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Shloka

सर्वात्मना दृश्यमिदं मृषैव
नैवाहमर्थः क्षणिकत्वदर्शनात् ।
जानाम्यहं सर्वमिति प्रतीतिः
कुतोऽहमादेः क्षणिकस्य सिध्येत् ॥ २९४ ॥

sarvātmanā dṛśyamidaṃ mṛṣaiva
naivāhamarthaḥ kṣaṇikatvadarśanāt ;
jānāmyahaṃ sarvamiti pratītiḥ
kuto’hamādeḥ kṣaṇikasya sidhyet . 294 .

Anvaya

सर्वात्मनाsarvātmanā
By all counts
इदं दृश्यम्idaṃ dṛśyam
this which is ‘knowable’
मृषा एवmṛṣā eva
is unreal only
न एवna eva
never
अहम्–अर्थःaham–arthaḥ
can be called as ‘I’
क्षणिकत्व–दर्शनात्kṣaṇikatva–darśanāt
because it is seen to be ephemeral
प्रतीतिःpratītiḥ
the knowledge (the claim that)
जानामि अहंjānāmi ahaṃ
I know
सर्वम् इतिsarvam iti
everything
कुतःkutaḥ
how (is it possible)
सिध्येत्sidhyet
does it apply
अहम्–आदेःaham–ādeḥ
to the ego etc
क्षणिकस्यkṣaṇikasya
which is ephemeral

Translation

By all counts, that which is knowable (the mind or ego) is merely unreal. It can never be called as the real Self because it is seen to be ephemeral. The experience (the claim) that ‘I know everything’ cannot be told in the case of ego etc., which are ephemeral.

Annotation

The Self is the non–negatable existence which is eternal. All that is objectified as ‘this’ is knowable and hence unreal. All experience is connected with the notion of self (‘I’) – such as ‘I see’, ‘I taste’, ‘I walk’ etc. The sense organs are limited to one mode of perception and all such mental modes are transitory and insentient. The delimited and impermanent ego cannot be called as the real Self. The mind cannot know itself, as in that case, it would be both the subject and object, which is a logical impossibility (Jagadguru).

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