellectual quality. To him a clod of earth, a stone or a piece of gold are of the same value. He sees only Bahman in all of them. The self-ralized soul shines with godly perfection.
सुभिन्नहृदयग्रन्थिर्विनिर्धूतरजस्तमः -(सुभिन्न -completely cut off हृदयग्रन्थिः-the knots of heart विनिर्धूत-stripped, purged of रजः-rajas and तमः-tamas) The knots of his heart are rent asunder. He neither tries to achieve nor exhibit dragging laziness. He is excellent in every way.
Vedanta talks of hrudaya granthi or the knots and entanglements in a person as the basic hindrance to self-knowledge. Hridaya is not physiological heart but the intelletct or buddhi.

यदा सर्वे प्रभिद्यन्ते हृदयस्येह ग्रन्थयः ।
अथ मर्त्योऽमृतो भवत्येतावद्ध्यनुशासनम् ॥katha 2-3-15॥

When all the ties of the heart are severed here on earth, then the mortal becomes immortal. This much alone is the teaching. The knots are many. The sense organs not only recognize the sense objects but also send signal to the mind about their comfort and discomfort status. At the intellectual level this is called likes and dislikes or raga and dwesha. When the person concedes to the mind, it creates bondage. When such bindings or knots are too many a person is so entangled in them that he can hardly get over them and dwell on self-enquiry in the fom of shravana, manana, and nidhidhyasana. Other knots of the mind are “I am the body, “this is my wealth’, I am happy or miserable’ are destroyed by the knowledge that I am Brahman but not subject ot samsara. The desire which is the root cause of modifictions of the mind is destroyed by identity with Brahman. All such doubts about my identity are destroyed.
विनिर्धूत रजः तमसः Such a yogi is stripped of rajas and tamas. That means he neither indulges in excessive activity or shows laziness and lethargy. He is just excellent in every way.

Ch. 18 Sh.89
सर्वत्रानवधानस्य न किंचिद् वासना हृदि ।
मुक्तात्मनो वितृप्तस्य तुलना केन जायते ॥ १८-८९॥

सर्वत्र अनवधानस्य न किंचित् वासना हृदि
मुक्त आत्मनः वितृप्तस्य तुलना केन जायते

सर्वत्र-everywhere अनवधानस्य-inattentive, unconcerned, indifferent न- not किंचित्-whatsoever वासना-desire, inclination हृदि-in the heart मुक्त-free आत्मनः-liberated self वितृप्तस्य-completely contented तुलना-comparison केन- with whom जायते-is possible

Who can be compared with the liberated one, who has no desires lingering in his heart, who is contended,
established in the blessedness of atman and totally indifferent to everything?

सर्वत्र अनवधानस्य न किंचित् वासना हृदि –अवधान means attentive, cautious. अनवधान therefore means inattentive, unconcerned. He is indifferent to everything सर्वत्र. He does not have a lilbit of desire or inclination for any object or any achievement lingering in his mind. न किंचित् वासना हृदि no desire lingering in the mind. He is completely free of all desires, expectations and ‘to do’ list. He may be a businessman or a sanyasi his mind is totally void.
मुक्त आत्मनः वितृप्तस्य तुलना केन जायते – Who can be compared with the liberated one who is free from desire, anger and doubt. He is ever-contented, पूर्णत्व that means he does not lack anything nor longs to get anything. He is incapable of comaparison to any one because there is none like him. He is the substratum of absolute self. He is the only one. His mission accomplished.

