FM.6.26 BHUSHUNDA'S LONG LIFE 2.AG5
jivadas
FM.6.1-FM.6.49
https://www.dropbox.com/s/ypa3cs25cab8jgs/FM.6.1-FM.6.49.docx?dl=0
FM6026 BHUSHUNDA'S LONG LIFE 2.AG5 .z40
FM.6.26 BHUSHUNDA'S LONG LIFE 2.AG5
सर्ग ६.२६
भुशुण्ड* उवाच ।
bhuzuNDa* uvAca |
एषा हि चित्त-विश्रान्तिर् मया प्राण-समाधिना ।
eSA hi citta-vizrAnti:_mayA prANa-samAdhinA |
क्रमेण_अनेन सम्प्राप्ता स्वयम् आत्मनि निर्मले ॥६।२६।१॥
krameNa_anena samprAptA svayam Atmani nirmale ||6|26|1||
एताम् दृष्टिम् अवष्टभ्य संस्थितो ऽस्मि महा.मुने ।
etAm dRSTim avaSTabhya saMsthita:_asmi mahA.mune |
न चलामि निमेष.अंशम् अपि मेरु-विचालतः ॥६।२६।२॥
na calAmi nimeSa.aMzam api meru-vicAlata: ||6|26|2||
गच्छतस् तिष्ठतो वा_अपि जाग्रतः स्वपतो ऽपि वा ।
gacchata:_tiSThata:_vA_api jAgrata: svapata:_api vA |
स्वप्ने ऽपि न चलत्य्_एष* सुसमाधिर् मम_आत्मनि ॥६।२६।३॥
svapne_api na calati_eSa* susamAdhi:_mama_Atmani ||6|26|3||
नित्य.अनित्यासु लोलासु जगत्-स्थितिषु सुस्थितः ।
nitya.anityAsu lolAsu jagat-sthitiSu susthita: |
अन्तर्.मुखो ऽस्मि तिष्ठामि स्व.कामेन_आत्मना_आत्मनि ॥६।२६।४॥
antar.mukha:_asmi tiSThAmi sva.kAmena_AtmanA_Atmani ||6|26|4||
अपि संरुध्यते वायुर् अपि वा सलिलम् गते ।
api saMrudhyate vAyu:_api vA salilam gate |
न_एतस्मात् सुसम.आधानाद्_विरुद्धम् संस्मराम्य्_अहम् ॥६।२६।५॥
na_etasmAt susama.AdhAnAt_viruddham saMsmarAmi_aham ||6|26|5||
प्राण.अपान.अनुसरणात् परमात्म.अवलोकनात् ।
prANa.apAna.anusaraNAt paramAtma.avalokanAt |
अशोकम् अनुजातो ऽस्मि पदम् आद्यम् महातपः ॥६।२६।६॥
azokam anujAta:_asmi padam Adyam mahAtapa: ||6|26|6||
आ-महाप्रलयाद् ब्रह्मन्न्_उन्मज्जन-निमज्जनम् ।
A-mahApralayAt brahman_unmajjana-nimajjanam |
अहम् अद्य_अपि भूतानाम् पश्यञ जीवामि धीरधीः ॥६।२६।७॥
aham adya_api bhUtAnAm pazyan_jIvAmi dhIradhI: ||6|26|7||
न भूतम् न भविष्यम् च चिन्तयामि कदा.चन ।
na bhUtam na bhaviSyam ca cintayAmi kadA.cana |
दृष्टिम् आलम्ब्य तिष्ठामि वर्तमानाम् इह_आत्मना ॥६।२६।८॥
dRSTim Alambya tiSThAmi vartamAnAm iha_AtmanA ||6|26|8||
यथा-प्राप्तेषु कार्येषु परित्यक्त-फल.एषणः ।
yathA-prApteSu kAryeSu parityakta-phala.eSaNa: |
सुषुप्त-समया बुद्ध्या परितिष्ठामि केवलम् ॥६।२६।९॥
suSupta-samayA buddhyA paritiSThAmi kevalam ||6|26|9||
भावाभाव-मयीम् चिन्ताम् ईहित.अनीहित=अन्विताम् ।
bhAva.abhAva-mayIm cintAm Ihita.anIhita=anvitAm |
विमृश्य_आत्मनि तिष्ठामि चिरम् जीवाम्य्_अनामयः ॥६।२६।१०॥
vimRzya_Atmani tiSThAmi ciram jIvAmi_anAmaya: ||6|26|10||
प्राण.अपान-समायोग-समयम् समनुस्मरन् ।
prANa.apAna-samAyoga-samayam samanusmaran |
स्वयम् आत्मनि तुष्यामि चिरम् जीवाम्य्_अनामयः ॥६।२६।११॥
svayam Atmani tuSyAmi ciram jIvAmi_anAmaya: ||6|26|11||
इदम् अद्य मया लब्धम् इदम् प्राप्स्यामि सुन्दरम् ।
idam adya mayA labdham idam prApsyAmi sundaram |
इति चिन्ता न मे तेन चिरम् जीवाम्य्_अनामयः ॥६।२६।१२॥
iti cintA na me tena ciram jIvAmi_anAmaya: ||6|26|12||
न स्तौमि न च निन्दामि क्वचित् किम्चित् कदाचन ।
na staumi na ca nindAmi kvacit kiMcit kadA.cana |
आत्मनो ऽन्यस्य वा साधो तेन_अहम् शुभ-भागतः ॥६।२६।१३॥
Atmana:_anyasya vA sAdho tena_aham zubha-bhAgata: ||6|26|13||
न तुष्यति शुभ-प्राप्तौ न_अ-शुभेष्व्_अपि खिद्यते ।
na tuSyati zubha-prAptau na_a-zubheSu_api khidyate |
मनो मम समम् नित्यम् तेन_अहम् शुभम् आगतः ॥६।२६।१४॥
mana:_mama samam nityam tena_aham zubham Agata: ||6|26|14||
परमम् त्यागम् आलम्ब्य सर्वम् एव सदा_एव हि ।
paramam tyAgam Alambya sarvam eva sadA_eva hi |
जीवित.आदि मया त्यक्तम् तेन_अहम् शुभम् आगतः ॥६।२६।१५॥
jIvita.Adi mayA tyaktam tena_aham zubham Agata: ||6|26|15||
प्रशान्त-चापलम् वीत.शोकम् स्वस्थम् समाहितम् ।
prazAnta-cApalam vIta.zokam svastham samAhitam |
मनो मम मुने शान्ते तेन जीवाम्य्_अनामयः ॥६।२६।१६॥
mana:_mama mune zAnte tena jIvAmi_anAmaya: ||6|26|16||
काष्ठम् विलासिनीम् शैलम् तृणम् अग्निम् हिमम् नभः ।
kASTham vilAsinIm zailam tRNam agnim himam nabha: |
समम् सर्वत्र पश्यामि तेन जीवाम्य्_अनामयः ॥६।२६।१७॥
samam sarvatra pazyAmi tena jIvAmi_anAmaya: ||6|26|17||
किम् अद्य मम सम्पन्नम् प्रातो_वा भविता पुनः ।
kim adya mama sampannam prAta:_vA bhavitA puna: |
इति चिन्ता-ज्वरो न_अस्ति तेन जीवाम्य्_अनामयः ॥६।२६।१८॥
iti cintA-jvara:_na_asti tena jIvAmi_anAmaya: ||6|26|18||
जरा-मरण-दुःखेषु राज्य-लाभ-सुखेषु च ।
jarA-maraNa-du:kheSu rAjya-lAbha-sukheSu ca |
न बिभेमि न हृष्यामि तेन जीवाम्य्_अनामयः ॥६।२६।१९॥
na bibhemi na hRSyAmi tena jIvAmi_anAmaya: ||6|26|19||
अयम् बन्धुः पराश् च_अयम् मम_अयम् अयम् अन्यतः ।
ayam bandhu: para:_ca_ayam mama_ayam ayam anyata: |
इति ब्रह्मन् न जानामि तेन जीवाम्य्_अनामयः ॥६।२६।२०॥
iti brahman na jAnAmi tena jIvAmi_anAmaya: ||6|26|20||
सर्वम् सर्व-पद.आभासम् अनाद्यन्तम् अनामयम् ।
sarvam sarva-pada.AbhAsam an.Adi-antam anAmayam |
अहम् चिद् इति जानामि तेन जीवाम्य्_अनामयः ॥६।२६।२१॥
aham cit_iti jAnAmi tena jIvAmi_anAmaya: ||6|26|21||
आहरन् विहरन् तिष्ठन्न्_उत्तिष्ठन्न्_उच्छ्वसन् स्वपन् ।
Aharan viharan tiSThan_uttiSThan_ucchvasan svapan |
देहो ऽहम् इति नो* वेद्मि तेन_अस्मि चिर-जीवितः ॥६।२६।२२॥
deha:_aham iti no* vedmi tena_asmi cira-jIvita: ||6|26|22||
इमम् संसारम् आरम्भम् सुषुप्त-पदवत्-स्थितः ।
imam saMsAram Arambham suSupta-padavat-sthita: |
असत् तम् इव जनामि तेन जीवाम्य्_अनामयः ॥६।२६।२३॥
asat tam iva janAmi tena jIvAmi_anAmaya: ||6|26|23||
यथा.कालम् उपायाताव्_अर्थानर्थौ समौ मम ।
yathA.kAlam upAyAtau_artha.anarthau samau mama |
हस्ताव्_इव शरीर.स्थौ तेन जीवाम्य्_अनामयः ॥६।२६।२४॥
hastau_iva zarIra.sthau tena jIvAmi_anAmaya: ||6|26|24||
अपरिचलया शक्त्या सदृशा स्निग्ध-मुग्धया ।
aparicalayA zaktyA sadRzA snigdha-mugdhayA |
ऋजु पश्यामि सर्वत्र तेन जीवाम्य्_अनामयः ॥६।२६।२५॥
Rju pazyAmi sarvatra tena jIvAmi_anAmaya: ||6|26|25||
आपाद-मस्तक.अन्ते ऽस्मिन् न देहे ममता मम ।
ApAda-mastaka.ante_asmin na dehe mamatA mama |
त्यक्त.अहंकार-पङ्कस्य तेन जीवाम्य्_अनामयः ॥६।२६।२६॥
tyakta.ahaMkAra-paGkasya tena jIvAmi_anAmaya: ||6|26|26||
यत् करोमि यद्_अश्नामि तत् त्यक्त्वा तद्वतो ऽपि मे ।
yat karomi yat_aznAmi tat tyaktvA tadvata:_api me |
मनो_नैष्कर्म्यम् आदत्ते तेन जीवाम्य्_अनामयः ॥६।२६।२७॥
mana:_naiSkarmyam Adatte tena jIvAmi_anAmaya: ||6|26|27||
यदा यदा मुने किंचिद् विजानामि तदा तदा ।
yadA yadA mune kiMcit_vijAnAmi tadA tadA |
मतिर् आयाति न_औद्धत्यम् तेन जीवाम्य्_अनामय: ॥६।२६।२८॥
mati:_AyAti na_auddhatyam tena jIvAmi_anAmaya: ||6|26|28||
करोमि_ईशो ऽपि न_आक्रान्तिम् परितापे न खेदवान् ।
karomi_Iza:_api na_AkrAntim paritApe na khedavAn |
दरिद्रो ऽपि न वाञ्छामि तेन जीवाम्य्_अनामयः ॥६।२६।२९॥
daridra:_api na vAJchAmi tena jIvAmi_anAmaya: ||6|26|29||
पश्यद्_रूपे शरीरे ऽस्मिन् भूत.स्थ.आत्मा चिद्.आस्पदः ।
pazyat_rUpe zarIre_asmin bhUta.stha.AtmA cit.Aspada: |
भूत.वृन्दम् अहम् साम्यात् तेन जीवाम्य्_अनामयः ॥६।२६।३०॥
bhUta.vRndam aham sAmyAt tena jIvAmi_anAmaya: ||6|26|30||
आशा-पाश-विनुन्नायाश् चित्त-वृत्ते: समाहित: ।
AzA-pAza-vinunnAyA:_citta-vRtte: samAhita: |
संस्पर्शम् न ददाम्य्_अन्तस्_तेन जीवाम्य्_अनामय: ॥६।२६।३१॥
saMsparzam na dadAmi_anta:_tena jIvAmi_anAmaya: ||6|26|31||
असत्ताम् जगतः सत्ताम् आत्मनः कर-बिल्ववत् ।
a.sattAm jagata: sattAm Atmana: kara-bilvavat |
सुप्तः प्रबुद्धः पश्यामि तेन_अस्मि चिर-जीवितः ॥६।२६।३२॥
supta: prabuddha: pazyAmi tena_asmi cira-jIvita: ||6|26|32||
जीर्णम् भिन्नम् श्लथम् क्षीणम् क्षुब्धम् क्षुण्णम् क्षयम् गतम् ।
jIrNam bhinnam zlatham kSINam kSubdham kSuNNam kSayam gatam |
पश्यामि नववत् सर्वम् तेन जीवाम्य्_अनामयः ॥६।२६।३३॥
pazyAmi navavat sarvam tena jIvAmi_anAmaya: ||6|26|33||
सुखितो ऽस्मि सुख.आपन्ने दुःखितः दुःखिते जने ।
sukhita:_asmi sukha.Apanne du:khita: du:khite jane |
सर्वस्य प्रिय-मित्रम् च तेन जीवाम्य्_अनामयः ॥६।२६।३४॥
sarvasya priya-mitram ca tena jIvAmi_anAmaya: ||6|26|34||
आपद्य्_अचल-धीरो ऽस्मि जगन्-मित्रम् च सम्पदि ।
Apadi_acala-dhIra:_asmi jagat-mitram ca sampadi |
भाव.अभावेषु न_एव_अस्मि तेन जीवाम्य्_अनामयः ॥६।२६।३५॥
bhAva.abhAveSu na_eva_asmi tena jIvAmi_anAmaya: ||6|26|35||
न_अहम् अस्मि न च_अन्यो मे न_अहम् अन्यस्य कस्यचित् ।
na_aham asmi na ca_anya: me na_aham anyasya kasya.cit |
इति मे भावितम् चित्तम् तेन जीवाम्य्_अनामयः ॥६।२६।३६॥
iti me bhAvitam cittam tena jIvAmi_anAmaya: ||6|26|36||
अहम् जगद्_अहम् व्योम देश-काल-क्रमाव्_अहम् ।
aham jagat_aham vyoma deza-kAla-kramau_aham |
अहम् क्रिया_इति मे बुद्धिस्_तेन जीवाम्य्_अनामय: ॥६।२६।३७॥
aham kriyA_iti me buddhi:_tena jIvAmi_anAmaya: ||6|26|37||
घटश् चिच् चित् पटश् चित् खम् चिद् वनम् शकटम् च चित् ।
ghaTa:_cit_cit_paTa:_cit kham cit_vanam zakaTam ca cit |
चित् सर्वम् इति मे भावस् तेन जीवाम्य्_अनामय: ॥६।२६।३८॥
cit sarvam iti me bhAva:_tena jIvAmi_anAmaya: ||6|26|38||
इत्य्_अहम्, मुनि-शार्दूल, त्रिलोक-कमल.अलिकः ।
iti_aham, muni-zArdUla, triloka-kamala.alika: |
भुशुण्डो नाम काकोलः कथितश् चिर-जीवितः ॥६।२६।३९॥
bhuzuNDa: nAma kAkola: kathita:_cira-jIvita: ||6|26|39||
ब्रह्म_अर्णवे विलुलितम् त्रिजगत्-तरङ्गम्
brahma_arNave vilulitam trijagat-taraGgam
उत्पादन_आदि.अभिभवेन विभिन्न-रूपम् ।
utpAdana.Adi.abhibhavena vibhinna-rUpam |
आलीनम् उन्नमितम् आकुल-दृश्य-दृश्यम्
AlInam unnamitam Akula-dRzya-dRzyam
आलोकयन् प्रकलयंश्_च चिरम् स्थितो ऽस्मि ॥६।२६।४०॥
Alokayan prakalayan_ca ciram sthita:_asmi ||6|26|40||
॥
oॐm
FM.6.26
BHUSHUNDA'S LONG LIFE
BHUSHUNDA.QUAKEEARTH said-
एषा हि चित्त-विश्रान्तिर् मया प्राण-समाधिना ।
eSA hi citta-vizrAnti:_mayA prANa-samAdhinA |
क्रमेण_अनेन सम्प्राप्ता स्वयम् आत्मनि निर्मले ॥६।२६।१॥
krameNa_anena samprAptA svayam Atmani nirmale ||6|26|1||
.
this Repose of the chitta.Affective.Force
by means of my prANa-samAdhi
:
step by step
I have come to this being oneself in the immaculate Self
.
eSA.this.one.f. hi.for/ineed citta.Chitta/Affective mind.vizrAnti.Repose.: mayA.by/with.me prANa.Praana.samAdhi.Equipoise.nA + krameNa.by.degrees/gradually anena.by/with.this samprApta.attained/gathered.A svayam.oneself/itself Atmani.whin.Self nirmala.stainless.e
.
*vlm.1 BHUSUNDA continued. This is the tranquility of the mind, which I have attained by degrees, by means of my meditation of the nature and course of the vital breath in myself.
