p#åOanGn | "The Embodiment of Knowledge" |
iÏyaÏmlXN| | the real nature of the Atman in the words |
sÏys¥ckm¯ | which indicate Its Reality |
An¥ïaWpa¢DkÞyWv | The Srutis, by setting forth, of the apparent limitations merely |
kTy¢Ót | speak |
¢vnaSnm¯ | of the destruction |
A¢vnaS£ va ArE{ymaÏmE¢t | "Verily is this Atman immortal,my dear " |
½¤¢traÏmn: | The Sruti passage mentions |
p#b#v£Ïy¢vna¢SÏv| | the immortality of the Atman |
¢vnÜyÏs¤ | in the midst of things perishable |
¢vka¢rx¤ | and subject to modification |
paxaNv¦Xt¦NDaÓykfÄðraïa | a stone,a tree, grass, paddy, husk,etc. |
dÂDa | when burnt |
Bv¢Ót ¢h | are reduced to |
m¦dEv | earth (ashes) only |
yTa | just as |
tTWv | even so |
dEhE¢Ód#yas¤mn Aa¢d | the body, organs, Pranas, manas, and so forth |
smÞtèÜy| | the whole objective universe comprising |
åOana¢g"dÂDm¤pya¢t | are, when burnt by the fire of realization |
praÏmBavm¯ | reduced to the Supreme Self. |
¢vlXN| | which is distinct (from sunshine) |
yTa | as |
ÒvaÓt| | darkness |
l£ytE | vanishes |
Ban¤tEj¢s | in the sun's radiance |
tTWv | so |
skl| | the whole universe |
èÜy| | objective |
b#'¢Np#¢vl£ytE | dissolves in Brahman. |
GzE n¾E | when a jar is broken |
yTa | as |
ÛyaEm | the space enclosed by it |
ÛyaEmWv | palpably the limitless place |
Bv¢t | becomes |
ÞP[zm¯ | clearly |
tTWvaEpa¢D¢vlyE | so, when the apparent limtationsare destroyed |
b#'Wv | becomes Brahman Itself |
b#'¢vt¯Þvym¯ | the knower of Brahman verily |
X£r| | milk |
X£raE | poured into milk |
yTa | as |
¢XçO| | oil |
tWl| | into oil |
jl| | and water |
jlE | into water |
s|y¤³mEkta| | united and one with it |
ya¢t | becomes |
tTa{{ÏmÓyaÏm¢vÓm¤¢n: | so, the sage who has realized the Atman becomes one in the Atman |
ev| | thus |
¢vdEhkWvÚy| | isolation that comes of disembodiedness |
sÓmaæOÏvmK¢Îftm¯ | and becoming eternally identified with the Absolute Reality |
b#'Bav| | Brahman |
p#pïWx | realizing |
ytnaIvtItE | the sage suffers transmigration |
p¤n: | no longer |
sdaÏmWkÏv¢våOandÂDa¢vïa¢dvx¯rqmN: | for his bodies, consisting of nescience etc., having been burnt by the realisation of the identity of the Jiva and Brahman |
Am¤Ýy | for him |
b#'B¥tÏvadq | he becomes Brahman Itself |
b#'N: | and Brahman |
k[t | how can ever have |
uëv: | rebirth |
maya²¦çOaW | which are conjured up by Maya |
bÓDmaEXaW | bondage and liberation |
n Þt: | do not really exist |
ÞvaÏm¢n | in the Atman |
vÞt¤t: | one's Reality |
yTa | just as |
rÇjaW | in the rope |
¢n¢Ý@yaya| | which suffers no change |
spaIBas¢v¢ngImaW | as the appearance and exit of the snake do not abide |
Aav¦tE: | no covering |
sdst¯Ïva×ya| | when there is the presence or absence |
v³ÛyE | may be talked |
bÓDmaEXNE | bondage and liberation |
nav¦¢äOrq | can be no covering veil |
b#'N: | for Brahman |
ka¢cdÓyaBavadnav¦tm¯ | which is always uncovered for want of a second thing |
yïÞÏy¹Wtha¢n: | if there be,destruction to duality |
Þyadq | will be contradicted |
¹Wt| | the nonduality of Brahman |
naE shtE | can never brook duality |
½¤¢t: | the Srutis |