| ¢nrÞtraga | who have got rid of all attachment |
| ¢v¢nrstBaEga: | and discarded all senseenjoyments |
| SaÓta: | and who are serene (control of the mind) |
| s¤daÓta | and perfectly restrained (control of the senses) |
| ytyaE | this Supreme Truth |
| mhaÓt: | high-souled Sanyasins |
| ¢våOay | realize |
| tt¯Ïv| | this realization |
| prmEtdÓtE | at the end |
| p#açOa: | attain |
| pra| | the Supreme Bliss |
| ¢nv¦¢tmaÏmyaEgat¯ | through their Self-realization |
| Bvanp£d| | Thou, too |
| prtt¯ÏvmaÏmn: | this Supreme Truth |
| ÞvãpmanÓdGn| | the real nature of the Self, which is Bliss undiluted |
| ¢vcayI | discriminate |
| ¢vD¥y | and shaking off |
| maEh| | thy delution |
| Þvmn:p#k¢Úpt| | created by thy own mind |
| m¤³: | be free |
| k]taTa©I | the consummation of thy life |
| Bvt¤ | and attain |
| p#b¤ÑG: | and illuminated |
| sma¢Dna | through Samadhi |
| saD¤¢v¢nàlaÏmna | in which the mind has been perfectly stilled |
| pÜyaÏmtt¯Ïv| | visualize the Truth of the Self |
| ÞP[zbaEDcX¤xa | with the eye of clear realization |
| ¢n:s|Sy| | to no more doubt |
| sØygvE¢XtàE | is perfectly and indubitably realized |
| ÅC®¤t: | heard from the Guru |
| pdaTa©I | if the neaning of the (scriptural) words |
| n p¤n¢vIkÚÔytE | then it will not lead again |
| ÞvÞya¢vïabÓDsmbÓDmaEXat¯ | through the breaking of one's connection with the bondageof Avidya or ignorance |
| sÏyåOananÓdãpaÏmlÖDaW | in the realization of the Atman, the ExistenceKnowledge-Bliss-Absolute |
| SaÞæO| | the scriptures |
| y¤¢³rqdE¢SkaE¢³: | reasoning and the words of the Guru |
| p#maN| | are the proofs |
| caÓt: | while one's |
| ¢sѯDa | own experience |
| Þvan¤B¥¢t: | earned by concentrating th mind |
| p#maNm¯ | is another proof. |
| bÓDaE | bondage |
| maEXà | liberation |
| t¦¢çOà | satisfaction |
| ¢cÓta{{raEÂyX¤dady: | anxiety,recovery from illness, hunger, and other such things |
| ÞvEnWv | to the man concerned |
| vEïa | are known only |
| yj¯åOan| | and knowledge of these |
| prExaman¤ma¢nkm¯ | to others is a mere inference. |
| tz¢ÞTta | standing aloof (standing in the banks) |
| baEDy¢Ót | instruct the disciple |
| g¤rv: | the Gurus |
| ½¤tyE yTa | as well as the Srutis |
| p#åOyWv | through illumination alone |
| trE¢¹¹an£áran¤g¦h£tya | while the man of realization crosses (Avidya), backed by the grace of God |
| Þvan¤B¥Ïya | through his own realization |
| Þvy| | Himself |
| åOaÏva | knowing his indivisible Self |
| ÞvmaÏmanmK¢Îftm¯ | and thus becoming perfect |
| s|¢sÑG: | with his mind free |
| sØm¤K| | from dualistic ideas |
| ¢t¿E¢°¢vIkÚpaÏmna{{Ïm¢n | a man should stand face to face with the Atman |
| vEdaÓt¢sѯDaÓt¢n⢳rExa | the verdict of all discussions on the Vedanta |
| b#'Wv | are nothing but Brahman |
| j£v: | that the Jiva |
| skl| | and the whole |
| jgÅc | universe |
| AKÎfãp¢ÞT¢trEv | and that liberation means abiding in Brahman |
| maEXaE | and the Moksha |
| b#'a¢¹t£yE | that Brahman is One without a second |
| ½¤ty: | the Srutis themselves |
| p#maNm¯ | are authority (for the statement). |
| i¢t | realizing |
| g¤âvcnaÅC®¤¢tp#maNat¯ | the Supreme Truth through the above instructions of the Guru,the authority of the scriptures |
| prmvgØy | and his own reasoning |
| stt¯ÏvmaÏmy¤ÀÏya | and the mind concentrated |
| p#S¢mtkrN: | with his senses quieted |
| sma¢htaÏma | became immovable |
| Àv¢cdclak]¢traÏm¢n¢¿taE{B¥t¯ | (the disciple) in form and perfectly established in the Atman. |
| ¢k¢·Ïkal| | for sometime |
| smaday | concentrating |
| prE b#'¢N | on the Supreme Brahman |
| mansm¯ | the mind |
| uÏTay | he rose |
| prmanÓda¢dd| | and out of Supreme Bliss |
| vcnmb#v£t¯ | spoke as follows. |