Ch. 18 Sh.90
जानन्नपि न जानाति पश्यन्नपि न पश्यति ।
ब्रुवन्न् अपि न च ब्रूते कोऽन्यो निर्वासनादृते ॥ १८-९०॥

जानन् अपि न जानाति पश्यन् अपि न पश्यति
ब्रुवन् अपि न च ब्रूते कः अन्यः निर्वासनात् ऋतॆ
जानन्- knowing अपि-even न-not जानाति-knows पश्यन्-seeing अपि-even न-not पश्यति-sees ब्रुवन्- speaking अपि-even न-not च- and ब्रूते-speaks कः-who अन्यः-other than निर्वासनात्-one who is free from desires ऋतॆ- apart, except

who else except the one whose vasanas have all gone,
appears as one who does not know even though he knows, one who does not see even though he sees, and one who does not talk even though he is talking

जानन् अपि न जानाति पश्यन् अपि न पश्यति ब्रुवन् अपि न च ब्रूते One who does not know even though he is knowing. One who does not see even though he sees. One who does not talk even though he is talking. In his heart he knows that there is nothing to know, nothing to see or nothing to speak about. Inside himself he is Brahman always, whether the objects are there or not, whether silent or garrulous, in his heart inside is in Brahman. In his heart inside he is Brahman. He does not see the knower, the speaker and listener as distinct. He sees only Brahman.
कः अन्यः निर्वासनात् ऋतॆ – Who else but the jnyani whose vasanas are extinquished. आत्मनि ऎव आत्मना तुष्टः.
The jnyani’s positionless position arises after he sees the contradictions and paradoxes and does not want them any more, as he rises to Brahman where there are no ideas, no words, no positions and nno action. When he speaks, he knows that speech is Brahman and the speker is also Brahman. He does not see the knower, the speaker and listener as distinct. He sees only Brahman.
For all transactional purpose we see the jnyani in his body and mind. But he has already gone beyond the body and mind. He lives in the body till his prarabdha is over. He is already liberated.
The jnyani is stays quite in his blissful state like आपूर्यमाणम् अचल प्रतिष्टम् समुद्रम् the Pacific Ocean.

Ch. 18 Sh.91
भिक्षुर्वा भूपतिर्वापि यो निष्कामः स शोभते ।
भावेषु गलिता यस्य शोभनाशोभना मतिः ॥ १८-९१॥

भिक्षुः वा भूपतिः वा अपि यः निष्कामः सः शोभते
भावेषु गलिता यस्य शोभना अशोभना मतिः
भिक्षुः-beggar वा-or भूपतिः-king वा-or अपि-aso यः-who निष्कामः- desireless सः-he शोभते- shines, excels भावेषु-in things, in happenings गलिता-melted away यस्य-whose शोभना-shining अशोभना-not shining, dull मतिः- opinion, thinking

Be it a beggar or a king, it is only one who is desireless and unattached and whose view of things has been freed from the senses of good or evil

भिक्षुः वा भूपतिः वा अपि यः निष्कामः सः शोभते
Be it a starving beggar or a king, it is only one who is desireless and unattached that truly shines. A beggar and a king are only external perspective. A realized person may be an active man or an ascetic living away from the humdrum of world like a mendicant. External appearance has nothing to do with jnyana.
भावेषु गलिता यस्य शोभना अशोभना मतिः – whose view of things has been freed from the idea of good or evil भावेषु means things or happenings. We look upon objects or events as good or bad. It is only our fond belief. It is an assessment by the mind. When this judgement as good and bad is dropped, and one is free from desires and attachment one shines in his innate self effulgence. Gurudev gives a good example. If you enter a Sheesh mahal or hall of mirror you see your own reflections on all sides. Similarly, a spiritually awakend man sees only self everywhere. He does not see shobhana or ashobhana.
Ch. 18 Sh.92
क्व स्वाच्छन्द्यं क्व संकोचः क्व वा तत्त्वविनिश्चयः ।
निर्व्याजार्जवभूतस्य चरितार्थस्य योगिनः ॥ १८-९२॥
क्व स्वाच्छन्द्यम् क्व संकोचः क्व वा तत्त्वविनिश्चयः
निर्व्याजार्जवभूतस्य चरितार्थस्य योगिनः
क्व- where स्वाच्छन्द्यम्-wild wantonness, sexual desire क्व-where संकोचः-shrinking, restraint क्व-where वा- or तत्त्वविनिश्चयः-determination of truth (तत्त्व-truth विनिश्चयः-determination) निर्व्याजार्जवभूतस्य- (निर्व्याज-undisputed, pure honest अर्जव- honesty, rectitude, sincerity भूतस्य-has become) चरितार्थस्य – who has achieved his goal (चरित-attained अर्थस्य-goal ) योगिनः- of the yogin

