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Spiritual Enlightenment
Bandha (bondage of Karmas); and secondly, he is, owing to his behaviour being contrary to that of the worldly people, called mad by them.
45. He who adopts Sama-bhava (equanimity) can be charged with two other faults (actually praise in the guise of fault finding] firstly, he leaves his old associate (that is Karma), and secondly, being absorbed in the Atma-Swarup(pure nature of soul) he becomes dependent upon it.
46. There is another fault with him who adopts the Samabhava (equanimity),—he leaves his body and alone mounts high over the world.
46.*1. At night the people of the world go to sleep, but the Yogins keep awake and engage themselves in meditation, and when at daytime the whole world is awake and when men are engaged in their worldly affairs, the Yogins call it darkness and say that the world is asleep, because it is then involved in spiritual darkness.
47. The Sage does not give up Sama-bhava (equanimity) nor forms an attachment for any object other than his self; that Jnana-maee (embodiment of knowledge) Ideal which he wants to realise is none other than the Sama-bhava (real nature) of his Atman
48. The Sage does not talk of any other object, nor does he cause others to talk of any other object than the self; neither he praises anything, nor does he speak ill of anything; he knows that the cause of Moksha is Sama-bhava (equanimity or evenness of mind towards all).
49. Param-Munis (holy saints) neither cherish attachment for Parigraha (worldly objects and passions), nor do they entertain hatred towards them; they know that the Svabhava (real nature) of Atman is distinct from Parigraha.
50. Great Ascetics do not entertain Raga (love or attachment ) and Dvesha hatred even towards any kind of Vishaya (pleasures of the senses or objects thereof); they know that the Svabhava (real nature) of Atman is distinct from them