*sv.1-2 BHUSUNDA continued: By the regular and systematic practice of pranayama as described by me, I have gained the state of purity and I am not disturbed even when the mount Meru (or the north pole) is shaken.
एताम् दृष्टिम् अवष्टभ्य संस्थितो ऽस्मि महा.मुने ।
etAm dRSTim avaSTabhya saMsthita:_asmi mahA.mune |
न चलामि निमेष.अंशम् अपि मेरु-विचालतः ॥६।२६।२॥
na calAmi nimeSa.aMzam api meru-vicAlata: ||6|26|2||
.
etAm.this.f. dRSTi.vision/viewpoint.m whin it is avaSTabhya.to.be.stopped/fixed.e whin saMsthita.established.e asmi.I.am mahAmune.hey,Great.Muni na.not calAmi.I.am.moved nimeSa.blinking/twinkling.aMza.bit/piece.m api.even\very meru.Mount.Meru.vicAla.interval.tas.after/from
.
*vlm.2. I sit quiet at all times, with view fixed at the movement of my breath; and never stir a moment from my meditative mood, tho the mount Meru may shake under me.
*sv.1-2 BHUSUNDA continued: By the regular and systematic practice of pranayama as described by me, I have gained the state of purity and I am not disturbed even when the mount Meru (or the north pole) is shaken.
##stambh – to fix firmly, support - #stabhya- - #avaSTabhya- - to be seized or stopped, KSS. •-• engaged, preoccupied, atra tiSThAmi avaSTabhya yoga-yuktim aninditAm, y7056.021.
.
etAm.this.f. dRSTi.vision/viewpoint.m whin it is avaSTabhya.to.be.stopped/fixed.e whin saMsthita.established.e asmi.I.am mahAmune.hey,Great.Muni na.not calAmi.I.am.moved nimeSa.blinking/twinkling.aMza.bit/piece.m api.even\very meru.Mount.Meru.vicAla.interval.tas.after/from
गच्छतस् तिष्ठतो वा_अपि जाग्रतः स्वपतो ऽपि वा ।
gacchata:_tiSThata:_vA_api jAgrata: svapata:_api vA |
स्वप्ने ऽपि न चलत्य्_एष* सुसमाधिर् मम_आत्मनि ॥६।२६।३॥
svapne_api na calati_eSa* susamAdhi:_mama_Atmani ||6|26|3||
.
going or staying, waking or sleeping, even in dream
this Equipoise is undisturbed within myself
.
*vlm.3. Whether I am awake or asleep, or move about or remain unmoved in my seat, I am never at a loss of this meditation even in dream, nor does it slide a moment from my steadfast mind. (For who can ever live without breathing, or be unconscious of its ceaseless course, or that the breath is both the cause and measure of life).
*sv.3-7 This state of samadhi or total equanimity is not lost whether I am walking or standing, whether I am awake, asleep or dreaming...
.
गच्छतः तिष्ठतः वा अपि – whether going or staying – जाग्रतः स्वपतः अपि वा - whether waking or sleeping - स्वप्ने अपि – even in dream – न चलति एष सुसमाधिः – this samaadhi state does not alter – मम आत्मनि – in my self.
नित्य.अनित्यासु लोलासु जगत्-स्थितिषु सुस्थितः ।
nitya.anityAsu lolAsu jagat-sthitiSu susthita: |
अन्तर्.मुखो ऽस्मि तिष्ठामि स्व.कामेन_आत्मना_आत्मनि ॥६।२६।४॥
antar.mukha:_asmi tiSThAmi sva.kAmena_AtmanA_Atmani ||6|26|4||
.
whin they are nitya.ever/always.anitya.never/not.always.Asu lolA.agitated\tongue/desirous.su
jagat.world.sthiti.state/condition.Su susthita.well.established/firm/unshaken.: antarmukha.turned.inwards.: asmi.I.am tiSThAmi.I.rest/remain by/with
sva.own.self.kAma.love/desire.ena AtmanA.by/with.self. Atmani.whin.self
.
*vlm.4. I am always calm and quiet and eversteady and sedate, in this ever varying and unsteady world; I remain always with my face turned inward in myself, and fixed firmly in the object I have at heart. (This is the soul the life of the life situated in the heart).
*sv.3-7 This state of samadhi or total equanimity is not lost whether I am walking or standing, whether I am awake, asleep or dreaming. With my vision turned upon the self, I rest in the self, with the self in all conditions of life, whatever changes may take place in the world or in the environment. Thus have I lived right from the time of the previous cosmic dissolution.
.
whin they are nitya.ever/always.anitya.never/not.always.Asu lolA.agitated\tongue/desirous.su
jagat.world.sthiti.state/condition.Su susthita.well.established/firm/unshaken.: antarmukha.turned.inwards.: asmi.I.am tiSThAmi.I.rest/remain by/with
sva.own.self.kAma.love/desire.ena AtmanA.by/with.self. Atmani.whin.self
अपि संरुध्यते वायुर् अपि वा सलिलम् गते ।
api saMrudhyate vAyu:_api vA salilam gate |
न_एतस्मात् सुसम.आधानाद्_विरुद्धम् संस्मराम्य्_अहम् ॥६।२६।५॥
na_etasmAt su.samAdhAnAt_viruddham saMsmarAmi_aham ||6|26|5||
.
api.even\very saMrudhyate.is.blocked/obstructed vAyu.wind/air.: api.even\very vA.or/otherwise salila.flowing/surging/unsteady\water.m whin gata.gone.e na.not etasmAt.thru.this su.good/very.samAdhAna.attention/fixation.At
viruddha.enmity/opposition.m saMsmarAmi.recollect aham.I
.
*sv.3-7 This state of samadhi or total equanimity is not lost whether I am walking or standing, whether I am awake, asleep or dreaming. With my vision turned upon the self, I rest in the self, with the self in all conditions of life, whatever changes may take place in the world or in the environment. Thus have I lived right from the time of the previous cosmic dissolution.
*vlm.5. The breeze may cease to blow, and the waters may stop to flow but nothing can prevent my breathing and meditation of them, nor do I remember ever to live without them. (The gloss explains by metonymy the air to mean the planetary sphere, which rests and moves in it, the waters as the ever flowing [Sanskrith báyu] currents of rivers, and the samádhi [Sanskrith jyotiscakrah] meditation as composed of breath and thought, to be incontinuous motion and resistless in their course).
प्राण.अपान.अनुसरणात् परमात्म.अवलोकनात् ।
prANa.apAna.anusaraNAt paramAtma.avalokanAt |
अशोकम् अनुजातो ऽस्मि पदम् आद्यम् महातपः ॥६।२६।६॥
azokam anujAta:_asmi padam Adyam mahAtapa: ||6|26|6||
.
prANa.Praana.apAna.Apaana.anusaraNa.m.following/pursuing.At paramAtma.SuperSelf.avalokana.seeing/onserving.At | azoka.sorrow.free/ungrieving.m anujAta.reborn/resembling.: asmi.I.am pada.condition.m Adya.primal.m mahAtapa.great.austerity.:
.
*sv.3-7 This state of samadhi or total equanimity is not lost whether I am walking or standing, whether I am awake, asleep or dreaming. With my vision turned upon the self, I rest in the self, with the self in all conditions of life, whatever changes may take place in the world or in the environment. Thus have I lived right from the time of the previous cosmic dissolution.
*vlm.6. By attending to the course of my inhaling and exhaling breaths of life, I have come to the sight of the soul (which is their life), and have thereby become freed from sorrow by seeing the prime soul of all souls, (i.e. The highest soul of God).
.
##jan - *jAta - *anujAta - a.- = prec. a.- + born again, invested with the sacred cord (also -ka); taking after, resembling (tam).
##lok - #avalok - *avalokana.m -seeing, observing • a look, glance • looking like, appearance of (in comp.) • aspect (of planets) +
.
prANa.Praana.apAna.Apaana.anusaraNa.m.following/pursuing.At paramAtma.SuperSelf.avalokana.seeing/onserving.At | azoka.sorrow.free/ungrieving.m anujAta.reborn/resembling.: asmi.I.am pada.condition.m Adya.primal.m mahAtapa.great.austerity.:
आ-महाप्रलयाद् ब्रह्मन्न्_उन्मज्जन-निमज्जनम् ।
A-mahApralayAt brahman_unmajjana-nimajjanam |
अहम् अद्य_अपि भूतानाम् पश्यञ जीवामि धीरधीः ॥६।२६।७॥
aham adya_api bhUtAnAm pazyan_jIvAmi dhIradhI: ||6|26|7||
.
From the Great Doomsday, o brAhmaNa, -
emersion and immersion - surfacing and sinking -
am I now indeed among beings -
seeing I live, composed in thought -
.
A-mahApralayA-d brahman – From the Great Doomsday, o brAhmaNa, -
unmajjana-nimajjana-m ‑ emersion and immersion - surfacing and sinking -
aham adya api bhUtAnAm – am I now indeed of beings -
pazyan jIvAmi dhIradhI-: – seeing I live, composed in thought -
.
*vlm.7. The earth has been sinking and rising repeatedly, since the great deluge, and I have been witnessing the submersion and emersion of things, and the perdition and reproduction of beings, without any change of the sedateness of my soul and mind.
*sv.3-7 This state of samadhi or total equanimity is not lost whether I am walking or standing, whether I am awake, asleep or dreaming. With my vision turned upon the self, I rest in the self, with the self in all conditions of life, whatever changes may take place in the world or in the environment. Thus have I lived right from the time of the previous cosmic dissolution.
न भूतम् न भविष्यम् च चिन्तयामि कदा.चन ।
na bhUtam na bhaviSyam ca cintayAmi kadA.cana |
दृष्टिम् आलम्ब्य तिष्ठामि वर्तमानाम् इह_आत्मना ॥६।२६।८॥
dRSTim Alambya tiSThAmi vartamAnAm iha_AtmanA ||6|26|8||
.
I don't think.about what.has.been
or what.will.be-not anywhen!
Having received insight, I rest here in the present with the Self
.
*vlm.8. I never think of the past and future, my sight is fixed only on the present, and my mind sees the remote past and future as ever present before it. (Meditation makes a man a seer of all time).
*vlm.8. I never think of the past and future, my sight is fixed only on the present, and my mind sees the remote past and future as ever present before it. (Meditation makes a man a seer of all time).
*sv.8 I do not contemplate either the past or the future: my attention is constantly directed to the present.
.
न भूततं – Not what.has.been = न भविष्यं च – nor what.will.be = चिन्तयामि कदाचन – do I consider anywhen = दृष्टिम् आलम्ब्य – having received insight, = तिष्ठामि वर्तमानाम् इह आत्मना – I rest here in the present with the Self
यथा-प्राप्तेषु कार्येषु परित्यक्त-फल.एषणः ।
yathA-prApteSu kAryeSu parityakta-phala.eSaNa: |
सुषुप्त-समया बुद्ध्या परितिष्ठामि केवलम् ॥६।२६।९॥
suSupta-samayA buddhyA paritiSThAmi kevalam ||6|26|9||
.
yathA-prApta.eSu kArya.eSu – In as-it-comes duties -
parityakta-phala-ISaNa-: – having forsaken the fruits of haste ??? – not ISANa, tho this may be a pun -
suSupta-samayA buddhyA – with intellect as-if dreaming -
paritiSThAmi kevala-m – I rest in Kevala Wholeness -
In as-it-comes duties -
having forsaken the fruits of haste ??? – not ISANa, tho this may be a pun -
with intellect as-if dreaming -
I rest in Kevala Wholeness -
*vlm.9. I am employed in the business that presents itself to me, and never care for their toil nor care their reward. I live as one in sleep and solely with myself: (This is the state of Kavalya or soliety).
*sv.9-10 I do what has to be done in the present, without thinking of the results. Without considerations of being or non-being, desirable and undesirable, I remain in the self: hence I am happy, healthy and free from illness.
भावाभाव-मयीम् चिन्ताम् ईहित.अनीहित=अन्विताम् ।
bhAva.abhAva-mayIm cintAm Ihita.anIhita=anvitAm |
विमृश्य_आत्मनि तिष्ठामि चिरम् जीवाम्य्_अनामयः ॥६।२६।१०॥
vimRzya_Atmani tiSThAmi ciram jIvAmi_anAmaya: ||6|26|10||
.
bhAva.becoming.state.a-.non/without.bhAva.becoming.state.mayI.made.m cintA.care.m Ihita.desired.anIhita.undesired.anvita.connected/linked/endowed.Am ‑
vimRzya.to.be.considered\examined.Atmani.whin.Self tiSThAmi.I.rest/remain –
ciram.for.long jIvAmi.I.live anAmaya.untainted: – so long I live in boundless health
.
*AB. vimRzya heyatayA niz.citya | tena ciram jIvAmi ||
*vwv.736/10. Reflecting on the anxiety connected with (the objects) desired or not desired, consisting of (or in the form of) their existence or absence, I abide in the Self. (Hence), I live long without disease.
*vlm.10. I examine all what is and is not, and what we have or have not, and consider likewise all our desires and their objects; and finding them to be but frailties and vanities, I refrain from their pursuit and remain unvexed by their cares for ever.
*sv.9-10 I do what has to be done in the present, without thinking of the results. Without considerations of being or non-being, desirable and undesirable, I remain in the self: hence I am happy, healthy and free from illness.
.
##*mRz - #vimRz - *vimRzya - [1] ger. after mature consideration • [2] -a.- to be considered or examined +
.
bhAva.becoming.state.a-.non/without.bhAva.becoming.state.mayI.made.m cintA.care.m Ihita.desired.anIhita.undesired.anvita.connected/linked/endowed.Am ‑
vimRzya.to.be.considered\examined.Atmani.whin.Self tiSThAmi.I.rest/remain –
ciram.for.long jIvAmi.I.live anAmaya.untainted: – so long I live in boundless health
प्राण.अपान-समायोग-समयम् समनुस्मरन् ।
prANa.apAna-samAyoga-samayam samanusmaran |
स्वयम् आत्मनि तुष्यामि चिरम् जीवाम्य्_अनामयः ॥६।२६।११॥
svayam Atmani tuSyAmi ciram jIvAmi_anAmaya: ||6|26|11||
.
prANa.apAna-samAyoga-samayam samanusmaran ‑
svayam.oneself/itself Atmani.whin.Self tuSyAmi.I.am.content ciram.for.long jIvAmi.I.live anAmaya.untainted: – so long I live in boundless health
.
*vlm.11. I watch the course of my inspiration and expiration, and behold the presence of the super excellent (Brahma) at their confluence; whereby I rest satisfied in myself, and enjoy my long life without any sorrow or sickness.
*sv.11-12 My state is the fruit of contemplation of the moment of union of the prana and the apana (when the self is revealed); I do not entertain vain notions like, "I have obtained this and I shall gain that, too. "
इदम् अद्य मया लब्धम् इदम् प्राप्स्यामि सुन्दरम् ।
idam adya mayA labdham idam prApsyAmi sundaram |
इति चिन्ता न मे तेन चिरम् जीवाम्य्_अनामयः ॥६।२६।१२॥
iti cintA na me tena ciram jIvAmi_anAmaya: ||6|26|12||
.
idam.this adya.now mayA.by/with.me labdha.got/obtained.m idam.this prApsyAmi.I.will.get sundara.beautiful.m iti.so/"thus" cintA.care na.not me.@me tena.by/with.that ciram.for.long jIvAmi.I.live anAmaya.untainted:
.
*vwv.737/12. "This has been obtained by me today. I shall obtain this beautiful thing"-thus, I have no thought (or anxiety). Therefore, I live long without disease.
*vlm.12. This boon have I gained this day, and that better one shall I have on another, are the ruinous thoughts of mortal men, and unknown to me whereby I have so long living and unailing.
*sv.11-12 My state is the fruit of contemplation of the moment of union of the prana and the apana (when the self is revealed); I do not entertain vain notions like, "I have obtained this and I shall gain that, too. "
.
idam.this adya.now mayA.by/with.me labdha.got/obtained.m idam.this prApsyAmi.I.will.get sundara.beautiful.m iti.so/"thus" cintA.care na.not me.@me tena.by/with.that ciram.for.long jIvAmi.I.live anAmaya.untainted:
न स्तौमि न च निन्दामि क्वचित् किम्चित् कदाचन ।
na staumi na ca nindAmi kvacit kiMcit kadA.cana |
आत्मनो ऽन्यस्य वा साधो तेन_अहम् शुभ-भागतः ॥६।२६।१३॥
Atmana:_anyasya vA sAdho tena_aham zubha-bhAgata: ||6|26|13||
.
na staumi - I dont praise = na ca nindAmi - nor do I blame = kva.cit kiMcit kadA.cana – anywhere anything anyhow = Atmana:_ - of self = anyasya vA - or of another, = Saadhu = tena.by/with.that aham.I zubha.pleasant/good.bhAga.part/portion/share.tas.after/from
.
*vlm.13. I never praise or dispraise any act of myself or others, and this indifference of mine to all concerns; hath brought me to thift happy state of careless longivity. (Platonic imperturbability).
*sv.13-16 I do not praise nor do I censure anyone (neither myself nor others) or anything at any time; my mind does not exult on gaining what is considered good nor does it become depressed on obtaining what is considered evil; hence my state of happiness and health. I embrace the supreme renunciation, having renounced even the desire to live; thus my mind does not entertain cravings but is peaceful and balanced.
