Grischa's Aparokshanubhuti analysis

śrīhariṁ paramānandamupadeṣṭāramīśvaram |
vyāpakaṁ sarvalokānāṁ kāraṇaṁ taṁ namāmyaham || 1 ||

śrīhariṁ (m. acc. sg.): śrī (glory, radiance, prosperity) + hari (Vishnu, remover of sins), √hṛ (to take away).
paramānandam (m. acc. sg.): parama (supreme, highest, ultimate) + ānanda (bliss, joy, happiness); ānanda comes from the root √nand (to rejoice or take delight).
upadeṣṭāram (m. acc. sg.): upa (near) + deṣṭṛ (teacher, one who instructs), from √diś (to point out, direct).
īśvaram (m. acc. sg.): īśvara (Lord, supreme ruler), from √īś (to rule).
vyāpakaṁ (m. acc. sg.): vy (expansion) + āp (to pervade), "all-pervading".
sarvalokānāṁ (m. gen. pl.): sarva (all) + lokānām (of the worlds), from √lok (to see, perceive).
kāraṇam (n. acc. sg.): kāraṇa (cause), from √kṛ (to do, to make).
taṁ (m. acc. sg.): Pronoun, "that one".
namāmi (1st person sg. present): "I bow", from √nam (to bow).
aham (nom. sg.): Pronoun, "I".

I bow down to Sri Hari, the Supreme Bliss, the First Teacher, the Lord, the All-pervading One, and the Cause of all worlds.

I bow to Hari, the supreme bliss (ānanda), the first teacher (upadeṣṭāram), the Lord (īśvara), the all-pervading cause (kāraṇam) of all worlds (sarvalokānām).

Ich verneige mich vor Hari, der höchsten Glückseligkeit (ānanda), dem ersten Lehrer (upadeṣṭāram), dem Herrn (īśvara), der allgegenwärtigen Ursache (kāraṇam) aller Welten (sarvalokānām).

aparokṣānubhūtirvai procyate mokṣasiddhaye |
sadbhireṣā prayatnena vīkṣaṇīyā muhurmuhuḥ || 2 ||

aparokṣānubhūtiḥ (f. nom. sg.): aparokṣa (direct, not mediated by senses) + anubhūtiḥ (experience), from √bhū (to be, to exist).
vai (particle): Particle meaning "indeed," used for emphasis.
procyate (passive, 3rd person sg. present): "is said," from √vac (to speak, to say).
mokṣasiddhaye (dat. sg.): mokṣa (liberation) + siddhi (attainment), from √sidh (to succeed, to attain).
sadbhireṣā (m. inst. pl.): sadbhir (by the pure-hearted) + eṣā (this, feminine pronoun).
prayatnena (inst. sg.): From √yat (to endeavor, to strive), meaning "with effort."
vīkṣaṇīyā (f. nom. sg.): Gerundive from √vīkṣ (to observe, to look), meaning "to be observed."
muhurmuhuḥ (adverb): "again and again," a repetitive adverb emphasizing constant effort.

The direct experience, called Aparokṣānubhūti, is said to lead to the attainment of liberation. It should be diligently observed again and again by the pure-hearted.

The direct experience (aparokṣānubhūtiḥ) for liberation (mokṣasiddhaye) should be constantly observed (vīkṣaṇīyā) by the pure-hearted, again and again.

Die direkte Erfahrung (aparokṣānubhūtiḥ) wird zur Befreiung (mokṣasiddhaye) beschrieben und sollte von den Reinen im Herzen wieder und wieder beobachtet werden.

svavarṇāśramadharmeṇa tapasā haritoṣaṇāt |
sādhanaṁ prabhavetpuṁsāṁ vairāgyādicatuṣṭayam || 3 ||

svavarṇāśramadharmeṇa (m. inst. sg.): sva (one's own) + varṇa (caste) + āśrama (stage of life) + dharma (duty), from √dhṛ (to uphold).
tapasā (inst. sg.): From √tap (to burn, to practice austerity), meaning "through austerity."
haritoṣaṇāt (abl. sg.): hari (Vishnu) + toṣaṇa (pleasing), from √tuṣ (to satisfy).
sādhanaṁ (n. acc. sg.): "Means or practice" for spiritual progress.
prabhavet (optative, 3rd person sg.): "May arise," from √bhū (to come into being, to exist).
puṁsāṁ (m. gen. pl.): From puṁs (men, people), meaning "of people."
vairāgyādicatuṣṭayam (n. acc. sg.): vairāgya (dispassion) + ādi (and the like) + catuṣṭaya (group of four).

The fourfold qualifications, such as dispassion, arise in men through the duties of their caste and stage of life, austerity, and by pleasing Hari.

The fourfold qualifications (vairāgyādicatuṣṭayam) may arise through caste duty (svavarṇāśramadharmeṇa), austerity (tapasā), and by pleasing Hari (haritoṣaṇāt).

Die vierfache Qualifikation (vairāgyādicatuṣṭayam) kann durch die Pflichten des Standes (svavarṇāśramadharmeṇa), Askese (tapasā) und das Wohlgefallen an Hari (haritoṣaṇāt) entstehen.

brahmādisthāvarānteṣu vairāgyaṁ viṣayeṣvanu |
yathaiva kākaviṣṭhāyāṁ vairāgyaṁ taddhi nirmalam || 4 ||

brahmādisthāvarānteṣu (m. loc. pl.): brahmādi (beginning with Brahma) + sthāvara (immovable beings) + anteṣu (at the end), referring to everything from Brahma down to immovable beings.
vairāgyam (n. acc. sg.): "Dispassion," from √rāg (to be attached) with the prefix vi (apart from, without).
viṣayeṣu (m. loc. pl.): From √viṣ (to enter, to pervade), meaning "in the objects (of the senses)."
anu (particle): "Following," indicating a following condition or occurrence.
yathaiva (adv.): "Just as," used to introduce a comparison.
kākaviṣṭhāyām (f. loc. sg.): kāka (crow) + viṣṭhā (excrement), meaning "in crow's excrement."
vairāgyam (n. nom. sg.): "Dispassion," see above.
taddhi (n. nom. sg. + emphatic particle): tat (that) + hi (indeed), emphatic pronoun.
nirmalam (n. nom. sg.): nir (without) + mala (impurity), meaning "pure."

Dispassion toward objects, from Brahma to immovable beings, is like dispassion toward crow's excrement, and that dispassion is pure.

Dispassion (vairāgyam) toward sense objects (viṣayeṣu), from Brahma to immovable beings (brahmādisthāvarānteṣu), is like dispassion toward crow's excrement (kākaviṣṭhāyām), and that dispassion is truly pure (nirmalam).

Die Entsagung (vairāgyam) gegenüber Sinnesobjekten (viṣayeṣu), von Brahma bis zu unbeweglichen Wesen (brahmādisthāvarānteṣu), ist wie die Entsagung gegenüber Krähenkot (kākaviṣṭhāyām), und diese Entsagung ist wahrlich rein (nirmalam).

nityamātmasvarūpaṁ hi dṛśyaṁ tadviparītagam |
evaṁ yo niścayaḥ samyagviveko vastunaḥ sa vai || 5 ||

nityam (adv.): From √nitya (eternal), meaning "always, forever."
ātmasvarūpaṁ (n. acc. sg.): ātman (self) + svarūpa (true nature), meaning "the true nature of the Self."
hi (particle): Emphatic particle meaning "indeed."
dṛśyam (n. nom. sg.): From √dṛś (to see), meaning "the seen, the perceivable."
tadviparītagam (n. acc. sg.): tad (that) + viparītagam (opposite to), meaning "opposite to that."
evaṁ (adv.): "Thus, in this way."
yo (m. nom. sg.): Pronoun "who."
niścayaḥ (m. nom. sg.): From √ci (to ascertain), meaning "conviction, certainty."
samyagvivekaḥ (m. nom. sg.): samyag (correct, proper) + vivekaḥ (discrimination), meaning "proper discrimination."
vastunaḥ (n. gen. sg.): From √vas (to dwell, to exist), meaning "of the reality, of the substance."
sa (pronoun, m. nom. sg.): "He."
vai (particle): Emphatic particle meaning "indeed."

The self is eternal and the seen is transient. True discrimination lies in the certainty of this knowledge.

He who has the correct discrimination (viveka) of the eternal Self (ātmasvarūpaṁ) and the transient nature of the seen (dṛśyaṁ) is wise indeed.

Wer die richtige Unterscheidung (viveka) zwischen dem ewigen Selbst (ātmasvarūpaṁ) und dem vergänglichen Gesehenen (dṛśyaṁ) hat, ist wahrlich weise.

sadaiva vāsanātyāgaḥ śamo yamiti śabditaḥ |
nigraho bāhyavṛttīnāṁ dama ityabhidhīyate || 6 ||

sadaiva (adv.): From sadā (always) + eva (indeed), meaning "always indeed."
vāsanātyāgaḥ (m. nom. sg.): vāsanā (desire, impression) + tyāga (renunciation), meaning "renunciation of desires."
śamaḥ (m. nom. sg.): "Tranquility," meaning the control of the mind and renunciation of desires.
yam (m. nom. sg.): From √yam (to control), meaning "control."
iti (particle): Quotation marker meaning "thus."
śabditaḥ (m. nom. sg.): From √śabd (to sound, to be called), meaning "is called."
nigrahaḥ (m. nom. sg.): "Restraint," from √grah (to seize).
bāhyavṛttīnāṁ (f. gen. pl.): bāhya (external) + vṛtti (function), meaning "of the external functions."
damaḥ (m. nom. sg.): "Restraint," referring to the control of the senses.
ityabhidhīyate (3rd person sg. passive): From √dhā (to call, to designate), meaning "is called."

Renunciation of desires is called śama (tranquility), and the control of the external functions of the senses is known as dama (restraint).

Renunciation of desires (vāsanātyāgaḥ) is called śamaḥ (tranquility), and the restraint of external functions (bāhyavṛttīnāṁ) is known as damaḥ (restraint).

Die Loslösung von Begierden (vāsanātyāgaḥ) wird śamaḥ (innere Ruhe) genannt, und die Zurückhaltung äußerer Funktionen (bāhyavṛttīnāṁ) wird als damaḥ (Zurückhaltung) bezeichnet.

viṣayebhyaḥ parāvṛttiḥ paramoparatirhi sā |
sahanaṁ sarvaduḥkhānāṁ titikṣā sā śubhā matā || 7 ||

viṣayebhyaḥ (m. abl. pl.): From viṣaya (sense-object), meaning "from the sense-objects."
parāvṛttiḥ (f. nom. sg.): From √vṛt (to turn), meaning "withdrawal."
paramā (f. nom. sg.): "Supreme."
uparatiḥ (f. nom. sg.): "Cessation," referring to the cessation of the desire for sense objects.
sā (f. nom. sg.): Pronoun "that."
sahanaṁ (n. nom. sg.): "Endurance," meaning to bear difficulties patiently.
sarvaduḥkhānāṁ (n. gen. pl.): sarva (all) + duḥkha (suffering), meaning "of all sufferings."
titikṣā (f. nom. sg.): "Forbearance," meaning endurance of difficulties without complaint.
sā (f. nom. sg.): Pronoun "that."
śubhā (f. nom. sg.): "Auspicious, good."
matā (f. nom. sg.): "Considered," meaning "regarded."

Withdrawal from sense objects is the supreme Uparati, and bearing all sorrows with endurance is considered to be the auspicious Titikṣā.

Withdrawal (parāvṛttiḥ) from sense objects (viṣayebhyaḥ) is known as the highest (paramā) Uparati, and endurance (sahanaṁ) of all sufferings (sarvaduḥkhānāṁ) is known as Titikṣā (titikṣā), which is auspicious (śubhā).

Die Loslösung (parāvṛttiḥ) von Sinnesobjekten (viṣayebhyaḥ) ist die höchste (paramā) Uparati, und das Ertragen (sahanaṁ) allen Leids (sarvaduḥkhānāṁ) wird als die günstige Titikṣā (titikṣā) angesehen.

nigamācāryavākyeṣu bhaktiḥ śraddheti viśrutā |
cittaikāgryaṁ tu sallakṣye samādhānamiti smṛtam || 8 ||

nigamācāryavākyeṣu (m. loc. pl.): nigama (Vedas) + ācārya (teacher) + vākya (words), meaning "in the words of the Vedas and teachers."
bhaktiḥ (f. nom. sg.): "Devotion."
śraddhā (f. nom. sg.): "Faith."
iti (particle): Quotation marker meaning "thus."
viśrutā (f. nom. sg.): From √śru (to hear), meaning "well-known, famous."
cittaikāgryam (n. nom. sg.): citta (mind) + ekāgrya (one-pointedness), meaning "one-pointedness of mind."
tu (particle): Contrastive particle meaning "but."
sallakṣye (n. loc. sg.): From sat (truth, reality) + lakṣya (object), meaning "on the real object, on the truth."
samādhānam (n. nom. sg.): "Concentration," meaning complete absorption of the mind.
iti (particle): Quotation marker meaning "thus."
smṛtam (n. nom. sg.): From √smṛ (to remember), meaning "is remembered, is called."

Devotion to the words of the Vedas and the teachers is called faith. One-pointedness of mind on the real object is known as Samādhi.

Devotion (bhaktiḥ) to the words of the Vedas and teachers (nigamācāryavākyeṣu) is called śraddhā (faith). The one-pointedness of mind (cittaikāgryaṁ) on the truth (sallakṣye) is remembered as samādhānam (absorption).

Hingabe (bhaktiḥ) an die Worte der Veden und Lehrer (nigamācāryavākyeṣu) wird śraddhā (Glaube) genannt. Die Einpünktigkeit des Geistes (cittaikāgryaṁ) auf die Wahrheit (sallakṣye) wird als samādhānam (vollkommene Konzentration) bezeichnet.

saṁsārabandhanirmuktiḥ kathaṁ syānme dayānidhe |
iti yā sudṛḍhā buddhirvaktavyā sā mumukṣutā || 9 ||

saṁsārabandhanirmuktiḥ (f. nom. sg.): saṁsāra (cycle of birth and death) + bandha (bondage) + nirmuktiḥ (liberation), meaning "liberation from the bondage of the cycle of birth and death."
kathaṁ (adv.): "How?"
syāt (3rd person sg. optative): From √as (to be), meaning "might be."
me (pronoun, gen. sg.): "For me."
dayānidhe (voc. sg.): dayā (compassion) + nidhi (ocean), meaning "O ocean of compassion."
iti (particle): Quotation marker meaning "thus."
yā (f. nom. sg.): Pronoun "that."
sudṛḍhā (f. nom. sg.): "Firm, strong."
buddhiḥ (f. nom. sg.): "Intellect, understanding."
vaktavyā (f. nom. sg.): "To be declared, to be said."
sā (f. nom. sg.): Pronoun "that."
mumukṣutā (f. nom. sg.): From mumukṣa (desire for liberation) + tā (state), meaning "the desire for liberation."

"When will I be free from the bondage of this world, O ocean of compassion?" Such a firm resolve is known as Mumukṣutā (the desire for liberation).

"When will I be free from the bondage (bandhanirmuktiḥ) of the world (saṁsāra), O ocean of compassion (dayānidhe)?" Such a firm resolve (sudṛḍhā buddhiḥ) is called mumukṣutā (the desire for liberation).

"Wann werde ich von der Fessel (bandhanirmuktiḥ) der Welt (saṁsāra) befreit, O Ozean des Mitgefühls (dayānidhe)?" Ein solcher fester Entschluss (sudṛḍhā buddhiḥ) wird mumukṣutā (der Wunsch nach Befreiung) genannt.

uktasādhanayuktena vicāraḥ puruṣeṇa hi |
kartavyo jñānasiddhyarthamātmanaḥ śubhamicchatā || 10 ||

ukta (past participle, m. instr. sg.): From √vac (to speak), meaning "said, spoken."
sādhanayuktena (m. instr. sg.): sādhana (means, practice) + yukta (endowed), meaning "endowed with the said practices."
vicāraḥ (m. nom. sg.): "Inquiry, contemplation."
puruṣeṇa (m. instr. sg.): "By the person," meaning by the seeker.
hi (particle): Emphatic particle meaning "indeed."
kartavyaḥ (m. nom. sg.): "To be done, must be done."
jñānasiddhyartham (n. acc. sg.): jñāna (knowledge) + siddhi (attainment) + artham (for the purpose of), meaning "for the attainment of knowledge."
ātmanaḥ (m. gen. sg.): "Of oneself, of the self."
śubhamicchatā (m. instr. sg.): śubham (good, auspicious) + icchatā (by one desiring), meaning "by one desiring the good."

The seeker, endowed with the said qualifications, must practice contemplation in order to attain knowledge, if he desires his own good.

A seeker (puruṣeṇa), endowed with the said means (sādhanayuktena), must practice inquiry (vicāraḥ) for the attainment of knowledge (jñānasiddhyartham), desiring his own good (śubhamicchatā).

Ein Suchender (puruṣeṇa), ausgestattet mit den genannten Mitteln (sādhanayuktena), muss Nachforschung (vicāraḥ) für den Erwerb von Wissen (jñānasiddhyartham) betreiben, wenn er das Gute für sich selbst (śubhamicchatā) anstrebt.

notpadyate vinā jñānaṁ vicāreṇānyasādhanaiḥ |
yathā padārthabhānaṁ hi prakāśena vinā kvacit || 11 ||

na (particle): "Not."
utpadyate (3rd person sg. passive): From √pad (to arise), meaning "is produced."
vinā (ind.): "Without."
jñānam (n. acc. sg.): "Knowledge," from √jñā (to know).
vicāreṇa (m. inst. sg.): From √car (to move, to investigate), meaning "by inquiry."
anyasādhanaiḥ (n. inst. pl.): anya (other) + sādhana (means), meaning "by other means."
yathā (adv.): "Just as, in the same way."
padārthabhānam (n. nom. sg.): padārtha (object) + bhāna (appearance), meaning "appearance of an object."
prakāśena (m. inst. sg.): "By light," from √kāś (to shine).
vinā (ind.): "Without."
kvacit (ind.): "At any time."

Knowledge does not arise without inquiry or by other means, just as an object cannot appear without light.

