¢vïaPl|    ÞyadstaE¢nv¦¢äO:
p#v¦¢äOråOanPl|    td£¢Xtm¯    ,
tj¯åOaåOyaEyInm:¦¢ÝNkadaW
naEcE¢¹da|    è¾Pl|    ¢kmÞmat¯    .422.  

¢vïaPl|

the result of knowledge

ÞyadstaE¢nv¦¢äO:

turning away fron unreal things

p#v¦¢äOråOanPl|

while attachment to these is the result of ignorance

td£¢Xtm¯

this is observed

tj¯åOaåOyaEyInm:¦¢ÝNkadaW

in the case of one who knows a mirage and thingsof that sort

naEcE¢¹da|

otherwise

è¾Pl|

what other tangible result

¢kmÞmat¯

do the knowers of Brahman obtain?

 
422. Wisdom leads you to take unreal things for what they are, as in the case of the mirage.
 
AåOan¶dyg#ÓtE¢vInaSaE    yïSExt:    ,
A¢nÅCaE¢vIxy:    ¢k|    n¤    p#v¦äOE:    karN|    Þvt:    .423.  

AåOan¶dyg#ÓtE¢vInaSaE

if the heart's knot of ignorance is totally destroyed

yïSExt:

in case without anything left

A¢nÅCaE¢vIxy:

the man who is averse to sense-pleasures

¢k|   n¤

what natural cause

p#v¦äOE:

for inducing

karN|

reason

Þvt:	such a man to selfish action

 
423. When the knots of desire stemming from ignorance are out, how can sense objects prompt you to action? 

vasnan¤dyaE    BaEÂy    vWraÂyÞy    tdav¢D:    ,
Ah|BavaEdyaBavaE    baEDÞy    prmav¢D:    ,
¢lnv¦äOWrn¤Ïp¢äOmIyaIdaEprtEÞt¤    sa    .424.  

vasnan¤dyaE

excite no more desire

BaEÂy

when the sense-objects

vWraÂyÞy

of dispassion

tdav¢D:

then is the culmination

Ah|BavaEdyaBavaE

the absence of any impulsion of the egoistic idea

baEDÞy

perfection of knowledge

prmav¢D:

limit of selfwithdrawal is reached

¢lnv¦äOWrn¤Ïp¢äOmIyaIdaEprtEÞt¤

when the mind functions that have been merged,appear no more

sa

and the

 
424. Non-attachment is complete when desires for sense objects cease, knowledge is complete when the sense of `I' ends. And renunciation is complete when desires do not rise again.
      
  HALLMARK   OF   JIVAN-MUKTA
b#'akartya    sda    ¢ÞTttya    ¢nm¤I³ba/aTaID£    -
rÓyavE¢dtBaEÂyBaEgklnaE    ¢nd#al¤vdqbalvt¯    ,
Þvp"alaE¢ktlkvÇjg¢dd|    pÜyÓkv¢cÚlÖD¢D    -
raÞtE    k¢àdnÓtp¤ÎyPlB¤ÂDÓy:    s    maÓyaE    B¤¢v    .425.  

b#'akartya

merged in Brahman

sda

always

¢ÞTttya

remaining

¢nm¤I³ba/aTaID£

freed from all sense of reality of the external senseobjects

rÓyavE¢dtBaEÂyBaEgklnaE

only seeming to enjoy such senseobjects as are offered by others

¢nd#al¤vdqbalvt¯

like one sleepy, or like a child

Þvp"alaE¢ktlkvÇjg¢dd|

beholding this world as one seen in dreams

pÜyÓkv¢cÚlÖD¢D

the most fortunate man

raÞtE

is such a man

k¢àdnÓtp¤ÎyPlB¤ÂDÓy:

the enjoyer of the fruits of endless merits

s

he alone

maÓyaE

is blessed and esteemed

B¤¢v

on earth

 
425.He is blessed and his example is to be followed, who remains in the consciousness of Brahman, enjoying bliss not known to others , and seeing the world as a dream.
 