.
na staumi - I dont praise = na ca nindAmi - nor do I blame = kva.cit kiMcit kadA.cana – anywhere anything anyhow = Atmana:_ - of self = anyasya vA - or of another, = Saadhu = tena.by/with.that aham.I zubha.pleasant/good.bhAga.part/portion/share.tas.after/from
न तुष्यति शुभ-प्राप्तौ न_अ-शुभेष्व्_अपि खिद्यते ।
na tuSyati zubha-prAptau na_a-zubheSu_api khidyate |
मनो मम समम् नित्यम् तेन_अहम् शुभम् आगतः ॥६।२६।१४॥
mana:_mama samam nityam tena_aham zubham Agata: ||6|26|14||
.
na.not tuSyati.satisfying/contenting whin zubha.pleasant/good.prApti.reaching/obtaining.au na.not a-.non/without.zubheSu api.even\very khidyate.is.depressed/distressed manas.Mind mama.my sama.equal/same.m nityam.ever/always tena.by/with.that aham.I to zubha.pleasant/good.m Agata.having.come :
.
*vlm.14. My mind is neither elated by success, nor it is depressed by adversity, but preserves its equanimity at all times, and is what has brought this happy state on me. (A sane and sound old age).
.
na.not tuSyati.satisfying/contenting whin zubha.pleasant/good.prApti.reaching/obtaining.au na.not a-.non/without.zubheSu api.even\very khidyate.is.depressed/distressed manas.Mind mama.my sama.equal/same.m nityam.ever/always tena.by/with.that aham.I to zubha.pleasant/good.m Agata.having.come :
परमम् त्यागम् आलम्ब्य सर्वम् एव सदा_एव हि ।
paramam tyAgam Alambya sarvam eva sadA_eva hi |
जीवित.आदि मया त्यक्तम् तेन_अहम् शुभम् आगतः ॥६।२६।१५॥
jIvita.Adi mayA tyaktam tena_aham zubham Agata: ||6|26|15||
.
paramam tyAgam Alambya I abandon having depended upon everything whatever anywhen sarvam.entire/wholly eva.indeed\only sadA.always/ever eva.indeed\only hi.for/ineed jIvita.having.lived.Adi.&c mayA.by/with.me tyakta.abandoned.m tena.by/with.that aham.I to zubha.pleasant/good.m Agata.having.come:
.
*vlm.15. I have resorted to my religious relinquishment of the world, and to my apathy to all things at all times; I have also abandoned the desire of sensuous life and sensible objects, and these have set me free from death and disease.
.
paramam tyAgam Alambya I abandon having depended upon everything whatever anywhen sarvam.entire/wholly eva.indeed\only sadA.always/ever eva.indeed\only hi.for/ineed jIvita.having.lived.Adi.&c mayA.by/with.me tyakta.abandoned.m tena.by/with.that aham.I to zubha.pleasant/good.m Agata.having.come:
प्रशान्त-चापलम् वीत.शोकम् स्वस्थम् समाहितम् ।
prazAnta-cApalam vIta.zokam svastham samAhitam |
मनो मम मुने शान्ते तेन जीवाम्य्_अनामयः ॥६।२६।१६॥
mana:_mama mune zAnte tena jIvAmi_anAmaya: ||6|26|16||
.
prazAnta.becalmed.cApala.agitation/fickleness.m vItazoka.sorrowfree/ungrieving.m svastha.selfabiding/natura/comfortable.m samAhita.equipoised.m | manas.Mind mama.my - muni, whin zAnta.quieted.e tena.by/with.that jIvAmi.I.live anAmaya.untainted: - thereby I live Infection/formless.
.
*vwv.738/16. Sage! My mind is calm with its fickleness ended, devoid of sorrow, self-abiding (or independent) and collected. Therefore, I live without disease.
*vlm.16. I have freed my mind, O great muni! from its faults of fickleness and curiosity, and have set it above sorrow and anxiety, it has become deliberate calm and quiet, and this has made me longlive and unsickly.
*sv.13-16 I do not praise nor do I censure anyone (neither myself nor others) or anything at any time; my mind does not exult on gaining what is considered good nor does it become depressed on obtaining what is considered evil; hence my state of happiness and health. I embrace the supreme renunciation, having renounced even the desire to live; thus my mind does not entertain cravings but is peaceful and balanced.
.
##cap - *cApala.m - agitation, unsteadiness, fickleness, inconsiderateness, insolence mbh. &c •• *cApalatA - FM.3.106.004.
.
prazAnta.becalmed.cApala.agitation/fickleness.m vItazoka.sorrowfree/ungrieving.m svastha.selfabiding/natura/comfortable.m samAhita.equipoised.m | manas.Mind mama.my - muni, whin zAnta.quieted.e tena.by/with.that jIvAmi.I.live anAmaya.untainted: - thereby I live Infection/formless.
काष्ठम् विलासिनीम् शैलम् तृणम् अग्निम् हिमम् नभः ।
kASTham vilAsinIm zailam tRNam agnim himam nabha: |
समम् सर्वत्र पश्यामि तेन जीवाम्य्_अनामयः ॥६।२६।१७॥
samam sarvatra pazyAmi tena jIvAmi_anAmaya: ||6|26|17||
.
kASTha m vilAsi.xx.nIm zaila.stone.m tRNa.grass/straw.m agni.fire.m hima.snow.m nabhas.spacious.sky. sama.equal/same.m sarvatra.everywhere pazyAmi.I.see/know - tena.by/with.that jIvAmi.I.live anAmaya.Infectionless: - thereby I live Infectionless -
*vlm.17. I see all things in an equal light, wheather it be a beauty or a spectre, a piece of wood or stone, a straw or a rock, or wheather it is the air, water or fire, and it is this equanimity of mine, has made me sane and sound in every state of life.
*sv.17-18 I behold the one common substratum in all things (a piece of wood, a beautiful woman, a mountain, a blade of grass, ice and fire and space) and I am not worried by thoughts like, "What shall I do now?" nor "What shall I get tomorrow morning?"
किम् अद्य मम सम्पन्नम् प्रातो_वा भविता पुनः ।
kim adya mama sampannam prAta:_vA bhavitA puna: |
इति चिन्ता-ज्वरो न_अस्ति तेन जीवाम्य्_अनामयः ॥६।२६।१८॥
iti cintA-jvara:_na_asti tena jIvAmi_anAmaya: ||6|26|18||
.
kim.!? adya.now mama.my sampanna.xx.m prAtar.xx. vA.or/otherwise bhavitR.xx. punar.again ‑ iti.so/"thus" cintA.care.jvara.xx.: na.not asti.is/exists tena.by/with.that jIvAmi.I.live anAmaya.Infectionless: ‑ and so I live in boundless health
.
*vwv.739/18. Sage! My mind is calm with its fickleness ended, devoid of sorrow, self-abiding (or independent) and collected. Therefore, I live without disease.
*vlm.18. I do not thing about what I have done today, and what I shall have to do tomorrow, nor do I ail under the fever o£ vain thoughts regarding the past and future, and this has kept me forever sound and sane.
*sv.17-18 I behold the one common substratum in all things (a piece of wood, a beautiful woman, a mountain, a blade of grass, ice and fire and space) and I am not worried by thoughts like, "What shall I do now?" nor "What shall I get tomorrow morning?"
.
kim.!? adya.now mama.my sampanna.xx.m prAtar.xx. vA.or/otherwise bhavitR.xx. punar.again ‑ iti.so/"thus" cintA.care.jvara.xx.: na.not asti.is/exists tena.by/with.that jIvAmi.I.live anAmaya.Infectionless: ‑ and so I live in boundless health
जरा-मरण-दुःखेषु राज्य-लाभ-सुखेषु च ।
jarA-maraNa-du:kheSu rAjya-lAbha-sukheSu ca |
न बिभेमि न हृष्यामि तेन जीवाम्य्_अनामयः ॥६।२६।१९॥
na bibhemi na hRSyAmi tena jIvAmi_anAmaya: ||6|26|19||
.
jarA-maraNa-du:kheSu – in the sorrows of Age and Death - rAjya-lAbha-sukheSu ca – in the pleasures of power and wealth - na bibhemi – I do not fear - na hRSyAmi – I do not delight - tena jIvAmi_anAmaya: - thereby I live Infectionless .
*vwv.740/19. I do not fear the pains of old age and death; nor do I rejoice in the pleasures of obtaining a kingdom. Therefore, I live without disease. *vlm.19. I am neither afraid of death, disease or old age, nor am I elated with the idea of getting a kingdom in my posession; and this indifference of mine to aught of good or evil, is the cause of my length of my life and the soundness of my body and mind.
*sv.19-23 I am not bothered by thoughts of old age and death, or by longing for happiness, nor do I regard some as "mine" and others as "not-mine". I know that everything at all times, everywhere, is but the one cosmic consciousness.
I have no fear of the sorrows
of age and death; nor take delight
in the pleasures of power and wealth;
and so I live in boundless health.
अयम् बन्धुः पराश् च_अयम् मम_अयम् अयम् अन्यतः ।
ayam bandhu: para:_ca_ayam mama_ayam ayam anyata: |
इति ब्रह्मन् न जानामि तेन जीवाम्य्_अनामयः ॥६।२६।२०॥
iti brahman na jAnAmi tena jIvAmi_anAmaya: ||6|26|20||
.
ayam.this bandhu.relation: para.xx.: ca.and/also ayam.this – mama.my ayam.this ayam.this anyatas.xx. ‑ iti.so/"thus" brahman.Brahmin. na.not jAnAmi.xx. – tena.by/with.that jIvAmi.I.live anAmaya.Infectionless: ‑ and so I live in boundless health
.
*vwv.741/20. "This one is a relative and this one is a stranger (or an enemy); this one is mine; this one is from another." Sage! I do not feel in this manner. Therefore, I live without disease.
*vlm.20. I do not regard, O Brahman! any one either in the light of a friend or foe to me; and this equality of my knowledge of all persons, is the cause of my long life and want of my complaint.
सर्वम् सर्व-पद.आभासम् अनाद्यन्तम् अनामयम् ।
sarvam sarva-pada.AbhAsam an.Adi-antam anAmayam |
अहम् चिद् इति जानामि तेन जीवाम्य्_अनामयः ॥६।२६।२१॥
aham cit_iti jAnAmi tena jIvAmi_anAmaya: ||6|26|21||
.
sarvam.entire/wholly sarva.all/every.pada.condition.AbhAsa.xx.m anAdyanta.xx.m anAmaya.Infectionless.m + aham cid iti jAnAmi.I.know –
tena jIvAmi anAmaya: ‑ and so I live in boundless health
.
*vlm.21. I regard all existence as the reflexion of the self.existant one, who is all in all and without his beginning and end; I know myself as the very intellect, and this is the cause of my diuturnity and want of disease and decay.
आहरन् विहरन् तिष्ठन्न्_उत्तिष्ठन्न्_उच्छ्वसन् स्वपन् ।
Aharan viharan tiSThan_uttiSThan_ucchvasan svapan |
देहो ऽहम् इति नो* वेद्मि तेन_अस्मि चिर-जीवितः ॥६।२६।२२॥
deha:_aham iti no* vedmi tena_asmi cira-jIvita: ||6|26|22||
.
Aharan.xx. viharan.xx. tiSThan.xx. uttiSThan.xx. ucchvasan.xx. svapan.xx. + deha.gross.body:_aham.I iti.so/"thus".so/"thus" no* vedmi.xx. tena.by/with.that asmi.I.am cira.for.long.jIvita.having.lived:
.
*vwv.I do not feel (or consider) that I am the body (while) taking, removing, remaining, rising, breathing or sleeping. Therefore, I live without disease.
*vlm.22. Whether when I get or give away any thing, or when I walk or sit, or rise and breathe, or am asleep or awake; I never think myself as the gross body but its pure intelligence, and this made me diuturnal and durable for ever. (The intelligent soul never dies).
इमम् संसारम् आरम्भम् सुषुप्त-पदवत्-स्थितः ।
imam saMsAram Arambham suSupta-padavat-sthita: |
असत् तम् इव जनामि तेन जीवाम्य्_अनामयः ॥६।२६।२३॥
asat tam iva janAmi tena jIvAmi_anAmaya: ||6|26|23||
.
*vlm.23. I think myself as quite asleep, and believe this world with all its bustle to be nothing in reality (but the false appearance of a dream); and this has made long-lived and undecaying.
*sv.19-23 I am not bothered by thoughts of old age and death, or by longing for happiness, nor do I regard some as "mine" and others as "not-mine". I know that everything at all times, everywhere, is but the one cosmic consciousness
.
imam.this.there saMsAra.Convolution.m Arambha.beginning\sown.m suSupta.fast.asleep.pada.condition.vat.like sthita.existent/situate: | asat.unreal tAm.that.her iva.like/as.if jAnAmi.I.know tena.by/with.that jIvAmi.I.live anAmaya.Infectionless: - thereby I live Infectionless -
यथा.कालम् उपायाताव्_अर्थानर्थौ समौ मम ।
yathA.kAlam upAyAtau_artha.anarthau samau mama |
हस्ताव्_इव शरीर.स्थौ तेन जीवाम्य्_अनामयः ॥६।२६।२४॥
hastau_iva zarIra.sthau tena jIvAmi_anAmaya: ||6|26|24||
.
yathAkAla.xx.m upAyAta.xx.au artha.xx.anartha.xx.u sama.equal/same.u mama.my
hasta.hand/elephant.u iva.like/as.if zarIra.body.stha.standing/situate.u tena.by/with.that jIvAmi.I.live anAmaya.Infectionless:
.
just as.it.happens at the time,
well or not.so.well,
they're both the same to me
just as the body has two hands
:
thereby I live Infectionless
.
* if a crow is speaking of himself
he must mean his feet.
cp. Walter de la Mare's version of the Tale of Cupid & Psyche,
where it is asked,
"What is Love? Is he a boy or a bird?"
*vlm.24. I take the good and bad accidents of life, occurring at their stated times, to be all alike to me, like my two arms both of which are serviceable to me; and has made me longeval and imperishable.
अपरिचलया शक्त्या सदृशा स्निग्ध-मुग्धया ।
aparicalayA zaktyA sadRzA snigdha-mugdhayA |
ऋजु पश्यामि सर्वत्र तेन जीवाम्य्_अनामयः ॥६।२६।२५॥
Rju pazyAmi sarvatra tena jIvAmi_anAmaya: ||6|26|25||
.
a.not.paricala.xx.yA zakti.xx.yA sadRza.xx.A snigdha.xx.mugdha.xx.yA | Rju.xx pazyAmi.I.see/know sarvatra.everywhere tena.by/with.that jIvAmi.I.live anAmaya.Infectionless: - thereby I live Infectionless
.
*vwv.743/25. I view (or discern) straightforwardly everywhere, with a (mental) power which is not fickle and with a beautifullook which is affectionate and innocent. Therefore, I live without disease.
*vlm.25. With my fixed attention, and the cool clearness of my mental vision, I see all things in their favourable light, (that they are all good, and adapted to their various uses); I see all things as even and equal, and this view of them in the same light, has made me lasting and wasteless. "(So says the Bharata: all crookedness leads to death, and evenness to the one even Brahma)."
*sv.24-25 These are the secrets of my state of happiness and health.
#paricala
आपाद-मस्तक.अन्ते ऽस्मिन् न देहे ममता मम ।
ApAda-mastaka.ante_asmin na dehe mamatA mama |
त्यक्त.अहंकार-पङ्कस्य तेन जीवाम्य्_अनामयः ॥६।२६।२६॥
tyakta.ahaMkAra-paGkasya tena jIvAmi_anAmaya: ||6|26|26||
.
ApAda.xx.mastaka.xx.anta.xx.e asmin.here/in.this
na dehe mamatA mama - not in the body is my Myness +
tyakta.ahaMkAra-paGkasya – I've shed the mud of "I"dentity =
tena jIvAmi_anAmaya: - thereby I live Infectionless
.
*vlm.26. This material body of mine to which I bear my moiety, is never viewed by me in the light of my ego; and this has made me undying and undecaying. (The deathless soul is the ego, and the dying body the non.ego).
*sv.26-28 I do not think, "I am the body, " even while engaged in physical activity as I know this world-appearance to be illusory and live in it as if fast asleep. I am disturbed neither by prosperity nor by adversity when they are granted to me, as I regard them with equal vision (even as I look upon both my arms as arms).
यत् करोमि यद्_अश्नामि तत् त्यक्त्वा तद्वतो ऽपि मे ।
yat karomi yat_aznAmi tat tyaktvA tadvata:_api me |
मनो_नैष्कर्म्यम् आदत्ते तेन जीवाम्य्_अनामयः ॥६।२६।२७॥
mana:_naiSkarmyam Adatte tena jIvAmi_anAmaya: ||6|26|27||
.
yat karomi
yat_aznAmi
tat tyaktvA tadvata:_api me
mana:_naiSkarmyam Adatte
tena jIvAmi_anAmaya:
.
what do I do
what do I eat
having forsaken that
in that way
for me
karmaless manas.Mind appears
:
thereby I live Infectionless
.
*vlm.27. Whatever I do and take to my food, I never take them to my heart; my mind is freed from the acts of my body, and this freedom of myself from action, has caused my undecaying longevity.
