M vedanta/aparokshanubhuti/aparokshanubhuti.tex → vedanta/aparokshanubhuti/aparokshanubhuti.tex

@@ -1365,12 +1365,14 @@ 
 \begin{large}
 \begin{center}
     \begin{hindi}
+
     निर्विकारो निराकारो निरवघोऽहमव्ययः ।\\
     नाहं देहो ह्यसद्रूपो ज्ञानमित्युच्यते बुधैः ॥ २५ ॥
+
     \end{hindi}
 \end{center}
 \end{large}
-\texttt{8-36:35}
+\texttt{8-6:40}
 
 \texthindi{अहं}
 I
@@ -1391,5 +1393,44 @@ \bigskip
 
 \textbf{25. I am without any change, without any form, free from all blemish
 and decay. I am not, etc.  }
+
+
+\begin{large}
+\begin{center}
+    \begin{hindi}
+
+    निरामयो निराभासो निर्विकल्पोऽहमाततः ।\\
+    नाहं देहो ह्यसद्रूपो ज्ञानमित्युच्यते बुधैः ॥ २६ ॥
+
+    \end{hindi}
+\end{center}
+\end{large}
+\texttt{8-36:35}
+
+\texthindi{अहं}
+I
+\texthindi{निरामयः}
+not subject to any disease
+\texthindi{निराभासः}
+beyond all comprehension
+\texthindi{निर्विकल्पः}
+free from all alteration
+\texthindi{आततः}
+all-pervading
+(\texthindi{ स्मि}
+am)
+\texthindi{अहम्}
+,etc.
+
+\bigskip
+
+\textbf{26. I am not subject to any disease, I am beyong all comprehension,$^1$
+free from all laternatives and all-pervading. I am not, etc.}
+
+{\small \textit{$^1$I am beyond all comprehension} --- I am not comprehended by
+any thought, for in the supreme Âtman no thought, the thought of the subject
+and the object, the knower and the known, not even the thought of the Self and
+the not-Self, is possible, as all thought implies duality whereas the Âtman is
+non-dual.}
 
 \end{document}