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यः अनादाता अनात्मभूतदेहेन्द्रियतद्धर्मानात्मत्वेन नापादत्ते, स पुरुषः अश्रान्तः स्यात् संसारश्रमयुक्तो न भवेत्, अशनायादेर्देहादिधर्मत्वात् ।तथा च श्रुतिः—‘अशनायापिपासे प्राणस्य शोकमोहौ मनसो जरामरणे शरीरस्य’ इति ।देहद्वयाध्यासे हि तद्धर्माध्यासो भवति ।एवमश्रान्ततया निरुपद्रवः भवति ।क्रोधहर्षलोभमोहादयोऽन्तराया उपद्रवाः ।तद्धीनो निरुपद्रवः, स संमतः शिष्टत्वेन विद्वद्भिः संमतः शिष्टवत् स्यात् नाचरेत् जडवच्चरेत् ब्राह्मणो ब्रह्मवित्कविः ॥
In plain words
Whoever does not identify with the body, the senses, and their transient states—recognizing clearly that these belong to the non-self—remains untired, untouched by the weariness of worldly existence. For hunger and thirst belong to the breath, sorrow and delusion to the mind, and decay and death to the body. All such attributes arise solely through superimposition upon these vestures. Free from this confusion, the wise person dwells undisturbed. Emotional storms like anger, greed, and delusion are mere obstacles; freed from them, he is tranquil. Recognized by the wise as truly refined, let him walk the world outwardly like an ordinary or even indifferent man—the true brāhmaṇa, the knower of brahman, the seer.
Close to the Sanskrit
He who, not taking the non-self body, senses, and their properties as the self, does not assume them, that person would be untired, not burdened by the fatigue of worldly existence, because hunger and the like belong to the body. And thus the scripture says: 'Hunger and thirst belong to the prāna, grief and delusion to the mind, old age and death to the body.' For when there is superimposition on the two bodies, the superimposition of their attributes takes place. Thus through untiredness he becomes free from disturbance. Anger, joy, greed, delusion, and the like are obstacles and disturbances. Free from those, he is undisturbed; esteemed by the wise as cultured, he should act like a cultured person, not [ostentatiously], but move about like an inert person—the brāhmaṇa, the knower of brahman, the seer.