क्व स्वाच्छन्द्यम् क्व संकोचः क्व वा तत्त्व विनिश्चयः
निर्व्याज अर्जव भूतस्य चरित अर्थस्य योगिनः

Where is wantonness, where is restraint, and where is determination of truth for the yogin whose life’s object has been fulfilled and who is the embodiment of guileless sincerity?
क्व स्वाच्छन्द्यम् क्व संकोचः क्व वा तत्त्व विनिश्चयः –
Where is unbridled sexual desire, where is restraint of such desire, and where is determination of truth.

अर्थातुराणां न सुखं न निद्रा, कामातुराणां न भयं न लज्जा ।
विद्यातुराणां न सुखं न निद्रा, क्षुधातुराणां न रुचि न वेला ॥

Persons obsessed with wealth have no happiness or sleep, sex-starved persons have no fear and feeling of guilt for their actions. Those who are deeply involved in acquiring knowledge and learning never lead a comfortable lifestyle and sound sleep, and hungry and famished persons do not have a well-structured body and good appearance.

For a yogin who has transcended the ego and body mind consciousness, there is no question of lust or restraint of mind न भयं न लज्जा fear or modesty. His mind is centred in Brahman. He is not in persuit of search of truth. The transcendental reality stands revealed in its infinite splendor and absolute beauty. -Swami Chinmayananda
निर्व्याज अर्जव भूतस्य चरित अर्थस्य योगिनः One, whose life’s object has been fulfilled and stands as the embodiment of guileless sincerity. योगिनःthe yogins has two qualifications. निर्व्याज pure, honest. व्याज means wickedness, deceitfulness. Opposite of this is निर्व्याज pure, honest. अर्जव straight forward sincere भूतस्य has become, embodiment चरित attained अर्थस्य goal. The yogi has attined the goal of his life that is Moksha. Abiding there the yogi stays free from lust, restraint, as an embodiement of purity and straight -forwardness. अर्जव or straight forwardness is an important qualification of a yogi. A detailed explanation of this quality is seen chapter 16 verse of Gita.
अभयं सत्त्वसंशुद्धिर्ज्ञानयोगव्यवस्थितिः ।
दानं दमश्च यज्ञश्च स्वाध्यायस्तप आर्जवम् ॥१६:१॥

आर्जवम् straight forwardness. honesty, candour. My
expressed opinion is same as is my thought.

मनस्यॆकम् वचस्येकम् कर्मण्येकम् महात्मनः The noble people think as they speak and do as they speak. This quality is called arjava

Ch. 18 Sh.93
आत्मविश्रान्तितृप्तेन निराशेन गतार्तिना ।
अन्तर्यदनुभूयेत तत् कथं कस्य कथ्यते ॥ १८-९३॥

आत्मविश्रान्तितृप्तेन निराशेन गतार्तिना
अन्तः यत् अनुभूयेत तत् कथम् कस्य कथ्यते
आत्मविश्रान्तितृप्तेन-one who is contended with the rest in the self (आत्म-self विश्रान्ति-rest तृप्तेन-contented) निराशेन- by one free from expectations गतार्तिना- beyond sorrow and pain (गता-gone, beyond अर्तिना-pain, sorrow) अन्तः-within यत्-which अनुभूयेत-is experienced तत्-that कथम्- how कस्य- to whom कथ्यते- can be said or described

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?

आत्मविश्रान्तितृप्तेन (आत्म विश्रान्ति तृप्तेन) निराशेन गतार्तिना-
आत्मविश्रान्तितृप्तेन,- one who is contended with the repose in the self (आत्म-self विश्रान्ति-rest तृप्तेन-contented गता-gone, beyond अर्तिना-pain, sorrow.