Knowledge (jñānam) does not arise without inquiry (vicāreṇa) or by other means (anyasādhanaiḥ), just as an object (padārthabhānaṁ) cannot appear without light (prakāśena).

Wissen (jñānam) entsteht nicht ohne Untersuchung (vicāreṇa) oder durch andere Mittel (anyasādhanaiḥ), ebenso wenig wie ein Objekt (padārthabhānam) ohne Licht (prakāśena) erscheint.

ko’haṁ kathamidaṁ jātaṁ ko vā kartāsya vidyate |
upādānaṁ kimastīha vicāraḥ so’yamīdṛśaḥ || 12 ||

kaḥ (pron. m. nom. sg.): "Who?"
aham (pron. m. nom. sg.): "I."
katham (adv.): "How?"
idam (pron. n. acc. sg.): "This."
jātam (n. acc. sg.): From √jan (to be born), meaning "has arisen, has come into being."
kaḥ (pron. m. nom. sg.): "Who?"
vā (particle): "Or."
kartā (m. nom. sg.): From √kṛ (to do), meaning "the doer, agent."
asya (pron. gen. sg.): "Of this."
vidyate (3rd person sg. passive): "Exists."
upādānam (n. acc. sg.): "Material cause."
kim (pron. n. nom. sg.): "What?"
asti (3rd person sg. present): "Is, exists."
iha (adv.): "Here."
vicāraḥ (m. nom. sg.): From √car (to move, to investigate), meaning "inquiry."
saḥ (pron. m. nom. sg.): "That."
ayam (pron. m. nom. sg.): "This."
īdṛśaḥ (m. nom. sg.): "Such."

Who am I? How did this come to be? Who is the creator of this? What is its material cause? This is the nature of inquiry.

Who am I (ko'haṁ)? How did this (idam) come to be (jātam)? Who is the doer (kartā) of this (asya)? What is the material cause (upādānam)? This is the nature of inquiry (vicāraḥ).

Wer bin ich (ko'haṁ)? Wie ist dies (idam) entstanden (jātam)? Wer ist der Schöpfer (kartā) davon (asya)? Was ist die Materialursache (upādānam)? Dies ist die Natur der Untersuchung (vicāraḥ).

nāhaṁ bhūtagaṇo deho nāhaṁ cākṣagaṇastathā |
etadvilakṣaṇaḥ kaścidvicāraḥ so’yamīdṛśaḥ || 13 ||

na (particle): "Not."
aham (pron. m. nom. sg.): "I."
bhūtagaṇaḥ (m. nom. sg.): bhūta (element) + gaṇa (group), meaning "the group of elements."
dehaḥ (m. nom. sg.): "Body."
na (particle): "Not."
aham (pron. m. nom. sg.): "I."
akṣagaṇaḥ (m. nom. sg.): akṣa (sense organ) + gaṇa (group), meaning "the group of sense organs."
tathā (adv.): "In the same way."
etadvilakṣaṇaḥ (m. nom. sg.): etat (this) + vilakṣaṇa (distinct), meaning "distinct from this."
kaścit (pron. m. nom. sg.): "Some, someone."
vicāraḥ (m. nom. sg.): "Inquiry."
saḥ (pron. m. nom. sg.): "That."
ayam (pron. m. nom. sg.): "This."
īdṛśaḥ (m. nom. sg.): "Such."

I am not the group of elements, nor am I the group of sense organs. I am someone distinct from these. This is the nature of inquiry.

I am not (na) the group of elements (bhūtagaṇaḥ), nor am I (aham) the group of sense organs (akṣagaṇaḥ). I am distinct from these (etadvilakṣaṇaḥ). This is the nature of inquiry (vicāraḥ).

Ich bin nicht (na) die Gruppe der Elemente (bhūtagaṇaḥ), noch bin ich (aham) die Gruppe der Sinnesorgane (akṣagaṇaḥ). Ich bin jemand, der von diesen unterscheidbar ist (etadvilakṣaṇaḥ). Dies ist die Natur der Untersuchung (vicāraḥ).

ajñānaprabhavaṁ sarvaṁ jñānena pravilīyate |
saṁkalpo vividhaḥ kartā vicāraḥ so’yamīdṛśaḥ || 14 ||

ajñānaprabhavam (n. acc. sg.): ajñāna (ignorance) + prabhava (arising), meaning "arisen from ignorance."
sarvam (n. nom. sg.): "All."
jñānena (n. inst. sg.): "By knowledge," from √jñā (to know).
pravilīyate (3rd person sg. passive): From √lī (to dissolve), meaning "is dissolved."
saṁkalpaḥ (m. nom. sg.): "Imagination, thought."
vividhaḥ (m. nom. sg.): "Various."
kartā (m. nom. sg.): "The doer, the agent."
vicāraḥ (m. nom. sg.): "Inquiry."
saḥ (pron. m. nom. sg.): "That."
ayam (pron. m. nom. sg.): "This."
īdṛśaḥ (m. nom. sg.): "Such."

All that arises from ignorance is dissolved by knowledge. Thoughts and various imaginations are created by the doer. This is the nature of inquiry.

All (sarvam) that arises from ignorance (ajñānaprabhavam) is dissolved by knowledge (jñānena). Thoughts (saṁkalpaḥ) and various (vividhaḥ) imaginations are created by the doer (kartā). This is the nature of inquiry (vicāraḥ).

Alles (sarvam), was aus Unwissenheit entsteht (ajñānaprabhavam), wird durch Wissen aufgelöst (jñānena). Gedanken (saṁkalpaḥ) und verschiedene (vividhaḥ) Vorstellungen werden durch den Handelnden (kartā) erzeugt. Dies ist die Natur der Untersuchung (vicāraḥ).

etayoryadupādānamekaṁ sūkṣmaṁ sadavyayam |
yathaiva mṛddhaṭādīnāṁ vicāraḥ so’yamīdṛśaḥ || 15 ||

etayoḥ (pron. gen. dual): "Of these two."
yad (pron. n. nom. sg.): "Which."
upādānam (n. nom. sg.): "Material cause."
ekam (n. nom. sg.): "One, single."
sūkṣmam (n. nom. sg.): "Subtle."
sat (n. nom. sg.): "Being, existent."
avyayam (n. nom. sg.): "Imperishable."
yathā (adv.): "Just as, in the same way."
eva (particle): "Indeed."
mṛddhaṭādīnām (m. gen. pl.): mṛd (clay) + dhaṭa (pot) + ādi (and others), meaning "of clay pots and others."
vicāraḥ (m. nom. sg.): "Inquiry."
saḥ (pron. m. nom. sg.): "That."
ayam (pron. m. nom. sg.): "This."
īdṛśaḥ (m. nom. sg.): "Such."

The material cause of these two is one, subtle, existent, and imperishable, just as the clay of pots and other things. This is the nature of inquiry.

The material cause (upādānam) of these two (etayoḥ) is one (ekam), subtle (sūkṣmam), existent (sat), and imperishable (avyayam), just as the clay (mṛd) is the material cause of pots and other things (dhaṭādīnām). This is the nature of inquiry (vicāraḥ).

Die Materialursache (upādānam) dieser beiden (etayoḥ) ist eine (ekam), subtil (sūkṣmam), existierend (sat) und unvergänglich (avyayam), genauso wie der Ton (mṛd) die Ursache für Töpfe und andere Dinge (dhaṭādīnām) ist. Dies ist die Natur der Untersuchung (vicāraḥ).

ahameko’pi sūkṣmaśca jñātā sākṣī sadavyayaḥ |
tadaḥaṁ nātra saṁdeho vicāraḥ so’yamīdṛśaḥ || 16 ||

aham (pron. m. nom. sg.): "I."
ekaḥ (m. nom. sg.): "One, single."
api (particle): "Even."
sūkṣmaḥ (m. nom. sg.): "Subtle."
jñātā (m. nom. sg.): "The knower," from √jñā (to know).
sākṣī (m. nom. sg.): "Witness."
sat (m. nom. sg.): "Being, existent."
avyayaḥ (m. nom. sg.): "Imperishable."
tad (pron. n. nom. sg.): "That."
aham (pron. m. nom. sg.): "I."
na (particle): "Not."
atra (adv.): "Here."
saṁdehaḥ (m. nom. sg.): "Doubt."
vicāraḥ (m. nom. sg.): "Inquiry."
saḥ (pron. m. nom. sg.): "That."
ayam (pron. m. nom. sg.): "This."
īdṛśaḥ (m. nom. sg.): "Such."

I am one, subtle, the knower, the witness, existent, and imperishable. That I am. There is no doubt about this. This is the nature of inquiry.

I am (aham) one (ekaḥ), subtle (sūkṣmaḥ), the knower (jñātā), the witness (sākṣī), existent (sat), and imperishable (avyayaḥ). There is no doubt (saṁdehaḥ) about this. This is the nature of inquiry (vicāraḥ).

Ich bin (aham) eins (ekaḥ), subtil (sūkṣmaḥ), der Wissende (jñātā), der Zeuge (sākṣī), existent (sat) und unvergänglich (avyayaḥ). Darüber gibt es keinen Zweifel (saṁdehaḥ). Dies ist die Natur der Untersuchung (vicāraḥ).

ātmā viniṣkalo hyeko deho bahubhirāvṛtaḥ |
tayoraikyaṁ prapaśyanti kimajñānamataḥ param || 17 ||

ātmā (m. nom. sg.): "The self."
viniṣkalaḥ (m. nom. sg.): "Without parts," from niṣ (without) + kala (part).
hi (particle): "Indeed."
ekaḥ (m. nom. sg.): "One, single."
dehaḥ (m. nom. sg.): "Body."
bahubhiḥ (m. inst. pl.): "By many."
āvṛtaḥ (m. nom. sg.): "Covered."
tayoḥ (pron. gen. dual): "Of the two."
aikyam (n. acc. sg.): "Union."
prapaśyanti (3rd person pl. present): From √paś (to see), meaning "they see."
kim (interrogative pronoun): "What?"
ajñānam (n. acc. sg.): "Ignorance."
ataḥ (adv.): "Than this."
param (n. nom. sg.): "More, beyond."

The self is indeed without parts, one, while the body is covered by many. What greater ignorance is there than seeing the union of the two?

The self (ātmā) is indeed (hi) without parts (viniṣkalaḥ), one (ekaḥ), while the body (dehaḥ) is covered (āvṛtaḥ) by many (bahubhiḥ). What greater ignorance (ajñānam) is there than seeing the union (aikyam) of the two (tayoḥ)?

Das Selbst (ātmā) ist wahrlich (hi) ohne Teile (viniṣkalaḥ), eins (ekaḥ), während der Körper (dehaḥ) von vielen (bahubhiḥ) bedeckt ist. Was könnte größerer Unwissenheit (ajñānam) entsprechen als das Sehen der Vereinigung (aikyam) der beiden (tayoḥ)?

ātmā niyāmakaścāntardeho niyamyabāhyakaḥ |
tayoraikyaṁ prapaśyanti kimajñānamataḥ param || 18 ||

ātmā (m. nom. sg.): "The self."
niyāmakaḥ (m. nom. sg.): "The controller," from √yam (to control), meaning "the one who controls."
ca (particle): "And."
āntar (adj. m. nom. sg.): "Internal, within."
dehaḥ (m. nom. sg.): "Body."
niyamyaḥ (m. nom. sg.): "That which is controlled," from √yam (to control), meaning "subject to control."
bāhyakaḥ (m. nom. sg.): "External."
tayoraikyaṁ... (see verse 17)

The self is the inner controller, and the body is externally controlled. What greater ignorance is there than seeing the union of the two?

The self (ātmā) is the inner controller (niyāmakaḥ), and the body (dehaḥ) is externally controlled (niyamyaḥ). What greater ignorance (ajñānam) is there than seeing the union (aikyam) of the two (tayoḥ)? (see verse 17)

Das Selbst (ātmā) ist der innere Lenker (niyāmakaḥ), während der Körper (dehaḥ) äußerlich kontrolliert wird (niyamyaḥ). Was könnte größerer Unwissenheit (ajñānam) entsprechen als das Sehen der Vereinigung (aikyam) der beiden (tayoḥ)? (siehe Vers 17)

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ātmā jñānamayaḥ puṇyo deho māṁsamayo'śuciḥ |
tayoraikyaṁ prapaśyanti kimajñānamataḥ param || 19 ||

ātmā (m. nom. sg.): "The self."
jñānamayaḥ (m. nom. sg.): "Made of knowledge," from √jñā (to know).
puṇyaḥ (m. nom. sg.): "Pure, virtuous."
dehaḥ (m. nom. sg.): "Body."
māṁsamayaḥ (m. nom. sg.): "Made of flesh."
aśuciḥ (m. nom. sg.): "Impure."
tayoraikyaṁ... (see verse 17)

The self is made of knowledge and pure, while the body is made of flesh and impure. What greater ignorance is there than seeing the union of the two?

The self (ātmā) is made of knowledge (jñānamayaḥ) and pure (puṇyaḥ), while the body (dehaḥ) is made of flesh (māṁsamayaḥ) and impure (aśuciḥ). What greater ignorance is there than seeing the union of the two? (see verse 17)

Das Selbst (ātmā) ist aus Wissen gemacht (jñānamayaḥ) und rein (puṇyaḥ), während der Körper (dehaḥ) aus Fleisch besteht (māṁsamayaḥ) und unrein ist (aśuciḥ). Was könnte größerer Unwissenheit (ajñānam) entsprechen als das Sehen der Vereinigung (aikyam) der beiden? (siehe Vers 17)

---

ātmā prakāśakaḥ svaccho dehastāmasa ucyate |
tayoraikyaṁ prapaśyanti kimajñānamataḥ param || 20 ||

ātmā (m. nom. sg.): "The self."
prakāśakaḥ (m. nom. sg.): "Illuminating," from √kāś (to shine).
svacchaḥ (m. nom. sg.): "Pure, transparent."
dehaḥ (m. nom. sg.): "Body."
tāmasaḥ (m. nom. sg.): "Dark, inert," from √tam (to be dark).
tayoraikyaṁ... (see verse 17)

The self is illuminating and pure, while the body is dark and inert. What greater ignorance is there than seeing the union of the two?

The self (ātmā) is illuminating (prakāśakaḥ) and pure (svacchaḥ), while the body (dehaḥ) is dark (tāmasaḥ). What greater ignorance is there than seeing the union of the two? (see verse 17)

Das Selbst (ātmā) ist erleuchtend (prakāśakaḥ) und rein (svacchaḥ), während der Körper (dehaḥ) dunkel (tāmasaḥ) und träge ist. Was könnte größerer Unwissenheit (ajñānam) entsprechen als das Sehen der Vereinigung (aikyam) der beiden? (siehe Vers 17)

---

ātmā nityo hi sadrūpo deho'nityo hyasanmayaḥ |
tayoraikyaṁ prapaśyanti kimajñānamataḥ param || 21 ||

ātmā (m. nom. sg.): "The self."
nityaḥ (m. nom. sg.): "Eternal."
hi (particle): "Indeed."
sadrūpaḥ (m. nom. sg.): sat (being) + rūpa (form), meaning "of the nature of being."
dehaḥ (m. nom. sg.): "Body."
anityaḥ (m. nom. sg.): "Non-eternal."
hi (particle): "Indeed."
asanmayaḥ (m. nom. sg.): asan (non-being) + maya (made of), meaning "made of non-being."
tayoraikyaṁ... (see verse 17)

The self is eternal and of the nature of existence, while the body is non-eternal and made of non-being. What greater ignorance is there than seeing the union of the two?

The self (ātmā) is eternal (nityaḥ) and of the nature of being (sadrūpaḥ), while the body (dehaḥ) is non-eternal (anityaḥ) and made of non-being (asanmayaḥ). What greater ignorance is there than seeing the union of the two? (see verse 17)

Das Selbst (ātmā) ist ewig (nityaḥ) und von der Natur des Seins (sadrūpaḥ), während der Körper (dehaḥ) nicht ewig (anityaḥ) und aus Nicht-Sein (asanmayaḥ) besteht. Was könnte größerer Unwissenheit (ajñānam) entsprechen als das Sehen der Vereinigung (aikyam) der beiden? (siehe Vers 17)

ātmanastatprakāśatvaṁ yatpadārthāvabhāsanam |
nāgnyādidīptivaddīptirbhavatyāndhyaṁ yato niśi || 22 ||

ātmanastatprakāśatvaṁ (n. nom. sg.): ātmanas (gen. sg. of ātman, self, soul, from √an "to breathe" or "life force"; "of the self") + tat (pron. n. nom. sg., "that") + prakāśatvam (n. nom. sg., prakāśa meaning "luminosity" from √kāś "to shine" + *tva*, a suffix indicating the state or quality, "luminosity or shining nature").
yatpadārthāvabhāsanam (n. nom. sg.): yat (pron. n. nom. sg., "that which") + padārtha (n. nom. sg., pada meaning "word, step" + artha meaning "object, meaning", from √ṛ "to go") + avabhāsanam (n. nom. sg., from √bhās "to shine, to appear," meaning "manifestation or illumination").
nāgnyādidīptivat (n. instr. sg.): na (particle, "not") + agnyādi (n. instr. sg., agni "fire," from √ag "to move, to act" + ādi "and others") + dīptivat (n. instr. sg., dīpti meaning "brightness" from √dīp "to shine" + *vat*, a suffix indicating likeness, "like the brightness of fire").
dīptir (f. nom. sg.): Nominative singular feminine, "brightness, radiance" from √dīp (to shine).
bhavati (3rd person sg. present): From √bhū (to be, to become), meaning "is, becomes."
āndhyam (n. nom. sg.): Nominative singular neuter, "darkness, blindness," derived from *āndhya* (condition of blindness), from √andh (to blind, to obscure).
yataḥ (adv.): "Because of, due to."
niśi (f. loc. sg.): "At night," locative singular of niś (night, darkness).

The luminosity (prakāśa) of Ātman consists in the manifestation of all objects. Its luminosity is not like that of fire or any such thing, for (despite the presence of such lights) darkness prevails at night (at some place or other).

