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E text source- 541.Sometimes a fool, sometimes a sage, sometimes possessed of regal splendour; sometimes wandering, sometimes behaving like a motionless python, sometimes wearing a benignant expression; sometimes honoured, sometimes insulted, sometimes unknown – thus lives the man of realisation, ever happy with Supreme Bliss.
542. Though without riches, yet ever content; though helpless, yet very powerful, though not enjoying the sense-objects, yet eternally satisfied; though without an exemplar, yet looking upon all with an eye of equality.
543. Though doing, yet inactive; though experiencing fruits of past actions, yet untouched by them; though possessed of a body, yet without identification with it; though limited, yet omnipresent is he.
544. Neither pleasure nor pain, nor good nor evil, ever touches this knower of Brahman, who always lives without the body-idea.
545. Pleasure or pain, or good or evil, affects only him who has connections with the gross body etc., and identifies himself with these. How can good or evil, or their effects, touch the sage who has identified himself with the Reality and thereby shattered his bondage ?
546. The sun which appears to be, but is not actually, swallowed by Rahu, is said to be swallowed, on account of delusion, by people, not knowing the real nature of the sun.
547. Similarly, ignorant people look upon the perfect knower of Brahman, who is wholly rid of bondages of the body etc., as possessed of the body, seeing but an appearance of it.
548. In reality, however, he rests discarding the body, like the snake its slough; and the body is moved hither and thither by the force of the Prana, just as it listeth.
549. As a piece of wood is borne by the current to a high or low ground, so is his body carried on by the momentum of past actions to the varied experience of their fruits, as these present themselves in due course.
550. The man of realisation, bereft of the body-idea, moves amid sense-enjoyments like a man subject to transmigration, through desires engendered by the Prarabdha work. He himself, however, lives unmoved in the body, like a witness, free from mental oscillations, like the pivot of the potter’s wheel.
551. He neither directs the sense-organs to their objects nor detaches them from these, but stays like an unconcerned spectator. And he has not the least regard for the fruits of actions, his mind being thoroughly inebriated with drinking the undiluted elixir of the Bliss of the Atman.
552. He who, giving up all considerations of the fitness or otherwise of objects of meditation, lives as the Absolute Atman, is verily Shiva Himself, and he is the best among the knowers of Brahman.
553. Through the destruction of limitations, the perfect knower of Brahman is merged in the One Brahman without a second – which he had been all along – becomes very free even while living, and attains the goal of his life.
554. As an actor, when he puts on the dress of his role, or when he does not, is always a man, so the perfect knower of Brahman is always Brahman and nothing else.
556. Let the body of the Sannyasin who has realised his identity with Brahman, wither and fall anywhere like the leaf of a tree, (it is of little consequence to him, for) it has already been burnt by the fire of knowledge.
557. The sage who always lives in the Reality – Brahman – as Infinite Bliss, the One without a second, does not depend upon the customary considerations of place, time, etc., for giving up this mass of skin, flesh and filth.
558. For the giving up of the body is not Liberation, nor that of the staff and the water-bowl; but Liberation consists in the destruction of the heart’s knot which is Nescience.
559. If a leaf falls in a small stream, or a river, or a place consecrated by Shiva, or in a crossing of roads, of what good or evil effect is that to the tree ?
560. The destruction of the body, organs, Pranas and Buddhi is like that of a leaf or flower or fruit (to a tree). It does not affect the Atman, the Reality, the Embodiment of Bliss – which is one’s true nature. That survives, like the tree.
561. The Shrutis, by setting forth the real nature of the Atman in the words, "The Embodiment of Knowledge" etc., which indicate Its Reality, speak of the destruction of the apparent limitations merely.
562. The Shruti passage, "Verily is this Atman immortal, my dear", mentions the immortality of the Atman in the midst of things perishable and subject to modification.
563. Just as a stone, a tree, grass, paddy, husk, etc., when burnt, are reduced to earth (ashes) only, even so the whole objective universe comprising the body, organs, Pranas, Manas and so forth, are, when burnt by the fire of realisation, reduced to the Supreme Self.
564. As darkness, which is distinct (from sunshine), vanishes in the sun’s radiance, so the whole objective universe dissolves in Brahman.
565. As, when a jar is broken, the space enclosed by it becomes palpably the limitless space, so when the apparent limitations are destroyed, the knower of Brahman verily becomes Brahman Itself.
566. As milk poured into milk, oil into oil, and water into water, becomes united and one with it, so the sage who has realised the Atman becomes one in the Atman.
567. Realising thus the extreme isolation that comes of disembodiedness, and becoming eternally identified with the Absolute Reality, Brahman, the sage no longer suffers transmigration.
568. For his bodies, consisting of Nescience etc., having been burnt by the realisation of the identity of the Jiva and Brahman, he becomes Brahman Itself; and how can Brahman ever have rebirth ?
569. Bondage and Liberation, which are conjured up by Maya, do not really exist in the Atman, one’s Reality, as the appearance and exit of the snake do not abide in the rope, which suffers no change.