*vwv.744/27. Having renounced (mentally) that which I do or eat, even tho possessed of that, my mind resorts to abstractions from (the doership or enjoyership of) actions. Therefore, I live without disease.
.*AS: even though I possess/have (these
things that I partake) my mind attains the state of non-doing and thus I
live
यदा यदा मुने किंचिद् विजानामि तदा तदा ।
yadA yadA mune kiMcit_vijAnAmi tadA tadA |
मतिर् आयाति न_औद्धत्यम् तेन जीवाम्य्_अनामय: ॥६।२६।२८॥
mati:_AyAti na_auddhatyam tena jIvAmi_anAmaya: ||6|26|28||
.
yadA yadA - whenever, =
muni, =
kiMcit_vijAnAmi x
tadA tadA | mati:_AyAti na_auddhatyam - x –
tena jIvAmi_anAmaya: - thereby I live Infectionless -
*vlm.28. Whenever, O Sage, I come to know the truth, I never feel proud of my knowledge, but desire to learn more about it; and this increasing desire of knowledge, has increased my life without its concomitant infermity. (Knowledge is unlimited, and one needs be immortal in order to know all).
*sv.26-28 I do not think, "I am the body, " even while engaged in physical activity as I know this world-appearance to be illusory and live in it as if fast asleep. I am disturbed neither by prosperity nor by adversity when they are granted to me, as I regard them with equal vision (even as I look upon both my arms as arms).
##han - #uddhan - #uddhata- - raised (as dust), turned up • lifted up, elevated • struck (as a lute) • rude, ill-behaved • exceeding, excessive • #uddhata: - a king's wrestler • N. of a thieving donkey who brayed too loud. in the panchatantra.
##jJA – to know Affectively (as opp. to >vid, to know Effectively) - #vijJA - diversely / thoroughly - #vijJAna - vijnAna_Understanding
##kR – to do / make -#vikR - diversely / thoroughly - #vikAra: - (in सांख्य) a production or derivative from #prakRti प्रकृति (there are 7 vikAras, namely बुद्धि #buddhi.Intellect, अहं-कार #ahaMkAra."I"dentity, and the 5 तन्-मात्र tan-mAtras (which constitute #chitta).
##bhU – to become - #vibhU – diversely / thoroughly - #vibhAva: - any stimulus of a partic. state of mind or body, any cause of emotion (e.g. the characters and plot of a drama, as opp. to the #anubhAva or external signs or effects of emotion) bhar. dazar+
करोमि_ईशो ऽपि न_आक्रान्तिम् परितापे न खेदवान् ।
karomi_Iza:_api na_AkrAntim paritApe na khedavAn |
दरिद्रो ऽपि न वाञ्छामि तेन जीवाम्य्_अनामयः ॥६।२६।२९॥
daridra:_api na vAJchAmi tena jIvAmi_anAmaya: ||6|26|29||
.
karomi.xx. Iza.xx.: api.even\very na.not AkrAnti.xx.m paritApa.xx.e na.not kheda.xx.vAn.like. daridra.xx.: api.even\very na.not vAJchAmi.xx. tena.by/with.that jIvAmi.I.live anAmaya.Infectionless:
.
*vwv.745/29. tho powerful, I do not employ force. I do not have depression in agony. tho poor, I do not desire (anything). Therefore, I live without disease.
*vlm.29. tho possessed of power, I never use it to do wrong or injure to another; and tho wronged by any one, I am never sorry for the same; and tho ever so poor, I never crave any thing of any body; this hath prolonged my life and kept safe and sound. (It is the christian charity not to retaliate an injury, but rather to turn to him the right cheek who has slapped on the left).
*sv.29-33 Whatever I do is untainted by desire or the mud of ego-sense; thus I do not lose my head when I am powerful or go begging when I am poor; I do not let hopes and expectations touch me and even when a thing is old and worn out I look upon it with fresh eyes as if it were new.
पश्यद्_रूपे शरीरे ऽस्मिन् भूत.स्थ.आत्मा चिद्.आस्पदः ।
pazyat_rUpe zarIre_asmin bhUta.stha.AtmA cit.Aspada: |
भूत.वृन्दम् अहम् साम्यात् तेन जीवाम्य्_अनामयः ॥६।२६।३०॥
bhUta.vRndam aham sAmyAt tena jIvAmi_anAmaya: ||6|26|30||
.
pazyat - see/knowing =
rUpe zarIre_asmin - in.form in.body here bhUta.xx.stha.standing/situate.AtmA.Aatmaa.self cit.Consciousness/Everity.Aspada.xx.: | bhUta.xx.vRnda.xx.m aham.I from/thru zAmya.ti.calming/pacifying.At
tena jIvAmi_anAmaya: - thereby I live Infectionless/formless -
*vlm.30. I see in these visible forms the intellect that abides all bodies, and as I behold all these existent bodies in an equal light, I enjoy an undecaying longevity.
आशा-पाश-विनुन्नायाश् चित्त-वृत्ते: समाहित: ।
AzA-pAza-vinunnAyA:_citta-vRtte: samAhita: |
संस्पर्शम् न ददाम्य्_अन्तस्_तेन जीवाम्य्_अनामय: ॥६।२६।३१॥
saMsparzam na dadAmi_anta:_tena jIvAmi_anAmaya: ||6|26|31||
.
AzA.xx.pAza.xx.vinunna.xx.AyA: –
.citta-vRtte: samAhita: – in the subsidence of Affective activities -
saMsparza.xx.m na.not dadAmi.xx. antas.xx.
tena jIvAmi_anAmaya: – and thus I live uninfected
#vinunna
#saMsparza
#praveza
#nAmaya
*vlm.31. I am so composed in my mind, that I never allow its faculties, to be entangled in the snare of worldly desires and expectations; nor do I allow these to touch even my heart, and this conferred on me.the bliss of my unfading longevity.
असत्ताम् जगतः सत्ताम् आत्मनः कर-बिल्ववत् ।
a.sattAm jagata: sattAm Atmana: kara-bilvavat |
सुप्तः प्रबुद्धः पश्यामि तेन_अस्मि चिर-जीवितः ॥६।२६।३२॥
supta: prabuddha: pazyAmi tena_asmi cira-jIvita: ||6|26|32||
.
asattAm jagata: - the unSuchness of the world -
sattAm Atmana: - the Suchness of the Self -
supta: prabuddha: pazyAmi – dreaming and waking I see/know them -
kara-bilvavat – like a fruit/bird in the hand -
tena asmi cira-jIvita: – thus I am long-lived
.
*vlm.32. I examine both worlds as two globe placed in my hands, and I find the non.existance of the visible world as it appears to a sleeping man; while the spiritual and invisible world appear full open to my view, as it does to a waking person, and this sight of mine has made me as immortal as the world of immortality.
a.sattAm jagata: sattAm Atmana: kara-bilvavat |
supta: prabuddha: pazyAmi tena_asmi cira-jIvita: ||6|26|32||
asattAm jagata: - the unSuchness of the world -
sattAm Atmana: - the Suchness of the Self -
supta: prabuddha: pazyAmi – dreaming and waking I see/know them -
kara-bilvavat – like a fruit/bird in the hand -
tena asmi cira-jIvita: – thus I am long-lived.
*vlm.32. I examine both worlds as two globe placed in my hands, and I find the non.existance of the visible world as it appears to a sleeping man; while the spiritual and invisible world appear full open to my view, as it does to a waking person, and this sight of mine has made me as immortal as the world of immortality.
जीर्णम् भिन्नम् श्लथम् क्षीणम् क्षुब्धम् क्षुण्णम् क्षयम् गतम् ।
jIrNam bhinnam zlatham kSINam kSubdham kSuNNam kSayam gatam |
पश्यामि नववत् सर्वम् तेन जीवाम्य्_अनामयः ॥६।२६।३३॥
pazyAmi navavat sarvam tena jIvAmi_anAmaya: ||6|26|33||
.
jIrNam – What is decaying, - bhinnam – divided, - zlatham – disintegrating ???
kSINam – diminishing -
kSubdham – agitated -
kSuNNam – crushed -
kSayam gatam - gone to ruin -
pazyAmi navavat sarvam - 'I see everything as if it were like a newborn," - cf. "Some say, 'I live every day as if it were my last'. But I live every day as if it were my first!' – Kazantzakis, Zorba. tena jIvAmi_anAmaya: - thereby I live Infectionless
.
*vwv.746/33. I view everything that is worn out, broken, loosened, powerless, disturbed, crushed or gone to destruction as new (or fresh). Therefore, I live without disease.
*vlm.33. I behold the past, present and future as set before me; and I see all that is dead and decayed, and all that is gone and forgotten, as presented a new in my presence. This prospect of all keeps me alive and afresh to them alike.
*sv.29-33 Whatever I do is untainted by desire or the mud of ego-sense; thus I do not lose my head when I am powerful or go begging when I am poor; I do not let hopes and expectations touch me and even when a thing is old and worn out I look upon it with fresh eyes as if it were new.
सुखितो ऽस्मि सुख.आपन्ने दुःखितः दुःखिते जने ।
sukhita:_asmi sukha.Apanne du:khita: du:khite jane |
सर्वस्य प्रिय-मित्रम् च तेन जीवाम्य्_अनामयः ॥६।२६।३४॥
sarvasya priya-mitram ca tena jIvAmi_anAmaya: ||6|26|34||
.
sukhita:_asmi sukha.Apanne – I am pleased when pleasure comes -
du:khito du:khite jane – afflicted when people are afflicted -
sarvasya priya-mitra-m ca – and a best friend to all -
tena jIvAmi_anAmaya: – so I live free from all disease
.
*vwv.747/34. I am delighted on obtaining the agreeable and unhappy when a person is afflicted. I am also the beloved friend of all. Therefore, I live without disease.
*sv.34-36 I rejoice with the happy ones and share the grief of the grief-stricken, for I am the friend of all, knowing I belong to none and none belongs to me.
I'm pleased when pleasure comes, and I'm
troubled when other people are;
and I'm best friend to everyone:-
so I live free from all disease.
आपद्य्_अचल-धीरो ऽस्मि जगन्-मित्रम् च सम्पदि ।
Apadi_acala-dhIra:_asmi jagat-mitram ca sampadi |
भाव.अभावेषु न_एव_अस्मि तेन जीवाम्य्_अनामयः ॥६।२६।३५॥
bhAva.abhAveSu na_eva_asmi tena jIvAmi_anAmaya: ||6|26|35||
.
Apady acala-dhIra:_asmi – In misfortune I am mountain-firm / rock-solid -
jagan-mitra-m ca sampadi – and in good fortune a friend to the world -
bhAva.abhAva.eSu naiva asmi – I am never involved or uninvolved in being -
tena jIvAmi_anAmaya: – so I live, free from all disease
.
*vwv.748/35. I am immovable and courageous in misfortune and a friend of the world in prosperity. I am not at all in (or related to) existences or non.existence. Therefore, I live without disease.
*sv.34-36 I rejoice with the happy ones and share the grief of the grief-stricken, for I am the friend of all, knowing I belong to none and none belongs to me.
In misfortune I am rock-solid, and
in good fortune, friend to the world,
neither being nor unbeing:-
so I live, free from all disease.
Apadi_acala-dhIra:_asmi jagat-mitram ca sampadi |
bhAva.abhAveSu na_eva_asmi tena jIvAmi_anAmaya: ||6|26|35||
Apady acala-dhIra:_asmi – In misfortune I am mountain-firm / rock-solid -
jagan-mitra-m ca sampadi – and in good fortune a friend to the world -
bhAva.abhAva.eSu naiva asmi – I am never involved or uninvolved in being -
tena jIvAmi_anAmaya: - thereby I live Infectionless -
न_अहम् अस्मि न च_अन्यो मे न_अहम् अन्यस्य कस्यचित् ।
na_aham asmi na ca_anya: me na_aham anyasya kasya.cit |
इति मे भावितम् चित्तम् तेन जीवाम्य्_अनामयः ॥६।२६।३६॥
iti me bhAvitam cittam tena jIvAmi_anAmaya: ||6|26|36||
.
na aham asmi – "Not I am I -
na ca anya: me – and not anything is mine -
na aham anyasya kasya.cit – I am not of anything else at all" -
iti me bhAvitam .cittam – such is my conceptual affection -
tena jIvAmi anAmaya: – so I live free from all disease
.
*sv.34-36 I rejoice with the happy ones and share the grief of the grief-stricken, for I am the friend of all, knowing I belong to none and none belongs to me.
"Not 'I' am I; not anything
is mine; nor do I belong-to
anything whatsoever"-such
is my conceptual affection:-
so I live free from all disease.
अहम् जगद्_अहम् व्योम देश-काल-क्रमाव्_अहम् ।
aham jagat_aham vyoma deza-kAla-kramau_aham |
अहम् क्रिया_इति मे बुद्धिस्_तेन जीवाम्य्_अनामय: ॥६।२६।३७॥
aham kriyA_iti me buddhi:_tena jIvAmi_anAmaya: ||6|26|37||
.
aham.I jagat.world aham.I vyoma.spacious.sky. deza.place.kAla.time.krama.xx.u_aham.I | aham.I kriyA.xx. iti.so/"thus" me.@me buddhi.xx.:
tena jIvAmi_anAmaya: - thereby I live Infectionless
.
*vlm.37. It is my belief that I am the one Ego with the world, and with all its space and time also, and that I am the same with the living soul and all its actions; and this faith of mine has made me longeval and undecaying.
*sv.37-40 I know that I am the world, all the activities in it and its intelligence. This is the secret of my longevity.
घटश् चिच् चित् पटश् चित् खम् चिद् वनम् शकटम् च चित् ।
ghaTa:_cit_cit_paTa:_cit kham cit_vanam zakaTam ca cit |
चित् सर्वम् इति मे भावस् तेन जीवाम्य्_अनामय: ॥६।२६।३८॥
cit sarvam iti me bhAva:_tena jIvAmi_anAmaya: ||6|26|38||
.
"A pot is chit, chit is a painter's cloth;
chit is the sky, chit is the woods,
chit is the Mansion of the Moon;
chit is everything,"
-
so I think;
thereby I live Infectionless
.
ghaTa.xx.: cit.Consciousness/Everity cit.Consciousness/Everity paTa.xx.: cit.Consciousness/Everity kha.person.space.m cit.Consciousness/Everity vana.forest/woods.m zakaTa.xx.m ca.and/also cit.Consciousness/Everity cit.Consciousness/Everity sarvam.entire/wholly iti.so/"thus" me.@me bhAva.becoming.state: tena.by/with.that jIvAmi.I.live anAmaya.Infectionless: x
.
*vlm.38. It is my belief that I am the same Intelligence, which shows itself in the pot and picture; and which dwells in the sky above and in the woods below. What all this is full of intelligence is my firm reliance, and this has made me long abiding and free from decay.
इत्य्_अहम्, मुनि-शार्दूल, त्रिलोक-कमल.अलिकः ।
iti_aham, muni-zArdUla, triloka-kamala.alika: |
भुशुण्डो नाम काकोलः कथितश् चिर-जीवितः ॥६।२६।३९॥
bhuzuNDa: nAma kAkola: kathita:_cira-jIvita: ||6|26|39||
.
iti aham munizArdUla - such am I, bulllike Muni,
triloka.xx.kamala.xx.alika.xx.: bhuzuNDa.xx.: nAma.namely/by.name kAkola.xx.:
kathita.xx.: cira.for.long.jIvita.having.lived: – renowned for long life
.
*vlm.39. It is thus, O great sage f that I reside amidst the receptacle of the three worlds, as a bee abides 'in the cell of a lotus flower, and am renowed in the world as the perennial crow Bhusanda by name.
*sv.37-40 I know that I am the world, all the activities in it and its intelligence. This is the secret of my longevity.
ब्रह्म_अर्णवे विलुलितम् त्रिजगत्-तरङ्गम्
brahma_arNave vilulitam trijagat-taraGgam
उत्पादन_आदि.अभिभवेन विभिन्न-रूपम् ।
utpAdana.Adi.abhibhavena vibhinna-rUpam |
आलीनम् उन्नमितम् आकुल-दृश्य-दृश्यम्
AlInam unnamitam Akula-dRzya-dRzyam
आलोकयन् प्रकलयंश्_च चिरम् स्थितो ऽस्मि ॥६।२६।४०॥
Alokayan prakalayan_ca ciram sthita:_asmi ||6|26|40||
.
brahman.Brahmin.arNava.waves/sea.e vilulita.xx.m –
trijagat-taraGgam – three-world-wave -
utpAdana.xx.Adi.&c.abhibhava.xx.ena –
vibhinna-rUpam – divided-form -
AlIna.xx.m unnamita.m –
Akula-dRzya-dRzyam – many-percept-perceived -
Alokayan.xx. prakalayan.xx. ca.and/also –
ciram sthita: asmi – long have I stayed
.
*vlm.40. I am destined to dwell here forever in order to behold the visible world, rising and falling in tumultuous confusion, in the infinate ocean of the immense Brahma, and assuming their various forms like the waves of the sea at their alternate rise and fall for all eternity.
*sv.37-40 I know that I am the world, all the activities in it and its intelligence. This is the secret of my longevity.
*VA. I live for long, observing how agiteted waves of three worlds
arise, assume various forms and disappear in the ocean of brahman by
his power of producing etc..
