Jai Shri Ram! ૐ
46. One who never knows any difference through wisdom between jiva, the embodied soul, and Brahman, or between Brahman and nature, the creation, is called a jivanmukta, one who is liberated while living.
47. Respected by the good or insulted by the wicked, one who ever remains in equanimity is called a jivanmukta.
48. For the one who has known the Brahman essence, this world no longer remains the same as before. If it is not so, he has not known the Brahman state of being and is still an extrovert.
49. As far as happiness etcetera are experienced, it is called prarabdha, accumulated past action-impressions; because the arising of any fruits is from actions in the past. There is no fruit anywhere without action.
50. Just as the dream activity ceases upon waking, similarly, past actions accumulated over billions of eons dissolve instantly upon one's knowing: “I am Brahman.”
51. Just as nothing clings to space, so to the sage, who knows the Self to be unattached and indifferent, future actions cling not in the least degree.
52. Just as space is unaffected by the smell of liquor though it touches the pot (containing the liquor), so the Self remains untouched by all happenings in spite of being present during all of them.
53. Karmas done before the dawn of knowledge perish not as a result of that knowledge; they must produce their proper effect even as an arrow shot to hit a target (stops not before hitting it).
54. The arrow discharged (to hit) what was taken for a tiger stops not, though, after, (the target) is known to be a cow; the target is hit with full force. Similarly, action already done comes to fruition even after enlightenment has happened.
55. One who understands that he is deathless and ever young remains one with the soul and has no relationship with the fruits of his past actions.
56. Karma, past actions, bear fruits only when we have a feeling of my-ness for our bodies. It is never desirable to have a feeling of my-self for the body. Thus, by giving up the feeling of my-ness for the body one gives up the fruits of past actions.
57. This fallacy that the body is myself is the cause of creating in the imagination the idea of past actions. But how could something be true that is imposed or imagined about a fallacy?
58. From where can a thing be born which is not real in the first place? What has not been born, how can it be destroyed? How can a thing that is unreal have past actions?
59-60. To answer the ignorant (who) doubtfully ask how this body persists if the entire effects of nescience with their cause are destroyed by knowledge, Shruti, with an outward eye, propounds the theory of operative past actions; not to suggest to the wise that the body, etc., are real.
61. A total plenum, without beginning and end, measure and change. Massed being and intelligence, massed eternal bliss, undiminishing,
62. With the sole savor of the subject, full, endless, behold all, neither to be shunned nor seized, neither to be held nor propped;
63. Beyond inert forces and actions, subtle, certain, unblemished; Whose essence is beyond thought, beyond mind and words;
64. Existent, a plenitude, self-proven, pure, awake and matchless. One only is non-dual Brahman; here is no plurality at all. Thus knowing through your own experience that the soul is indivisible, be fulfilled and dwell blissfully in the changeless soul.
Listening to these teachings from the master, the disciple became enlightened and began to say: I have seen the world just now, where has it gone? Who has taken it away? Into what has it become dissolved? It is a great surprise! Does it not exist? In this great ocean of Brahman which is full of the nectar of infinite bliss, what have I to renounce now and what have I to take? What is other now and what is extraordinary? Here I do not see anything, I do not hear anything and I do not know anything, because I am always in my blissful soul and I myself am my own nature. I am unattached, bodiless, genderless; I am God myself; I am absolutely silent, I am infinite, I am the whole and the most ancient. I am not the doer, I am not the sufferer, I am unchanging and inexhaustible. I am the abode of pure knowledge, I am alone and I am the eternal godliness.
To Apantaratamas was this science imparted. He imparted it to Brahma, who passed it on to Ghorangiras. The latter gave it to Raikva and Raikva to Rama. Rama imparted it to all beings. This is the injunction in regard to Liberation; this is the teaching and message of the Vedas.
Om ! That (Brahman) is infinite, and this (universe) is infinite.
The infinite proceeds from the infinite.
(Then) taking the infinitude of the infinite (universe),
It remains as the infinite (Brahman) alone.
Om ! Let there be Peace in me !
Let there be Peace in my environment !
Let there be Peace in the forces that act on me !
Here ends the Adhyatma Upanishad belonging to the Sukla-Yajur-Veda.