Knowing when the dualism of things done and undone has been put to rest, or the person for whom they occur has, then you can here and now go beyond renunciation and obligations by indifference to such things. 9.1 Rare indeed, my son, is the lucky man whose observation of the world’s behaviour has led to the extinction of his thirst for living, thirst for pleasure, and thirst for knowledge. 9.2 All this is transient and spoiled by the three sorts of pain. Knowing it to be insubstantial, ignoble, and fit only for rejection, one attains peace. 9.3 When was that age or time of life when the dualism of extremes did not exist for men? Abandoning them, a person who is happy to take whatever comes attains perfection. 9.4 Who does not end up with indifference to such things and attain peace when he has seen the differences of opinions among the great sages, saints, and yogis? 9.5 Is he not a guru who, endowed with dispassion and equanimity, achieves full knowledge of the nature of consciousness, and leads others out of samsara? 9.6 If you would just see the transformations of the elements as nothing more than the elements, then you would immediately be freed from all bonds and established in your own nature. 9.7 One’s desires are samsara. Knowing this, abandon them. The renunciation of them is the renunciation of it. Now you can remain as you are. 9.8 Abandon desire, the enemy, along with gain, itself so full of loss, and the good deeds which are the cause of the other two — practice indifference to everything. 10.1 Look on such things as land, friends, money, property, wife, and bequests as nothing but a dream or a magician’s show lasting three or five days. 10.2 Wherever a desire occurs, see samsara in it. Establishing yourself in firm dispassion, be free of passion and happy. 10.3 The essential nature of bondage is nothing other than desire, and its elimination is known as liberation. It is simply by not being attached to changing things that the everlasting joy of attainment is reached. 10.4 You are one, conscious and pure, while all this is inert non-being. Ignorance itself is nothing, so what is the point of wanting to understand? 10.5 Kingdoms, children, wives, bodies, pleasures — these have all been lost to you life after life, attached to them though you were. 10.6 Enough of wealth, sensuality, and good deeds. In the forest of samsara the mind has never found satisfaction in these. 10.7 How many births have you not done hard and painful labour with body, mind, and speech. Now at last, stop! 10.8 Unmoved and undistressed, realising that being, non-being and change are of the very nature of things, one easily finds peace. 11.1 At peace, having shed all desires within, and realising that nothing exists here but the Lord, the Creator of all things, one is no longer attached to anything. 11.2 Realising that misfortune and fortune come in their own time from fortune, one is contented, one’s senses under control, and does not like or dislike. 11.3 Realising that pleasure and pain, birth and death are from destiny, and that one’s desires cannot be achieved, one remains inactive, and even when acting does not get attached. 11.4 Realising that suffering arises from nothing other than thought, dropping all desires one rids oneself of it, and is happy and at peace everywhere. 11.5 Realising, “I am not the body, nor is the body mine. I am awareness,” one attains the supreme state and no longer remembers things done or undone. 11.6 Realising, “I alone exist, from Brahma down to the last clump of grass,” one becomes free from uncertainty, pure, at peace, and unconcerned about what has been attained or not. 11.7 Realising that all this varied and wonderful world is nothing, one becomes pure receptivity, free from inclinations, and as if nothing existed, one finds peace. 11.8 Music: Mystical Autumn by MusicLFiles Free download: https://filmmusic.io/song/9755-mystical-autumn License (CC BY 4.0)
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Nov 16 20224 mins