sdEvEd|svI| | all this |
jgdvgt| | universe known |
vaHqmnsyaE: | through speech and mind |
staE{Óy°aÞÏyEv | is nothing but Brahman |
p#k]¢tprs£¢Øn | beyond the utmost range of the Prakrti |
¢ÞTtvt: | exists |
p¦Tkq ¢k| | which one? |
m¦Ïs"aya: | from the clay of which |
klSaGzk[ØBaïvgt| | are the pitcher,jug,jar,etc., |
vdÏyEx | who talks |
B#aÓtÞÏvmh¢m¢t | it is the deluded man, of "thou" and "I" |
mayam¢drya | as an effect of the wine of Maya |
¢@yasm¢BharEN | by an accumulation of verbs |
yæO naÓy¢d¢t | "Where one sees nothing else", etc |
½¤¢t: | the Sruti, in the passage |
b#v£¢t | declares |
¹Wtra¢hÏy| | the absence of duality |
¢mÐyaÒyas¢nv¦äOyE | in order to remove the false superimpositions |
AakaSv¢°mIl¢n¢vIkÚp| | like the sky,pure,absolute |
¢n:s£m¢n:ÞpÓdn¢n¢vIkarm¯ | infinite,motionless,and changeless |
AÓtrqb¢h: | devoid of interior or exterior |
S¥ÓymnÓym¹y| | the One Existence,without a second |
Þvy| | and is one's |
pr| b#' | own Self |
¢km¢Þt | is there any other object |
baEÒym¯ | of knowledge? |
v³Ûy| | use of dilating |
¢km¤ | what is the |
¢vïtE{æObh^Da | on this subject? |
b#'Wv | than Brahman |
j£v: | the Jiva |
Þvy| | is no other |
b#'WtÇjgsatt| | extended universe is Brahman Itself |
n¤skl| | this whole |
b#'a¢¹t£y| | the Brahman without a second |
½¤¢t: | the Sruti inculcates |
b#'Wvah¢m¢t | their identity with Brahman |
p#b¤Ñ¯Dmty: | that people of enlightened minds |
s|Ïy³ba/a: | and have given up their connection |
ÞP[z| | clearly |
b#'£B¥y | with the objective world |
vs¢Ót | live |
sÓtt¢cdanÓdaÏmnWtdD#¤vm¯ | palpably unified with Brahman as eternal Knowledge and Bliss |
j¢h | destroy |
mlmykaESE{h|¢DyaEÏTa¢ptaSa| | the hopes raised by egoism in this filthy gross body |
p#sBm¢nlkÚpE¢lÄñdEhE{¢p | then do the same forcibly with the airlike subtle body |
pàat¯ | thereafter |
¢ngmg¢dtk£¢tI | whose glories the scriptures |
¢nÏymanÓdm¥¢tI | the embodiment of eternal bliss |
Þvy¢m¢t | own Self |
p¢rc£y | realizing well |
b#'ãpEN | as Brahman |
¢t¿ | live |
Svakar| | for this corpse like body |
yavëj¢t | so long as |
mn¤jÞtavdS¤¢c: | man has any regard,he is impure |
prE×y: | from his enemies |
Þyat¯ | and suffers |
²ESaE | problems |
jnnmrNÛya¢D¢nly: | as also from birth,death,and disease |
ydaÏman| | but when he |
S¤Ñ¯D| | of himself as pure |
kly¢t | thinks |
¢Svakarmclm¯ | as the essence of Good and immovable |
tdatE×yaE | he assuredly becomes |
m¤³aE | free |
Bv¢t ¢h | from them |
tdah | also this |
½¤¢tr¢p | the Srutis say |
ÞvaÏmÓyaraE¢ptaSExaBasvÞt¤¢nrast: | by the elimination of all apparent existences superimposed |
ÞvymEv | on the soul |
pr| | Infinite |
b#' | the Supreme Brahman |
p¥NIm¹ym¢@ym¯ | the one without a second and beyond action,remains as Itself? |
sma¢htaya| | when it is reduced |
s¢t | the |
¢cäOv¦äOaW | mind-functions |
praÏm¢n | in the Paramatman |
b#'¢N | the Brahman |
¢n¢vIkÚpE | are merged |
nèÜytE | are seen |
k¢àdy| | none of this |
¢vkÚp: | phenomenal world |
p#jlpmaæO: | to mere talk |
p¢r¢SÝytE | it is reduced |
yt: | when |
AsÏkÚpaE | equal to a lie |
¢vkÚpaE{y| | the conception of |
¢vá¢mÏyEkvÞt¤¢n | the universe is a mere phantom |
¢n¢vIkarE | is changeless |
¢nrakarE | formless |
¢n¢vISExE | and Absolute |
¢Bda | there be any diversity |
k[t: | when can |
d#¾¦dSInèÜya¢dBavS¥ÓyWkvÞt¤¢n | of the concepts of seer, seeing, and seen |
¢n¢vIkarE | which is changeless |
¢nrakarE | formless |
¢n¢vISExE | and Absolute |
¢Bda | there be any diversity |
k[t: | when can |