The luminosity of the Ātman (ātmanastatprakāśatvam) consists in the manifestation (avabhāsanam) of all objects (padārtha). It is not like the brightness (dīptivat) of fire (agnyādi), for darkness (āndhyam) prevails at night (niśi).

Die Leuchtkraft des Ātman (ātmanastatprakāśatvam) besteht in der Manifestation (avabhāsanam) aller Objekte (padārtha). Sie ist nicht wie die Helligkeit (dīptivat) des Feuers (agnyādi), denn Dunkelheit (āndhyam) herrscht nachts (niśi).

deho’hamityayaṁ mūḍho matvā tiṣṭhatyaho janaḥ |
mamāyamityapi jñātvā ghaṭadraṣṭeva sarvadā || 23 ||

dehaḥ (m. nom. sg.): "Body", from √dih (to smear, to anoint), meaning "that which is covered or smeared".
aham (pron. m. nom. sg.): Pronoun, "I".
iti (particle): Particle, "thus".
ayam (pron. m. nom. sg.): "This", demonstrative pronoun.
mūḍhaḥ (m. nom. sg.): "Deluded", from √muh (to become confused, to be deluded).
matvā (absolutive): "Having thought", from √man (to think).
tiṣṭhati (3rd person sg. present): From √sthā (to stand), meaning "remains, stands".
aho (particle): "Oh!", exclamation of surprise.
janaḥ (m. nom. sg.): "Person", from √jan (to give birth, to create).
mama (pron. gen. sg.): "My, of me", possessive pronoun.
ayam (pron. m. nom. sg.): "This", demonstrative pronoun.
iti (particle): Particle, "thus".
jñātvā (absolutive): "Having known", from √jñā (to know).
ghaṭadraṣṭā (m. nom. sg.): "Observer of a pot", from ghaṭa (pot) + draṣṭā (seer), from √dṛś (to see).
iva (particle): Particle meaning "like, as".
sarvadā (adv.): "Always", from sarva (all) + dā (giving), meaning "at all times".

How strange is it that a person ignorantly rests contented with the idea that he is the body, while he knows it as something belonging to him (and therefore apart from him) even as a person who sees a pot (knows it as apart from him)!

How strange is it that a person (janaḥ) ignorantly remains (tiṣṭhati) content with the idea (matvā) "I am the body" (dehaḥ aham), while knowing (jñātvā) it to be something belonging to him (mama), like a person seeing a pot (ghaṭadraṣṭā iva)!

Wie seltsam ist es, dass eine Person (janaḥ) unwissend (mūḍhaḥ) in der Vorstellung (matvā) verharrt, dass er der Körper ist (deho'ham), während er weiß (jñātvā), dass er ihm gehört (mama), wie jemand, der einen Topf sieht (ghaṭadraṣṭā).

brahmaivāhaṁ samaḥ śāntaḥ saccidānandalakṣaṇaḥ |
nāhaṁ deho hyasadrūpo jñānamityucyate budhaiḥ || 24 ||

brahma (n. nom. sg.): "Brahman", the Absolute Reality, from √bṛh (to grow, to expand).
eva (particle): Particle, "indeed, verily".
aham (pron. nom. sg.): "I", personal pronoun.
samaḥ (m. nom. sg.): "Equanimous, equal", from √sam (to be equal, to be calm).
śāntaḥ (m. nom. sg.): "Peaceful", from √śam (to calm, to quieten).
saccidānandalakṣaṇaḥ (m. nom. sg.): "Of the nature of existence, consciousness, and bliss", from sat (being, existence) + cit (consciousness) + ānanda (bliss, from √nand "to rejoice") + lakṣaṇa (characterized by, indicating).
nāham (adv.): "I am not", negation of the pronoun aham (I).
dehaḥ (m. nom. sg.): "Body", from √dih (to smear, cover).
asadrūpaḥ (m. nom. sg.): "Of the nature of non-existence", from asat (non-being, non-existence, from √as "to be") + rūpa (form, nature).
jñānam (n. nom. sg.): "Knowledge", from √jñā (to know).
iti (particle): "Thus", a particle indicating the end of a quotation or thought.
ucyate (3rd person sg. passive): From √vac (to speak), meaning "is said, is called".
budhaiḥ (m. instr. pl.): "By the wise", from √budh (to know, to be aware).

I am verily Brahman, being equanimous, quiescent, and by nature absolute Existence, Knowledge, and Bliss. I am not the body, which is non-existence itself. This is called true Knowledge by the wise.

I am indeed Brahman (brahma), equanimous (samaḥ), peaceful (śāntaḥ), and of the nature of existence, consciousness, and bliss (saccidānandalakṣaṇaḥ). I am not (nāham) the body (dehaḥ), which is of the nature of non-existence (asadrūpaḥ). This is called knowledge (jñānam) by the wise (budhaiḥ).

Ich bin wahrhaftig Brahman (brahma), gleichmütig (samaḥ), friedlich (śāntaḥ) und von der Natur des Seins, Bewusstseins und der Glückseligkeit (saccidānandalakṣaṇaḥ). Ich bin nicht (nāham) der Körper (dehaḥ), der von Natur aus Nicht-Existenz ist (asadrūpaḥ). Das nennen die Weisen (budhaiḥ) Wissen (jñānam).

nirvikāro nirākāro niravadyo’hamavyayaḥ |
nāhaṁ deho hyasadrūpo jñānamityucyate budhaiḥ || 25 ||

nirvikāraḥ (m. nom. sg.): "Without modification", from nir (without) + vikāra (change, modification, from √kṛ "to do").
nirākāraḥ (m. nom. sg.): "Without form", from nir (without) + ākāra (form, shape, from √kṛ "to do").
niravadyaḥ (m. nom. sg.): "Blameless", from nir (without) + avadya (blame, from √vad "to speak").
aham (pron. nom. sg.): "I", personal pronoun.
avyayaḥ (m. nom. sg.): "Imperishable", from a (not) + vyaya (perishing, from √i "to go").
nāham (adv.): "I am not", negation of the pronoun aham (I).
dehaḥ (m. nom. sg.): "Body", from √dih (to smear, cover).
asadrūpaḥ (m. nom. sg.): "Of the nature of non-existence", from asat (non-being, non-existence, from √as "to be") + rūpa (form, nature).
jñānam (n. nom. sg.): "Knowledge", from √jñā (to know).
iti (particle): "Thus", a particle indicating the end of a quotation or thought.
ucyate (3rd person sg. passive): From √vac (to speak), meaning "is said, is called".
budhaiḥ (m. instr. pl.): "By the wise", from √budh (to know, to be aware).

I am without any change, without any form, free from all blemish and decay. I am not the body, which is non-existence itself. This is called true Knowledge by the wise.

I am without modification (nirvikāraḥ), without form (nirākāraḥ), blameless (niravadyaḥ), and imperishable (avyayaḥ). I am not (nāham) the body (dehaḥ), which is of the nature of non-existence (asadrūpaḥ). This is called knowledge (jñānam) by the wise (budhaiḥ).

Ich bin ohne Veränderung (nirvikāraḥ), ohne Form (nirākāraḥ), makellos (niravadyaḥ) und unvergänglich (avyayaḥ). Ich bin nicht (nāham) der Körper (dehaḥ), der von Natur aus Nicht-Existenz ist (asadrūpaḥ). Das nennen die Weisen (budhaiḥ) Wissen (jñānam).

nirāmayo nirābhāso nirvikalpo’hamātataḥ |
nāhaṁ deho hyasadrūpo jñānamityucyate budhaiḥ || 26 ||

nirāmayaḥ (m. nom. sg.): "Free from disease", from nir (without) + āmaya (disease, from √ā "to come").
nirābhāsaḥ (m. nom. sg.): "Without appearance", from nir (without) + ābhāsa (appearance, from √bhās "to shine").
nirvikalpaḥ (m. nom. sg.): "Without alternatives, free from mental constructs", from nir (without) + vikalpa (option, alternative, from √klṛp "to arrange").
aham (pron. nom. sg.): "I", personal pronoun.
ātataḥ (m. nom. sg.): "Pervading, all-encompassing", from √tan (to stretch, to extend).
nāham (adv.): "I am not", negation of the pronoun aham (I).
dehaḥ (m. nom. sg.): "Body", from √dih (to smear, cover).
asadrūpaḥ (m. nom. sg.): "Of the nature of non-existence", from asat (non-being, non-existence, from √as "to be") + rūpa (form, nature).
jñānam (n. nom. sg.): "Knowledge", from √jñā (to know).
iti (particle): "Thus", a particle indicating the end of a quotation or thought.
ucyate (3rd person sg. passive): From √vac (to speak), meaning "is said, is called".
budhaiḥ (m. instr. pl.): "By the wise", from √budh (to know, to be aware).

I am free from disease, free from appearance, free from alternatives, and all-encompassing. I am not the body, which is of the nature of non-existence. This is called knowledge by the wise.

I am free from disease (nirāmayaḥ), free from appearance (nirābhāsaḥ), free from mental constructs (nirvikalpaḥ), and all-encompassing (ātataḥ). I am not (nāham) the body (dehaḥ), which is of the nature of non-existence (asadrūpaḥ). This is called knowledge (jñānam) by the wise (budhaiḥ).

Ich bin frei von Krankheit (nirāmayaḥ), frei von Erscheinung (nirābhāsaḥ), frei von Alternativen (nirvikalpaḥ) und allumfassend (ātataḥ). Ich bin nicht (nāham) der Körper (dehaḥ), der von Natur aus Nicht-Existenz ist (asadrūpaḥ). Das nennen die Weisen (budhaiḥ) Wissen (jñānam).

nirguṇo niṣkriyo nityo nityamukto’hamacyutaḥ |
nāhaṁ deho hyasadrūpo jñānamityucyate budhaiḥ || 27 ||

nirguṇaḥ (m. nom. sg.): "Without qualities", from nir (without) + guṇa (quality, attribute, from √guṇ "to bind").
niṣkriyaḥ (m. nom. sg.): "Without action", from niṣ (without) + kriya (action, activity, from √kṛ "to do").
nityaḥ (m. nom. sg.): "Eternal", from √nī (to lead, implying continuity).
nityamuktaḥ (m. nom. sg.): "Eternally free", from nitya (eternal) + mukta (liberated, from √muc "to release").
aham (pron. nom. sg.): "I", personal pronoun.
acyutaḥ (m. nom. sg.): "Imperishable, undiminished", from a (not) + cyuta (fallen, from √cyu "to move, to fall").
nāham (adv.): "I am not", negation of the pronoun aham (I).
dehaḥ (m. nom. sg.): "Body", from √dih (to smear, cover).
asadrūpaḥ (m. nom. sg.): "Of the nature of non-existence", from asat (non-being, non-existence, from √as "to be") + rūpa (form, nature).
jñānam (n. nom. sg.): "Knowledge", from √jñā (to know).
iti (particle): "Thus", a particle indicating the end of a quotation or thought.
ucyate (3rd person sg. passive): From √vac (to speak), meaning "is said, is called".
budhaiḥ (m. instr. pl.): "By the wise", from √budh (to know, to be aware).

I am without qualities, without activity, eternal, eternally free, and imperishable. I am not the body, which is of the nature of non-existence. This is called true Knowledge by the wise.

I am without qualities (nirguṇaḥ), without activity (niṣkriyaḥ), eternal (nityaḥ), eternally free (nityamuktaḥ), and imperishable (acyutaḥ). I am not (nāham) the body (dehaḥ), which is of the nature of non-existence (asadrūpaḥ). This is called knowledge (jñānam) by the wise (budhaiḥ).

Ich bin ohne Eigenschaften (nirguṇaḥ), ohne Tätigkeit (niṣkriyaḥ), ewig (nityaḥ), ewig frei (nityamuktaḥ) und unvergänglich (acyutaḥ). Ich bin nicht (nāham) der Körper (dehaḥ), der von Natur aus Nicht-Existenz ist (asadrūpaḥ). Das nennen die Weisen (budhaiḥ) Wissen (jñānam).

nirmalo niścalo’nantaḥ śuddho’hamajaro’maraḥ |
nāhaṁ deho hyasadrūpo jñānamityucyate budhaiḥ || 28 ||

nirmalaḥ (m. nom. sg.): "Free from impurity", from nir (without) + mala (impurity, dirt).
niścalaḥ (m. nom. sg.): "Immovable, steady", from nir (without) + cala (moving, from √cal "to move").
anantaḥ (m. nom. sg.): "Infinite", from a (not) + anta (end, limit, from √ant "to end").
śuddhaḥ (m. nom. sg.): "Pure", from √śudh (to purify).
aham (pron. nom. sg.): "I", personal pronoun.
ajaraḥ (m. nom. sg.): "Without old age", from a (not) + jara (old age, from √jṛ "to age").
amaraḥ (m. nom. sg.): "Immortal", from a (not) + mara (death, from √mṛ "to die").
nāham (adv.): "I am not", negation of the pronoun aham (I).
dehaḥ (m. nom. sg.): "Body", from √dih (to smear, cover).
asadrūpaḥ (m. nom. sg.): "Of the nature of non-existence", from asat (non-being, non-existence, from √as "to be") + rūpa (form, nature).
jñānam (n. nom. sg.): "Knowledge", from √jñā (to know).
iti (particle): "Thus", a particle indicating the end of a quotation or thought.
ucyate (3rd person sg. passive): From √vac (to speak), meaning "is said, is called".
budhaiḥ (m. instr. pl.): "By the wise", from √budh (to know, to be aware).

I am free from impurity, immovable, infinite, pure, undecaying, and immortal. I am not the body, which is of the nature of non-existence. This is called true Knowledge by the wise.

I am free from impurity (nirmalaḥ), immovable (niścalaḥ), infinite (anantaḥ), pure (śuddhaḥ), undecaying (ajaraḥ), and immortal (amaraḥ). I am not (nāham) the body (dehaḥ), which is of the nature of non-existence (asadrūpaḥ). This is called knowledge (jñānam) by the wise (budhaiḥ).

Ich bin frei von Unreinheit (nirmalaḥ), unbeweglich (niścalaḥ), unendlich (anantaḥ), rein (śuddhaḥ), unvergänglich (ajaraḥ) und unsterblich (amaraḥ). Ich bin nicht (nāham) der Körper (dehaḥ), der von Natur aus Nicht-Existenz ist (asadrūpaḥ). Das nennen die Weisen (budhaiḥ) Wissen (jñānam).

svadehaṁ śobhanaṁ tyaktvā puruṣākhyaṁ ca saṁmatam |
kiṁ mūrkha śūnyamātmānaṁ dehātītaṁ karoṣi bho || 29 ||

svadeham (m. acc. sg.): "Own body", from sva (own) + deha (body, from √dih "to smear, to cover").
śobhanam (n. acc. sg.): "Beautiful, splendid", from √śubh (to shine, to beautify).
tyaktvā (absolutive): "Having abandoned", from √tyaj (to abandon, to leave).
puruṣākhyam (m. acc. sg.): "Known as Puruṣa", from puruṣa (the soul, the universal spirit) + ākhyam (known as, from √khyā "to be called").
saṁmatam (n. acc. sg.): "Accepted, acknowledged", from √man (to think), meaning "that which is thought or accepted".
kiṁ (interrogative pron.): "Why, what".
mūrkha (m. voc. sg.): "Fool, ignorant one", direct address (vocative).
śūnyam (m. acc. sg.): "Void, empty", from √śvi (to swell, implying absence or emptiness when negated).
ātmānam (m. acc. sg.): "Self, soul", from √an (to breathe, to live).
dehātītam (m. acc. sg.): "Beyond the body", from deha (body) + atīta (beyond, past).
karoṣi (2nd person sg. present): From √kṛ (to do), meaning "you make".
bho (particle): A vocative particle used to call or address someone.

O you ignorant one! Why do you assert the blissful, ever-existent Ātman to be absolutely non-existent, which resides in your own body and is (evidently) different from it, which is known as Puruṣa and established (by the śruti as identical with Brahman)?

O ignorant one (mūrkha)! Why (kiṁ) do you make (karoṣi) the Self (ātmānam), known as Puruṣa (puruṣākhyam), which resides in the body (svadeham) and is beyond it (dehātītam), void (śūnyam)?

Oh du Ignorant (mūrkha)! Warum (kiṁ) machst du (karoṣi) das Selbst (ātmānam), das als Puruṣa bekannt ist (puruṣākhyam), das im Körper wohnt (svadeham) und darüber hinaus ist (dehātītam), leer (śūnyam)?

svātmānaṁ śrṛṇu mūrkha tvaṁ śrutyā yuktyā ca pūruṣam |
dehātītaṁ sadākāraṁ sudurdarśaṁ bhavādṛśām || 30 ||

svātmānam (m. acc. sg.): "Your own self", from sva (own) + ātmānam (self, from √an "to breathe").
śṛṇu (2nd person sg. imperative): "Listen", from √śru (to hear).
mūrkha (m. voc. sg.): "Fool, ignorant one", direct address (vocative).
tvam (pron. nom. sg.): "You", personal pronoun.
śrutyā (f. instr. sg.): "Through the scriptures", from √śru (to hear), meaning "the revealed text".
yuktyā (f. instr. sg.): "Through reasoning", from √yuj (to join, to connect), meaning "logic, reasoning".
ca (particle): "And".
puruṣam (m. acc. sg.): "The soul, the Self", from √pṛ (to fill, to nourish), meaning "the person, the spirit".
dehātītam (m. acc. sg.): "Beyond the body", from deha (body) + atīta (beyond, past).
sadākāram (m. acc. sg.): "Of the nature of eternal existence", from sada (always, from √as "to be") + ākāra (form, from √kṛ "to make").
sudurdarśam (m. acc. sg.): "Very difficult to see", from su (very) + dur (difficult) + darśam (seeing, from √dṛś "to see").
bhavādṛśām (m. gen. pl.): "For people like you", from bhavat (you, respectful address) + dṛś (like).

O you ignorant one! Try to know, with the help of śruti and reasoning, your own Self, Puruṣa, which is different from the body, (not a void but) the very form of existence, and very difficult for persons like you to realize.

O ignorant one (mūrkha)! Listen (śṛṇu) to your own self (svātmānam), which is the Puruṣa (puruṣam), through the śruti (śrutyā) and reasoning (yuktyā). It is beyond the body (dehātītam), always existing (sadākāram), and very difficult to see (sudurdarśam) for people like you (bhavādṛśām).

