· One, who is Yoga-yukta, is a purified ātmā, has won over himself, has conquered his senses.
He has a feeling of compassion to all living beings.
Although he engages in action, he still is not attached to it.
He has a feeling of compassion to all living beings.
Although he engages in action, he still is not attached to it.
· One who is Yoga-Yukta thinks he is not doing anything in spite of seeing, hearing etc.. Thus he considers that it is the senses that are engaged in sensuous activities.
One who surrenders all his actions to Brahman, giving up all attachments, is never afflicted by the sins of actions.
One who surrenders all his actions to Brahman, giving up all attachments, is never afflicted by the sins of actions.
· A Yogi with his body, mind, intelligence, and senses purified performs actions without attachment for the purpose of self purification.
· A Yogi gives up all results of his actions and attains peace.
· On the other hand, one who is not associated with Yoga, acts on his desires and his attachment to its results makes him entangled.
· When one renounces all activities in his mind, the ātmā remains happily inside the body.
That individual certainly not doing any action nor is the cause of any action.
That individual certainly not doing any action nor is the cause of any action.
· God (Prabhu) does not create proprietorship neither activities of loka (planet) nor He creates association of results of action. All this happens due to one's svabhāva (nature).
· God (Vibhu) does not accept anyone's sins or pious deeds. The living beings are bewildered by the ajñāna which is masking their Jñāna.
· However, when one is enlightened with the Jñāna, by which his ignorance is destroyed, then his Jñāna reveals him the Supreme.
· One who is enlightened with the Jñāna, that intelligent, that self, that faithful, that devoted-one travels not to return back again.
· His Jñāna cleans all his sinful reactions.
· For such a person (panditah) all living beings as equal.
· For such persons (panditah), whose minds are established in equanimity, in that very life, they have certainly conquered the process of creation.
· They are flawless like Brahman, and thus they are already situated in Brahman.
· A person who neither rejoices upon achieving something pleasant nor laments upon obtaining something unpleasant, who is self-intelligent, un-bewildered, and who knows the Supreme perfectly, is to be understood as already situated in Brahman.
· Such a person is not attached to external sense pleasure and enjoys in taking pleasure in the self. (atmā)
That Brahman-Yoga-yukta ātmā enjoys the perpetual pleasure.
That Brahman-Yoga-yukta ātmā enjoys the perpetual pleasure.
· Pleasures and distress arise from the association of material senses and they have a beginning and an end, so a buddhah (wise) never takes delight in them.
· Before giving up this present body, if one is able to tolerate the urges produced by desire and anger, he is a yogi and is happy in this world.
· One whose happiness is within him, who is active within, as well as is illuminated from within, that yogi attains Brahman-Nirvānam, Brahman-bhutah (One-ness with Brahman).
· Rshi-s who are devoid of sins, those who have torn off duality, engaged in self realization, and engaged in the welfare of all living beings attains Brahman-Nirvana.
· Those who are free from anger and desire, those who have self-controlled-consciousness, who are self-realized, are assured of Brahman-Nirvāņa in their near future.
· When a Muni devoid of wishes, fear, anger makes external sensations unnecessary, fixes his eyes between his eyebrows, makes prāna and apāna vayu even through his nostrils, keeps a controlled senses, mind and intelligence, he is certainly always freed. (from delusion)
· Knowing Me as the beneficiary of Yajña and Tapa, Mahesvara of all loka and benefactor of all living beings, (the Munis, referred above) attains peace.