WHAT   IS   REAL   BLISSFULNESS?
 
¢ÞTtp#åOaE    y¢try|    y:sdanÓdmƤtE    ,
b#'ÎyEv    ¢v¢lnaÏma    ¢n¢vIkaraE    ¢v¢n¢Ý@y:    .426.  

¢ÞTtp#åOaE

has got a steady illumination

y¢try|

that Sanyasin

y:sdanÓdmƤtE

enjoys eternal bliss

b#'ÎyEv

merged in Brahman

¢v¢lnaÏma

having his soul wholly

¢n¢vIkaraE

is changeless

¢v¢n¢Ý@y:

and free from activity

426. Only he who is always  merged  in  Brahman, has understanding well-established and is ever in bliss.
 
b#'aÏmnaE:    SaE¢DtyaErEkBavavga¢hn£    ,
¢n¢vIkÚpa    c    ¢cÓmaæOa    v¦¢äO:    p#åOE¢t    kÐytE    ,
¢ÞTta{saW    BvEïÞy    ¢ÞTtp#åO:    s    uÅytE    .427.  

b#'aÏmnaE:

and Brahman

SaE¢DtyaErEkBavavga¢hn£

that kind mental function which of the Self

¢n¢vIkÚpa  c

which is free from duality

¢cÓmaæOa

only with Pure Intelligence

v¦¢äO:

which concerns itself

p#åOE¢t

illumination

kÐytE

is called

¢ÞTta{saW

this perfectly steady

BvEïÞy

he who has

¢ÞTtp#åO:

a man of steady illumination

s   uÅytE

is called

 
427. Established understanding is the purified  consciousness  which is constant and uniform.
yÞy    ¢ÞTta    BvEt¯p#åOa    yÞyanÓdaE    ¢nrÓtr:    ,
p#p·aE    ¢vÞm¦tp#ay:    s    j£vÓm¤³    iÝytE    .428.  

yÞy

he whose

¢ÞTta

is steady

BvEt¯p#åOa

illumination

yÞyanÓdaE

who has constant bliss

¢nrÓtr:

in this very life

p#p·aE

the phenomenal universe

¢vÞm¦tp#ay:

who has almost forgotten

s   j£vÓm¤³

as a man liberated

iÝytE

is accepted

428. He  has established   understanding   who  has  forgotten  duality and is always in a blessed state-he  is called the  jivanmukta,  free   even   in   this   world.
 
l£nD£r¢p    jag¢tI    yaE    jag#ѯDmI¢vv¢jIt:    ,
baEDaE    ¢nvaIsnaE    yÞy    s    j£vÓm¤³    iÝytE    .429.

l£nD£r¢p

even having his mind merged in Brahman

jag¢tI

is quite alert

yaE   jag#ÑGmI¢vv¢jIt:

he who is free at the same time from the characteristics of the waking state

baEDaE

whose realization

¢nvaIsnaE

is free from desires

yÞy

to whom

s   j£vÓm¤³

as a man liberatedin-life

iÝytE

is called

429. He is a jivanmukta  whose  intellect  is  merged  in  Brahman,  who  though   awake,  is free  from  the  effects  of  wakefulness and  whose  knowledge is   free   from   desire.
SaÓts|sarkln:    klavan¢p    ¢nÝkl:    ,
yÞy    ¢cäO|    ¢v¢n¢àÓt|    s    j£vÓm¤³    iÝytE    .430.  

SaÓts|sarkln:

whose bondage about the phenomenal state have been appeased

klavan¢p

who knows all the arts

¢nÝkl:

who does not know anything about the arts

yÞy   ¢cäO|

whose mind

¢v¢n¢àÓt|

is free from anxiety

s   j£vÓm¤³

as a man liberatedin-life

iÝytE

is accepted

 
430.He is a jivanmukta in  whom the world's turmoil  has subsided, whose heart is without anxiety and though a part, is yet one with the whole.