*AS: I agree, except prakalayan does not appear translated. He is observing and following the great show!
oॐm
+++
FM.Canto 6.27
FM6027 QUAKE.EARTH CONCLUDES HIS STORY 2.ag6 .z21
Jiva Das
FM.6.1-FM.6.49
https://www.dropbox.com/s/ypa3cs25cab8jgs/FM.6.1-FM.6.49.docx?dl=0
FM6026 BHUSHUNDA'S LONG LIFE 2.AG5 .z40
oॐm
FM.6.26
BHUSHUNDA'S LONG LIFE
BHUSHUNDA.QUAKEEARTH said.
एषा हि चित्त.विश्रान्तिर् मया प्राण.समाधिना ।
eSA hi citta.vizrAnti:_mayA prANa.samAdhinA |
क्रमेण_अनेन सम्प्राप्ता स्वयम् आत्मनि निर्मले ॥६।२६।१॥
krameNa_anena samprAptA svayam Atmani nirmale ||6|26|1||
.
this Repose of the chitta.Affective.Force
by means of my prANa.samAdhi
:
step by step
I have come to this being oneself in the immaculate Self
.
eSA.this.one.f. hi.for/ineed citta.Chitta/Affective mind.vizrAnti.Repose.: mayA.by/with.me prANa.Prâna.samAdhi.Equipoise.nA + krameNa.by.degrees/gradually anena.by/with.this samprApta.attained/gathered.A svayam.oneself/itself Atmani.whin.Self nirmala.stainless.e
.
*vlm.1 BHUSUNDA continued. This is the tranquility of the mind, which I have attained by degrees, by means of my meditation of the nature and course of the vital breath in myself.
*sv.1.2 BHUSUNDA continued: By the regular and systematic practice of pranayama as described by me, I have gained the state of purity and I am not disturbed even when the mount Meru (or the north pole) is shaken.
एताम् दृष्टिम् अवष्टभ्य संस्थितो ऽस्मि महा.मुने ।
etAm dRSTim avaSTabhya saMsthita:_asmi mahA.mune |
न चलामि निमेष.अंशम् अपि मेरु.विचालतः ॥६।२६।२॥
na calAmi nimeSa.aMzam api meru.vicAlata: ||6|26|2||
.
etAm.this.f. dRSTi.vision/viewpoint.m whin it is avaSTabhya.to.be.stopped/fixed.e whin saMsthita.established.e asmi.I.am mahAmune.hey,Great.Muni na.not calAmi.I.am.moved nimeSa.blinking/twinkling.aMza.bit/piece.m api.even\very meru.Mount.Meru.vicAla.interval.tas.after/from
.
*vlm.2. I sit quiet at all times, with view fixed at the movement of my breath; and never stir a moment from my meditative mood, tho the mount Meru may shake under me.
*sv.1.2 BHUSUNDA continued: By the regular and systematic practice of pranayama as described by me, I have gained the state of purity and I am not disturbed even when the mount Meru (or the north pole) is shaken.
##stambh – to fix firmly, support . #stabhya. . #avaSTabhya. . to be seized or stopped, KSS. •.• engaged, preoccupied, atra tiSThAmi avaSTabhya yoga.yuktim aninditAm, y7056.021.
.
etAm.this.f. dRSTi.vision/viewpoint.m whin it is avaSTabhya.to.be.stopped/fixed.e whin saMsthita.established.e asmi.I.am mahAmune.hey,Great.Muni na.not calAmi.I.am.moved nimeSa.blinking/twinkling.aMza.bit/piece.m api.even\very meru.Mount.Meru.vicAla.interval.tas.after/from
गच्छतस् तिष्ठतो वा_अपि जाग्रतः स्वपतो ऽपि वा ।
gacchata:_tiSThata:_vA_api jAgrata: svapata:_api vA |
स्वप्ने ऽपि न चलत्य्_एष* सुसमाधिर् मम_आत्मनि ॥६।२६।३॥
svapne_api na calati_eSa* susamAdhi:_mama_Atmani ||6|26|3||
.
going or staying, waking or sleeping, even in dream
this Equipoise is undisturbed within myself
.
*vlm.3. Whether I am awake or asleep, or move about or remain unmoved in my seat, I am never at a loss of this meditation even in dream, nor does it slide a moment from my steadfast mind. (For who can ever live without breathing, or be unconscious of its ceaseless course, or that the breath is both the cause and measure of life).
*sv.3.7 This state of samadhi or total equanimity is not lost whether I am walking or standing, whether I am awake, asleep or dreaming...
.
गच्छतः तिष्ठतः वा अपि – whether going or staying – जाग्रतः स्वपतः अपि वा . whether waking or sleeping . स्वप्ने अपि – even in dream – न चलति एष सुसमाधिः – this samâdhi state does not alter – मम आत्मनि – in my self.
नित्य.अनित्यासु लोलासु जगत्.स्थितिषु सुस्थितः ।
nitya.anityAsu lolAsu jagat.sthitiSu susthita: |
अन्तर्.मुखो ऽस्मि तिष्ठामि स्व.कामेन_आत्मना_आत्मनि ॥६।२६।४॥
antar.mukha:_asmi tiSThAmi sva.kAmena_AtmanA_Atmani ||6|26|4||
.
whin they are nitya.ever/always.anitya.never/not.always.Asu lolA.agitated\tongue/desirous.su
jagat.world.sthiti.state/condition.Su susthita.well.established/firm/unshaken.: antarmukha.turned.inwards.: asmi.I.am tiSThAmi.I.rest/remain by/with
sva.own.self.kAma.love/desire.ena AtmanA.by/with.self. Atmani.whin.self
.
*vlm.4. I am always calm and quiet and eversteady and sedate, in this ever varying and unsteady world; I remain always with my face turned inward in myself, and fixed firmly in the object I have at heart. (This is the soul the life of the life situated in the heart).
*sv.3.7 This state of samadhi or total equanimity is not lost whether I am walking or standing, whether I am awake, asleep or dreaming. With my vision turned upon the self, I rest in the self, with the self in all conditions of life, whatever changes may take place in the world or in the environment. Thus have I lived right from the time of the previous cosmic dissolution.
.
whin they are nitya.ever/always.anitya.never/not.always.Asu lolA.agitated\tongue/desirous.su
jagat.world.sthiti.state/condition.Su susthita.well.established/firm/unshaken.: antarmukha.turned.inwards.: asmi.I.am tiSThAmi.I.rest/remain by/with
sva.own.self.kAma.love/desire.ena AtmanA.by/with.self. Atmani.whin.self
अपि संरुध्यते वायुर् अपि वा सलिलम् गते ।
api saMrudhyate vAyu:_api vA salilam gate |
न_एतस्मात् सुसम.आधानाद्_विरुद्धम् संस्मराम्य्_अहम् ॥६।२६।५॥
na_etasmAt su.samAdhAnAt_viruddham saMsmarAmi_aham ||6|26|5||
.
api.even\very saMrudhyate.is.blocked/obstructed vAyu.wind/air.: api.even\very vA.or/otherwise salila.flowing/surging/unsteady\water.m whin gata.gone.e na.not etasmAt.thru.this su.good/very.samAdhAna.attention/fixation.At
viruddha.enmity/opposition.m saMsmarAmi.recollect aham.I
.
*sv.3.7 This state of samadhi or total equanimity is not lost whether I am walking or standing, whether I am awake, asleep or dreaming. With my vision turned upon the self, I rest in the self, with the self in all conditions of life, whatever changes may take place in the world or in the environment. Thus have I lived right from the time of the previous cosmic dissolution.
*vlm.5. The breeze may cease to blow, and the waters may stop to flow but nothing can prevent my breathing and meditation of them, nor do I remember ever to live without them. (The gloss explains by metonymy the air to mean the planetary sphere, which rests and moves in it, the waters as the ever flowing [Sanskrith báyu] currents of rivers, and the samádhi [Sanskrith jyotiscakrah] meditation as composed of breath and thought, to be incontinuous motion and resistless in their course).
प्राण.अपान.अनुसरणात् परमात्म.अवलोकनात् ।
prANa.apAna.anusaraNAt paramAtma.avalokanAt |
अशोकम् अनुजातो ऽस्मि पदम् आद्यम् महातपः ॥६।२६।६॥
azokam anujAta:_asmi padam Adyam mahAtapa: ||6|26|6||
.
prANa.Prâna.apAna.Apâna.anusaraNa.m.following/pursuing.At paramAtma.SuperSelf.avalokana.seeing/onserving.At | azoka.sorrow.free/ungrieving.m anujAta.reborn/resembling.: asmi.I.am pada.condition.m Adya.primal.m mahAtapa.great.austerity.:
.
*sv.3.7 This state of samadhi or total equanimity is not lost whether I am walking or standing, whether I am awake, asleep or dreaming. With my vision turned upon the self, I rest in the self, with the self in all conditions of life, whatever changes may take place in the world or in the environment. Thus have I lived right from the time of the previous cosmic dissolution.
*vlm.6. By attending to the course of my inhaling and exhaling breaths of life, I have come to the sight of the soul (which is their life), and have thereby become freed from sorrow by seeing the prime soul of all souls, (i.e. The highest soul of God).
.
##jan . *jAta . *anujAta . a.. = prec. a.. + born again, invested with the sacred cord (also .ka); taking after, resembling (tam).
##lok . #avalok . *avalokana.m .seeing, observing • a look, glance • looking like, appearance of (in comp.) • aspect (of planets) +
.
prANa.Prâna.apAna.Apâna.anusaraNa.m.following/pursuing.At paramAtma.SuperSelf.avalokana.seeing/onserving.At | azoka.sorrow.free/ungrieving.m anujAta.reborn/resembling.: asmi.I.am pada.condition.m Adya.primal.m mahAtapa.great.austerity.:
आ.महाप्रलयाद् ब्रह्मन्न्_उन्मज्जन.निमज्जनम् ।
A.mahApralayAt brahman_unmajjana.nimajjanam |
अहम् अद्य_अपि भूतानाम् पश्यञ जीवामि धीरधीः ॥६।२६।७॥
aham adya_api bhUtAnAm pazyan_jIvAmi dhIradhI: ||6|26|7||
.
From the Great Doomsday, o brAhmaNa, .
emersion and immersion . surfacing and sinking .
am I now indeed among beings .
seeing I live, composed in thought .
.
A.mahApralayA.d brahman – From the Great Doomsday, o brAhmaNa, .
unmajjana.nimajjana.m . emersion and immersion . surfacing and sinking .
aham adya api bhUtAnAm – am I now indeed of beings .
pazyan jIvAmi dhIradhI.: – seeing I live, composed in thought .
.
*vlm.7. The earth has been sinking and rising repeatedly, since the great deluge, and I have been witnessing the submersion and emersion of things, and the perdition and reproduction of beings, without any change of the sedateness of my soul and mind.
*sv.3.7 This state of samadhi or total equanimity is not lost whether I am walking or standing, whether I am awake, asleep or dreaming. With my vision turned upon the self, I rest in the self, with the self in all conditions of life, whatever changes may take place in the world or in the environment. Thus have I lived right from the time of the previous cosmic dissolution.
न भूतम् न भविष्यम् च चिन्तयामि कदा.चन ।
na bhUtam na bhaviSyam ca cintayAmi kadA.cana |
दृष्टिम् आलम्ब्य तिष्ठामि वर्तमानाम् इह_आत्मना ॥६।२६।८॥
dRSTim Alambya tiSThAmi vartamAnAm iha_AtmanA ||6|26|8||
.
I don't think.about what.has.been
or what.will.be.not anywhen!
Having received insight, I rest here in the present with the Self
.
*vlm.8. I never think of the past and future, my sight is fixed only on the present, and my mind sees the remote past and future as ever present before it. (Meditation makes a man a seer of all time).
*vlm.8. I never think of the past and future, my sight is fixed only on the present, and my mind sees the remote past and future as ever present before it. (Meditation makes a man a seer of all time).
*sv.8 I do not contemplate either the past or the future: my attention is constantly directed to the present.
.
न भूततं – Not what.has.been = न भविष्यं च – nor what.will.be = चिन्तयामि कदाचन – do I consider anywhen = दृष्टिम् आलम्ब्य – having received insight, = तिष्ठामि वर्तमानाम् इह आत्मना – I rest here in the present with the Self
यथा.प्राप्तेषु कार्येषु परित्यक्त.फल.एषणः ।
yathA.prApteSu kAryeSu parityakta.phala.eSaNa: |
सुषुप्त.समया बुद्ध्या परितिष्ठामि केवलम् ॥६।२६।९॥
suSupta.samayA buddhyA paritiSThAmi kevalam ||6|26|9||
.
yathA.prApta.eSu kArya.eSu – In as.it.comes duties .
parityakta.phala.ISaNa.: – having forsaken the fruits of haste ??? – not ISANa, tho this may be a pun .
suSupta.samayA buddhyA – with intellect as.if dreaming .
paritiSThAmi kevala.m – I rest in Kevala Wholeness .
In as.it.comes duties .
having forsaken the fruits of haste ??? – not ISANa, tho this may be a pun .
with intellect as.if dreaming .
I rest in Kevala Wholeness .
*vlm.9. I am employed in the business that presents itself to me, and never care for their toil nor care their reward. I live as one in sleep and solely with myself: (This is the state of Kavalya or soliety).
*sv.9.10 I do what has to be done in the present, without thinking of the results. Without considerations of being or non.being, desirable and undesirable, I remain in the self: hence I am happy, healthy and free from illness.
भावाभाव.मयीम् चिन्ताम् ईहित.अनीहित=अन्विताम् ।
bhAva.abhAva.mayIm cintAm Ihita.anIhita=anvitAm |
विमृश्य_आत्मनि तिष्ठामि चिरम् जीवाम्य्_अनामयः ॥६।२६।१०॥
vimRzya_Atmani tiSThAmi ciram jIvAmi_anAmaya: ||6|26|10||
.
bhAva.becoming.state.a..non/without.bhAva.becoming.state.mayI.made.m cintA.care.m Ihita.desired.anIhita.undesired.anvita.connected/linked/endowed.Am .
vimRzya.to.be.considered\examined.Atmani.whin.Self tiSThAmi.I.rest/remain –
ciram.for.long jIvAmi.I.live anAmaya.untainted: – so long I live in boundless health
.
*AB. vimRzya heyatayA niz.citya | tena ciram jIvAmi ||
*vwv.736/10. Reflecting on the anxiety connected with (the objects) desired or not desired, consisting of (or in the form of) their existence or absence, I abide in the Self. (Hence), I live long without disease.
*vlm.10. I examine all what is and is not, and what we have or have not, and consider likewise all our desires and their objects; and finding them to be but frailties and vanities, I refrain from their pursuit and remain unvexed by their cares for ever.
*sv.9.10 I do what has to be done in the present, without thinking of the results. Without considerations of being or non.being, desirable and undesirable, I remain in the self: hence I am happy, healthy and free from illness.
.
##*mRz . #vimRz . *vimRzya . [1] ger. after mature consideration • [2] .a.. to be considered or examined +
.
bhAva.becoming.state.a..non/without.bhAva.becoming.state.mayI.made.m cintA.care.m Ihita.desired.anIhita.undesired.anvita.connected/linked/endowed.Am .
vimRzya.to.be.considered\examined.Atmani.whin.Self tiSThAmi.I.rest/remain –
ciram.for.long jIvAmi.I.live anAmaya.untainted: – so long I live in boundless health
प्राण.अपान.समायोग.समयम् समनुस्मरन् ।
prANa.apAna.samAyoga.samayam samanusmaran |
स्वयम् आत्मनि तुष्यामि चिरम् जीवाम्य्_अनामयः ॥६।२६।११॥
svayam Atmani tuSyAmi ciram jIvAmi_anAmaya: ||6|26|11||
.
prANa.apAna.samAyoga.samayam samanusmaran .
svayam.oneself/itself Atmani.whin.Self tuSyAmi.I.am.content ciram.for.long jIvAmi.I.live anAmaya.untainted: – so long I live in boundless health
.
*vlm.11. I watch the course of my inspiration and expiration, and behold the presence of the super excellent (Brahma) at their confluence; whereby I rest satisfied in myself, and enjoy my long life without any sorrow or sickness.
*sv.11.12 My state is the fruit of contemplation of the moment of union of the prana and the apana (when the self is revealed); I do not entertain vain notions like, "I have obtained this and I shall gain that, too. "
इदम् अद्य मया लब्धम् इदम् प्राप्स्यामि सुन्दरम् ।
idam adya mayA labdham idam prApsyAmi sundaram |
इति चिन्ता न मे तेन चिरम् जीवाम्य्_अनामयः ॥६।२६।१२॥
iti cintA na me tena ciram jIvAmi_anAmaya: ||6|26|12||
.
idam.this adya.now mayA.by/with.me labdha.got/obtained.m idam.this prApsyAmi.I.will.get sundara.beautiful.m iti.so/"thus" cintA.care na.not me.@me tena.by/with.that ciram.for.long jIvAmi.I.live anAmaya.untainted:
.
*vwv.737/12. "This has been obtained by me today. I shall obtain this beautiful thing".thus, I have no thought (or anxiety). Therefore, I live long without disease.