Oh du Ignorant (mūrkha)! Höre (śṛṇu) auf dein eigenes Selbst (svātmānam), den Puruṣa (puruṣam), durch die śruti (śrutyā) und die Vernunft (yuktyā). Er ist jenseits des Körpers (dehātītam), ewig existierend (sadākāram) und sehr schwer zu erkennen (sudurdarśam) für Menschen wie dich (bhavādṛśām).

ahaṁśabdena vikhyāta eka eva sthitaḥ paraḥ |
sthūlatvānnaikatāṁ prāptaḥ kathaṁ syāddehakaḥ pumān || 31 ||

ahaṁśabdena (m. instr. sg.): "By the word 'I'", from aham (I, personal pronoun) + śabda (word, sound, from √śabd "to make sound") + ena (instrumental singular suffix).
vikhyātaḥ (m. nom. sg.): "Well-known", from vi (intensive prefix) + khyāta (known, from √khyā "to be known, to proclaim").
ekaḥ (m. nom. sg.): "One, single".
eva (particle): "Indeed, verily".
sthitaḥ (m. nom. sg.): "Established, situated", from √sthā (to stand, to remain).
paraḥ (m. nom. sg.): "Supreme, transcendent", from √pṛ (to cross over, to go beyond).
sthūlatvāt (n. abl. sg.): "Due to grossness", from sthūla (gross, large, from √sthūl "to be thick, large") + tvāt (ablative suffix indicating cause or reason).
na (particle): "Not".
ekatām (f. acc. sg.): "Unity", from eka (one) + tā (suffix indicating state or condition, "oneness").
prāptaḥ (m. nom. sg.): "Attained", from √āp (to obtain, to reach).
katham (adv.): "How", interrogative adverb.
syāt (3rd person sg. optative): "Could be", from √as (to be), optative mood indicating possibility.
dehakaḥ (m. nom. sg.): "The body", from √dih (to smear, cover).
pumān (m. nom. sg.): "Man, person", from √pum (to be full, manly).

The Supreme (Puruṣa) known as "I" is but one, whereas the gross bodies are many. So how can this body be Puruṣa?

The Supreme (paraḥ) known as "I" (ahaṁśabdena) is indeed one (ekaḥ), established (sthitaḥ). Due to grossness (sthūlatvāt), unity (ekatām) is not attained (prāptaḥ). How (katham) could the body (dehakaḥ) be Puruṣa (pumān)?

Das Höchste (paraḥ), bekannt als "Ich" (ahaṁśabdena), ist in der Tat eins (ekaḥ), fest verankert (sthitaḥ). Aufgrund der Grobheit (sthūlatvāt) wird die Einheit (ekatām) nicht erreicht (prāptaḥ). Wie (katham) könnte der Körper (dehakaḥ) der Puruṣa (pumān) sein?

ahaṁ draṣṭṛtayā siddho deho dṛśyatayā sthitaḥ |
mamāyamiti nirdeśātkathaṁ syāddehakaḥ pumān || 32 ||

aham (pron. nom. sg.): "I", personal pronoun.
draṣṭṛtayā (f. instr. sg.): "As the seer", from draṣṭṛ (seer, from √dṛś "to see") + tayā (instrumental singular suffix).
siddhaḥ (m. nom. sg.): "Established, perfected", from √sidh (to accomplish, to attain perfection).
dehaḥ (m. nom. sg.): "The body", from √dih (to smear, to cover).
dṛśyatayā (f. instr. sg.): "As the seen", from dṛśya (visible, seeable, from √dṛś "to see") + tayā (instrumental singular suffix).
sthitaḥ (m. nom. sg.): "Established, standing", from √sthā (to stand).
mama (pron. gen. sg.): "Of mine, my", possessive pronoun.
ayam (pron. m. nom. sg.): "This", demonstrative pronoun.
iti (particle): "Thus", particle indicating the end of a quotation or thought.
nirdeśāt (m. abl. sg.): "From the indication", from nirdeśa (indication, instruction, from √diś "to point out") + āt (ablative singular suffix).
katham (adv.): "How", interrogative adverb.
syāt (3rd person sg. optative): "Could be", from √as (to be), optative mood indicating possibility.
dehakaḥ (m. nom. sg.): "The body", from √dih (to smear, cover).
pumān (m. nom. sg.): "Man, person", from √pum (to be full, manly).

“I” is well established as the subject of perception whereas the body is the object. This is learnt from the fact that when we speak of the body we say, “This is mine.” So how can this body be Puruṣa?

“I” (aham) is established (siddhaḥ) as the seer (draṣṭṛtayā), while the body (dehaḥ) is established (sthitaḥ) as the seen (dṛśyatayā). From the indication (nirdeśāt) “this is mine” (mama ayam), how (katham) could the body (dehakaḥ) be Puruṣa (pumān)?

Das "Ich" (aham) ist als der Seher (draṣṭṛtayā) fest etabliert (siddhaḥ), während der Körper (dehaḥ) als das Gesehene (dṛśyatayā) besteht. Aus der Aussage (nirdeśāt) „dies ist mein“ (mama ayam), wie (katham) könnte der Körper (dehakaḥ) Puruṣa (pumān) sein?

ahaṁ draṣṭṛtayā siddho deho dṛśyatayā sthitaḥ |
mamāyamiti nirdeśātkathaṁ syāddehakaḥ pumān || 32 ||

aham (pron. nom. sg.): "I", personal pronoun.
draṣṭṛtayā (f. instr. sg.): "As the seer", from draṣṭṛ (seer, from √dṛś "to see") + tayā (instrumental singular suffix).
siddhaḥ (m. nom. sg.): "Established, perfected", from √sidh (to accomplish, to attain perfection).
dehaḥ (m. nom. sg.): "The body", from √dih (to smear, to cover).
dṛśyatayā (f. instr. sg.): "As the seen", from dṛśya (visible, seeable, from √dṛś "to see") + tayā (instrumental singular suffix).
sthitaḥ (m. nom. sg.): "Established, standing", from √sthā (to stand).
mama (pron. gen. sg.): "Of mine, my", possessive pronoun.
ayam (pron. m. nom. sg.): "This", demonstrative pronoun.
iti (particle): "Thus", particle indicating the end of a quotation or thought.
nirdeśāt (m. abl. sg.): "From the indication", from nirdeśa (indication, instruction, from √diś "to point out") + āt (ablative singular suffix).
katham (adv.): "How", interrogative adverb.
syāt (3rd person sg. optative): "Could be", from √as (to be), optative mood indicating possibility.
dehakaḥ (m. nom. sg.): "The body", from √dih (to smear, cover).
pumān (m. nom. sg.): "Man, person", from √pum (to be full, manly).

ahaṁ vikārahīnastu deho nityaṁ vikāravān |
iti pratīyate sākṣātkathaṁ syāddehakaḥ pumān || 33 ||

aham (pron. nom. sg.): "I", personal pronoun.
vikārahīnaḥ (m. nom. sg.): "Free from change", from vikāra (modification, change, from √kṛ "to do") + hīna (without, free from).
tu (particle): "But".
dehaḥ (m. nom. sg.): "The body", from √dih (to smear, to cover).
nityam (adv.): "Always, eternally".
vikāravān (m. nom. sg.): "Subject to change", from vikāra (modification, change, from √kṛ "to do") + vat (possessing).
iti (particle): "Thus", a particle indicating the end of a quotation or thought.
pratīyate (3rd person sg. passive): "Is perceived, is understood", from √pratī (to perceive, to understand).
sākṣāt (adv.): "Directly, immediately".
katham (adv.): "How", interrogative adverb.
syāt (3rd person sg. optative): "Could be", from √as (to be), optative mood indicating possibility.
dehakaḥ (m. nom. sg.): "The body", from √dih (to smear, cover).
pumān (m. nom. sg.): "Man, person", from √pum (to be full, manly).

It is a fact of direct experience that the “I” (Ātman) is without any change, whereas the body is always undergoing changes. So how can this body be Puruṣa?

The "I" (aham) is free from change (vikārahīnaḥ), but (tu) the body (dehaḥ) is always (nityam) subject to change (vikāravān). This (iti) is directly perceived (pratīyate) as a fact (sākṣāt). How (katham) could the body (dehakaḥ) be Puruṣa (pumān)?

Das "Ich" (aham) ist frei von Veränderung (vikārahīnaḥ), aber (tu) der Körper (dehaḥ) ist immer (nityam) Veränderungen unterworfen (vikāravān). Dies (iti) wird direkt (sākṣāt) als Tatsache wahrgenommen (pratīyate). Wie (katham) könnte der Körper (dehakaḥ) der Puruṣa (pumān) sein?

yasmātparamiti śrutyā tayā puruṣalakṣaṇam |
vinirṇītaṁ viśuddhena kathaṁ syāddehakaḥ pumān || 34 ||

yasmāt (adv.): "Because of, since", ablative case of the relative pronoun yas (who, which).
param (n. nom. sg.): "Supreme, highest", from √pṛ (to cross over, to go beyond).
iti (particle): "Thus", a particle indicating the end of a quotation or thought.
śrutyā (f. instr. sg.): "By the scriptures", from √śru (to hear), meaning the revealed text.
tayā (f. instr. sg.): "By that", instrumental case of the pronoun sā (that, she).
puruṣalakṣaṇam (n. nom. sg.): "The characteristic of Puruṣa", from puruṣa (spirit, soul) + lakṣaṇa (mark, characteristic, from √lakṣ "to mark").
vinirṇītam (n. nom. sg.): "Clearly decided, determined", from √nī (to lead) with the prefix vi (intensive) + nirṇīta (determined).
viśuddhena (m. instr. sg.): "By the pure", from √śudh (to purify) + prefix vi (intensifier).
katham (adv.): "How", interrogative adverb.
syāt (3rd person sg. optative): "Could be", from √as (to be), optative mood indicating possibility.
dehakaḥ (m. nom. sg.): "The body", from √dih (to smear, cover).
pumān (m. nom. sg.): "Man, person", from √pum (to be full, manly).

Wise men have ascertained the (real) nature of Puruṣa from that śruti text, “(There is nothing) higher than He (Puruṣa),” etc. So how can this body be Puruṣa?

Since (yasmāt) the śruti (śrutyā) has ascertained (vinirṇītam) the characteristic of Puruṣa (puruṣalakṣaṇam) as being higher (param), how (katham) could the body (dehakaḥ) be Puruṣa (pumān)?

Da (yasmāt) die śruti (śrutyā) das Merkmal des Puruṣa (puruṣalakṣaṇam) als höher (param) bestimmt hat (vinirṇītam), wie (katham) könnte der Körper (dehakaḥ) der Puruṣa (pumān) sein?

sarvaṁ puruṣa eveti sūkte puruṣasaṁjñite |
apyucyate yataḥ śrutyā kathaṁ syāddehakaḥ pumān || 35 ||

sarvam (n. nom. sg.): "All, everything".
puruṣaḥ (m. nom. sg.): "The soul, spirit", from √pṛ (to fill, to nourish).
eva (particle): "Indeed, verily".
iti (particle): "Thus", indicating the end of a quotation or thought.
sūkte (n. loc. sg.): "In the hymn", from sūkta (hymn, especially a Vedic hymn, from √vac "to speak").
puruṣasaṁjñite (m. loc. sg.): "Named as Puruṣa", from puruṣa (spirit, soul) + saṁjñā (name, designation, from √jñā "to know").
api (particle): "Also, even".
ucyate (3rd person sg. passive): "Is said, is called", from √vac (to speak).
yataḥ (adv.): "Because, since".
śrutyā (f. instr. sg.): "By the śruti", from √śru (to hear), referring to the revealed texts.
katham (adv.): "How", interrogative adverb.
syāt (3rd person sg. optative): "Could be", from √as (to be), optative mood indicating possibility.
dehakaḥ (m. nom. sg.): "The body", from √dih (to smear, cover).
pumān (m. nom. sg.): "Man, person", from √pum (to be full, manly).

Again the śruti has declared in the Puruṣa Sukta that “All this is verily the Puruṣa”. So how can this body be Puruṣa?

Since (yataḥ) it is also (api) said (ucyate) in the śruti (śrutyā) in the Puruṣa Sukta (sūkte puruṣasaṁjñite) that "all (sarvam) is indeed (eva) Puruṣa (puruṣaḥ)," how (katham) could the body (dehakaḥ) be Puruṣa (pumān)?

Da (yataḥ) in der śruti (śrutyā) im Puruṣa Sukta (sūkte puruṣasaṁjñite) gesagt wird (ucyate), dass alles (sarvam) tatsächlich (eva) Puruṣa (puruṣaḥ) ist, wie (katham) könnte der Körper (dehakaḥ) der Puruṣa (pumān) sein?

asaṁgaḥ puruṣaḥ prokto bṛhadāraṇyake’pi ca |
anantamalasaṁsṛṣṭaḥ kathaṁ syāddehakaḥ pumān || 36 ||

asaṁgaḥ (m. nom. sg.): "Unattached", from a (not) + saṁga (attachment, from √sañj "to cling, to attach").
puruṣaḥ (m. nom. sg.): "The soul, spirit", from √pṛ (to fill, to nourish).
proktaḥ (m. nom. sg.): "Said, declared", from √vac (to speak) with the prefix pra (forth).
bṛhadāraṇyake (n. loc. sg.): "In the Bṛhadāraṇyaka Upaniṣad", a compound of bṛhat (great, large) + āraṇyaka (forest treatise).
api (particle): "Also, even".
ca (particle): "And".
anantamalaḥ (m. nom. sg.): "Infinite and pure", from ananta (infinite, endless, from √ant "to end") + mala (impurity, dirt, from √mal "to be dirty").
saṁsṛṣṭaḥ (m. nom. sg.): "In contact with", from √sṛj (to mix, to join) with the prefix sam (together).
katham (adv.): "How", interrogative adverb.
syāt (3rd person sg. optative): "Could be", from √as (to be), optative mood indicating possibility.
dehakaḥ (m. nom. sg.): "The body", from √dih (to smear, cover).
pumān (m. nom. sg.): "Man, person", from √pum (to be full, manly).

So also it is said in the Bṛhadāraṇyaka that “The Puruṣa is completely unattached”. How can this body wherein inhere innumerable impurities be the Puruṣa?

Since (yataḥ) it is said (proktaḥ) in the Bṛhadāraṇyaka (bṛhadāraṇyake) that the Puruṣa (puruṣaḥ) is unattached (asaṁgaḥ), and is infinite and free from impurities (anantamalaḥ), how (katham) could the body (dehakaḥ) be Puruṣa (pumān)?

Da (yataḥ) im Bṛhadāraṇyaka (bṛhadāraṇyake) gesagt wird (proktaḥ), dass der Puruṣa (puruṣaḥ) ungebunden (asaṁgaḥ) ist, und unendlich und frei von Unreinheiten (anantamalaḥ), wie (katham) könnte der Körper (dehakaḥ) der Puruṣa (pumān) sein?

tatraiva ca samākhyātaḥ svayaṁjyotirhi pūruṣaḥ |
jaḍaḥ paraprakāśyo.yaṁ kathaṁ syāddehakaḥ pumān || 37 ||

tatra (adv.): "There, in that place", referring to the location in the text (e.g., scripture or context).
eva (particle): "Indeed, verily".
ca (particle): "And".
samākhyātaḥ (m. nom. sg.): "Clearly stated, well declared", from √khyā (to declare, to proclaim) with the prefix sam (completely, well).
svayaṁjyotiḥ (m. nom. sg.): "Self-luminous", from svayam (self) + jyotis (light, from √jyut "to shine").
puruṣaḥ (m. nom. sg.): "The soul, spirit", from √pṛ (to fill, to nourish).
jaḍaḥ (m. nom. sg.): "Inert, lifeless", from √jaḍ (to become inert, dull).
paraprakāśyaḥ (m. nom. sg.): "Illuminated by another", from para (other) + prakāśya (made visible, from √kāś "to shine").
ayam (pron. m. nom. sg.): "This one", demonstrative pronoun.
katham (adv.): "How", interrogative adverb.
syāt (3rd person sg. optative): "Could be", from √as (to be), optative mood indicating possibility.
dehakaḥ (m. nom. sg.): "The body", from √dih (to smear, cover).
pumān (m. nom. sg.): "Man, person", from √pum (to be full, manly).

There again it is clearly stated that “the Puruṣa is self-illumined”. So how can the body, which is inert and illumined by an external agent, be the Puruṣa?

Since (tatra) it is clearly stated (samākhyātaḥ) that the Puruṣa (puruṣaḥ) is self-luminous (svayaṁjyotiḥ), how (katham) could the body (dehakaḥ), which is inert (jaḍaḥ) and illuminated by another (paraprakāśyaḥ), be Puruṣa (pumān)?

Da (tatra) klar gesagt wird (samākhyātaḥ), dass der Puruṣa (puruṣaḥ) selbstleuchtend ist (svayaṁjyotiḥ), wie (katham) könnte der Körper (dehakaḥ), der träge ist (jaḍaḥ) und von einem anderen erleuchtet wird (paraprakāśyaḥ), der Puruṣa (pumān) sein?

prokto’pi karmakāṇḍena hyātmā dehādvilakṣaṇaḥ |
nityaśca tatphalaṁ bhuṁkte dehapātādanantaram || 38 ||

proktaḥ (m. nom. sg.): "Declared, said", from √vac (to speak) with the prefix pra (forth).
api (particle): "Also, even".
karmakāṇḍena (n. instr. sg.): "By the Karmakāṇḍa", from karma (action) + kāṇḍa (section, part of a text), referring to the Vedic portion dealing with rituals and actions.
hi (particle): "Indeed, because", used for emphasis.
ātmā (m. nom. sg.): "The self, soul", from √an (to breathe).
dehāt (m. abl. sg.): "From the body", ablative case of deha (body).
vilakṣaṇaḥ (m. nom. sg.): "Distinct, different", from √lakṣ (to mark, to distinguish).
nityaḥ (m. nom. sg.): "Eternal", from √nī (to lead, implying continuity).
ca (particle): "And".
tatphalam (n. acc. sg.): "Its result", from tat (its) + phalam (fruit, result, from √phal "to bear fruit").
bhuṁkte (3rd person sg. present): "Enjoys, experiences", from √bhuj (to enjoy, to consume).
dehapātāt (m. abl. sg.): "After the fall of the body", from deha (body) + pāta (falling, from √pat "to fall").
anantaram (adv.): "Thereafter, immediately after".

