p·anam¢p | when all the five |
kaESanampvadE | sheaths have been eliminated |
¢vBaÏyy| | the Self of man appears |
S¤Ñ¯D: | pure |
¢nÏyanÓdWkrs: | of the essence of everlasting and unalloyed bliss |
p#Ïyg#¥p: | indwelling |
pr: | supreme |
Þvy|ÇyaE¢t: | and self-effulgent. |
AaÏmanaÏm¢vvEk: | should descriminate between the Self and the nonSelf |
ktIÛy: | by that alone |
bÓDm¤³yE | to remove his bondage |
¢vѤxa | the wise man |
tEnWvanÓd£ | and becomes happy |
Bv¢t | comes |
Þv| | he |
¢våOay | to know |
s¢ÅcdanÓdm¯ | his own Self as ExistenceKnowledge |
m¤¸a¢dx£ka¢mv | a stalk of grass from its enveloping sheath |
èÜyvgaIt¯ | who discriminates between all senseobjects |
p#Ïy·maÏmanmsÄñm¢@ym¯ | and the indwelling,unattached and inactive Self |
¢v¢vÅy | as one separates |
tæO | in It |
p#¢vlaÔy | and merging |
svI|| | everything |
tdaÏmna | in a state of identity |
¢t¾¢t | remains |
y: s: m¤³: | He indeed is free. |
dEhaE{ym°BvnaE{°myÞt¤ | this body of ours is the |
kaES: | product of |
c A°En | food |
j£v¢t | and comprises and lives on food |
¢vnÜy¢t | and dies |
t¢¹h£n: | without it |
ÏvkqcmIma|sâ¢Dra¢ÞTp¤r£xra¢S: | it is a mass of skin, flesh, blood, bones and filth |
nay| | this alone |
Þvy| | self-existent Atman |
B¢vt¤mhI¢t | can never be |
¢nÏyS¤Ñ¯D: | the eternally pure |
p¥vI|| | prior to |
jnEr¢Dm¦tEr¢p | inception or posterior to dissolution |
naym¢Þt | it does not exist |
jatXN: | but lasts only |
XNg¤NaE{¢nytÞvBav: | for a short( intervening) period |
nWkaE | and it is changeful by nature |
jfà | slow |
GzvÏp¢rèÜyman: | is seen like a jar |
ÞvaÏma | one's own self |
kT| | how can it |
Bv¢t | be |
Bav¢vkarvEäOa | the Witness of changes in all things? |
pa¢Npada¢dmaÓdEh: naÏma | the body,consisting of arms, legs, etc., |
ÛyÄñE{¢p | when particular limbs are gone |
j£vnat¯ | for one continues to live |
täOÅC³ErnaSaÅc | and the different functions of the organism |
n ¢nyØyaE | also remains intact. |
¢nyamk: | is the Ruler of all |
dEhtѯDmItÏkmItdvÞTa¢dsa¢XN: | from the body, its characteristics, its activities, its states,etc., |
st ev | of which |
Þvt: | is different |
¢sÑG| | as the abiding Reality |
t¹WlXÎymaÏmn: | That the Atman, is selfevident. |
SÚyra¢SmaIs¢lçO: | being a pack of bones, covered with flesh |
mlp¥Na©I{¢tkÜml: | full of filth and highly impure |
kT| | how can |
BvEdy| | the body |
vEäOa | be the selfexistent Atman, the Knower |
ÞvymEt¢¹lXN: | which is ever distinct from it ? |
ÏvHqma|smEdaE{¢ÞTp¤r£xraSa | who identifies himself with a mass of skin, flesh, fat, bones and filth |
vh|m¢t| | knows his own Self |
m¥Fjn: | It is the foolish man |
kraE¢t | does |
¢vlXN| | as distinct |
vE¢äO | realizes |
¢vcarS£laE | while the man of discrimination |
¢njÞvãp| | the only Reality |
prmaTIB¥tm¯ | that there is, from the body. |
dEhaE{h¢mÏyEv | thinks he is the body |
jfÞy | the stupid man |
b¤¢Ñ¯D: | buddhi |
dEhE c | with the mixture of body |
j£vE | and soul |
¢vѤxÞÏvh|D£: | the booklearned man identifies himself |
¢vvEk¢våOanvtaE | possessed of realization due to discrimination |
mhaÏmnaE | the sage |
b#'ah¢mÏyEv | and thinks, " I am Brahman" |
m¢t: | buddhi |
sdaÏm¢n | the eternal Atman as his Self. |