12219002c bhavAbhavajJamM bhUtAnAm ity uvAca puranMdaraH When the asura Namuchi, who was conversant with the birth and the death of all creatures, was sitting, divested of prosperity but untroubled at heart like the vast ocean in perfect stillness, Purandara addressed him these words --
12219003a baddhaH pAzaiz cyutaH sthAnAd dviSatAM vazam AgataH 'Fallen off from thy place, bound with cords, brought under the sway of thy foes,
12219003c zriyA vihIno namuce zocasy Aho na zocasi and divested of prosperity, dost thou, O Namuchi, indulge in grief or passest thou thy days cheerfully?'
12219004 namucir uvAca 'Namuchi answered,
12219004a anavApyaJM ca zokena zarIraJM copatapyate 'By indulging in such sorrow as cannot be warded off one only wastes one's body
note: avapyam misprint?
note: anavApyam misprint ??
12219004c amitrAz ca prahRSyanti nAsti zoke sahAyatA and gladdens one's foes. Then, again, no one can lighten another's sorrow by taking any portion of it upon oneself.
12219005a tasmAc chakra na zocAmi sarvaM hy evedam antavat For these reasons, O zakra, I do not indulge in sorrow. All this that thou seest hath one end.
12219005c sanMtApAd bhrazyate rUpanM dharmaz caiva surezvara 1 Indulgence in sorrow destroys personal comeliness, prosperity, life, and virtue itself, O chief of the deities!
12219006a vinIya khalu tad duHkham AgataM vaimanasyajam One possessed of true knowledge should dispell that sorrow which comes upon oneself and which is born of an improper disposition of the mind,
12219006c dhyAtavyamM manasA hRdyaGM kalyANaM saMvijAnatA and reflect in one's mind about that which is productive of the highest good and which dwells in the heart itself.
12219007a yathA yathA hi puruSaH kalyANe kurute manaH 2 When one sets one's mind upon what is for one's highest good,
12219007c tadaivAsya prasIdanti sarvArthA nAtra saMzayaH without doubt, the result that takes place is that one's objects are all accomplished.
12219008a ekazH zAstA na dvitIyo 'sti zAstA 3 There is One Ordainer, and no second.
12219008b garbhe zayAnamM puruSaM zAsti zAstA His control extends over the being that lies within the womb.
12219008c tenAnuziSTaH pravaNAd ivodakam Controlled by the great Ordainer, like water running along a downward path,
12219008d yathA niyukto 'smi tathA vahAmi I go on as He sets me on.
12219009a bhAvAbhAvAv abhijAnan garIyo jAnAmi zreyo na tu tat karomi Knowing what is existence and what is emancipation, and understanding also that the latter is superior to the former, I do not, however, strive for attaining to it.
12219009c AzAsH suzarmyAsH suhRdAM sukurvan yathA niyukto 'smi tathA vahAmi Doing acts that tend towards the direction of virtue and also those that tend towards the opposite direction, I go on as He sets me on.
12219010a yathA yathAsya prAptavyam
12219010b prApnoty eva tathA tathA One gets those things that are ordained to be gotten.
12219010c bhavitavyaM yathA yac ca
12219010d bhavaty eva tathA tathA That which is to happen actually happens.
12219011a yatra yatraiva saMyuGkte In such wombs in which one is placed
12219011b dhAtA garbhamM punaH punaH by the Ordainer,
12219011c tatra tatraiva vasati one has repeatedly to reside.
12219011e na yatra svayam icchati One has no choice in the matter.
12219012a bhAvo yo 'yam anuprApto bhavitavyam idamM mama
12219012c iti yasya sadA bhAvo na sa muhyet kadA cana That person is never stupefied, who when placed in any particular condition, accepts it as that which he was ordained to be placed in.
12219013a paryAyair hanyamAnAnAm abhiyoktA na vidyate Men are affected by pleasure and pain that come by turns in course of Time. There is no personal agency (in the matter of pleasure or pain to any one).
12219013c duHkham etat tu yad dveSTA kartAham iti manyate In this lies sorrow, viz., that he that dislikes sorrow regards himself as the actor.