Moreover, the Karmakāṇḍa also declares that the ātman is different from the body and eternal, and it enjoys the fruits of actions after the fall of the body.

Indeed (hi), it is declared (proktaḥ) by the Karmakāṇḍa (karmakāṇḍena) that the ātman (ātmā) is distinct (vilakṣaṇaḥ) from the body (dehāt) and eternal (nityaḥ), and it experiences (bhuṁkte) the result of actions (tatphalam) after the fall of the body (dehapātāt) immediately thereafter (anantaram).

Es wird (proktaḥ) auch vom Karmakāṇḍa (karmakāṇḍena) gesagt, dass der ātman (ātmā) vom Körper (dehāt) verschieden (vilakṣaṇaḥ) und ewig ist (nityaḥ), und dass er die Früchte (tatphalam) seiner Taten nach dem Fall des Körpers (dehapātāt) sofort danach (anantaram) erfährt (bhuṁkte).

liṁgaṁ cānekasaṁyuktaṁ calaṁ dṛśyaṁ vikāri ca |
avyāpakamasadrūpaṁ tatkathaṁ syātpumānayam || 39 ||

liṅgam (n. nom. sg.): "The subtle body", from √liṅg (to mark, to indicate).
ca (particle): "And".
anekasaṁyuktam (n. acc. sg.): "Associated with many things", from aneka (many) + saṁyukta (joined, connected, from √yuj "to join").
calam (n. nom. sg.): "Unstable, moving", from √cal (to move).
dṛśyam (n. nom. sg.): "Visible, perceptible", from √dṛś (to see).
vikāri (n. nom. sg.): "Subject to change", from √kṛ (to do, to make) with the prefix vi (variation).
avyāpakaṁ (n. nom. sg.): "Not all-pervading", from a (not) + vyāpaka (all-pervading, from √āp "to pervade").
asadrūpam (n. nom. sg.): "Of the nature of non-existence", from asat (non-being, non-existence, from √as "to be") + rūpam (form, nature).
tat (n. nom. sg.): "That".
katham (adv.): "How", interrogative adverb.
syāt (3rd person sg. optative): "Could be", from √as (to be), optative mood indicating possibility.
pumān (m. nom. sg.): "Man, person", from √pum (to be full, manly).
ayam (pron. m. nom. sg.): "This one", demonstrative pronoun.

Even the subtle body consists of many parts and is unstable. It is also an object of perception, is changeable, limited, and non-existent by nature. So how can this be the Puruṣa?

Since the subtle body (liṅgam) is unstable (calam), composed of many parts (anekasaṁyuktam), perceptible (dṛśyam), and subject to change (vikāri), how (katham) could this (ayam) limited, non-pervading (avyāpakaṁ) form of non-existence (asadrūpam) be Puruṣa (pumān)?

Da der subtile Körper (liṅgam) instabil (calam) ist, aus vielen Teilen besteht (anekasaṁyuktam), sichtbar (dṛśyam) und Veränderungen unterworfen ist (vikāri), wie (katham) könnte diese (ayam) begrenzte, nicht allgegenwärtige (avyāpakaṁ) Form der Nicht-Existenz (asadrūpam) der Puruṣa (pumān) sein?

evaṁ dehadvayādanya ātmā puruṣa īśvaraḥ |
sarvātmā sarvarūpaśca sarvātīto’hamavyayaḥ || 40 ||

evam (adv.): "Thus, in this way".
dehadvayāt (n. abl. sg.): "From the two bodies", from deha (body) + dvaya (two).
anyaḥ (m. nom. sg.): "Different, other".
ātmā (m. nom. sg.): "The self, soul", from √an (to breathe).
puruṣaḥ (m. nom. sg.): "The soul, spirit", from √pṛ (to fill, to nourish).
īśvaraḥ (m. nom. sg.): "Lord, ruler", from √īś (to rule).
sarvātmā (m. nom. sg.): "The self of all", from sarva (all) + ātmā (self, soul).
sarvarūpaḥ (m. nom. sg.): "Of all forms", from sarva (all) + rūpa (form).
ca (particle): "And".
sarvātītaḥ (m. nom. sg.): "Beyond all", from sarva (all) + atīta (beyond).
aham (pron. nom. sg.): "I", personal pronoun.
avyayaḥ (m. nom. sg.): "Imperishable, unchanging", from a (not) + vyaya (decaying, from √vyay "to perish").

The immutable ātman, the substratum of the ego, is thus different from these two bodies, and is the Puruṣa, the Iśvara (the Lord of all), the Self of all; It is present in every form and yet transcends them all.

Thus (evam), the ātman (ātmā), different from (anyaḥ) the two bodies (dehadvayāt), is the Puruṣa (puruṣaḥ), the Lord (īśvaraḥ), the self of all (sarvātmā), and assumes all forms (sarvarūpaḥ). It transcends all (sarvātītaḥ), and I (aham) am imperishable (avyayaḥ).

So (evam) ist der ātman (ātmā), der sich von (anyaḥ) den beiden Körpern (dehadvayāt) unterscheidet, der Puruṣa (puruṣaḥ), der Herr (īśvaraḥ), das Selbst aller (sarvātmā) und in allen Formen vorhanden (sarvarūpaḥ). Es überschreitet alles (sarvātītaḥ), und ich (aham) bin unvergänglich (avyayaḥ).

ityātmadehabhānena prapañcasyaiva satyatā |
yathoktā tarkaśāstreṇa tataḥ kiṁ puruṣārthatā || 41 ||

iti (particle): "Thus", particle indicating the end of a thought or quotation.
ātma-deha-bhānena (n. instr. sg.): "Through the differentiation of self and body", a compound of ātma (self, soul), deha (body), and bhāna (knowledge, recognition, from √bhā "to shine").
prapañcasya (m. gen. sg.): "Of the phenomenal world", from √pañc (to expand).
eva (particle): "Indeed, verily".
satyatā (f. nom. sg.): "Reality, truth", from satya (true, real, from √as "to be").
yathoktā (f. nom. sg.): "As declared", from yathā (as) + ukta (said, from √vac "to speak").
tarkaśāstreṇa (n. instr. sg.): "By the science of logic", a compound of tarka (logic, reasoning) + śāstra (science, scripture).
tataḥ (adv.): "Therefore, from that".
kim (interrogative pron.): "What", used for questioning.
puruṣārthatā (f. nom. sg.): "The goal of human life", from puruṣa (man, soul) + artha (goal, purpose).

Thus, the enunciation of the difference between the Ātman and the body has (indirectly) asserted, indeed, after the manner of the Tarkaśastra, the reality of the phenomenal world. But what end of human life is served thereby?

Thus (iti), the recognition (bhānena) of the distinction between the ātman (ātma) and the body (deha) asserts the reality (satyatā) of the phenomenal world (prapañcasya), as declared (yathoktā) by the science of logic (tarkaśāstreṇa). But (tataḥ) what (kim) is the end of human life (puruṣārthatā) served by this?

So (iti) bestätigt die Unterscheidung (bhānena) zwischen dem ātman (ātma) und dem Körper (deha) die Realität (satyatā) der phänomenalen Welt (prapañcasya), wie es (yathoktā) durch die Wissenschaft der Logik (tarkaśāstreṇa) gesagt wurde. Aber (tataḥ) welches (kim) Ziel des menschlichen Lebens (puruṣārthatā) wird dadurch erreicht?

ityātmadehabhedena dehātmatvaṁ nivāritam |
idānīṁ dehabhedasya hyasattvaṁ sphuṭamucyate || 42 ||

iti (particle): "Thus", a particle indicating the end of a thought or quotation.
ātma-deha-bhedena (n. instr. sg.): "By the distinction between the self and the body", a compound of ātma (self, soul) + deha (body) + bheda (distinction, difference, from √bhid "to divide").
dehātmatvam (n. acc. sg.): "The identification of the body with the self", from deha (body) + ātmatvam (state of being the self, from ātma "self").
nivāritam (n. nom. sg.): "Negated, refuted", from √vāra (to ward off, to restrain).
idānīm (adv.): "Now, at this time".
dehabhedasya (m. gen. sg.): "Of the distinction of the body", from deha (body) + bheda (distinction, from √bhid "to divide").
hi (particle): "Indeed, because", used for emphasis.
asattvam (n. acc. sg.): "Unreality, non-existence", from asat (non-being, from √as "to be") + tva (state or condition suffix).
sphuṭam (adv.): "Clearly, distinctly".
ucyate (3rd person sg. passive): "Is said, is called", from √vac (to speak).

Thus, the view that the body is the Ātman has been denounced by the enunciation of the difference between the Ātman and the body. Now the unreality of the difference between the two is clearly stated.

Thus (iti), the identification of the body with the ātman (dehātmatvam) has been refuted (nivāritam) by the distinction (bhedena) between the ātman (ātma) and the body (deha). Now (idānīm), the unreality (asattvam) of the distinction between the two is clearly (sphuṭam) stated (ucyate).

So (iti) wurde die Identifikation des Körpers mit dem ātman (dehātmatvam) durch die Unterscheidung (bhedena) zwischen dem ātman (ātma) und dem Körper (deha) widerlegt. Jetzt (idānīm) wird die Unwirklichkeit (asattvam) der Unterscheidung deutlich (sphuṭam) erklärt (ucyate).

caitanyasyaikarūpatvādbhedo yukto na karhicit |
jīvatvaṁ ca mṛṣā jñeyaṁ rajjvāṁ sarpagraho yathā || 43 ||

caitanyasya (n. gen. sg.): "Of consciousness", from cit (to perceive, to be conscious).
ekarūpatvāt (n. abl. sg.): "Due to the uniformity", from eka (one, single) + rūpa (form, appearance) + tvāt (ablative suffix denoting cause).
bhedaḥ (m. nom. sg.): "Difference, division", from √bhid (to split, to divide).
yuktaḥ (m. nom. sg.): "Appropriate, admissible", from √yuj (to join, to connect).
na (particle): "Not".
karhicit (adv.): "At any time, ever".
jīvatvam (n. acc. sg.): "The state of being a jīva (individual soul)", from jīva (living being, from √jīv "to live").
mṛṣā (adv.): "False, unreal".
jñeyam (n. acc. sg.): "Must be known", from √jñā (to know).
rajjvāṁ (f. loc. pl.): "In the ropes", from √rajju (rope).
sarpagrahaḥ (m. nom. sg.): "Grasping of a snake", a compound of sarpa (snake, from √sṛp "to creep") + graha (grasping, from √grah "to seize").
yathā (conj.): "Just as, like".

No division in Consciousness is admissible at any time as it is always one and the same. Even the individuality of the Jiva must be known as false, like the delusion of a snake in a rope.

Since consciousness (caitanyasya) is always one (ekarūpatvāt), division (bhedaḥ) is not admissible (yuktaḥ) at any time (karhicit). The individuality (jīvatvam) must be known (jñeyam) as false (mṛṣā), just like the mistaken grasping of a snake (sarpagrahaḥ) in a rope (rajjvāṁ).

Da das Bewusstsein (caitanyasya) immer einheitlich ist (ekarūpatvāt), ist eine Teilung (bhedaḥ) zu keinem Zeitpunkt (karhicit) zulässig (yuktaḥ). Die Individualität (jīvatvam) muss als falsch (mṛṣā) erkannt werden (jñeyam), so wie die Täuschung eines Schlangengriffs (sarpagrahaḥ) in einem Seil (rajjvāṁ).

rajjvajñānātkṣaṇenaiva yadvadrajjurhi sarpiṇī |
bhāti tadvaccitiḥ sākṣādviśvākāreṇa kevalā || 44 ||

rajjvajñānāt (n. abl. sg.): "Due to ignorance of the rope", from √rajju (rope) + ajñāna (ignorance, from √jñā "to know").
kṣaṇena (m. instr. sg.): "In an instant", from √kṣaṇ (moment).
eva (particle): "Indeed, verily".
yathā (conj.): "Just as, like".
rajjur (f. nom. sg.): "The rope", from √rajju (rope).
sarpiṇī (f. nom. sg.): "Appearing as a snake", from sarpa (snake, from √sṛp "to creep").
bhāti (3rd person sg. present): "Shines, appears", from √bhā (to shine).
tadvat (adv.): "Likewise, in the same way", a compound of tad (that) + vat (like).
citiḥ (f. nom. sg.): "Consciousness", from √cit (to perceive).
sākṣāt (adv.): "Directly, manifestly".
viśvākāreṇa (m. instr. sg.): "In the form of the universe", from viśva (universe, all) + ākāra (form, shape).
kevalā (f. nom. sg.): "Pure, absolute, unqualified".

As through the ignorance of the real nature of the rope the very rope appears in an instant as a snake, appearing likewise consciousness as the “appearance-maker” without undergoing any change.

Just as (yathā) due to ignorance (rajjvajñānāt) the rope (rajjur) in an instant (kṣaṇena) appears (bhāti) as a snake (sarpiṇī), likewise (tadvat) does consciousness (citiḥ) manifest (sākṣāt) in the form of the universe (viśvākāreṇa), yet remains pure (kevalā).

So wie (yathā) aufgrund von Unwissenheit (rajjvajñānāt) das Seil (rajjur) in einem Moment (kṣaṇena) als Schlange erscheint (bhāti), so (tadvat) manifestiert sich auch das Bewusstsein (citiḥ) in der Form des Universums (viśvākāreṇa), bleibt aber rein (kevalā).

upādānaṁ prapañcasya brahmaṇo’nnanna vidyate |
tasmātsarvaprapañco’yaṁ brahmaivāsti na cetarat || 45 ||

upādānam (n. nom. sg.): "Material cause", from √upā (to take, to appropriate).
prapañcasya (m. gen. sg.): "Of the phenomenal world", from √pañc (to expand).
brahmaṇaḥ (n. gen. sg.): "Of Brahman", the ultimate reality.
anyat (n. nom. sg.): "Other", used here to negate the existence of another cause.
na (particle): "Not".
vidyate (3rd person sg. present passive): "Exists", from √vid (to know, to exist).
tasmāt (adv.): "Therefore, from that".
sarvaprapañcaḥ (m. nom. sg.): "The entire universe", from sarva (all) + prapañca (phenomenal world).
ayam (pron. m. nom. sg.): "This one".
brahmaiva (n. nom. sg.): "Only Brahman", from brahman (absolute reality) + eva (indeed).
asti (3rd person sg. present): "Exists", from √as (to be).
na (particle): "Not".
ca (particle): "And".
itarat (n. nom. sg.): "Anything else".

There exists no other material cause of this phenomenal universe except Brahman. Hence this whole universe is but Brahman and nothing else.

There is no other (anyat) material cause (upādānam) of the phenomenal world (prapañcasya) than Brahman (brahmaṇaḥ). Therefore (tasmāt), the entire universe (sarvaprapañcaḥ) is only Brahman (brahmaiva) and nothing else (na itarat).

Es gibt keine andere (anyat) materielle Ursache (upādānam) des phänomenalen Universums (prapañcasya) außer Brahman (brahmaṇaḥ). Daher (tasmāt) ist das gesamte Universum (sarvaprapañcaḥ) nur Brahman (brahmaiva) und nichts anderes (na itarat).

vyāpyavyāpakatā mithyā sarvamātmeti śāsanāt |
iti jñāte pare tattve bhedasyāvasaraḥ kutaḥ || 46 ||

vyāpya-vyāpakatā (f. nom. sg.): "The relationship of the pervaded and the pervading", a compound of vyāpya (that which is pervaded, from √vyāp "to pervade") + vyāpaka (that which pervades).
mithyā (adv.): "False, illusory".
sarvam (n. nom. sg.): "All, everything".
ātma (m. nom. sg.): "The self, soul", from √an (to breathe).
iti (particle): "Thus", indicating the end of a quotation or a thought.
śāsanāt (n. abl. sg.): "From the instruction, teaching", from √śās (to teach, to command).
jñāte (m. loc. sg.): "Having been known", from √jñā (to know).
pare (m. loc. sg.): "Supreme, ultimate", from √pṛ (to go beyond).
tattve (n. loc. sg.): "In the reality, essence", from √tat (that which is, truth).
bhedasya (m. gen. sg.): "Of the division, distinction", from √bhid (to split, to divide).
āvasaraḥ (m. nom. sg.): "Opportunity, room, occasion".
kutaḥ (adv.): "Where, how, from where".

From such declaration (of the śruti) as “All this is Ātman”, it follows that the idea of the pervaded and the pervading is illusory. This supreme truth being realized, where is the room for any distinction between the cause and the effect?

Since it is declared (śāsanāt) that all (sarvam) is the ātman (ātma), the distinction (vyāpyavyāpakatā) between the pervaded and the pervading is false (mithyā). When this ultimate truth (pare tattve) is realized (jñāte), where (kutaḥ) is the room for any distinction (bhedasya)?

Da erklärt wird (śāsanāt), dass alles (sarvam) der ātman ist (ātma), ist die Unterscheidung (vyāpyavyāpakatā) zwischen dem Durchdrungenen und dem Durchdringenden falsch (mithyā). Wenn diese höchste Wahrheit (pare tattve) erkannt wird (jñāte), wo (kutaḥ) ist dann Raum für eine Unterscheidung (bhedasya)?

śrutyā nivāritaṁ nūnaṁ nānātvaṁ svamukhena hi |
kathaṁ bhāso bhavedanyaḥ sthite cādvayakāraṇe || 47 ||

śrutyā (f. instr. sg.): "By the śruti", from √śru (to hear), referring to the revealed texts.
nivāritam (n. nom. sg.): "Negated, refuted", from √vāra (to ward off, to restrain) with the prefix ni (down, out).
nūnam (adv.): "Certainly, surely".
nānātvam (n. acc. sg.): "Manifoldness, diversity", from nāna (many, different) + tva (abstract noun suffix).
svamukhena (n. instr. sg.): "By its own mouth", a compound of sva (self, own) + mukha (mouth, face).
hi (particle): "Indeed, because", used for emphasis.
katham (adv.): "How", interrogative adverb.
bhāsaḥ (m. nom. sg.): "Appearance, light", from √bhās (to shine, to appear).
bhavet (3rd person sg. optative): "Could be", from √bhū (to be, to become), optative mood indicating possibility.
anyaḥ (m. nom. sg.): "Other, different".
sthite (m. loc. sg.): "Being established, existing", from √sthā (to stand, to be established).
advaya-kāraṇe (n. loc. sg.): "In the non-dual cause", from advaya (non-dual, from a "not" + dvaya "two") + kāraṇa (cause, from √kṛ "to do, to make").

