| 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 |