*vlm.12. This boon have I gained this day, and that better one shall I have on another, are the ruinous thoughts of mortal men, and unknown to me whereby I have so long living and unailing.
*sv.11.12 My state is the fruit of contemplation of the moment of union of the prana and the apana (when the self is revealed); I do not entertain vain notions like, "I have obtained this and I shall gain that, too. "
.
idam.this adya.now mayA.by/with.me labdha.got/obtained.m idam.this prApsyAmi.I.will.get sundara.beautiful.m iti.so/"thus" cintA.care na.not me.@me tena.by/with.that ciram.for.long jIvAmi.I.live anAmaya.untainted:
न स्तौमि न च निन्दामि क्वचित् किम्चित् कदाचन ।
na staumi na ca nindAmi kvacit kiMcit kadA.cana |
आत्मनो ऽन्यस्य वा साधो तेन_अहम् शुभ.भागतः ॥६।२६।१३॥
Atmana:_anyasya vA sAdho tena_aham zubha.bhAgata: ||6|26|13||
.
na staumi . I dont praise = na ca nindAmi . nor do I blame = kva.cit kiMcit kadA.cana – anywhere anything anyhow = Atmana:_ . of self = anyasya vA . or of another, = Sâdhu = tena.by/with.that aham.I zubha.pleasant/good.bhAga.part/portion/share.tas.after/from
.
*vlm.13. I never praise or dispraise any act of myself or others, and this indifference of mine to all concerns; hath brought me to thift happy state of careless longivity. (Platonic imperturbability).
*sv.13.16 I do not praise nor do I censure anyone (neither myself nor others) or anything at any time; my mind does not exult on gaining what is considered good nor does it become depressed on obtaining what is considered evil; hence my state of happiness and health. I embrace the supreme renunciation, having renounced even the desire to live; thus my mind does not entertain cravings but is peaceful and balanced.
.
na staumi . I dont praise = na ca nindAmi . nor do I blame = kva.cit kiMcit kadA.cana – anywhere anything anyhow = Atmana:_ . of self = anyasya vA . or of another, = Sâdhu = tena.by/with.that aham.I zubha.pleasant/good.bhAga.part/portion/share.tas.after/from
न तुष्यति शुभ.प्राप्तौ न_अ.शुभेष्व्_अपि खिद्यते ।
na tuSyati zubha.prAptau na_a.zubheSu_api khidyate |
मनो मम समम् नित्यम् तेन_अहम् शुभम् आगतः ॥६।२६।१४॥
mana:_mama samam nityam tena_aham zubham Agata: ||6|26|14||
.
na.not tuSyati.satisfying/contenting whin zubha.pleasant/good.prApti.reaching/obtaining.au na.not a..non/without.zubheSu api.even\very khidyate.is.depressed/distressed manas.Mind mama.my sama.equal/same.m nityam.ever/always tena.by/with.that aham.I to zubha.pleasant/good.m Agata.having.come :
.
*vlm.14. My mind is neither elated by success, nor it is depressed by adversity, but preserves its equanimity at all times, and is what has brought this happy state on me. (A sane and sound old age).
.
na.not tuSyati.satisfying/contenting whin zubha.pleasant/good.prApti.reaching/obtaining.au na.not a..non/without.zubheSu api.even\very khidyate.is.depressed/distressed manas.Mind mama.my sama.equal/same.m nityam.ever/always tena.by/with.that aham.I to zubha.pleasant/good.m Agata.having.come :
परमम् त्यागम् आलम्ब्य सर्वम् एव सदा_एव हि ।
paramam tyAgam Alambya sarvam eva sadA_eva hi |
जीवित.आदि मया त्यक्तम् तेन_अहम् शुभम् आगतः ॥६।२६।१५॥
jIvita.Adi mayA tyaktam tena_aham zubham Agata: ||6|26|15||
.
paramam tyAgam Alambya I abandon having depended upon everything whatever anywhen sarvam.entire/wholly eva.indeed\only sadA.always/ever eva.indeed\only hi.for/ineed jIvita.having.lived.Adi.&c mayA.by/with.me tyakta.abandoned.m tena.by/with.that aham.I to zubha.pleasant/good.m Agata.having.come:
.
*vlm.15. I have resorted to my religious relinquishment of the world, and to my apathy to all things at all times; I have also abandoned the desire of sensuous life and sensible objects, and these have set me free from death and disease.
.
paramam tyAgam Alambya I abandon having depended upon everything whatever anywhen sarvam.entire/wholly eva.indeed\only sadA.always/ever eva.indeed\only hi.for/ineed jIvita.having.lived.Adi.&c mayA.by/with.me tyakta.abandoned.m tena.by/with.that aham.I to zubha.pleasant/good.m Agata.having.come:
प्रशान्त.चापलम् वीत.शोकम् स्वस्थम् समाहितम् ।
prazAnta.cApalam vIta.zokam svastham samAhitam |
मनो मम मुने शान्ते तेन जीवाम्य्_अनामयः ॥६।२६।१६॥
mana:_mama mune zAnte tena jIvAmi_anAmaya: ||6|26|16||
.
prazAnta.becalmed.cApala.agitation/fickleness.m vItazoka.sorrowfree/ungrieving.m svastha.selfabiding/natura/comfortable.m samAhita.equipoised.m | manas.Mind mama.my . muni, whin zAnta.quieted.e tena.by/with.that jIvAmi.I.live anAmaya.untainted: . thereby I live Infection/formless.
.
*vwv.738/16. Sage! My mind is calm with its fickleness ended, devoid of sorrow, self.abiding (or independent) and collected. Therefore, I live without disease.
*vlm.16. I have freed my mind, O great muni! from its faults of fickleness and curiosity, and have set it above sorrow and anxiety, it has become deliberate calm and quiet, and this has made me longlive and unsickly.
*sv.13.16 I do not praise nor do I censure anyone (neither myself nor others) or anything at any time; my mind does not exult on gaining what is considered good nor does it become depressed on obtaining what is considered evil; hence my state of happiness and health. I embrace the supreme renunciation, having renounced even the desire to live; thus my mind does not entertain cravings but is peaceful and balanced.
.
##cap . *cApala.m . agitation, unsteadiness, fickleness, inconsiderateness, insolence mbh. &c •• *cApalatA . FM.3.106.004.
.
prazAnta.becalmed.cApala.agitation/fickleness.m vItazoka.sorrowfree/ungrieving.m svastha.selfabiding/natura/comfortable.m samAhita.equipoised.m | manas.Mind mama.my . muni, whin zAnta.quieted.e tena.by/with.that jIvAmi.I.live anAmaya.untainted: . thereby I live Infection/formless.
काष्ठम् विलासिनीम् शैलम् तृणम् अग्निम् हिमम् नभः ।
kASTham vilAsinIm zailam tRNam agnim himam nabha: |
समम् सर्वत्र पश्यामि तेन जीवाम्य्_अनामयः ॥६।२६।१७॥
samam sarvatra pazyAmi tena jIvAmi_anAmaya: ||6|26|17||
.
kASTha m vilAsi.nIm zaila.stone.m tRNa.grass/straw.m agni.fire.m hima.snow.m nabhas.spacious.sky. sama.equal/same.m sarvatra.everywhere pazyAmi.I.see/know . tena.by/with.that jIvAmi.I.live anAmaya.Infectionless: . thereby I live Infectionless .
*vlm.17. I see all things in an equal light, wheather it be a beauty or a spectre, a piece of wood or stone, a straw or a rock, or wheather it is the air, water or fire, and it is this equanimity of mine, has made me sane and sound in every state of life.
*sv.17.18 I behold the one common substratum in all things (a piece of wood, a beautiful woman, a mountain, a blade of grass, ice and fire and space) and I am not worried by thoughts like, "What shall I do now?" nor "What shall I get tomorrow morning?"
किम् अद्य मम सम्पन्नम् प्रातो_वा भविता पुनः ।
kim adya mama sampannam prAta:_vA bhavitA puna: |
इति चिन्ता.ज्वरो न_अस्ति तेन जीवाम्य्_अनामयः ॥६।२६।१८॥
iti cintA.jvara:_na_asti tena jIvAmi_anAmaya: ||6|26|18||
.
kim.!? adya.now mama.my sampanna.m prAtar vA.or/otherwise bhavitR punar.again . iti.so/"thus" cintA.care.jvara.: na.not asti.is/exists tena.by/with.that jIvAmi.I.live anAmaya.Infectionless: . and so I live in boundless health
.
*vwv.739/18. Sage! My mind is calm with its fickleness ended, devoid of sorrow, self.abiding (or independent) and collected. Therefore, I live without disease.
*vlm.18. I do not thing about what I have done today, and what I shall have to do tomorrow, nor do I ail under the fever o£ vain thoughts regarding the past and future, and this has kept me forever sound and sane.
*sv.17.18 I behold the one common substratum in all things (a piece of wood, a beautiful woman, a mountain, a blade of grass, ice and fire and space) and I am not worried by thoughts like, "What shall I do now?" nor "What shall I get tomorrow morning?"
.
kim.!? adya.now mama.my sampanna.m prAtar vA.or/otherwise bhavitR punar.again . iti.so/"thus" cintA.care.jvara.: na.not asti.is/exists tena.by/with.that jIvAmi.I.live anAmaya.Infectionless: . and so I live in boundless health
जरा.मरण.दुःखेषु राज्य.लाभ.सुखेषु च ।
jarA.maraNa.du:kheSu rAjya.lAbha.sukheSu ca |
न बिभेमि न हृष्यामि तेन जीवाम्य्_अनामयः ॥६।२६।१९॥
na bibhemi na hRSyAmi tena jIvAmi_anAmaya: ||6|26|19||
.
jarA.maraNa.du:kheSu – in the sorrows of Age and Death . rAjya.lAbha.sukheSu ca – in the pleasures of power and wealth . na bibhemi – I do not fear . na hRSyAmi – I do not delight . tena jIvAmi_anAmaya: . thereby I live Infectionless .
*vwv.740/19. I do not fear the pains of old age and death; nor do I rejoice in the pleasures of obtaining a kingdom. Therefore, I live without disease. *vlm.19. I am neither afraid of death, disease or old age, nor am I elated with the idea of getting a kingdom in my posession; and this indifference of mine to aught of good or evil, is the cause of my length of my life and the soundness of my body and mind.
*sv.19.23 I am not bothered by thoughts of old age and death, or by longing for happiness, nor do I regard some as "mine" and others as "not.mine". I know that everything at all times, everywhere, is but the one cosmic consciousness.
I have no fear of the sorrows
of age and death; nor take delight
in the pleasures of power and wealth;
and so I live in boundless health.
अयम् बन्धुः पराश् च_अयम् मम_अयम् अयम् अन्यतः ।
ayam bandhu: para:_ca_ayam mama_ayam ayam anyata: |
इति ब्रह्मन् न जानामि तेन जीवाम्य्_अनामयः ॥६।२६।२०॥
iti brahman na jAnAmi tena jIvAmi_anAmaya: ||6|26|20||
.
ayam.this bandhu.relation: para.: ca.and/also ayam.this – mama.my ayam.this ayam.this anyatas . iti.so/"thus" brahman.Brahmin. na.not jAnAmi – tena.by/with.that jIvAmi.I.live anAmaya.Infectionless: . and so I live in boundless health
.
*vwv.741/20. "This one is a relative and this one is a stranger (or an enemy); this one is mine; this one is from another." Sage! I do not feel in this manner. Therefore, I live without disease.
*vlm.20. I do not regard, O Brahman! any one either in the light of a friend or foe to me; and this equality of my knowledge of all persons, is the cause of my long life and want of my complaint.
सर्वम् सर्व.पद.आभासम् अनाद्यन्तम् अनामयम् ।
sarvam sarva.pada.AbhAsam an.Adi.antam anAmayam |
अहम् चिद् इति जानामि तेन जीवाम्य्_अनामयः ॥६।२६।२१॥
aham cit_iti jAnAmi tena jIvAmi_anAmaya: ||6|26|21||
.
sarvam.entire/wholly sarva.all/every.pada.condition.AbhAsa.m anAdyanta.m anAmaya.Infectionless.m + aham cid iti jAnAmi.I.know –
tena jIvAmi anAmaya: . and so I live in boundless health
.
*vlm.21. I regard all existence as the reflexion of the self.existant one, who is all in all and without his beginning and end; I know myself as the very intellect, and this is the cause of my diuturnity and want of disease and decay.
आहरन् विहरन् तिष्ठन्न्_उत्तिष्ठन्न्_उच्छ्वसन् स्वपन् ।
Aharan viharan tiSThan_uttiSThan_ucchvasan svapan |
देहो ऽहम् इति नो* वेद्मि तेन_अस्मि चिर.जीवितः ॥६।२६।२२॥
deha:_aham iti no* vedmi tena_asmi cira.jIvita: ||6|26|22||
.
Aharan viharan tiSThan uttiSThan ucchvasan svapan + deha.gross.body:_aham.I iti.so/"thus".so/"thus" no* vedmi tena.by/with.that asmi.I.am cira.for.long.jIvita.having.lived:
.
*vwv.I do not feel (or consider) that I am the body (while) taking, removing, remaining, rising, breathing or sleeping. Therefore, I live without disease.
*vlm.22. Whether when I get or give away any thing, or when I walk or sit, or rise and breathe, or am asleep or awake; I never think myself as the gross body but its pure intelligence, and this made me diuturnal and durable for ever. (The intelligent soul never dies).
इमम् संसारम् आरम्भम् सुषुप्त.पदवत्.स्थितः ।
imam saMsAram Arambham suSupta.padavat.sthita: |
असत् तम् इव जनामि तेन जीवाम्य्_अनामयः ॥६।२६।२३॥
asat tam iva janAmi tena jIvAmi_anAmaya: ||6|26|23||
.
*vlm.23. I think myself as quite asleep, and believe this world with all its bustle to be nothing in reality (but the false appearance of a dream); and this has made long.lived and undecaying.
*sv.19.23 I am not bothered by thoughts of old age and death, or by longing for happiness, nor do I regard some as "mine" and others as "not.mine". I know that everything at all times, everywhere, is but the one cosmic consciousness
.
imam.this.there saMsAra.Convolution.m Arambha.beginning\sown.m suSupta.fast.asleep.pada.condition.vat.like sthita.existent/situate: | asat.unreal tAm.that.her iva.like/as.if jAnAmi.I.know tena.by/with.that jIvAmi.I.live anAmaya.Infectionless: . thereby I live Infectionless .
यथा.कालम् उपायाताव्_अर्थानर्थौ समौ मम ।
yathA.kAlam upAyAtau_artha.anarthau samau mama |
हस्ताव्_इव शरीर.स्थौ तेन जीवाम्य्_अनामयः ॥६।२६।२४॥
hastau_iva zarIra.sthau tena jIvAmi_anAmaya: ||6|26|24||
.
yathAkAla.m upAyAta.au artha.anartha.u sama.equal/same.u mama.my
hasta.hand/elephant.u iva.like/as.if zarIra.body.stha.standing/situate.u tena.by/with.that jIvAmi.I.live anAmaya.Infectionless:
.
just as.it.happens at the time,
well or not.so.well,
they're both the same to me
just as the body has two hands
:
thereby I live Infectionless
.
* if a crow is speaking of himself
he must mean his feet.
cp. Walter de la Mare's version of the Tale of Cupid & Psyche,
where it is asked,
"What is Love? Is he a boy or a bird?"
*vlm.24. I take the good and bad accidents of life, occurring at their stated times, to be all alike to me, like my two arms both of which are serviceable to me; and has made me longeval and imperishable.
अपरिचलया शक्त्या सदृशा स्निग्ध.मुग्धया ।
aparicalayA zaktyA sadRzA snigdha.mugdhayA |
ऋजु पश्यामि सर्वत्र तेन जीवाम्य्_अनामयः ॥६।२६।२५॥
Rju pazyAmi sarvatra tena jIvAmi_anAmaya: ||6|26|25||
.
a.not.paricala.yA zakti.yA sadRza.A snigdha.mugdha.yA | Rju.xx pazyAmi.I.see/know sarvatra.everywhere tena.by/with.that jIvAmi.I.live anAmaya.Infectionless: . thereby I live Infectionless
.
*vwv.743/25. I view (or discern) straightforwardly everywhere, with a (mental) power which is not fickle and with a beautifullook which is affectionate and innocent. Therefore, I live without disease.
*vlm.25. With my fixed attention, and the cool clearness of my mental vision, I see all things in their favourable light, (that they are all good, and adapted to their various uses); I see all things as even and equal, and this view of them in the same light, has made me lasting and wasteless. "(So says the Bharata: all crookedness leads to death, and evenness to the one even Brahma)."
*sv.24.25 These are the secrets of my state of happiness and health.
#paricala
आपाद.मस्तक.अन्ते ऽस्मिन् न देहे ममता मम ।
ApAda.mastaka.ante_asmin na dehe mamatA mama |
त्यक्त.अहंकार.पङ्कस्य तेन जीवाम्य्_अनामयः ॥६।२६।२६॥
tyakta.ahaMkAra.paGkasya tena jIvAmi_anAmaya: ||6|26|26||
.
ApAda.mastaka.anta.e asmin.here/in.this
na dehe mamatA mama . not in the body is my Myness +
tyakta.ahaMkAra.paGkasya – I've shed the mud of "I"dentity =
tena jIvAmi_anAmaya: . thereby I live Infectionless
.
