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Shloka

परिपूर्णमनाद्यन्तमप्रमेयमविक्रियम् ।एकमेवाद्वयं ब्रह्म नेह नानास्ति किञ्चन ॥ ४६५ ॥

paripūrṇamanādyantamaprameyamavikriyam ;ekamevādvayaṃ brahma neha nānāsti kiñcana . 465 .

Anvaya

न तुna tu
But not
देहादि–सत्यत्व–बोधनायdehādi–satyatva–bodhanāya
to assert the reality of the body
विपश्चिताम्vipaścitām
of the realised persons
यतःyataḥ
because
श्रुतेः अभिप्रायःśruteḥ abhiprāyaḥ
the purport of the scripture
परम–अर्थ–एक–गोचरःparama–artha–eka–gocaraḥ
is to tell at the absolute level only

Translation

The Brahman is all–pervading, devoid of beginning or end and cannot be known by the means of knowledge. It is unchanging and devoid of the three differentiations – differentiation with an object of its own class, with an object of another class or internal division. No plurality whatsoever exists in Brahman.

Annotation

1) The Br.Up. 4–4–19 says that the Brahman can be realised only by a pure mind. A person who sees duality moves from death to death (transmigrates). 2) The present verse also refers to the Ch.Up. 6–2–1 – “in the beginning there was existence alone, one without a second” (Jagadguru).

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