| bÓD· | bondage |
| maEX· | and liberation |
| m¦xWv | falsely |
| m¥Fa | ignorant people |
| b¤Ñ¯DEg¤IN| | are attributes of Buddhi |
| vÞt¤¢n | on the Reality |
| kÚpy¢Ót | superimpose |
| ègav¦¢t| | covering of the eyes |
| mEGk]ta| | by a cloud |
| yTa | as the |
| rvaW | is transferred to the sun |
| ytE{¹ya{sÄñ¢cdEtdXrm¯ | for this Immutable Brahman is Knowledge Absolute,the One without a second, and unattached |
| AÞt£¢t | that bondage and liberation exists |
| p#ÏyyaE | the idea |
| yà | it does |
| yà naÞt£¢t | and it does not |
| vÞt¤¢n | with reference to the Reality |
| b¤ÑGErEv | of the Buddhi |
| g¤NavEtaW | both attributes |
| n t¤ ¢nÏyÞy | and never belong to the Eternal Reality |
| vÞt¤n: | Brahman |
| AtÞtaW | hence |
| mayya | by Maya |
| ²¦çOaW | are created |
| bÓDmaEXaW | this bondage and liberation |
| n caÏm¢n | and are not in the Atman |
| ¢nÝklE | which is without parts |
| ¢n¢Ý@yE | without activity |
| SaÓtE | calm |
| ¢nrvïE | unimpeachable |
| ¢nr¸nE | taintless |
| A¢¹t£yE | and One without a second |
| prE tt¯ÏvE | to the Supreme Truth |
| ÛyaEmvÏkÚpna | as there can be none with regard to the infinite sky |
| k[t: | how can there be any idea? |
| n ¢nraEDaE | neither death |
| n caEÏp¢äOnI | nor birth |
| bÑGaE | neither a bound |
| n c saDk: | nor a struggling soul |
| n m¤m¤X¤nI | neither a seeker after liberation |
| vWm¤³ | nor a liberated one |
| iÏyExa | this is the |
| prmaTIta | ultimate truth. |
| skl¢ngmc¥faÞvaÓt¢sÑGaÓtãp| | which is the inmost purport of all Vedanta, the crest of the Vedas |
| pr¢mdm¢tg¤/| | this excellent and profound secret |
| d¢SIt| | revealed |
| tE | to you |
| myaï | by me, now |
| Apgtk¢ldaEx| | purged of the taints of this Dark Age |
| kam¢nm¤I³b¤¢ÑG| | and of a mind free from desires |
| Þvs¤tvdsk]t¯Ïva| | as to one's own son |
| Bav¢yÏva | considering this |
| m¤m¤Xm¯ | an aspirant after liberation. |
| i¢t | these |
| ½¤Ïva | hearing |
| g¤raEvaIÀy| | words of the Guru |
| p#½yEN | of reverence |
| k]tan¢t: | prostrated himself before him |
| s tEn | he, by Guru |
| smn¤åOataE | and with his permission went |
| yyaW | his way |
| ¢nm¤I³bÓDn: | freed from bondage. |
| g¤ârEv | and the Guru |
| sdanÓd¢sÓDaW | in the ocean of Exisience and Bliss Absolute |
| ¢nmIg"mans: | with his mind steeped |
| pavyÓvs¤Da| | verily purifying the world |
| svaI| | whole |
| ¢vccar | roamed |
| ¢nrÓtr: | all differentiating ideas banished from his mind. |
| iÏyacayIÞy | between the Teacher |
| ¢SÝyÞy | and the disciple |
| s|vadEnaÏmlXNm¯ | of a dialogue, has the nature of the Atman |
| ¢nã¢pt| | been ascertained |
| m¤m¤X¥Na| | of seekers after liberation |
| s¤KbaEDaEppäOyE | for the easy comprehension |
| ¢ht¢mdm¤pdESma¢d#yÓta| | appreciate this salutary teaching! |
| ¢v¢ht¢nrÞtsmÞt¢cäOdaExa: | who have purged themselves of all taints of the mind by the observance of the prescribed methods |
| Bvs¤K¢vrta: | who are averse to worldly pleasures |
| p#SaÓt¢cäOa: | and who are of serene minds |
| ½¤¢tr¢ska | and take a delight in Sruti |
| ytyaE | Sannyasins |
| m¤m¤XvaE | who are seekers after liberation |
| yE | those |
| s|sarÒv¢n | in the way of the world |
| tapBan¤¢krNp#aEë¥tdahÛyTa | by the burning pain due to the (scorching) sunshine of threefold misery |
| ¢K°ana| | for those who are afflicted |
| jlka|Xya | in search of water |
| mâB¤¢v | in a desert |
| B#aÓÏya | through delution |
| p¢rB#aØytam¯ | and who wander |
| AÏyas°s¤DaØb¤¢D| | within easy reach, the soothing ocean of nectar |
| s¤Kkr| | getting rid of miseries and gaining happiness |
| b#'a¹y| | Brahman, the One without a second |
| dSIy | is shown |
| ÏyExa | this truimphant message |
| SÄðrBart£ | of Shankara pointing out |
| ¢vjytE | to lead them |
| ¢nvaINs|da¢yn£ | on to liberation! |