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Tajòánam praùamakaram yadindrinyánám
Tajòeyam yadupaniúatsu nèùcitártham
Te dhanyá bhuvi paramárthaniùciteháç
Ùesástu bhramanilaye paribhramanti.(1)
That alone is knowledge which brings about tranquillity of the senses. That alone is to be known which has its significance established in the Upaniúads. They alone are blessed whose aspiration is firmly set on knowing the Supreme Truth. Others are only whirling round (being caught) in an eddy (in the form of worldly life) or (living) in an abode of delusion.
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Ádau vijitya viúayánmada moharága-
Jòátvá matam samanubhüya parátmavidyá-
kántá sukham vanagøhe vicaranti dhanyáç(2)
Blessed are they who have conquered at first the attraction for the sense-objects and also the host of enemies in the form of conceit, infatuation, attachment, aversion etc. Thereby they win over the kingdom of yoga which is contemplation on the Supreme. They move about in the abode of forest, enjoying the company of the beloved in the form of knowledge of the Supreme-Self, having a clear understanding of their path of pursuit.
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Tyaktvá gøhe ratimadhogatihetubhütám
Vètaspøhá viúayabhogapade viraktá
Dhanyaùcaranti vijaneúu vimukta sañgáç(3)
Blessed are they who are sipping the juice of essence of the Upaniúads, at their free will without restraint. They have abandoned all sensuous enjoyment at home, which is the cause of one's downfall in life. Being free from desire and no attraction for enjoyment of worldly pleasures, they move about in solitude, with a sense of release from bondage.
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Tyaktvá mamáhamiti bandhakare pade dve
mánávamána sadøùáç samadaøùinaùca
kurvanti karmaparipáka phaláni dhanyáç(4)
Blessed are they who realise that the Kartá (doer of action) is different from the Self and resign the fruits of actions to that Kartá. They look upon all alike and remain the same both towards honour and dishonour since they have given up the feeling of `I' and `mine' the two shackles that tie down the individual.
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Bhaikúmøtena parikalpita dehayátráç
Jyotiç parátparataram paramátmasamjòam
Dhanyá dvijá rahasi hødyavalokayanti(5)
Blessed are those twice-born, who in solitude visualize within their bosom the Supreme Effulgence, called Paramátman. Having given up the three desires, they seek the path of salvation, maintaining their physical existence, by means of nector of alms.
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Násanna sanna sadasanna mahanna cáïu
Na strè pumánna ca napumsakamekabèjam
Dhanyá virejuritare bhavapáùabaddháç.(6)
Blessed are they by whom the Brahman is contemplated with one pointed attention in the following way.
`It is not That which is not, nor That which is, nor is It the combination of both. It is neither the big nor the subtle, nor is It the female or the male or the neutral. It is the one source of all'. Such people shine (with glory) while others remain imprisoned by the shackles of worldly life.
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Ajòána pañka parimagnamapetasáram
Duçkhálayam marañajanma jarávasaktam
Samsára bandhanamanityamavekúya dhanyá
Jòánásiná tadavùèrya viniùcayanti(7)
Blessed are they who realise that the bondage of worldly life is ephemeral and cut off that bond with the sword of knowledge and remain firm. They came to understand that this worldly life means, to be caught in the mire of ignorance, devoid of anything worthwhile, abode of sorrow and associated with birth, death and old age.
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Sántairananya matibhir madhurasvabhávaiç
Sákam veneúuviditátma padasvarüpaiç
Tadvastu samyaganiùam vimøùanti dhanyáç(8)
Blessed are they who ponder well over that Reality all the time in the forest. They are associated with people who are at peace within, whose attention is not diverted, and who are of sweet nature. They understand the significance of the word Átman with the conviction in their minds that Reality is one and remain free from infatuation.