यदृच्छालाभसन्तुष्टो द्वन्द्वातीतो विमत्सरः | समः सिद्धावसिद्धौ च कृत्वापि न निबध्यते
yadṛcchālābhasantuṣṭo dvandvātīto vimatsaraḥ . samaḥ siddhāvasiddhau ca kṛtvāpi na nibadhyate
Remaining satisfied with what comes unasked for, having transcended the dualities, being free from spite, and eipoised under success and failure, he is not bound even by performing 行動s.
Remaining satisfied with what comes unasked for, having transcended the dualities, being free from spite, and eipoised under success and failure, he is not bound even by performing actions.
The sage is ite satisfied with what comes to him by chance. In verses IV. 18? 19? 20? 22? 22 and 23 there is only a reiteration of the results of the 知識 of 自己 which is beyond 行動. The sage who identifies himself with the 行動less Self is not bound as 行動 and its cause which bind one to the round of 生 and 死 have been burnt in the fire of the 知識 of 自己 or BrahmaJnana. Just as a seed burnt in the fire cannot germinate? so also the Karmas or 行動s burnt by the fire of 知識 of 自己 cannot produce future 生.Ordinary people think that the sage is also a doer of 行動s? an agent? active and therefore bound? when they see him doing 行動s. This is a mistake. From his own point of view and? in truth? he is not an agent at all. He really does no 行動 at all. He feels and says? I do nothing at all. Nature does or the three alities of Nature do everything.He is not affected by heat and cold? 喜び and 痛み? success and failure? as he always has a balanced state of mind. He is not attached even to the things which are necessary for the bare maintenance of his body. He experiences neither 喜び nor 痛み? whether or not he obtains food and the other things which are reired for the maintenance of his body. The reason is that he is resting in his essential nature as Existence知識Bliss Absolute (SatchidanandaSvarupa) he is swimming in the ocean of bliss. So he does not care for his body and its needs.
The sage is ite satisfied with what comes to him by chance. In verses IV. 18? 19? 20? 22? 22 and 23 there is only a reiteration of the results of the knowledge of the Self which is beyond action. The sage who identifies himself with the actionless Self is not bound as action and its cause which bind one to the round of birth and death have been burnt in the fire of the knowledge of the Self or BrahmaJnana. Just as a seed burnt in the fire cannot germinate? so also the Karmas or actions burnt by the fire of knowledge of the Self cannot produce future birth.Ordinary people think that the sage is also a doer of actions? an agent? active and therefore bound? when they see him doing actions. This is a mistake. From his own point of view and? in truth? he is not an agent at all. He really does no action at all. He feels and says? I do nothing at all. Nature does or the three alities of Nature do everything.He is not affected by heat and cold? pleasure and pain? success and failure? as he always has a balanced state of mind. He is not attached even to the things which are necessary for the bare maintenance of his body. He experiences neither pleasure nor pain? whether or not he obtains food and the other things which are reired for the maintenance of his body. The reason is that he is resting in his essential nature as ExistenceKnowledgeBliss Absolute (SatchidanandaSvarupa) he is swimming in the ocean of bliss. So he does not care for his body and its needs.