| AnadEr¢p | non-existence |
| ¢vÒv|s: | to have an end |
| p#agBavÞy | even though beginningless |
| v£¢Xt: | is observed |
| ydqb¤Ñ¯DY¤pa¢DsØbÓDaÏp¢rk¢ÚptmaÏm¢n | through its relation with superimposed attributes such as buddhi |
| j£vÏv| | the Jivahood |
| n ttaE{ÓyÞt¤ | which is imagined to be in the Atman |
| ÞvãpEN | is not real |
| ¢vlXN: | is different |
| sØbÓDÞÏvaÏmnaE | the relation between the |
| b¤Ñ¯DYa | and the buddhi |
| ¢mÐyaåOanp¤r:sr: | is due to a false knowledge. |
| ¢v¢nv¦¢äOBIvEäOÞy | the ceasing of that superimposition takes place |
| sØyg¯åOanEn | through perfect knowledge |
| naÓyTa | and by no other means. |
| b#'aÏmWkÏv¢våOan| | in the realization of the identity of the individual soul and Brahman |
| sØyg¯åOan| | Perfect Knowledge |
| ½¤tEmItm¯ | according to Srutis |
| tdaÏmanaÏmnaE: | between the Self and the nonSelf |
| sØy¢ÂvvEkEnWv | by a perfect discrimination |
| ¢sÒy¢t | is attained |
| ttaE | therefore |
| ¢vvEk: | for the discrimination |
| ktIÛy: | one must strive |
| p#ÏygaÏmsdaÏmnaE: | between the individual soul and the eternal Self. |
| jl| | the water |
| p|kvdÏyÓt| | which is very muddy |
| p|kapayE | when the mud is removed |
| jl| | the water |
| ÞP[zm¯ | appears as transparent |
| yTa | so |
| Ba¢t | also manifests |
| tTaÏma¢p | the Atman |
| daExaBavE | when the taint has been removed |
| ÞP[zp#B: | Its undimmed lustre. |
| As¢°v¦äOaW t¤ | when the unreal ceases to exist |
| sdaÏmna | as the eternal Self |
| ÞP[z| | definitely |
| p#t£¢trEtÞy | this very individual soul |
| BvEt¯p#t£c: | is realized. |
| ttaE | therefore |
| ¢nras: | to remove |
| krN£y ev | one must make it a point |
| sdaÏmn: | from the eternal Self |
| saÒvhma¢dvÞt¤n: | things like egoism |
| AtaE nay| | this |
| praÏma | the Supreme Self |
| Þya¢¹åOanmySÖdBakq | knowledge sheath (Vijnanamaya Kosa) that we have beenspeaking of |
| ¢vka¢rÏvaÇjfÏvaÅc | it is subject to change,is inanimate |
| p¢r¢ÅC°ÏvhEt¤t: | is a limited thing |
| èÜyÏvadqÛy¢Bca¢rÏva°a¢nÏyaE | an object of the senses, and is not constantly present, an unreal thing |
| ¢nÏy | for the real Atman |
| iÝytE | be taken |
| AanÓdp#¢t¢bØbc¤¢Øbttn¤rqv¦¢äOÞtmaEj¦¢ØBta | the blissful sheath (Anandamaya Kosa) is that |
| ÞyadanÓdmy: | which manifests itself catching a reflection of the Atman |
| ¢p#ya¢dg¤Nk: | which is Bliss Absolute |
| ÞvE¾aTIlaBaEdy: | whose attributes are pleasure and the rest |
| p¤ÎyÞyan¤BvE | by the fortunate |
| ¢vBa¢t | it makes itself spontaneously felt |
| k]¢tnamanÓdãp: | during the fruition of their virtuous deeds |
| Þvy| | from which |
| sva©I nÓd¢t | every corporeal being |
| yæO | in that state |
| saD¤ | sadhu |
| tn¤B¦ÓmaæO: | derives great joy |
| p#yÏn| ¢vna | without the least effort. |
| AanÓdmykaESÞy | the blissful sheath has |
| s¤x¤çOaW | during profound sleep |
| ÞP\¢tIâÏkza | its fullest play |
| Þvp"jagryaEr£x¢d¾s|dSIna¢dna | while in the dreaming and wakeful states it has only a partial manifestation, occasioned by the sight of agreeable objects and so forth. |
| nWvaymanÓdmy: | nor is the blissful sheath |
| praÏma | the Supreme Self |
| saEpa¢DkÏvat¯p#k]tE¢vIkarat¯ | because it is endowed with changeful attributes, is a modification of the Prakrti |
| kayIÏvhEtaE: | is the effect of |
| s¤k]t¢@yaya | past good deeds |
| ¢vkars|Gatsma¢htÏvat¯ | and imbedded in the other sheaths which are modifications. |
| p·anam¢p | when all the five |
| kaESana| | sheaths |
| ¢nxEDE | have been eliminated by |
| y¤¢³t: | the reasoning |
| ½¤tE: | on Sruti passages |
| t¢°xEDav¢D | what remains as the |
| saX£ | culminating point of the process |
| baEDâpaE{v¢SÝytE | is the Witness, the Knowledge Absolutethe Atman. |