12219014a RSIMz ca devAMz ca mahAsurAMz ca 1 Amongst RSis, gods, great asuras,
12219014b traividyavRddhAMz ca vane munIMz ca persons fully conversant with the three Vedas, and ascetics in the forest,
12219014c kAn nApado nopanamanti loke who is there whom calamities do not approach?
12219014d parAvarajJAs tu na samMbhramanti Those, however, that are conversant with the Soul and that which is not-Soul never fear calamities.
12219015a na paNDitaH krudhyati nApi sajjate The person of wisdom never gives way to wrath; never suffers himself to be attached to the objects of the senses;
12219015b na cApi saMsIdati na prahRSyati never languishes in sorrow or rejoices in happiness.
12219015c na cArthakRcchravyasaneSu zocati When overwhelmed with even great afflictions, such a person never gives way to grief.
12219015d sthitaH prakRtyA himavAn ivAcalaH naturally standing immovable like Himavat.
12219016a yam arthasiddhiH paramA na harSayet He whom even great success cannot gladden
12219016b tathaiva kAle vyasananM na mohayet and even dire calamities cannot afflict,
12219016c sukhaJM ca duHkhaM ca tathaiva madhyamam and who bears pleasure and pain, and that which is between them both,
12219016d niSevate yasH sa dhuranMdharo naraH with an unmoved heart, he is a very superior one.
12219017a yAM yAm avasthAmM puruSo 'dhigacchet Into whatever condition a person may fall,
12219017b tasyAM rametAparitapyamAnaH he should summon cheerfulness without yielding to sorrow.
12219017c evamM pravRddhamM praNuden manojam Indeed, even thus should one drive off from one's self
12219017d sanMtApam AyAsakaraM zarIrAt one's swelling grief that is born in one's mind and that is (if not dispelled) sure to give pain.
12219018a tat sadasH sa pariSatsabhAsadaH
12219018b prApya yo na kurute sabhAbhayam That assembly of learned persons engaged in the discussion of duties based upon both the Srutis and the Smritis is not a good assembly,--indeed, that does not deserve to be called by the name of assembly,--entering which a wicked man does not become penetrated with fear (born of his wicked deeds).
note: lines missing, apparently!
12219018c dharmatattvam avagAhya buddhimAn He who having dived into and enquired after righteousness
12219018d yo 'bhyupaiti sa pumAn dhuranMdharaH succeeds in acting according to the conclusions to which he arrives, he is the foremost of his species.
12219019a prAjJasya karmANi duranvayAni na vai prAjJo muhyati mohakAle 2 The acts of a wise man are not easily comprehensible. He that is wise, is never Stupefied when afflictions come upon him.
12219019c sthAnAc cyutaz cen na mumoha gautamas tAvat kRcchrAm ApadamM prApya vRddhaH Even if he falls away from his position like Gautama in his old age, in consequence of the direct calamity, he does not suffer himself to be stupefied.
12219020a na mantrabalavIryeNa prajJayA pauruSeNa vA 3 By any of these, viz., mantras, strength, energy, wisdom, prowess, behaviour, conduct, or the affluence of wealth,
12219020c alabhyaM labhate martyas tatra kA paridevanA can a person acquire that which has not been ordained to be acquired by him? What sorrow then is there for the non-acquisition of that upon which one has set one's heart?
note: line missing?
12219021a yad evam anujAtasya dhAtAro vidadhuH purA What the Ordainers appointed for me at birth,
12219021c tad evAnubhaviSyAmi kimM me mRtyuH kariSyati
12219022a labdhavyAny eva labhate gantavyAny eva gacchati One gets the things that must be gotten, and goes to the place one must go, 12219022c prAptavyAny eva prApnoti duHkhAni ca sukhAni ca and gets the sorrows and joys one mustget.
12219023a etad viditvA kArtsnyena yo na muhyati mAnavaH The man that realizesthisand stops deceiving himself,
12219023c kuzalasH sukhaduHkheSu sa vai sarvadhanezvaraH and is contented under both happiness and sorrow, he is regarded as the foremost of his species.''