The inner experience of the person who is free from desire and whose sorrow is destroyed and who is contented with his repose in the self.
निराशेन without any expectations. Freedom from desire is the first step.
गतार्तिना. (गता-gone, beyond अर्तिना-pain, sorrow) free from sorrow and pain. He is egoless and non-dual. The Lord says: We have come across this word in Gita
आर्तो जिज्ञासुरर्थार्थी ज्ञानी च भरतर्षभ।।7.16।।
आर्तःmeans distressed. गतार्तिना: – गता-gone, beyond अर्तिना-pain, sorrow
अन्तः यत् अनुभूयेत तत् कथम् कस्य कथ्यते – the inner experience of the person following total repose in the self. He reels in the god blessedness. He has no desires. He is not lacking anything. अन्तः The calmness and contentment felt inside the heart. You can never detect a jnyani from his outside appearance or conduct. Jnyana is an internal mental mechanism. Jnyani shows no outward characters that can differentiate him from an ordinary man.
तत् कथम् कस्य कथ्यते- How or to whom can he share his unique internal experience of tranquility and revelry because there is none other than himesf.

Ch. 18 Sh.94
सुप्तोऽपि न सुषुप्तौ च स्वप्नेऽपि शयितो न च ।
जागरेऽपि न जागर्ति धीरस्तृप्तः पदे पदे ॥ १८-९४॥

सुप्तः अपि न सुषुप्तः च स्वप्ने अपि शयितः न च
जागरे अपि न जागर्ति धीरः तृप्तः पदे पदे

सुप्तः-asleep अपि-although न-not सुषुप्तः-sleeping च-and स्वप्ने-in dream अपि- even शयितः-lying down न-not च-and
जागरे-wakefuness, waking state अपि-even न-not जागर्ति-awake धीरः-the wise one तृप्तः-conented पदे पदे- in all states

The wise one’s state never varies. He is not asleep, even when sleeping soundly; not lying down, even when is deep sleep; and not awake, even in the waking state; eyes open but he is not wakeful. such is the wise one who is contented under all conditions.

सुप्तः अपि न सुषुप्तः च स्वप्ने अपि शयितः न च
जागरे अपि न जागर्ति धीरः तृप्तः पदे पदे
सुप्तः अपि न सुषुप्तः – The wise one’s state never varies. He is not asleep, even when sleeping soundly; sleep for him and sound for others.
च स्वप्ने अपि शयितः न च- He may be dreaming but not lying down.
जागरे अपि न जागर्ति -He is not awake, even in the waking state; his eyes are open but he is not wakeful.
धीरः तृप्तः पदे पदे – such is the wise one who is contented under all conditions. तृप्तः पदे पदे. He is contended in all conditions. पदे पदे means on every occasion, again and again. In all three apparent states he is happy and contented.
An ordinary man has three states of experiences जागृत् waking state स्वप्न dreaming state and सुषुप्ति dreamless state. The waking stage mind identifies with the gross body. In deam state the mind identifies with subtle body and in sushuti the mind identifies with causal body. In Brahman there are no differences of states. so, the jnyani also does not have three states.
The jnyani is contented in all conditions because he knows all thee states to be one. He does not value one state to be superior to the other. There are no internal differences in Brahman. It is a single seamless state of happiness-existence- knowledge. पदे पदे on every occasion, again and again he is contened.

Ch. 18 Sh.95
ज्ञः सचिन्तोऽपि निश्चिन्तः सेन्द्रियोऽपि निरिन्द्रियः ।
सुबुद्धिरपि निर्बुद्धिः साहंकारोऽनहङ्कृतिः ॥ १८-९५॥

ज्ञः सचिन्तः अपि निश्चिन्तः सेन्द्रियः अपि निरिन्द्रियः
सुबुद्धिः अपि निर्बुद्धिः साहंकारः अपि अनहङ्कृतिः

ज्ञः-the knower, the wise man सचिन्तः-with thought अपि- even निश्चिन्तः- devoid of thought सेन्द्रियः-possesed of sense organs अपि- thought निरिन्द्रियः-devoid of sense organs सुबुद्धिः- with intellect अपि-even निर्बुद्धिः-devoid of intellect साहंकारः-possessed of egoism अपि-even अनहङ्कृतिः- devoid of ego