Certainly, the śruti has directly denied manifoldness in Brahman. The non-dual cause being an established fact, how could the phenomenal universe be different from It?

Since manifoldness (nānātvam) is certainly (nūnam) denied (nivāritam) by the śruti (śrutyā), and the non-dual cause (advayakāraṇe) is established (sthite), how (katham) could another (anyaḥ) appearance (bhāsaḥ) exist (bhavet)?

Da die Vielfalt (nānātvam) von der śruti (śrutyā) sicherlich (nūnam) verneint wird (nivāritam), und die nicht-duale Ursache (advayakāraṇe) feststeht (sthite), wie (katham) könnte eine andere (anyaḥ) Erscheinung (bhāsaḥ) sein (bhavet)?

doṣo’pi vihitaḥ śrutyā mṛtyormṛtyuṁ sa gacchati |
iha paśyati nānātvaṁ māyayā vañcito naraḥ || 48 ||

doṣaḥ (m. nom. sg.): "Defect, fault", from √duṣ (to be bad).
api (particle): "Also, even".
vihitaḥ (m. nom. sg.): "Condemned, appointed", from √vi (to arrange) + hita (placed, established).
śrutyā (f. instr. sg.): "By the śruti", from √śru (to hear), referring to the revealed texts.
mṛtyoḥ (m. abl. sg.): "From death", from √mṛ (to die).
mṛtyum (m. acc. sg.): "Death", from √mṛ (to die).
saḥ (pron. m. nom. sg.): "He".
gacchati (3rd person sg. present): "Goes, proceeds", from √gam (to go).
iha (adv.): "Here, in this world".
paśyati (3rd person sg. present): "Sees, perceives", from √paś (to see).
nānātvam (n. acc. sg.): "Manifoldness, diversity", from nāna (many, different) + tva (abstract noun suffix).
māyayā (f. instr. sg.): "By illusion", from √mā (to measure, to create) + the suffix yā (abstract feminine).
vañcitaḥ (m. nom. sg.): "Deceived, deluded", from √vañc (to deceive, to cheat).
naraḥ (m. nom. sg.): "Man, human being", from √nṛ (man, human).

Moreover, the śruti has condemned (the belief in variety) in the words, “The person who”, being deceived by Māya, “sees variety in this (Brahman), goes from death to death”.

The fault (doṣaḥ) is also (api) condemned (vihitaḥ) by the śruti (śrutyā), and he (saḥ) who sees (paśyati) manifoldness (nānātvam) here (iha), deceived (vañcitaḥ) by māyā (māyayā), goes (gacchati) from death (mṛtyoḥ) to death (mṛtyum).

Der Fehler (doṣaḥ) wird auch (api) von der śruti (śrutyā) verurteilt (vihitaḥ), und derjenige (saḥ), der hier (iha) Vielfalt sieht (paśyati), getäuscht (vañcitaḥ) von Māyā (māyayā), geht (gacchati) von einem Tod (mṛtyoḥ) zum nächsten (mṛtyum).

brahmaṇaḥ sarvabhūtāni jāyante paramātmanaḥ |
tasmādetāni brahmaiva bhavantītyavadhārayet || 49 ||

brahmaṇaḥ (n. gen. sg.): "Of Brahman", the ultimate reality.
sarvabhūtāni (n. nom. pl.): "All beings", from sarva (all) + bhūta (beings, from √bhū "to be").
jāyante (3rd person pl. present passive): "Are born", from √jan (to be born).
paramātmanaḥ (m. gen. sg.): "Of the supreme soul", from parama (supreme) + ātman (soul, self, from √an "to breathe").
tasmāt (adv.): "Therefore, from that".
etāni (n. nom. pl.): "These", demonstrative pronoun.
brahma (n. nom. sg.): "Brahman", the ultimate reality.
eva (particle): "Indeed, verily".
bhavanti (3rd person pl. present): "Become, are", from √bhū (to be, to become).
iti (particle): "Thus", indicating the end of a statement or quotation.
avadhārayet (3rd person sg. optative): "Should realize", from √dhṛ (to hold, to grasp) with the prefix ava (down, firmly).

Inasmuch as all beings are born of Brahman, the supreme Ātman, they must be understood to be verily Brahman.

Since all beings (sarvabhūtāni) are born (jāyante) from Brahman (brahmaṇaḥ), the supreme Ātman (paramātmanaḥ), one should realize (avadhārayet) that they are (bhavanti) verily Brahman (brahmaiva).

Da alle Wesen (sarvabhūtāni) aus Brahman (brahmaṇaḥ), dem höchsten Ātman (paramātmanaḥ), geboren werden (jāyante), sollte man erkennen (avadhārayet), dass sie wirklich Brahman (brahmaiva) sind (bhavanti).

brahmaiva sarvanāmāni rūpāṇi vividhāni ca |
karmāṇyapi samagrāṇi bibhartīti śrutirjagau || 50 ||

brahma (n. nom. sg.): "Brahman", the ultimate reality.
eva (particle): "Indeed, verily".
sarvanāmāni (n. nom. pl.): "All names", a compound of sarva (all) + nāmāni (names, from √nam "to name").
rūpāṇi (n. nom. pl.): "Forms", from √rūp (to form, to shape).
vividhāni (n. nom. pl.): "Various, diverse".
karmāṇi (n. nom. pl.): "Actions, deeds", from √kṛ (to do, to make).
api (particle): "Also, even".
samagrāṇi (n. nom. pl.): "All together, entire", from sama (together) + agra (first, whole).
bibharti (3rd person sg. present): "Sustains, carries", from √bhṛ (to bear, to sustain).
iti (particle): "Thus", marking the end of a statement or quotation.
śrutiḥ (f. nom. sg.): "The śruti", from √śru (to hear, referring to revealed scriptures).
jagau (3rd person sg. perfect): "Declared, said", from √gai (to sing, to declare).

The śruti has clearly declared that Brahman alone is the substratum of all varieties of names, forms and actions.

The śruti (śrutiḥ) has declared (jagau) that Brahman (brahma) alone (eva) is the substratum of all names (sarvanāmāni), forms (rūpāṇi), and various (vividhāni) actions (karmāṇi), sustaining them all (bibharti).

Die śruti (śrutiḥ) hat erklärt (jagau), dass Brahman (brahma) allein (eva) das Substrat aller Namen (sarvanāmāni), Formen (rūpāṇi) und verschiedenen (vividhāni) Handlungen (karmāṇi) ist und sie alle trägt (bibharti).

suvarṇājjāyamānasya suvarṇatvaṁ ca śāśvatam |
brahmaṇo jāyamānasya brahmatvaṁ ca tathā bhavet || 51 ||

suvarṇāt (n. abl. sg.): "From gold", from √suvarṇa (gold, literally "good color", su "good" + varṇa "color").
jāyamānasya (n. gen. sg.): "Of that which is born", from √jan (to be born), participle in the genitive case.
suvarṇatvam (n. acc. sg.): "The quality of being gold", from suvarṇa (gold) + tva (abstract noun suffix).
ca (particle): "And".
śāśvatam (n. acc. sg.): "Eternal, permanent", from √śāśv (to be eternal).
brahmaṇaḥ (n. gen. sg.): "Of Brahman", the ultimate reality.
jāyamānasya (n. gen. sg.): "Of that which is born", from √jan (to be born), participle in the genitive case.
brahmatvam (n. acc. sg.): "The quality of being Brahman", from brahman (the ultimate reality) + tva (abstract noun suffix).
ca (particle): "And".
tathā (adv.): "In the same way, similarly".
bhavet (3rd person sg. optative): "Should be", from √bhū (to be, to become), optative mood indicating possibility.

Just as a thing made of gold ever has the nature of gold, so also a being born of Brahman has always the nature of Brahman.

Just as (yathā) a thing made from gold (suvarṇāt) retains its nature (suvarṇatvam) permanently (śāśvatam), so too (tathā) does one born from Brahman (brahmaṇaḥ) retain (bhavet) the nature of Brahman (brahmatvam).

So wie (yathā) eine Sache, die aus Gold (suvarṇāt) gemacht ist, ihre goldene Natur (suvarṇatvam) dauerhaft (śāśvatam) behält, so (tathā) bewahrt (bhavet) auch das, was aus Brahman (brahmaṇaḥ) geboren wird, seine brahmanische Natur (brahmatvam).

svalpamapyantaraṁ kṛtvā jīvātmaparamātmanoḥ |
yo’vatiṣṭhati mūḍhātmā bhayaṁ tasyābhibhāṣitam || 52 ||

svalpam (n. acc. sg.): "Slight, small", from √svalpa (small, little).
api (particle): "Even, also".
antaram (n. acc. sg.): "Distinction, difference", from √antar (between, inside).
kṛtvā (absolutive): "Having made", from √kṛ (to do, to make).
jīvātma-paramātmanoḥ (m. gen. du.): "Between the Jivātman and the Paramātman", a compound of jīva (living being, individual soul, from √jīv "to live") + ātman (self, soul, from √an "to breathe") + parama (supreme) + ātman (supreme soul).
yaḥ (pron. m. nom. sg.): "He who".
avatiṣṭhati (3rd person sg. present): "Stands, remains", from √sthā (to stand, to remain).
mūḍhātmā (m. nom. sg.): "The deluded self", from mūḍha (deluded, from √mūḍh "to be confused") + ātman (self, soul).
bhayam (n. nom. sg.): "Fear", from √bhī (to fear).
tasya (pron. m. gen. sg.): "Of him".
abhibhāṣitam (n. nom. sg.): "Spoken of, declared", from √bhāṣ (to speak) with the prefix abhi (towards, upon).

Fear is attributed to the ignorant one who rests after making even the slightest distinction between the Jivātman and the Paramātman.

He who (yaḥ), after making (kṛtvā) even the slightest (svalpam) distinction (antaram) between the Jivātman and the Paramātman (jīvātma-paramātmanoḥ), remains (avatiṣṭhati), is deluded (mūḍhātmā), and fear (bhayam) is declared (abhibhāṣitam) for him (tasya).

Wer (yaḥ), nachdem er auch nur den geringsten (svalpam) Unterschied (antaram) zwischen dem Jivātman und dem Paramātman (jīvātma-paramātmanoḥ) gemacht hat (kṛtvā), verharrt (avatiṣṭhati), ist (mūḍhātmā) verblendet, und die Angst (bhayam) wird ihm (tasya) zugesprochen (abhibhāṣitam).

svalpamapyantaraṁ kṛtvā jīvātmaparamātmanoḥ |
yo’vatiṣṭhati mūḍhātmā bhayaṁ tasyābhibhāṣitam || 52 ||

svalpam (n. acc. sg.): "Slight, small", from √svalpa (small, little).
api (particle): "Even, also".
antaram (n. acc. sg.): "Distinction, difference", from √antar (between, inside).
kṛtvā (absolutive): "Having made", from √kṛ (to do, to make).
jīvātma-paramātmanoḥ (m. gen. du.): "Between the Jivātman and the Paramātman", a compound of jīva (living being, individual soul, from √jīv "to live") + ātman (self, soul, from √an "to breathe") + parama (supreme) + ātman (supreme soul).
yaḥ (pron. m. nom. sg.): "He who".
avatiṣṭhati (3rd person sg. present): "Stands, remains", from √sthā (to stand, to remain).
mūḍhātmā (m. nom. sg.): "The deluded self", from mūḍha (deluded, from √mūḍh "to be confused") + ātman (self, soul).
bhayam (n. nom. sg.): "Fear", from √bhī (to fear).
tasya (pron. m. gen. sg.): "Of him".
abhibhāṣitam (n. nom. sg.): "Spoken of, declared", from √bhāṣ (to speak) with the prefix abhi (towards, upon).

Fear is attributed to the ignorant one who rests after making even the slightest distinction between the Jivātman and the Paramātman.

yatrājñānādbhaveddvaitamitarastatra paśyati |
ātmatvena yadā sarvaṁ netarastatra cāṇvapi || 53 ||

yatra (adv.): "Where", indicating place or condition.
ajñānāt (n. abl. sg.): "Due to ignorance", from √jñā (to know) with the prefix a (negation).
bhavet (3rd person sg. optative): "Could be, becomes", from √bhū (to be, to become), optative mood indicating possibility.
dvaitam (n. nom. sg.): "Duality, division", from √dvi (two).
itaraḥ (pron. m. nom. sg.): "Another, the other".
tatra (adv.): "There".
paśyati (3rd person sg. present): "Sees, perceives", from √paś (to see).
ātmatvena (n. instr. sg.): "As the self", from ātman (self, soul) + tvena (instr. suffix indicating "as").
yadā (adv.): "When".
sarvam (n. acc. sg.): "Everything, all".
na (particle): "Not".
itaraḥ (pron. m. nom. sg.): "The other".
tatra (adv.): "There".
ca (particle): "And".
aṇu (adj. acc. sg.): "Small, minute".
api (particle): "Even, also".

When duality appears through ignorance, one sees another; but when everything becomes identified with the Ātman, one does not perceive another even in the least.

When (yadā) duality (dvaitam) arises (bhavet) through ignorance (ajñānāt), one sees (paśyati) the other (itaraḥ), but (na) when all (sarvam) is perceived as the self (ātmatvena), one does not perceive (na paśyati) the other (itaraḥ), even (api) the smallest (aṇu).

Wenn (yadā) durch Unwissenheit (ajñānāt) Dualität (dvaitam) entsteht (bhavet), sieht man (paśyati) den anderen (itaraḥ), aber (na), wenn alles (sarvam) als das Selbst (ātmatvena) wahrgenommen wird, sieht (paśyati) man den anderen (itaraḥ) nicht, selbst (api) nicht das kleinste (aṇu).

yasminsarvāṇi bhūtāni hyātmatvena vijānataḥ |
na vai tasya bhavenmoho na ca śoko’dvitīyataḥ || 54 ||

yasmin (m. loc. sg.): "In whom, in which", relative pronoun.
sarvāṇi (n. nom. pl.): "All", from sarva (all, whole).
bhūtāni (n. nom. pl.): "Beings", from √bhū (to be, to become).
hi (particle): "Indeed, for sure", used for emphasis.
ātmatvena (n. instr. sg.): "As the self", from ātman (self, soul) + tvena (instr. suffix indicating "as").
vijānataḥ (m. gen. sg.): "Of the one who knows", from √jñā (to know), participle.
na (particle): "Not".
vai (particle): "Indeed, for sure".
tasya (pron. m. gen. sg.): "Of him".
bhavet (3rd person sg. optative): "Could be, would be", from √bhū (to be, to become).
mohaḥ (m. nom. sg.): "Delusion", from √muh (to be confused).
na (particle): "Not".
ca (particle): "And".
śokaḥ (m. nom. sg.): "Sorrow, grief".
advitīyataḥ (m. abl. sg.): "Due to non-duality", from a (not) + dvitīya (second).

In that state when one realizes all as identified with the Ātman, there arises neither delusion nor sorrow, in consequence of the absence of duality.

When (yasmin) one realizes (vijānataḥ) all beings (sarvāṇi bhūtāni) as the self (ātmatvena), there is (bhavet) neither (na) delusion (mohaḥ) nor (na) sorrow (śokaḥ), due to non-duality (advitīyataḥ).

Wenn (yasmin) man alle Wesen (sarvāṇi bhūtāni) als das Selbst (ātmatvena) erkennt (vijānataḥ), gibt es (bhavet) weder (na) Verwirrung (mohaḥ) noch (na) Kummer (śokaḥ), aufgrund der Nicht-Dualität (advitīyataḥ).

ayamātmā hi brahmaiva sarvātmakatayā sthitaḥ |
iti nirdhāritaṁ śrutyā bṛhadāraṇyasaṁsthayā || 55 ||

ayam (pron. m. nom. sg.): "This", demonstrative pronoun.
ātmā (m. nom. sg.): "Self, soul", from √an (to breathe).
hi (particle): "Indeed, surely", used for emphasis.
brahma (n. nom. sg.): "Brahman", the ultimate reality.
eva (particle): "Indeed, verily".
sarvātmakatayā (f. instr. sg.): "As the self of all", from sarva (all) + ātman (self) + the suffix tā (ness, indicating quality).
sthitaḥ (m. nom. sg.): "Established, abiding", from √sthā (to stand, to remain).
iti (particle): "Thus", indicating the end of a statement or quotation.
nirdhāritam (n. nom. sg.): "Declared, ascertained", from √dhṛ (to hold) with the prefix nir (out, fully).
śrutyā (f. instr. sg.): "By the śruti", from √śru (to hear), referring to revealed texts.
bṛhadāraṇyasaṁsthayā (f. instr. sg.): "In the Brihadaranyaka Upanishad", referring to the specific text, a compound of bṛhat (great) + āraṇya (forest) + saṁsthayā (as contained in, from √sthā "to stand, to exist").

The śruti in the form of the Brihadaranyaka has declared that this Ātman, which is the Self of all, is verily Brahman.

This self (ātmā) is indeed (hi) Brahman (brahma) and established (sthitaḥ) as the self of all (sarvātmakatayā). This has been declared (nirdhāritam) by the śruti (śrutyā) in the Brihadaranyaka (bṛhadāraṇyasaṁsthayā).