*vlm.26. This material body of mine to which I bear my moiety, is never viewed by me in the light of my ego; and this has made me undying and undecaying. (The deathless soul is the ego, and the dying body the non.ego).
*sv.26.28 I do not think, "I am the body, " even while engaged in physical activity as I know this world.appearance to be illusory and live in it as if fast asleep. I am disturbed neither by prosperity nor by adversity when they are granted to me, as I regard them with equal vision (even as I look upon both my arms as arms).
यत् करोमि यद्_अश्नामि तत् त्यक्त्वा तद्वतो ऽपि मे ।
yat karomi yat_aznAmi tat tyaktvA tadvata:_api me |
मनो_नैष्कर्म्यम् आदत्ते तेन जीवाम्य्_अनामयः ॥६।२६।२७॥
mana:_naiSkarmyam Adatte tena jIvAmi_anAmaya: ||6|26|27||
.
yat karomi
yat_aznAmi
tat tyaktvA tadvata:_api me
mana:_naiSkarmyam Adatte
tena jIvAmi_anAmaya:
.
what do I do
what do I eat
having forsaken that
in that way
for me
karmaless manas.Mind appears
:
thereby I live Infectionless
.
*vlm.27. Whatever I do and take to my food, I never take them to my heart; my mind is freed from the acts of my body, and this freedom of myself from action, has caused my undecaying longevity.
*vwv.744/27. Having renounced (mentally) that which I do or eat, even tho possessed of that, my mind resorts to abstractions from (the doership or enjoyership of) actions. Therefore, I live without disease.
.*AS: even though I possess/have (these
things that I partake) my mind attains the state of non.doing and thus I
live
यदा यदा मुने किंचिद् विजानामि तदा तदा ।
yadA yadA mune kiMcit_vijAnAmi tadA tadA |
मतिर् आयाति न_औद्धत्यम् तेन जीवाम्य्_अनामय: ॥६।२६।२८॥
mati:_AyAti na_auddhatyam tena jIvAmi_anAmaya: ||6|26|28||
.
yadA yadA . whenever, =
muni, =
kiMcit_vijAnAmi x
tadA tadA | mati:_AyAti na_auddhatyam . x –
tena jIvAmi_anAmaya: . thereby I live Infectionless .
*vlm.28. Whenever, O Sage, I come to know the truth, I never feel proud of my knowledge, but desire to learn more about it; and this increasing desire of knowledge, has increased my life without its concomitant infermity. (Knowledge is unlimited, and one needs be immortal in order to know all).
*sv.26.28 I do not think, "I am the body, " even while engaged in physical activity as I know this world.appearance to be illusory and live in it as if fast asleep. I am disturbed neither by prosperity nor by adversity when they are granted to me, as I regard them with equal vision (even as I look upon both my arms as arms).
##han . #uddhan . #uddhata. . raised (as dust), turned up • lifted up, elevated • struck (as a lute) • rude, ill.behaved • exceeding, excessive • #uddhata: . a king's wrestler • N. of a thieving donkey who brayed too loud. in the panchatantra.
##jJA – to know Affectively (as opp. to >vid, to know Effectively) . #vijJA . diversely / thoroughly . #vijJAna . vijnAna_Understanding
##kR – to do / make .#vikR . diversely / thoroughly . #vikAra: . (in सांख्य) a production or derivative from #prakRti प्रकृति (there are 7 vikAras, namely बुद्धि #buddhi.Intellect, अहं.कार #ahaMkAra."I"dentity, and the 5 तन्.मात्र tan.mAtras (which constitute #chitta).
##bhU – to become . #vibhU – diversely / thoroughly . #vibhAva: . any stimulus of a partic. state of mind or body, any cause of emotion (e.g. the characters and plot of a drama, as opp. to the #anubhAva or external signs or effects of emotion) bhar. dazar+
करोमि_ईशो ऽपि न_आक्रान्तिम् परितापे न खेदवान् ।
karomi_Iza:_api na_AkrAntim paritApe na khedavAn |
दरिद्रो ऽपि न वाञ्छामि तेन जीवाम्य्_अनामयः ॥६।२६।२९॥
daridra:_api na vAJchAmi tena jIvAmi_anAmaya: ||6|26|29||
.
karomi Iza.: api.even\very na.not AkrAnti.m paritApa.e na.not kheda.vAn.like. daridra.: api.even\very na.not vAJchAmi tena.by/with.that jIvAmi.I.live anAmaya.Infectionless:
.
*vwv.745/29. tho powerful, I do not employ force. I do not have depression in agony. tho poor, I do not desire (anything). Therefore, I live without disease.
*vlm.29. tho possessed of power, I never use it to do wrong or injure to another; and tho wronged by any one, I am never sorry for the same; and tho ever so poor, I never crave any thing of any body; this hath prolonged my life and kept safe and sound. (It is the christian charity not to retaliate an injury, but rather to turn to him the right cheek who has slapped on the left).
*sv.29.33 Whatever I do is untainted by desire or the mud of ego.sense; thus I do not lose my head when I am powerful or go begging when I am poor; I do not let hopes and expectations touch me and even when a thing is old and worn out I look upon it with fresh eyes as if it were new.
पश्यद्_रूपे शरीरे ऽस्मिन् भूत.स्थ.आत्मा चिद्.आस्पदः ।
pazyat_rUpe zarIre_asmin bhUta.stha.AtmA cit.Aspada: |
भूत.वृन्दम् अहम् साम्यात् तेन जीवाम्य्_अनामयः ॥६।२६।३०॥
bhUta.vRndam aham sAmyAt tena jIvAmi_anAmaya: ||6|26|30||
.
pazyat . see/knowing =
rUpe zarIre_asmin . in.form in.body here bhUta.stha.standing/situate.AtmA.Aatmâ.self cit.Consciousness/Everity.Aspada.: | bhUta.vRnda.m aham.I from/thru zAmya.ti.calming/pacifying.At
tena jIvAmi_anAmaya: . thereby I live Infectionless/formless .
*vlm.30. I see in these visible forms the intellect that abides all bodies, and as I behold all these existent bodies in an equal light, I enjoy an undecaying longevity.
आशा.पाश.विनुन्नायाश् चित्त.वृत्ते: समाहित: ।
AzA.pAza.vinunnAyA:_citta.vRtte: samAhita: |
संस्पर्शम् न ददाम्य्_अन्तस्_तेन जीवाम्य्_अनामय: ॥६।२६।३१॥
saMsparzam na dadAmi_anta:_tena jIvAmi_anAmaya: ||6|26|31||
.
AzA.pAza.vinunna.AyA: –
.citta.vRtte: samAhita: – in the subsidence of Affective activities .
saMsparza.m na.not dadAmi antas
tena jIvAmi_anAmaya: – and thus I live uninfected
#vinunna
#saMsparza
#praveza
#nAmaya
*vlm.31. I am so composed in my mind, that I never allow its faculties, to be entangled in the snare of worldly desires and expectations; nor do I allow these to touch even my heart, and this conferred on me.the bliss of my unfading longevity.
असत्ताम् जगतः सत्ताम् आत्मनः कर.बिल्ववत् ।
a.sattAm jagata: sattAm Atmana: kara.bilvavat |
सुप्तः प्रबुद्धः पश्यामि तेन_अस्मि चिर.जीवितः ॥६।२६।३२॥
supta: prabuddha: pazyAmi tena_asmi cira.jIvita: ||6|26|32||
.
asattAm jagata: . the unSuchness of the world .
sattAm Atmana: . the Suchness of the Self .
supta: prabuddha: pazyAmi – dreaming and waking I see/know them .
kara.bilvavat – like a fruit/bird in the hand .
tena asmi cira.jIvita: – thus I am long.lived
.
*vlm.32. I examine both worlds as two globe placed in my hands, and I find the non.existance of the visible world as it appears to a sleeping man; while the spiritual and invisible world appear full open to my view, as it does to a waking person, and this sight of mine has made me as immortal as the world of immortality.
a.sattAm jagata: sattAm Atmana: kara.bilvavat |
supta: prabuddha: pazyAmi tena_asmi cira.jIvita: ||6|26|32||
asattAm jagata: . the unSuchness of the world .
sattAm Atmana: . the Suchness of the Self .
supta: prabuddha: pazyAmi – dreaming and waking I see/know them .
kara.bilvavat – like a fruit/bird in the hand .
tena asmi cira.jIvita: – thus I am long.lived.
*vlm.32. I examine both worlds as two globe placed in my hands, and I find the non.existance of the visible world as it appears to a sleeping man; while the spiritual and invisible world appear full open to my view, as it does to a waking person, and this sight of mine has made me as immortal as the world of immortality.
जीर्णम् भिन्नम् श्लथम् क्षीणम् क्षुब्धम् क्षुण्णम् क्षयम् गतम् ।
jIrNam bhinnam zlatham kSINam kSubdham kSuNNam kSayam gatam |
पश्यामि नववत् सर्वम् तेन जीवाम्य्_अनामयः ॥६।२६।३३॥
pazyAmi navavat sarvam tena jIvAmi_anAmaya: ||6|26|33||
.
jIrNam – What is decaying, . bhinnam – divided, . zlatham – disintegrating ???
kSINam – diminishing .
kSubdham – agitated .
kSuNNam – crushed .
kSayam gatam . gone to ruin .
pazyAmi navavat sarvam . 'I see everything as if it were like a newborn," . cf. "Some say, 'I live every day as if it were my last'. But I live every day as if it were my first!' – Kazantzakis, Zorba. tena jIvAmi_anAmaya: . thereby I live Infectionless
.
*vwv.746/33. I view everything that is worn out, broken, loosened, powerless, disturbed, crushed or gone to destruction as new (or fresh). Therefore, I live without disease.
*vlm.33. I behold the past, present and future as set before me; and I see all that is dead and decayed, and all that is gone and forgotten, as presented a new in my presence. This prospect of all keeps me alive and afresh to them alike.
*sv.29.33 Whatever I do is untainted by desire or the mud of ego.sense; thus I do not lose my head when I am powerful or go begging when I am poor; I do not let hopes and expectations touch me and even when a thing is old and worn out I look upon it with fresh eyes as if it were new.
सुखितो ऽस्मि सुख.आपन्ने दुःखितः दुःखिते जने ।
sukhita:_asmi sukha.Apanne du:khita: du:khite jane |
सर्वस्य प्रिय.मित्रम् च तेन जीवाम्य्_अनामयः ॥६।२६।३४॥
sarvasya priya.mitram ca tena jIvAmi_anAmaya: ||6|26|34||
.
sukhita:_asmi sukha.Apanne – I am pleased when pleasure comes .
du:khito du:khite jane – afflicted when people are afflicted .
sarvasya priya.mitra.m ca – and a best friend to all .
tena jIvAmi_anAmaya: – so I live free from all disease
.
*vwv.747/34. I am delighted on obtaining the agreeable and unhappy when a person is afflicted. I am also the beloved friend of all. Therefore, I live without disease.
*sv.34.36 I rejoice with the happy ones and share the grief of the grief.stricken, for I am the friend of all, knowing I belong to none and none belongs to me.
I'm pleased when pleasure comes, and I'm
troubled when other people are;
and I'm best friend to everyone:.
so I live free from all disease.
आपद्य्_अचल.धीरो ऽस्मि जगन्.मित्रम् च सम्पदि ।
Apadi_acala.dhIra:_asmi jagat.mitram ca sampadi |
भाव.अभावेषु न_एव_अस्मि तेन जीवाम्य्_अनामयः ॥६।२६।३५॥
bhAva.abhAveSu na_eva_asmi tena jIvAmi_anAmaya: ||6|26|35||
.
Apady acala.dhIra:_asmi – In misfortune I am mountain.firm / rock.solid .
jagan.mitra.m ca sampadi – and in good fortune a friend to the world .
bhAva.abhAva.eSu naiva asmi – I am never involved or uninvolved in being .
tena jIvAmi_anAmaya: – so I live, free from all disease
.
*vwv.748/35. I am immovable and courageous in misfortune and a friend of the world in prosperity. I am not at all in (or related to) existences or non.existence. Therefore, I live without disease.
*sv.34.36 I rejoice with the happy ones and share the grief of the grief.stricken, for I am the friend of all, knowing I belong to none and none belongs to me.
In misfortune I am rock.solid, and
in good fortune, friend to the world,
neither being nor unbeing:.
so I live, free from all disease.
Apadi_acala.dhIra:_asmi jagat.mitram ca sampadi |
bhAva.abhAveSu na_eva_asmi tena jIvAmi_anAmaya: ||6|26|35||
Apady acala.dhIra:_asmi – In misfortune I am mountain.firm / rock.solid .
jagan.mitra.m ca sampadi – and in good fortune a friend to the world .
bhAva.abhAva.eSu naiva asmi – I am never involved or uninvolved in being .
tena jIvAmi_anAmaya: . thereby I live Infectionless .
न_अहम् अस्मि न च_अन्यो मे न_अहम् अन्यस्य कस्यचित् ।
na_aham asmi na ca_anya: me na_aham anyasya kasya.cit |
इति मे भावितम् चित्तम् तेन जीवाम्य्_अनामयः ॥६।२६।३६॥
iti me bhAvitam cittam tena jIvAmi_anAmaya: ||6|26|36||
.
na aham asmi – "Not I am I .
na ca anya: me – and not anything is mine .
na aham anyasya kasya.cit – I am not of anything else at all" .
iti me bhAvitam .cittam – such is my conceptual affection .
tena jIvAmi anAmaya: – so I live free from all disease
.
*sv.34.36 I rejoice with the happy ones and share the grief of the grief.stricken, for I am the friend of all, knowing I belong to none and none belongs to me.
"Not 'I' am I; not anything
so I live free from all disease.
अहम् जगद्_अहम् व्योम देश.काल.क्रमाव्_अहम् ।
aham jagat_aham vyoma deza.kAla.kramau_aham |
अहम् क्रिया_इति मे बुद्धिस्_तेन जीवाम्य्_अनामय: ॥६।२६।३७॥
aham kriyA_iti me buddhi:_tena jIvAmi_anAmaya: ||6|26|37||
.
aham.I jagat.world aham.I vyoma.spacious.sky. deza.place.kAla.time.krama.u_aham.I | aham.I kriyA iti.so/"thus" me.@me buddhi.:
tena jIvAmi_anAmaya: . thereby I live Infectionless
.
*vlm.37. It is my belief that I am the one Ego with the world, and with all its space and time also, and that I am the same with the living soul and all its actions; and this faith of mine has made me longeval and undecaying.
*sv.37.40 I know that I am the world, all the activities in it and its intelligence. This is the secret of my longevity.
घटश् चिच् चित् पटश् चित् खम् चिद् वनम् शकटम् च चित् ।
ghaTa:_cit_cit_paTa:_cit kham cit_vanam zakaTam ca cit |
चित् सर्वम् इति मे भावस् तेन जीवाम्य्_अनामय: ॥६।२६।३८॥
cit sarvam iti me bhAva:_tena jIvAmi_anAmaya: ||6|26|38||
.
"A pot is chit, chit is a painter's cloth;
chit is the sky, chit is the woods,
chit is the Mansion of the Moon;
chit is everything,"
.
so I think;
thereby I live Infectionless
.
ghaTa.: cit.Consciousness/Everity cit.Consciousness/Everity paTa.: cit.Consciousness/Everity kha.person.space.m cit.Consciousness/Everity vana.forest/woods.m zakaTa.m ca.and/also cit.Consciousness/Everity cit.Consciousness/Everity sarvam.entire/wholly iti.so/"thus" me.@me bhAva.becoming.state: tena.by/with.that jIvAmi.I.live anAmaya.Infectionless: x
.
*vlm.38. It is my belief that I am the same Intelligence, which shows itself in the pot and picture; and which dwells in the sky above and in the woods below. What all this is full of intelligence is my firm reliance, and this has made me long abiding and free from decay.
इत्य्_अहम्, मुनि.शार्दूल, त्रिलोक.कमल.अलिकः ।
iti_aham, muni.zArdUla, triloka.kamala.alika: |
भुशुण्डो नाम काकोलः कथितश् चिर.जीवितः ॥६।२६।३९॥
bhuzuNDa: nAma kAkola: kathita:_cira.jIvita: ||6|26|39||
.
iti aham munizArdUla . such am I, bulllike Muni,
triloka.kamala.alika.: bhuzuNDa.: nAma.namely/by.name kAkola.:
kathita.: cira.for.long.jIvita.having.lived: – renowned for long life
.
*vlm.39. It is thus, O great sage f that I reside amidst the receptacle of the three worlds, as a bee abides 'in the cell of a lotus flower, and am renowed in the world as the perennial crow Bhusanda by name.
*sv.37.40 I know that I am the world, all the activities in it and its intelligence. This is the secret of my longevity.
ब्रह्म_अर्णवे विलुलितम् त्रिजगत्.तरङ्गम्
brahma_arNave vilulitam trijagat.taraGgam
उत्पादन_आदि.अभिभवेन विभिन्न.रूपम् ।
utpAdana.Adi.abhibhavena vibhinna.rUpam |
आलीनम् उन्नमितम् आकुल.दृश्य.दृश्यम्
AlInam unnamitam Akula.dRzya.dRzyam
आलोकयन् प्रकलयंश्_च चिरम् स्थितो ऽस्मि ॥६।२६।४०॥
Alokayan prakalayan_ca ciram sthita:_asmi ||6|26|40||
.
brahman.Brahmin.arNava.waves/sea.e vilulita.m –
trijagat.taraGgam – three.world.wave .
utpAdana.Adi.&c.abhibhava.ena –
vibhinna.rUpam – divided.form .