The man of Knowledge is devoid of thought, even when he is engaged in thought; he is devoid of the sense-organs, even though he has them; he is devoid of intelligence, even though endowed with it; and he is devoid of the sense of ego, even though possessed of it.
ज्ञः सचिन्तः अपि निश्चिन्तः सेन्द्रियः अपि निरिन्द्रियः
The man of Knowledge is devoid of thought, even when he is engaged in thought; he is devoid of the sense-organs, even though he has them;
सुबुद्धिः अपि निर्बुद्धिः साहंकारः अपि अनहङ्कृतिः
A man of knowledge is devoid of intelligence, even though endowed with it; and he is devoid of the sense of ego, even though possessed of it. He 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.
He knows that the thoughts, and senses are mere ideas and so is not Brahman. He may use the word “I” but he knows that it is only an idea not Brahman.

Ch. 18 Sh.96
न सुखी न च वा दुःखी न विरक्तो न संगवान् ।
न मुमुक्षुर्न वा मुक्तः न किंचिन्न्न च किंचन ॥ १८-९६॥

न सुखी न च वा दुःखी न विरक्तः न संगवान्
न मुमुक्षुः न वा मुक्तः न किंचित् न च किंचन

न-not सुखी-happy न-not च- and वा-or दुःखी-unhappy न-not विरक्तः-unattached न-not संगवान्-attached न-not मुमुक्षुः-seeker of liberation न-not वा-or मुक्तः-liberated न-not किंचित्-anything न-not च-and किंचन- something
मुक्तः

The man of Knowledge is neither happy nor miserable, neither attached nor unattached, neither liberated nor a seeker of liberation, he is neither this nor that.

न सुखी न च वा दुःखी न विरक्तः न संगवान्- A man of knowledge is neither happy nor miserable, he neither attached nor unattached.
न मुमुक्षुः न वा मुक्तः न किंचित् न च किंचन
A man of knowledge is neither an aspirant of liberation nor a liberated man. He is neither this nor that.
In foregoing four verses 93 to to 96 Ashtavakra has attempted to describe the unique condition of a jivanmukta who is living in his body complex but for all intents and purposese but has transcended the life and merged with Brahman. He has given up all contacts with body and mind but still living in the body vesture because his prarabdha has not exhausted. We cannot understand him from our sense organs which can work only in the realm of objects.
सुख-दुःख (happy or miserable) सङ्ग-निसङ्ग (attached or unattached) मुमुक्षु-मुक्त (seeker of liberation or liberated) are mere concepts of the mind and intellect and therefore connected with the body or apara prakruti. A liberated man has transcended the gross, subtle and causal body and therefore has no connection with the apara prakruti. He is like a man imprisoned in his deam who does not try to free himself from the dream incarcetration. So, nothing can be predicted about the master who has become one with the Brahman. He is neither this nor that.
Ch. 18 Sh.97
विक्षेपेऽपि न विक्षिप्तः समाधौ न समाधिमान् ।
जाड्येऽपि न जडो धन्यः पाण्डित्येऽपि न पण्डितः ॥ १८-९७॥

विक्षेपे अपि न विक्षिप्तः समाधौ न समाधिमान्
जाड्ये अपि न जडः धन्यः पाण्डित्ये अपि न पण्डितः

विक्षेपे-in distraction अपि-even न-not विक्षिप्तः-distracted समाधौ- in samadhi or absorption of mind न-not समाधिमान्-absorbed, meditative जाड्ये-in dullness अपि-even न-not जडः-dull धन्यः-blessed one, fortunate पाण्डित्ये-in learning अपि-even न-not पण्डितः- learned

The blessed man is not distracted even in distraction. He is not in meditation even in samadhi. He is not dull even in a state of dullness. And he is not learned eventhough possessed of learning.