Dieses Selbst (ātmā) ist tatsächlich (hi) Brahman (brahma) und als das Selbst von allem (sarvātmakatayā) etabliert (sthitaḥ). Dies wurde von der śruti (śrutyā) in der Brihadaranyaka Upanishad (bṛhadāraṇyasaṁsthayā) verkündet (nirdhāritam).

anubhūto.pyayaṁ loko vyavahārakṣamo’pi san |
asadrūpo yathā svapna uttarakṣaṇabādhataḥ || 56 ||

anubhūtaḥ (m. nom. sg.): "Experienced", from √bhū (to be, to exist) with the prefix anu (after, along with), participle form.
api (particle): "Even, also".
ayaṁ (pron. m. nom. sg.): "This", demonstrative pronoun.
lokaḥ (m. nom. sg.): "World", from √lok (to see, to perceive).
vyavahārakṣamaḥ (m. nom. sg.): "Fit for practical purposes", from vyavahāra (transaction, practical purpose) + kṣama (capable, able).
api (particle): "Even, also".
san (m. nom. sg.): "Being", participle form of √as (to be).
asadrūpaḥ (m. nom. sg.): "Of the nature of non-existence", a compound of asat (non-existence, from √as "to be") + rūpa (form, nature).
yathā (conj.): "Just as, like".
svapnaḥ (m. nom. sg.): "Dream", from √svap (to sleep).
uttara-kṣaṇa-bādhataḥ (m. abl. sg.): "Contradicted by the next moment", a compound of uttara (subsequent, next) + kṣaṇa (moment) + bādhataḥ (obstruction, contradiction).

This world, though an object of our daily experience and serving all practical purposes, is, like the dream world, of the nature of non-existence, inasmuch as it is contradicted the next moment.

This world (ayaṁ lokaḥ), though experienced (anubhūtaḥ) and fit for practical purposes (vyavahārakṣamaḥ), is (san) of the nature of non-existence (asadrūpaḥ), just like (yathā) a dream (svapnaḥ), as it is contradicted by the next moment (uttara-kṣaṇa-bādhataḥ).

Diese Welt (ayaṁ lokaḥ), obwohl erfahren (anubhūtaḥ) und für praktische Zwecke geeignet (vyavahārakṣamaḥ), ist (san) von der Natur der Nicht-Existenz (asadrūpaḥ), so wie (yathā) ein Traum (svapnaḥ), da sie im nächsten Moment (uttara-kṣaṇa-bādhataḥ) widerlegt wird.

svapno jāgaraṇe.līkaḥ svapne’pi na hi jāgaraḥ |
dvayameva laye nāsti layo’pi hyubhayorna ca || 57 ||

svapnaḥ (m. nom. sg.): "Dream", from √svap (to sleep).
jāgaraṇe (n. loc. sg.): "In the waking state", from √jāgṛ (to be awake).
līkaḥ (m. nom. sg.): "False, unreal".
svapne (m. loc. sg.): "In the dream state", from √svap (to sleep).
api (particle): "Even, also".
na (particle): "Not".
hi (particle): "Indeed, surely".
jāgaraḥ (m. nom. sg.): "Waking state", from √jāgṛ (to be awake).
dvayam (n. nom. sg.): "Both, the two".
eva (particle): "Indeed, verily".
laye (m. loc. sg.): "In deep sleep", from √li (to dissolve, to merge).
nāsti (3rd person sg. present): "Does not exist", from √as (to be) with the prefix na (negation).
layaḥ (m. nom. sg.): "Dissolution, deep sleep", from √li (to dissolve, to merge).
api (particle): "Even, also".
hy (particle): "Indeed, surely".
ubhayorna (n. gen. du.): "Of both", a compound of ubhaya (both) + na (negation).

The dream (experience) is unreal in waking, whereas the waking (experience) is absent in dream. Both, however, are non-existent in deep sleep which, again, is not experienced in either.

The dream (svapnaḥ) is unreal (līkaḥ) in the waking state (jāgaraṇe), and in the dream state (svapne), the waking state (jāgaraḥ) does not exist (na hi). Both (dvayam) do not exist (nāsti) in deep sleep (laye), and deep sleep (layaḥ) is not experienced in either (ubhayorna).

Der Traum (svapnaḥ) ist im Wachzustand (jāgaraṇe) unreal (līkaḥ), und im Traumzustand (svapne) existiert der Wachzustand (jāgaraḥ) nicht (na hi). Beide (dvayam) existieren nicht (nāsti) im Tiefschlaf (laye), und der Tiefschlaf (layaḥ) wird in keinem der beiden (ubhayorna) erfahren.

trayamevaṁ bhavenmithyā guṇatrayavinirmitam |
asya draṣṭā guṇātīto nityo hyekaścidātmakaḥ || 58 ||

trayam (n. nom. sg.): "The three", from √tri (three).
evaṁ (adv.): "Thus, in this way".
bhavet (3rd person sg. optative): "May be, should be", from √bhū (to be, to become).
mithyā (adv.): "False, illusory".
guṇatrayavinirmitam (n. nom. sg.): "Created by the three qualities", a compound of guṇa (quality, property) + traya (three) + vinirmitam (created, constructed).
asya (pron. m. gen. sg.): "Of this".
draṣṭā (m. nom. sg.): "The seer, observer", from √dṛś (to see).
guṇātītaḥ (m. nom. sg.): "Beyond the three qualities", from guṇa (quality) + atīta (beyond, transcending).
nityaḥ (m. nom. sg.): "Eternal", from √nī (to lead, to guide) + tya (suffix indicating continuity).
hi (particle): "Indeed, surely".
ekaḥ (m. nom. sg.): "One, singular".
cit-ātmakaḥ (m. nom. sg.): "Of the nature of pure consciousness", a compound of cit (consciousness) + ātmaka (having the nature of).

Thus, all the three states are unreal, being created by the three Gunas. The seer of these is beyond the Gunas, is eternal and one, and is of the nature of pure consciousness.

These three (trayam) states are false (mithyā) as they are created by the three Gunas (guṇatrayavinirmitam). The seer (draṣṭā) of them is beyond (guṇātītaḥ) the Gunas, eternal (nityaḥ), and of the nature of consciousness (cit-ātmakaḥ).

Diese drei (trayam) Zustände sind falsch (mithyā), da sie von den drei Gunas (guṇatrayavinirmitam) erschaffen sind. Der Beobachter (draṣṭā) dieser Zustände ist jenseits (guṇātītaḥ) der Gunas, ewig (nityaḥ) und von der Natur des Bewusstseins (cit-ātmakaḥ).

yadvanmṛdi ghaṭabhrāntiṁ śuktau vā rajatasthitim |
tadvadbrahmaṇi jīvatvaṁ bhrāntyā paśyati na svataḥ || 59 ||

yadvat (conj.): "Just as, in the same way as".
mṛdi (m. loc. sg.): "In clay", from √mṛd (clay, mud).
ghaṭa-bhrāntim (f. acc. sg.): "The delusion of a pot", a compound of ghaṭa (pot) + bhrānti (delusion, from √bhram "to err, to wander").
śuktau (f. loc. sg.): "In the nacre, shell", referring to the nacre where silver is mistakenly seen.
vā (particle): "Or".
rajata-sthitim (f. acc. sg.): "The false appearance of silver", a compound of rajata (silver) + sthiti (state, appearance).
tadvat (adv.): "In the same way".
brahmaṇi (n. loc. sg.): "In Brahman", the ultimate reality.
jīvatvam (n. acc. sg.): "Individuality, the state of being a Jiva", from jīva (living being) + tva (abstract noun suffix).
bhrāntyā (f. instr. sg.): "Through delusion", from √bhram (to err, to wander).
paśyati (3rd person sg. present): "Sees, perceives", from √paś (to see).
na (particle): "Not".
svataḥ (adv.): "By itself, inherently".

Just as (one is deluded by) seeing a pot in clay or silver in a nacre, so too does one perceive individuality in Brahman due to delusion, and not inherently.

Just as (yadvat) one mistakenly sees (bhrāntim) a pot (ghaṭa) in clay (mṛdi) or silver (rajata) in nacre (śuktau), so (tadvat) does one see (paśyati) individuality (jīvatvam) in Brahman (brahmaṇi), through delusion (bhrāntyā), and not by itself (svataḥ).

So wie (yadvat) man fälschlicherweise (bhrāntim) einen Topf (ghaṭa) im Ton (mṛdi) oder Silber (rajata) im Perlmutt (śuktau) sieht, so (tadvat) sieht man die Individualität (jīvatvam) im Brahman (brahmaṇi) durch Täuschung (bhrāntyā), und nicht von selbst (svataḥ).

yathā mṛdi ghaṭo nāma kanake kuṇḍalābhidhā |
śuktau hi rajatakhyātirjīvaśabdastathā pare || 60 ||

yathā (conj.): "Just as".
mṛdi (f. loc. sg.): "In clay", from √mṛd (clay, earth).
ghaṭaḥ (m. nom. sg.): "A jar", object created from clay.
nāma (n. nom. sg.): "By name, named".
kanake (n. loc. sg.): "In gold", from √kan (to shine, gold).
kuṇḍalābhidhā (f. nom. sg.): "Called an earring", from kuṇḍala (earring) + abhidhā (designation, name).
śuktau (f. loc. sg.): "In the nacre", referring to the shell where silver is falsely perceived.
hi (particle): "Indeed, surely".
rajata-khyātiḥ (f. nom. sg.): "Falsely perceived as silver", from rajata (silver) + khyāti (perception, recognition).
jīva-śabdaḥ (m. nom. sg.): "The term Jīva", from jīva (living being) + śabda (word, sound).
tathā (adv.): "So, in the same way".
pare (m. loc. sg.): "In the Supreme", from √pṛ (to go beyond, transcend).

Just as earth is described as a jar, gold as an earring, and a nacre as silver, so is Brahman described as Jiva.

Just as (yathā) clay (mṛdi) appears as a jar (ghaṭaḥ), gold (kanake) as an earring (kuṇḍalābhidhā), and nacre (śuktau) is mistakenly perceived as silver (rajata-khyātiḥ), so too is Brahman referred to as Jiva (jīva-śabdaḥ) in the Supreme (pare).

So wie (yathā) Erde (mṛdi) als Topf (ghaṭaḥ) beschrieben wird, Gold (kanake) als Ohrring (kuṇḍalābhidhā) und die Muschel (śuktau) als Silber (rajata-khyātiḥ), so wird auch Brahman als Jiva (jīva-śabdaḥ) im Höchsten (pare) beschrieben.

yathaiva vyomni nīlatvaṁ yathā nīraṁ marusthale |
puruṣatvaṁ yathā sthāṇau tadvadviśvaṁ cidātmani || 61 ||

yathā (conj.): "Just as".
vyomni (n. loc. sg.): "In the sky", from √vyom (sky, space).
nīlatvam (n. nom. sg.): "Blueness", the illusory color of the sky.
yathā (conj.): "Just as".
nīram (n. nom. sg.): "Water", as seen in a mirage.
marusthale (m. loc. sg.): "In the desert", from maru (desert) + sthala (ground, place).
puruṣatvam (n. nom. sg.): "A human form", from puruṣa (man, person) + tva (suffix indicating the state of being).
sthāṇau (m. loc. sg.): "In a post", a tree trunk mistaken for a person.
tadvat (adv.): "Similarly".
viśvam (n. nom. sg.): "The universe, all things".
cid-ātmani (m. loc. sg.): "In the conscious Self", a compound of cit (consciousness) + ātman (self).

Just as blueness in the sky, water in the mirage, and a human figure in a post (are but illusory), so is the universe in Ātman.

Just as (yathā) blueness (nīlatvam) in the sky (vyomni), water (nīram) in the desert (marusthale), and a human figure (puruṣatvam) in a post (sthāṇau) are illusory, so (tadvat) is the universe (viśvam) in the conscious Self (cidātmani).

So wie (yathā) die Bläue (nīlatvam) im Himmel (vyomni), das Wasser (nīram) in der Wüste (marusthale) und die menschliche Figur (puruṣatvam) in einem Pfosten (sthāṇau) illusorisch sind, so (tadvat) ist das Universum (viśvam) im bewussten Selbst (cidātmani).

yathaiva śūnye vetālo gandharvāṇāṁ puraṁ yathā |
yathākāśe dvicandratvaṁ tadvatsatye jagatsthitiḥ || 62 ||

yathā (conj.): "Just as".
śūnye (n. loc. sg.): "In emptiness, void", from √śūn (empty).
vetālaḥ (m. nom. sg.): "A ghost, specter".
gandharvāṇām (m. gen. pl.): "Of the Gandharvas, celestial beings".
puraṁ (n. nom. sg.): "A city", in the sky, illusionary castle.
yathā (conj.): "Just as".
ākāśe (n. loc. sg.): "In the sky", from √kāś (to shine).
dvicandratvam (n. nom. sg.): "The perception of two moons", from dvi (two) + candra (moon).
tadvat (adv.): "Similarly".
satye (n. loc. sg.): "In truth, in reality", from √sat (to be).
jagat-sthitiḥ (f. nom. sg.): "The existence of the universe", a compound of jagat (world, universe) + sthiti (existence, standing).

Just as the appearance of a ghost in an empty place, of a castle in the air, and of a second moon in the sky (is illusory), so is the appearance of the universe in Brahman.

Just as (yathā) the appearance of a ghost (vetālaḥ) in emptiness (śūnye), a city (puraṁ) of the Gandharvas (gandharvāṇām) in the sky (ākāśe), and the perception of two moons (dvicandratvam) is illusory, so (tadvat) is the existence of the universe (jagatsthitiḥ) in reality (satye).

So wie (yathā) das Erscheinen eines Gespenstes (vetālaḥ) in der Leere (śūnye), einer Stadt (puraṁ) der Gandharvas (gandharvāṇām) im Himmel (ākāśe) und das Sehen zweier Monde (dvicandratvam) illusorisch ist, so (tadvat) ist das Erscheinen des Universums (jagatsthitiḥ) in der Wirklichkeit (satye).

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Grischa's Aparokshanubhuti analysis

śrīhariṁ paramānandamupadeṣṭāramīśvaram | vyāpakaṁ sarvalokānāṁ kāraṇaṁ taṁ namāmyaham || 1 ||

aparokṣānubhūtirvai procyate mokṣasiddhaye | sadbhireṣā prayatnena vīkṣaṇīyā muhurmuhuḥ || 2 ||

svavarṇāśramadharmeṇa tapasā haritoṣaṇāt | sādhanaṁ prabhavetpuṁsāṁ vairāgyādicatuṣṭayam || 3 ||

brahmādisthāvarānteṣu vairāgyaṁ viṣayeṣvanu | yathaiva kākaviṣṭhāyāṁ vairāgyaṁ taddhi nirmalam || 4 ||

nityamātmasvarūpaṁ hi dṛśyaṁ tadviparītagam | evaṁ yo niścayaḥ samyagviveko vastunaḥ sa vai || 5 ||

sadaiva vāsanātyāgaḥ śamo yamiti śabditaḥ | nigraho bāhyavṛttīnāṁ dama ityabhidhīyate || 6 ||

viṣayebhyaḥ parāvṛttiḥ paramoparatirhi sā | sahanaṁ sarvaduḥkhānāṁ titikṣā sā śubhā matā || 7 ||

nigamācāryavākyeṣu bhaktiḥ śraddheti viśrutā | cittaikāgryaṁ tu sallakṣye samādhānamiti smṛtam || 8 ||

saṁsārabandhanirmuktiḥ kathaṁ syānme dayānidhe | iti yā sudṛḍhā buddhirvaktavyā sā mumukṣutā || 9 ||

uktasādhanayuktena vicāraḥ puruṣeṇa hi | kartavyo jñānasiddhyarthamātmanaḥ śubhamicchatā || 10 ||

notpadyate vinā jñānaṁ vicāreṇānyasādhanaiḥ | yathā padārthabhānaṁ hi prakāśena vinā kvacit || 11 ||

ko’haṁ kathamidaṁ jātaṁ ko vā kartāsya vidyate | upādānaṁ kimastīha vicāraḥ so’yamīdṛśaḥ || 12 ||

nāhaṁ bhūtagaṇo deho nāhaṁ cākṣagaṇastathā | etadvilakṣaṇaḥ kaścidvicāraḥ so’yamīdṛśaḥ || 13 ||

ajñānaprabhavaṁ sarvaṁ jñānena pravilīyate | saṁkalpo vividhaḥ kartā vicāraḥ so’yamīdṛśaḥ || 14 ||

etayoryadupādānamekaṁ sūkṣmaṁ sadavyayam | yathaiva mṛddhaṭādīnāṁ vicāraḥ so’yamīdṛśaḥ || 15 ||

ahameko’pi sūkṣmaśca jñātā sākṣī sadavyayaḥ | tadaḥaṁ nātra saṁdeho vicāraḥ so’yamīdṛśaḥ || 16 ||

ātmā viniṣkalo hyeko deho bahubhirāvṛtaḥ | tayoraikyaṁ prapaśyanti kimajñānamataḥ param || 17 ||

ātmā niyāmakaścāntardeho niyamyabāhyakaḥ | tayoraikyaṁ prapaśyanti kimajñānamataḥ param || 18 ||

ātmā jñānamayaḥ puṇyo deho māṁsamayo'śuciḥ | tayoraikyaṁ prapaśyanti kimajñānamataḥ param || 19 ||

ātmā prakāśakaḥ svaccho dehastāmasa ucyate | tayoraikyaṁ prapaśyanti kimajñānamataḥ param || 20 ||

ātmā nityo hi sadrūpo deho'nityo hyasanmayaḥ | tayoraikyaṁ prapaśyanti kimajñānamataḥ param || 21 ||

