Shloka
देहोऽहमित्येव जडस्य बुद्धि -
र्देहे च जीवे विदुषस्त्वहन्धीः ।
विवेकविज्ञानवतो महात्मनो
ब्रह्माहमित्येव मतिः सदात्मनि ॥ १६२ ॥
deho’hamityeva jaḍasya buddhi -
rdehe ca jīve viduṣastvahandhīḥ ;
vivekavijñānavato mahātmano
brahmāhamityeva matiḥ sadātmani . 162 .
Anvaya
- देहः अहम्dehaḥ aham
- The body is the self
- इति एवiti eva
- thus alone
- जडस्यjaḍasya
- of an ignorant person
- बुद्धिःbuddhiḥ
- understanding
- देहेdehe
- In the body
- जीवे चjīve ca
- and in the jīva
- विदुषःviduṣaḥ
- for a person learned in scriptures
- विवेक–विज्ञानवतः तुviveka–vijñānavataḥ tu
- on the other hand for a person who has attained realisation through discrimination
- महात्मनःmahātmanaḥ
- for a realised person
- अहं–धीःahaṃ–dhīḥ
- the notion of self
- ब्रह्म अहम्brahma aham
- I am Brahman
- मतिःmatiḥ
- understanding
- सदा आत्मनिsadā ātmani
- always with respect to Atman
Translation
The understanding of the ignorant person is that the body itself is the self. The idea of self exists both in the body and in the jīva for a person learned in scriptures. On the other hand, the person who has realised the Self – that the Self is boundless – has an unfailing awareness, “I am Brahman”.
Annotation
“A person learned in scriptures” refers to the person performing rituals and expecting welfare in this world and in the other world. The welfare in this world is for the body and the welfare in the other world is for the jīva (Jagadguru). mahātmanaḥ refers to a person who has realised his Self as beyond the three limitations of time, place and object (Jagadguru). An object is said to be limited in time because it is not available at all times. It is limited in place because it is confined to a place. It is limited as an object as one object cannot be another.