विक्षेपे अपि न विक्षिप्तः समाधौ न समाधिमान्
The blessed man is not distracted even in distraction. He is not in meditation even in samadhi. Even while distracted, the blessed man stays still. In meditation, he does not meditate. Samadhi means deep contemplation of God. A meditator is in a state of suspended mind activities. He is not meditating a to attain samadhi. Samdadhi is his real state of his mind. It is natural to him. It is his innate nature. If he encounters any physical or mental anxiety, or confrontation he does not try to be cool. quititude is imminent to him. He is naturally cool and collected. He need not put any effort to be quite.
जाड्ये अपि न जडः धन्यः पाण्डित्ये अपि न पण्डितः He is not dull even in a state of dullness. And he is not learned eventhough possessed of learning. In ignorance, he remains clear. Though learned he knows nothing.
From verse 94 onwards till the end of this chapter, in six verses the author expresees the nature of a realized soul. Since he is trying to explain the inexplicable, he is going to an area where the mind and the sense faculties fail to fathom, where the words are insufficient to explain, and so, he has to employ a language of contradictions.

Ch. 18 Sh.98
मुक्तो यथास्थितिस्वस्थः कृतकर्तव्यनिर्वृतः ।
समः सर्वत्र वैतृष्ण्यान्न स्मरत्यकृतं कृतम् ॥ १८-९८॥

मुक्तः यथा स्थितिः स्वस्थः कृत कर्तव्य निर्वृतः
समः सर्वत्र वैतृष्ण्यात् न स्मरति अकृतम् कृतम् ॥ १८-९८॥

मुक्तः-liberated one यथास्थितिस्वस्थः- abiding in the self in all conditions (यथा-as it is स्थितिः- in every state स्वस्थः-abiding in the self) कृतकर्तव्यनिर्वृतः-free from the idea of action and duty (कृत-done कर्तव्य-duty निर्वृतः-devoid of)
समः-the same सर्वत्र-everywhere वैतृष्ण्यात् -indifferent to thirst or avarice, desirelessness – न-not स्मरति-remembers अकृतम्-what has not been done कृतम्- what has been done

The liberated one, who abides in Self under all conditions, is released from the concept of action and duty. He is the same everywhere and due to the absence of desires in him, does not brood over what he has done and what he has not done.

मुक्तः यथा स्थितिः स्वस्थः कृत कर्तव्य निर्वृतः The liberated one, abides in the self in all conditions. He does not brood over what he has done and what remained to be done. He is free from the idea of action and duty. He is not bothered about what sadhanas he has done or what he omitted. Suppose you have recovered Corona Virus disease (COVD-19). The doctor had prescribed to you a steroid, but you did not take it as per prescription. After having fully recovered now and getting a negative report, do you now worry about not taking the prescribed medicine? Similarly, the liberated one does not bother about and so, he is कृतकर्तव्यनिर्वृतः
The liberated one is called here यथा स्थितिः स्वस्थः Centred in the self in all conditions or states. The words यथा स्थितिः or states refer to the different conditions mentioned in verses 96 and 97. Here is the list.
Verse 96: सुखी, दुःखी, विरक्तः, मुमुक्षुः, मुक्तः
Verse 97: विक्षेपे न विक्षिप्तः, समाधौ न समाधिमान्, जाड्ये न जडः पाण्डित्ये न पण्डितः
Such is the स्थितिः or status of the blessed soul.
समः सर्वत्र वैतृष्ण्यात् न स्मरति अकृतम् कृतम्- He is the same in all conditions mentioned above. He is free from the idea of action and duty. So, he does not bother what sadhanas he completed and what he omitted. Why? His mind is tranquil in all vagaries of life. It is because of वैतृष्ण्यात् indifference to thirst or avarice. The entire past is a just idea now. There is no past or future in his opinion.
Ch. 18 Sh.99
न प्रीयते वन्द्यमानो निन्द्यमानो न कुप्यति ।
नैवोद्विजति मरणे जीवने नाभिनन्दति ॥ १८-९९॥

न प्रीयते वन्द्यमानः निन्द्यमानः न कुप्यति
न उद्विजति मरणे जीवने न अभिनन्दति

न-not प्रीयते-is pleased वन्द्यमानः-praised निन्द्यमानः-blamed न-not कुप्यति-is annoyed न-not उद्विजति-fears मरणे-at death जीवने-in life न-not अभिनन्दति- rejoices

The liberated in life is neither pleased by praise, nor annoyed by blame. He neither rejoices in life nor fears death.