ātmanastatprakāśatvaṁ yatpadārthāvabhāsanam | nāgnyādidīptivaddīptirbhavatyāndhyaṁ yato niśi || 22 ||

deho’hamityayaṁ mūḍho matvā tiṣṭhatyaho janaḥ | mamāyamityapi jñātvā ghaṭadraṣṭeva sarvadā || 23 ||

brahmaivāhaṁ samaḥ śāntaḥ saccidānandalakṣaṇaḥ | nāhaṁ deho hyasadrūpo jñānamityucyate budhaiḥ || 24 ||

nirvikāro nirākāro niravadyo’hamavyayaḥ | nāhaṁ deho hyasadrūpo jñānamityucyate budhaiḥ || 25 ||

nirāmayo nirābhāso nirvikalpo’hamātataḥ | nāhaṁ deho hyasadrūpo jñānamityucyate budhaiḥ || 26 ||

nirguṇo niṣkriyo nityo nityamukto’hamacyutaḥ | nāhaṁ deho hyasadrūpo jñānamityucyate budhaiḥ || 27 ||

nirmalo niścalo’nantaḥ śuddho’hamajaro’maraḥ | nāhaṁ deho hyasadrūpo jñānamityucyate budhaiḥ || 28 ||

svadehaṁ śobhanaṁ tyaktvā puruṣākhyaṁ ca saṁmatam | kiṁ mūrkha śūnyamātmānaṁ dehātītaṁ karoṣi bho || 29 ||

svātmānaṁ śrṛṇu mūrkha tvaṁ śrutyā yuktyā ca pūruṣam | dehātītaṁ sadākāraṁ sudurdarśaṁ bhavādṛśām || 30 ||

ahaṁśabdena vikhyāta eka eva sthitaḥ paraḥ | sthūlatvānnaikatāṁ prāptaḥ kathaṁ syāddehakaḥ pumān || 31 ||

ahaṁ draṣṭṛtayā siddho deho dṛśyatayā sthitaḥ | mamāyamiti nirdeśātkathaṁ syāddehakaḥ pumān || 32 ||

ahaṁ draṣṭṛtayā siddho deho dṛśyatayā sthitaḥ | mamāyamiti nirdeśātkathaṁ syāddehakaḥ pumān || 32 ||

ahaṁ vikārahīnastu deho nityaṁ vikāravān | iti pratīyate sākṣātkathaṁ syāddehakaḥ pumān || 33 ||

yasmātparamiti śrutyā tayā puruṣalakṣaṇam | vinirṇītaṁ viśuddhena kathaṁ syāddehakaḥ pumān || 34 ||

sarvaṁ puruṣa eveti sūkte puruṣasaṁjñite | apyucyate yataḥ śrutyā kathaṁ syāddehakaḥ pumān || 35 ||

asaṁgaḥ puruṣaḥ prokto bṛhadāraṇyake’pi ca | anantamalasaṁsṛṣṭaḥ kathaṁ syāddehakaḥ pumān || 36 ||

tatraiva ca samākhyātaḥ svayaṁjyotirhi pūruṣaḥ | jaḍaḥ paraprakāśyo.yaṁ kathaṁ syāddehakaḥ pumān || 37 ||

prokto’pi karmakāṇḍena hyātmā dehādvilakṣaṇaḥ | nityaśca tatphalaṁ bhuṁkte dehapātādanantaram || 38 ||

liṁgaṁ cānekasaṁyuktaṁ calaṁ dṛśyaṁ vikāri ca | avyāpakamasadrūpaṁ tatkathaṁ syātpumānayam || 39 ||

evaṁ dehadvayādanya ātmā puruṣa īśvaraḥ | sarvātmā sarvarūpaśca sarvātīto’hamavyayaḥ || 40 ||

ityātmadehabhānena prapañcasyaiva satyatā | yathoktā tarkaśāstreṇa tataḥ kiṁ puruṣārthatā || 41 ||

ityātmadehabhedena dehātmatvaṁ nivāritam | idānīṁ dehabhedasya hyasattvaṁ sphuṭamucyate || 42 ||

caitanyasyaikarūpatvādbhedo yukto na karhicit | jīvatvaṁ ca mṛṣā jñeyaṁ rajjvāṁ sarpagraho yathā || 43 ||

rajjvajñānātkṣaṇenaiva yadvadrajjurhi sarpiṇī | bhāti tadvaccitiḥ sākṣādviśvākāreṇa kevalā || 44 ||

upādānaṁ prapañcasya brahmaṇo’nnanna vidyate | tasmātsarvaprapañco’yaṁ brahmaivāsti na cetarat || 45 ||

vyāpyavyāpakatā mithyā sarvamātmeti śāsanāt | iti jñāte pare tattve bhedasyāvasaraḥ kutaḥ || 46 ||

śrutyā nivāritaṁ nūnaṁ nānātvaṁ svamukhena hi | kathaṁ bhāso bhavedanyaḥ sthite cādvayakāraṇe || 47 ||

doṣo’pi vihitaḥ śrutyā mṛtyormṛtyuṁ sa gacchati | iha paśyati nānātvaṁ māyayā vañcito naraḥ || 48 ||

brahmaṇaḥ sarvabhūtāni jāyante paramātmanaḥ | tasmādetāni brahmaiva bhavantītyavadhārayet || 49 ||

brahmaiva sarvanāmāni rūpāṇi vividhāni ca | karmāṇyapi samagrāṇi bibhartīti śrutirjagau || 50 ||

suvarṇājjāyamānasya suvarṇatvaṁ ca śāśvatam | brahmaṇo jāyamānasya brahmatvaṁ ca tathā bhavet || 51 ||

svalpamapyantaraṁ kṛtvā jīvātmaparamātmanoḥ | yo’vatiṣṭhati mūḍhātmā bhayaṁ tasyābhibhāṣitam || 52 ||

svalpamapyantaraṁ kṛtvā jīvātmaparamātmanoḥ | yo’vatiṣṭhati mūḍhātmā bhayaṁ tasyābhibhāṣitam || 52 ||

yatrājñānādbhaveddvaitamitarastatra paśyati | ātmatvena yadā sarvaṁ netarastatra cāṇvapi || 53 ||

yasminsarvāṇi bhūtāni hyātmatvena vijānataḥ | na vai tasya bhavenmoho na ca śoko’dvitīyataḥ || 54 ||

ayamātmā hi brahmaiva sarvātmakatayā sthitaḥ | iti nirdhāritaṁ śrutyā bṛhadāraṇyasaṁsthayā || 55 ||

anubhūto.pyayaṁ loko vyavahārakṣamo’pi san | asadrūpo yathā svapna uttarakṣaṇabādhataḥ || 56 ||

svapno jāgaraṇe.līkaḥ svapne’pi na hi jāgaraḥ | dvayameva laye nāsti layo’pi hyubhayorna ca || 57 ||

trayamevaṁ bhavenmithyā guṇatrayavinirmitam | asya draṣṭā guṇātīto nityo hyekaścidātmakaḥ || 58 ||

yadvanmṛdi ghaṭabhrāntiṁ śuktau vā rajatasthitim | tadvadbrahmaṇi jīvatvaṁ bhrāntyā paśyati na svataḥ || 59 ||

yathā mṛdi ghaṭo nāma kanake kuṇḍalābhidhā | śuktau hi rajatakhyātirjīvaśabdastathā pare || 60 ||

yathaiva vyomni nīlatvaṁ yathā nīraṁ marusthale | puruṣatvaṁ yathā sthāṇau tadvadviśvaṁ cidātmani || 61 ||

yathaiva śūnye vetālo gandharvāṇāṁ puraṁ yathā | yathākāśe dvicandratvaṁ tadvatsatye jagatsthitiḥ || 62 ||

śrīhariṁ paramānandamupadeṣṭāramīśvaram |
vyāpakaṁ sarvalokānāṁ kāraṇaṁ taṁ namāmyaham || 1 ||

aparokṣānubhūtirvai procyate mokṣasiddhaye |
sadbhireṣā prayatnena vīkṣaṇīyā muhurmuhuḥ || 2 ||

svavarṇāśramadharmeṇa tapasā haritoṣaṇāt |
sādhanaṁ prabhavetpuṁsāṁ vairāgyādicatuṣṭayam || 3 ||

brahmādisthāvarānteṣu vairāgyaṁ viṣayeṣvanu |
yathaiva kākaviṣṭhāyāṁ vairāgyaṁ taddhi nirmalam || 4 ||

nityamātmasvarūpaṁ hi dṛśyaṁ tadviparītagam |
evaṁ yo niścayaḥ samyagviveko vastunaḥ sa vai || 5 ||

sadaiva vāsanātyāgaḥ śamo yamiti śabditaḥ |
nigraho bāhyavṛttīnāṁ dama ityabhidhīyate || 6 ||

viṣayebhyaḥ parāvṛttiḥ paramoparatirhi sā |
sahanaṁ sarvaduḥkhānāṁ titikṣā sā śubhā matā || 7 ||

nigamācāryavākyeṣu bhaktiḥ śraddheti viśrutā |
cittaikāgryaṁ tu sallakṣye samādhānamiti smṛtam || 8 ||

saṁsārabandhanirmuktiḥ kathaṁ syānme dayānidhe |
iti yā sudṛḍhā buddhirvaktavyā sā mumukṣutā || 9 ||

uktasādhanayuktena vicāraḥ puruṣeṇa hi |
kartavyo jñānasiddhyarthamātmanaḥ śubhamicchatā || 10 ||

notpadyate vinā jñānaṁ vicāreṇānyasādhanaiḥ |
yathā padārthabhānaṁ hi prakāśena vinā kvacit || 11 ||

ko’haṁ kathamidaṁ jātaṁ ko vā kartāsya vidyate |
upādānaṁ kimastīha vicāraḥ so’yamīdṛśaḥ || 12 ||

nāhaṁ bhūtagaṇo deho nāhaṁ cākṣagaṇastathā |
etadvilakṣaṇaḥ kaścidvicāraḥ so’yamīdṛśaḥ || 13 ||

ajñānaprabhavaṁ sarvaṁ jñānena pravilīyate |
saṁkalpo vividhaḥ kartā vicāraḥ so’yamīdṛśaḥ || 14 ||

etayoryadupādānamekaṁ sūkṣmaṁ sadavyayam |
yathaiva mṛddhaṭādīnāṁ vicāraḥ so’yamīdṛśaḥ || 15 ||

ahameko’pi sūkṣmaśca jñātā sākṣī sadavyayaḥ |
tadaḥaṁ nātra saṁdeho vicāraḥ so’yamīdṛśaḥ || 16 ||

ātmā viniṣkalo hyeko deho bahubhirāvṛtaḥ |
tayoraikyaṁ prapaśyanti kimajñānamataḥ param || 17 ||

ātmā niyāmakaścāntardeho niyamyabāhyakaḥ |
tayoraikyaṁ prapaśyanti kimajñānamataḥ param || 18 ||

ātmā jñānamayaḥ puṇyo deho māṁsamayo'śuciḥ |
tayoraikyaṁ prapaśyanti kimajñānamataḥ param || 19 ||

ātmā prakāśakaḥ svaccho dehastāmasa ucyate |
tayoraikyaṁ prapaśyanti kimajñānamataḥ param || 20 ||

ātmā nityo hi sadrūpo deho'nityo hyasanmayaḥ |
tayoraikyaṁ prapaśyanti kimajñānamataḥ param || 21 ||

ātmanastatprakāśatvaṁ yatpadārthāvabhāsanam |
nāgnyādidīptivaddīptirbhavatyāndhyaṁ yato niśi || 22 ||

deho’hamityayaṁ mūḍho matvā tiṣṭhatyaho janaḥ |
mamāyamityapi jñātvā ghaṭadraṣṭeva sarvadā || 23 ||

brahmaivāhaṁ samaḥ śāntaḥ saccidānandalakṣaṇaḥ |
nāhaṁ deho hyasadrūpo jñānamityucyate budhaiḥ || 24 ||

nirvikāro nirākāro niravadyo’hamavyayaḥ |
nāhaṁ deho hyasadrūpo jñānamityucyate budhaiḥ || 25 ||

nirāmayo nirābhāso nirvikalpo’hamātataḥ |
nāhaṁ deho hyasadrūpo jñānamityucyate budhaiḥ || 26 ||

nirguṇo niṣkriyo nityo nityamukto’hamacyutaḥ |
nāhaṁ deho hyasadrūpo jñānamityucyate budhaiḥ || 27 ||

nirmalo niścalo’nantaḥ śuddho’hamajaro’maraḥ |
nāhaṁ deho hyasadrūpo jñānamityucyate budhaiḥ || 28 ||

svadehaṁ śobhanaṁ tyaktvā puruṣākhyaṁ ca saṁmatam |
kiṁ mūrkha śūnyamātmānaṁ dehātītaṁ karoṣi bho || 29 ||

svātmānaṁ śrṛṇu mūrkha tvaṁ śrutyā yuktyā ca pūruṣam |
dehātītaṁ sadākāraṁ sudurdarśaṁ bhavādṛśām || 30 ||

ahaṁśabdena vikhyāta eka eva sthitaḥ paraḥ |
sthūlatvānnaikatāṁ prāptaḥ kathaṁ syāddehakaḥ pumān || 31 ||

ahaṁ draṣṭṛtayā siddho deho dṛśyatayā sthitaḥ |
mamāyamiti nirdeśātkathaṁ syāddehakaḥ pumān || 32 ||

ahaṁ draṣṭṛtayā siddho deho dṛśyatayā sthitaḥ |
mamāyamiti nirdeśātkathaṁ syāddehakaḥ pumān || 32 ||

ahaṁ vikārahīnastu deho nityaṁ vikāravān |
iti pratīyate sākṣātkathaṁ syāddehakaḥ pumān || 33 ||

yasmātparamiti śrutyā tayā puruṣalakṣaṇam |
vinirṇītaṁ viśuddhena kathaṁ syāddehakaḥ pumān || 34 ||

sarvaṁ puruṣa eveti sūkte puruṣasaṁjñite |
apyucyate yataḥ śrutyā kathaṁ syāddehakaḥ pumān || 35 ||

asaṁgaḥ puruṣaḥ prokto bṛhadāraṇyake’pi ca |
anantamalasaṁsṛṣṭaḥ kathaṁ syāddehakaḥ pumān || 36 ||

tatraiva ca samākhyātaḥ svayaṁjyotirhi pūruṣaḥ |
jaḍaḥ paraprakāśyo.yaṁ kathaṁ syāddehakaḥ pumān || 37 ||

prokto’pi karmakāṇḍena hyātmā dehādvilakṣaṇaḥ |
nityaśca tatphalaṁ bhuṁkte dehapātādanantaram || 38 ||

liṁgaṁ cānekasaṁyuktaṁ calaṁ dṛśyaṁ vikāri ca |
avyāpakamasadrūpaṁ tatkathaṁ syātpumānayam || 39 ||

evaṁ dehadvayādanya ātmā puruṣa īśvaraḥ |
sarvātmā sarvarūpaśca sarvātīto’hamavyayaḥ || 40 ||

ityātmadehabhānena prapañcasyaiva satyatā |
yathoktā tarkaśāstreṇa tataḥ kiṁ puruṣārthatā || 41 ||

ityātmadehabhedena dehātmatvaṁ nivāritam |
idānīṁ dehabhedasya hyasattvaṁ sphuṭamucyate || 42 ||

caitanyasyaikarūpatvādbhedo yukto na karhicit |
jīvatvaṁ ca mṛṣā jñeyaṁ rajjvāṁ sarpagraho yathā || 43 ||

rajjvajñānātkṣaṇenaiva yadvadrajjurhi sarpiṇī |
bhāti tadvaccitiḥ sākṣādviśvākāreṇa kevalā || 44 ||

upādānaṁ prapañcasya brahmaṇo’nnanna vidyate |
tasmātsarvaprapañco’yaṁ brahmaivāsti na cetarat || 45 ||

vyāpyavyāpakatā mithyā sarvamātmeti śāsanāt |
iti jñāte pare tattve bhedasyāvasaraḥ kutaḥ || 46 ||

śrutyā nivāritaṁ nūnaṁ nānātvaṁ svamukhena hi |
kathaṁ bhāso bhavedanyaḥ sthite cādvayakāraṇe || 47 ||

doṣo’pi vihitaḥ śrutyā mṛtyormṛtyuṁ sa gacchati |
iha paśyati nānātvaṁ māyayā vañcito naraḥ || 48 ||

brahmaṇaḥ sarvabhūtāni jāyante paramātmanaḥ |
tasmādetāni brahmaiva bhavantītyavadhārayet || 49 ||

brahmaiva sarvanāmāni rūpāṇi vividhāni ca |
karmāṇyapi samagrāṇi bibhartīti śrutirjagau || 50 ||

suvarṇājjāyamānasya suvarṇatvaṁ ca śāśvatam |
brahmaṇo jāyamānasya brahmatvaṁ ca tathā bhavet || 51 ||

svalpamapyantaraṁ kṛtvā jīvātmaparamātmanoḥ |
yo’vatiṣṭhati mūḍhātmā bhayaṁ tasyābhibhāṣitam || 52 ||

svalpamapyantaraṁ kṛtvā jīvātmaparamātmanoḥ |
yo’vatiṣṭhati mūḍhātmā bhayaṁ tasyābhibhāṣitam || 52 ||

yatrājñānādbhaveddvaitamitarastatra paśyati |
ātmatvena yadā sarvaṁ netarastatra cāṇvapi || 53 ||

yasminsarvāṇi bhūtāni hyātmatvena vijānataḥ |
na vai tasya bhavenmoho na ca śoko’dvitīyataḥ || 54 ||

ayamātmā hi brahmaiva sarvātmakatayā sthitaḥ |
iti nirdhāritaṁ śrutyā bṛhadāraṇyasaṁsthayā || 55 ||

anubhūto.pyayaṁ loko vyavahārakṣamo’pi san |
asadrūpo yathā svapna uttarakṣaṇabādhataḥ || 56 ||

svapno jāgaraṇe.līkaḥ svapne’pi na hi jāgaraḥ |
dvayameva laye nāsti layo’pi hyubhayorna ca || 57 ||

trayamevaṁ bhavenmithyā guṇatrayavinirmitam |
asya draṣṭā guṇātīto nityo hyekaścidātmakaḥ || 58 ||

yadvanmṛdi ghaṭabhrāntiṁ śuktau vā rajatasthitim |
tadvadbrahmaṇi jīvatvaṁ bhrāntyā paśyati na svataḥ || 59 ||

yathā mṛdi ghaṭo nāma kanake kuṇḍalābhidhā |
śuktau hi rajatakhyātirjīvaśabdastathā pare || 60 ||

yathaiva vyomni nīlatvaṁ yathā nīraṁ marusthale |
puruṣatvaṁ yathā sthāṇau tadvadviśvaṁ cidātmani || 61 ||

yathaiva śūnye vetālo gandharvāṇāṁ puraṁ yathā |
yathākāśe dvicandratvaṁ tadvatsatye jagatsthitiḥ || 62 ||