AlIna.m unnamita.m –
Akula.dRzya.dRzyam – many.percept.perceived .
Alokayan prakalayan ca.and/also –
ciram sthita: asmi – long have I stayed
.
*vlm.40. I am destined to dwell here forever in order to behold the visible world, rising and falling in tumultuous confusion, in the infinate ocean of the immense Brahma, and assuming their various forms like the waves of the sea at their alternate rise and fall for all eternity.
*sv.37.40 I know that I am the world, all the activities in it and its intelligence. This is the secret of my longevity.
*VA. I live for long, observing how agiteted waves of three worlds
arise, assume various forms and disappear in the ocean of brahman by
his power of producing etc..
*AS: I agree, except prakalayan does not appear translated. He is observing and following the great show!
fm6027
DN6026 BHUSHUNDA'S LONG LIFE 2.AG5
सर्ग ६.२६
भुशुण्ड* उवाच ।
bhuzuNDa* uvAca |
एषा हि चित्त.विश्रान्तिर् मया प्राण.समाधिना ।
eSA hi citta.vizrAnti:_mayA prANa.samAdhinA |
क्रमेण_अनेन सम्प्राप्ता स्वयम् आत्मनि निर्मले ॥६।२६।१॥
krameNa_anena samprAptA svayam Atmani nirmale ||6|26|1||
एताम् दृष्टिम् अवष्टभ्य संस्थितो ऽस्मि महा.मुने ।
etAm dRSTim avaSTabhya saMsthita:_asmi mahA.mune |
न चलामि निमेष.अंशम् अपि मेरु.विचालतः ॥६।२६।२॥
na calAmi nimeSa.aMzam api meru.vicAlata: ||6|26|2||
गच्छतस् तिष्ठतो वा_अपि जाग्रतः स्वपतो ऽपि वा ।
gacchata:_tiSThata:_vA_api jAgrata: svapata:_api vA |
स्वप्ने ऽपि न चलत्य्_एष सुसमाधिर् मम_आत्मनि ॥६।२६।३॥
svapne_api na calati_eSa* susamAdhi:_mama_Atmani ||6|26|3||
नित्य.अनित्यासु लोलासु जगत्.स्थितिषु सुस्थितः ।
nitya.anityAsu lolAsu jagat.sthitiSu susthita: |
अन्तर्.मुखो ऽस्मि तिष्ठामि स्व.कामेन_आत्मना_आत्मनि ॥६।२६।४॥
antar.mukha:_asmi tiSThAmi sva.kAmena_AtmanA_Atmani ||6|26|4||
अपि संरुध्यते वायुर् अपि वा सलिलम् गते ।
api saMrudhyate vAyu:_api vA salilam gate |
न_एतस्मात् सुसम.आधानाद्_विरुद्धम् संस्मराम्य्_अहम् ॥६।२६।५॥
na_etasmAt susama.AdhAnAt_viruddham saMsmarAmi_aham ||6|26|5||
प्राण.अपान.अनुसरणात् परमात्म.अवलोकनात् ।
prANa.apAna.anusaraNAt paramAtma.avalokanAt |
अशोकम् अनुजातो ऽस्मि पदम् आद्यम् महातपः ॥६।२६।६॥
azokam anujAta:_asmi padam Adyam mahAtapa: ||6|26|6||
आ.महाप्रलयाद् ब्रह्मन्न्_उन्मज्जन.निमज्जनम् ।
A.mahApralayAt brahman_unmajjana.nimajjanam |
अहम् अद्य_अपि भूतानाम् पश्यञ जीवामि धीरधीः ॥६।२६।७॥
aham adya_api bhUtAnAm pazyan_jIvAmi dhIradhI: ||6|26|7||
न भूतम् न भविष्यम् च चिन्तयामि कदा.चन ।
na bhUtam na bhaviSyam ca cintayAmi kadA.cana |
दृष्टिम् आलम्ब्य तिष्ठामि वर्तमानाम् इह_आत्मना ॥६।२६।८॥
dRSTim Alambya tiSThAmi vartamAnAm iha_AtmanA ||6|26|8||
यथा.प्राप्तेषु कार्येषु परित्यक्त.फल.एषणः ।
yathA.prApteSu kAryeSu parityakta.phala.eSaNa: |
सुषुप्त.समया बुद्ध्या परितिष्ठामि केवलम् ॥६।२६।९॥
suSupta.samayA buddhyA paritiSThAmi kevalam ||6|26|9||
भावाभाव.मयीम् चिन्ताम् ईहित.अनीहित=अन्विताम् ।
bhAva.abhAva.mayIm cintAm Ihita.anIhita=anvitAm |
विमृश्य_आत्मनि तिष्ठामि चिरम् जीवाम्य्_अनामयः ॥६।२६।१०॥
vimRzya_Atmani tiSThAmi ciram jIvAmi_anAmaya: ||6|26|10||
प्राण.अपान.समायोग.समयम् समनुस्मरन् ।
prANa.apAna.samAyoga.samayam samanusmaran |
स्वयम् आत्मनि तुष्यामि चिरम् जीवाम्य्_अनामयः ॥६।२६।११॥
svayam Atmani tuSyAmi ciram jIvAmi_anAmaya: ||6|26|11||
इदम् अद्य मया लब्धम् इदम् प्राप्स्यामि सुन्दरम् ।
idam adya mayA labdham idam prApsyAmi sundaram |
इति चिन्ता न मे तेन चिरम् जीवाम्य्_अनामयः ॥६।२६।१२॥
iti cintA na me tena ciram jIvAmi_anAmaya: ||6|26|12||
न स्तौमि न च निन्दामि क्वचित् किम्चित् कदाचन ।
na staumi na ca nindAmi kvacit kiMcit kadA.cana |
आत्मनो ऽन्यस्य वा साधो तेन_अहम् शुभ.भागतः ॥६।२६।१३॥
Atmana:_anyasya vA sAdho tena_aham zubha.bhAgata: ||6|26|13||
न तुष्यति शुभ.प्राप्तौ न_अशुभेष्व्_अपि खिद्यते ।
na tuSyati zubha.prAptau na_a.zubheSu_api khidyate |
मनो मम समम् नित्यम् तेन_अहम् शुभम् आगतः ॥६।२६।१४॥
mana:_mama samam nityam tena_aham zubham Agata: ||6|26|14||
परमम् त्यागम् आलम्ब्य सर्वम् एव सदा_एव हि ।
paramam tyAgam Alambya sarvam eva sadA_eva hi |
जीवित.आदि मया त्यक्तम् तेन_अहम् शुभम् आगतः ॥६।२६।१५॥
jIvita.Adi mayA tyaktam tena_aham zubham Agata: ||6|26|15||
प्रशान्त.चापलम् वीत.शोकम् स्वस्थम् समाहितम् ।
prazAnta.cApalam vIta.zokam svastha.m samAhita.m |
मनो मम मुने शान्ते तेन जीवाम्य्_अनामयः ॥६।२६।१६॥
mana:_mama mune zAnte tena jIvAmi_anAmaya: ||6|26|16||
काष्ठम् विलासिनीम् शैलम् तृणम् अग्निम् हिमम् नभः ।
kASTham vilAsinIm zailam tRNam agnim himam nabha: |
समम् सर्वत्र पश्यामि तेन जीवाम्य्_अनामयः ॥६।२६।१७॥
samam sarvatra pazyAmi tena jIvAmi_anAmaya: ||6|26|17||
किम् अद्य मम सम्पन्नम् प्रातो वा भविता पुनः ।
kim adya mama sampannam prAta:_vA bhavitA puna: |
इति चिन्ता.ज्वरो न_अस्ति तेन जीवाम्य्_अनामयः ॥६।२६।१८॥
iti cintA.jvara:_na_asti tena jIvAmi_anAmaya: ||6|26|18||
जरा.मरण.दुःखेषु राज्य.लाभ.सुखेषु च ।
jarA.maraNa.du:kheSu rAjya.lAbha.sukheSu ca |
न बिभेमि न हृष्यामि तेन जीवाम्य्_अनामयः ॥६।२६।१९॥
na bibhemi na hRSyAmi tena jIvAmi_anAmaya: ||6|26|19||
अयम् बन्धुः पराश् च_अयम् मम_अयम् अयम् अन्यतः ।
ayam bandhu: para:_ca_ayam mama_ayam ayam anyata: |
इति ब्रह्मन् न जानामि तेन जीवाम्य्_अनामयः ॥६।२६।२०॥
iti brahman na jAnAmi tena jIvAmi_anAmaya: ||6|26|20||
सर्वम् सर्व.पद.आभासम् अनाद्यन्तम् अनामयम् ।
sarvam sarva.pada.AbhAsam an.Adi.antam anAmayam |
अहम् चिद् इति जानामि तेन जीवाम्य्_अनामयः ॥६।२६।२१॥
aham cit_iti jAnAmi tena jIvAmi_anAmaya: ||6|26|21||
आहरन् विहरन् तिष्ठन्न्_उत्तिष्ठन्न्_उच्छ्वसन् स्वपन् ।
Aharan viharan tiSThan_uttiSThan_ucchvasan svapan |
देहो ऽहम् इति नो* वेद्मि तेन_अस्मि चिर.जीवितः ॥६।२६।२२॥
deha:_aham iti no* vedmi tena_asmi cira.jIvita: ||6|26|22||
इमम् संसारम् आरम्भम् सुषुप्त.पदवत्.स्थितः ।
imam saMsAram Arambham suSupta.padavat.sthita: |
असत् तम् इव जनामि तेन जीवाम्य्_अनामयः ॥६।२६।२३॥
asat tam iva janAmi tena jIvAmi_anAmaya: ||6|26|23||
यथा.कालम् उपायाताव्_अर्थानर्थौ समौ मम ।
yathA.kAlam upAyAtau_artha.anarthau samau mama |
हस्ताव्_इव शरीर.स्थौ तेन जीवाम्य्_अनामयः ॥६।२६।२४॥
hastau_iva zarIra.sthau tena jIvAmi_anAmaya: ||6|26|24||
अपरिचलया शक्त्या सदृशा स्निग्ध.मुग्धया ।
aparicalayA zaktyA sadRzA snigdha.mugdhayA |
ऋजु पश्यामि सर्वत्र तेन जीवाम्य्_अनामयः ॥६।२६।२५॥
Rju pazyAmi sarvatra tena jIvAmi_anAmaya: ||6|26|25||
आपाद.मस्तक.अन्ते ऽस्मिन् न देहे ममता मम ।
ApAda.mastaka.ante_asmin na dehe mamatA mama |
त्यक्त.अहंकार.पङ्कस्य तेन जीवाम्य्_अनामयः ॥६।२६।२६॥
tyakta.ahaMkAra.paGkasya tena jIvAmi_anAmaya: ||6|26|26||
यत् करोमि यद्_अश्नामि तत् त्यक्त्वा तद्वतो ऽपि मे ।
yat karomi yat_aznAmi tat tyaktvA tadvata:_api me |
मनो नैष्कर्म्यम् आदत्ते तेन जीवाम्य्_अनामयः ॥६।२६।२७॥
mana:_naiSkarmyam Adatte tena jIvAmi_anAmaya: ||6|26|27||
यदा यदा मुने किंचिद् विजानामि तदा तदा ।
yadA yadA mune kiMcit_vijAnAmi tadA tadA |
मतिर् आयाति न_औद्धत्यम् तेन जीवाम्य्_अनामयः ॥६।२६।२८॥
mati:_AyAti na_auddhatyam tena jIvAmi_anAmaya: ||6|26|28||
करोमि_ईशो ऽपि न_आक्रान्तिम् परितापे न खेदवान् ।
karomi_Iza:_api na_AkrAntim paritApe na khedavAn |
दरिद्रो ऽपि न वाञ्छामि तेन जीवाम्य्_अनामयः ॥६।२६।२९॥
daridra:_api na vAJchAmi tena jIvAmi_anAmaya: ||6|26|29||
पश्यद्_रूपे शरीरे ऽस्मिन् भूत.स्थ.आत्मा चिद्.आस्पदः ।
pazyat_rUpe zarIre_asmin bhUta.stha.AtmA cit.Aspada: |
भूत.वृन्दम् अहम् साम्यात् तेन जीवाम्य्_अनामयः ॥६।२६।३०॥
bhUta.vRndam aham sAmyAt tena jIvAmi_anAmaya: ||6|26|30||
आशा.पाश.विनुन्नायाश् चित्त.वृत्ते: समाहितः ।
AzA.pAza.vinunnAyA:_citta.vRtte: samAhita: |
संस्पर्शम् न ददाम्य्_अन्तस्_तेन जीवाम्य्_अनामयः ॥६।२६।३१॥
saMsparzam na dadAmi_anta:_tena jIvAmi_anAmaya: ||6|26|31||
असत्ताम् जगतः सत्ताम् आत्मनः कर.बिल्ववत् ।
a.sattAm jagata: sattAm Atmana: kara.bilvavat |
सुप्तः प्रबुद्धः पश्यामि तेन_अस्मि चिर.जीवितः ॥६।२६।३२॥
supta: prabuddha: pazyAmi tena_asmi cira.jIvita: ||6|26|32||
जीर्णम् भिन्नम् श्लथम् क्षीणम् क्षुब्धम् क्षुण्णम् क्षयम् गतम् ।
jIrNam bhinnam zlatha.m kSINam kSubdham kSuNNam kSayam gatam |
पश्यामि नववत् सर्वम् तेन जीवाम्य्_अनामयः ॥६।२६।३३॥
pazyAmi navavat sarvam tena jIvAmi_anAmaya: ||6|26|33||
सुखितो ऽस्मि सुख.आपन्ने दुःखितः दुःखिते जने ।
sukhita:_asmi sukha.Apanne du:khita: du:khite jane |
सर्वस्य प्रिय.मित्रम् च तेन जीवाम्य्_अनामयः ॥६।२६।३४॥
sarvasya priya.mitram ca tena jIvAmi_anAmaya: ||6|26|34||
आपद्य्_अचल.धीरो ऽस्मि जगन्.मित्रम् च सम्पदि ।
Apadi_acala.dhIra:_asmi jagat.mitram ca sampadi |
भाव.अभावेषु न_एव_अस्मि तेन जीवाम्य्_अनामयः ॥६।२६।३५॥
bhAva.abhAveSu na_eva_asmi tena jIvAmi_anAmaya: ||6|26|35||
न_अहम् अस्मि न च_अन्यो मे न_अहम् अन्यस्य कस्यचित् ।
na_aham asmi na ca_anya: me na_aham anyasya kasya.cit |
इति मे भावितम् चित्तम् तेन जीवाम्य्_अनामयः ॥६।२६।३६॥
iti me bhAvita.m cittam tena jIvAmi_anAmaya: ||6|26|36||
अहम् जगद्_अहम् व्योम देश.काल.क्रमाव्_अहम् ।
aham jagat_aham vyoma deza.kAla.kramau_aham |
अहम् क्रिया_इति मे बुद्धिस्_तेन जीवाम्य्_अनामयः ॥६।२६।३७॥
aham kriyA_iti me buddhi:_tena jIvAmi_anAmaya: ||6|26|37||
घटश् चिच् चित् पटश् चित् खम् चिद् वनम् शकटम् च चित् ।
ghaTa:_cit_cit paTa:_cit kham cit_vanam zakaTam ca cit |
चित् सर्वम् इति मे भावस् तेन जीवाम्य्_अनामयः ॥६।२६।३८॥
cit sarvam iti me bhAva:_tena jIvAmi_anAmaya: ||6|26|38||
इत्य्_अहम्, मुनि.शार्दूल, त्रिलोक.कमल.अलिकः ।
iti_aham, muni.zArdUla, triloka.kamala.alika: |
भुशुण्डो नाम काकोलः कथितश् चिर.जीवितः ॥६।२६।३९॥
bhuzuNDa: nAma kAkola: kathita:_cira.jIvita: ||6|26|39||
ब्रह्म_अर्णवे विलुलितम् त्रिजगत्.तरङ्गम्
brahma_arNave vilulita.m trijagat.taraGgam
उत्पादन_आद्य्.अभिभवेन विभिन्न.रूपम् ।
utpAdana.Adi.abhibhavena vibhinna.rUpam |
आलीनम् उन्नमितम् आकुल.दृश्य.दृश्यम्
AlInam unnamita.m Akula.dRzya.dRzyam
आलोकयन् प्रकलयंश्_च चिरम् स्थितो ऽस्मि ॥६।२६।४०॥
Alokayan prakalayan_ca ciram sthita:_asmi ||6|26|40||
॥
vicAraH paramaM jJAnaM zamo hi paramaM sukham ||
सन्तोषः परमो लाभः सत्सङ्गः परमा गतिः।
विचारः परमं ज्ञानं शमो हि परमं सुखम्॥
Contentment is the highest gain, Good Company the highest course,
Enquiry the highest wisdom, and Peace the highest enjoyment.
-- Yoga Vasishtha
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