न प्रीयते वन्द्यमानः न कुप्यति निन्द्यमानः – He is neither pleased by praise nor annoyed by blame. Brickback and bouquet are for a man of world. For one who has crossed three gunas and five koshas has no connection whatsoever with the body, he lives in the body like a stranger. He is unattached to the body. The experiences of the body are not any concern to him. A man of realization, has exemplary emotional stability. The author has quoted four types of emotions which normally evokes a different type of response from ordinary people.
न प्रीयते न कुप्यति A wisem man is neiher pleased by praise nor annoyed by blame. न उद्विजति न अभिनन्दति
A man of steady wisdom is neither pleased when when praised nor annoyed when blamed.
न उद्विजति मरणे न अभिनन्दति जीवने- If death were to come, he is not agitated nor is he delighted because he is still living.

He neither rejoices in life nor fears death. उद्विजति means agitated, frightened. Life and death; desire and anger are the hallmarks of the mind and ego. A man of learning has gone beyond the ego and body awareness. So, he has no feeling for these.
This is his appraoach to life and death. He will not perform maha mrutyunjaya homa to ward off death nor will be perform satynarayan puja for prolonged life.
He is awakened to divine consciousness. The experiences of the body have no bearing on him. He lives ever in his devine consciousness.
Life and death are just events like day and night to him.
Gurudev Chinmayanda has quoted some refrences from Gita. Here are they.
यस्मान्नोद्विजते लोको लोकान्नोद्विजते च यः ।
हर्षामर्षभयोद्वेगैर्मुक्तो यः स च मे प्रियः ॥१२:१५॥

यः सर्वत्र अनभिस्नेहः तत् तत् प्राप्य शुभाशुभम्
न अभिनन्दति न द्वेष्टि तस्य प्रज्ञा प्रतिष्ठिता ॥ 2 ::57॥

He who is un-attached to everything, and while meeting with good or evil, neither rejoices nor is disturbed is a man of steady wisdom.
He, by whom the world is not provoked, and who cannot be provoked by the world, and one who is free from joy, jealousy, fear, and anxiety; is dear to me.

Ch. 18 Sh.100
न धावति जनाकीर्णं नारण्यं उपशान्तधीः ।
यथातथा यत्रतत्र सम एवावतिष्ठते ॥ १८-१००॥

न धावति जन अकीर्णम् न अरण्यम् उपशान्तधीः
यथातथा यत्रतत्र सम एव अवतिष्ठते

न- धावति- जन अकीर्णम्-crowded place न-not अरण्यम्- solitude of the forest उपशान्तधीः- one whose mind is serene यथातथा- any way (यथा-how तथा-thus) यत्रतत्र-anywhere (यत्र-wherever तत्र-there) समः -the same एव-indeed अवतिष्ठते- lives, stays
One of tranquil mind, seeks neither crowds nor wilderness. He remains the same under any conditions and in any place.

न धावति जन अकीर्णम् न अरण्यम् उपशान्तधीः One who is peaceful at heart उपशान्तधीः, is at rest whether he is in a crowded market or in the solitude of the forest. These are environmental changes which make no dent on the life style of the sage.
यथातथा यत्रतत्र समः एव अवतिष्ठते- He remains the same under any conditions and in any place. He may stay as an honoured guest in a palace amongst its luxury and entertainment or in a cave of a forest with frugal means. His mind is established in equality and equinamity. These external comforts or difficulties make no change in his life style. He ever remains the same serene man centred in God. Gita says:
इहैव तैर्जितः सर्गो येषां साम्ये स्थितं मनः ।
निर्दोषं हि समं ब्रह्म तस्माद्ब्रह्मणि ते स्थिताः ॥ 5:19॥

He, whose mind is established in equality and equanimity, has conquered the samsara of birth and death right in this world. Such a yogi is flawless like Brahman and therefore he is established in Brahman.