1.
First, there is intolerance for physical activity. Then, there is intolerance for excessive talk, and after that, intolerance for worrying about anything. Therefore, I am established in my Self. (When the kaarya – effect, which is the action – is given up, the need for the kaarana – cause – becomes clear, and the person reaches a state that is free of resolves.)
2.
I am established in my Self, because I have no inclination for the objects of the senses. The Atma is not something that can be seen. Because of this, I remain focused even when I see causes for mental distortions. (Inclinations do not identify with sense objects on their own; and there is no need for them to take on the form of the Atma.) So, I remain at peace.
3.
I have seen the rule that people try to attain Samadhi because of mental disturbances caused by samyak adhyaasa (total superimposition of the external world on the substratum that is the Atma). That is why I remain unaffected. (There is no Samadhi if there is no mental disturbance.)
4.
O Janaka, I am established in my Self because there is nothing that is tyaajya (to be given up), graahya (to be accepted); no harsha (joy) and no vishaada (sorrow) for me.
5.
‘This is an aashrama (stage in life) and this is tyaaga (renouncing) of the ashram. This is dhyana and this is vikshep. This is worth thinking about and that is not.’ All these create only dilemmas, so (I remain aloof from them) I remain established in my Self.
6.
Just as a karmaanushthaana (religious ritual) is done by agnan, its tyaga is also done by agnan. Knowing this essence, I remain established in my Self (unconcerned about activity or withdrawing from activities.)
7.
Even by doing chintan (thinking deeply) upon the Atma-Tattva that is achintya (beyond thought), it becomes the form of our thinking; so, I am established in my self-established swarup.
8.
Whoever has molded himself thus by regular practice becomes fulfilled. A person to whom this is natural is already fulfilled.