Section Two (द्वितीयः खण्डः)

यदि मन्यसे सुवेदेति दहरमेवापि नूनं त्वं वेत्थ ब्रह्मणो रूपम्। यदस्य त्वं यदस्य देवेष्वथ नु मीमांस्यमेव ते ॥१॥

If you think you have well understood Brahman, then surely you know only a little of its forms. Indeed, you must inquire further, now - the form of Brahman among the gods.

मन्ये विदितं नाहमन्ये सुवेदेति नो न वेदेति वेद च। यो नस्तद् वेद तद् वेद नो न वेदेति वेद च ॥२॥

I think it is not known; I believe that one who thinks “I know it well” does not truly know. It is known by the one who understands that it is not known; the one who says, “I do not know,” indeed knows it.

यस्यामतं तस्य मतं यस्य न वेद सः। अविज्ञातं विजानतां विज्ञातमविजानताम् ॥३॥

He who thinks he does not know - that one truly knows; he who believes he knows - knows not. It is unknown to those who claim knowledge; known to those who know they do not know.

प्रतिबोधविदितं मतममृतत्वं हि विन्दते। आत्मना विन्दते वीर्यं विद्यया विन्दतेऽमृतम् ॥४॥

That which is known through every state of awareness is the true understanding; for through it, one attains immortality. By the Ātman one gains valour, and by its understanding, one attains immortality.

इह चेदवेदीदथ सत्यमस्ति न चेदिहावेदीन्महती विनष्टिः। भूतेषु भूतेषु विचिन्त्य धीराः प्रेत्यास्माल्लोकादमृता भवन्ति ॥५॥

If one knows it in this life, then truth is attained; if one does not know it in this life, there is a great loss. Reflecting upon it among all beings, the wise, departing from this world, become immortal.

Section Two Bhāshya

The testimonial continues providing the explanation verse by verse. Epistemologically, having the constant awareness that lord Brahman is not completely knowable is the right understanding. The Brahman is also addressed by other names such as Parameśvaraḥ and Vishnu, as He cannot be known completely. Further it clarifies not to mistake the word 'Ātman' to individual being. Brahman is not the same as the individual being (Jīvasvarūpaṁ), but He is situated within every being as controller and governor. Hence one must contemplate on Brahman in all beings (bhūteṣu bhūteṣu vicintya). Testimonial goes on to clarify, without Brahman's grace, even the activities of an individual are impossible. When this is so, it will be foolish to think of the being's identity with that of Brahman.

"...यं सम्यङ् नैव जानाति कश्चिन्निरवशेषतः। सर्वात्मना विजानामीति यस्य मतं भवेत्॥

"...Whom no one knows completely, without a doubt. Yet one thinks, “I know it entirely, that Ātman”. Such is the belief of one who does not truly know.

तस्याज्ञातः स भगवान् यो नैवं मन्यते सदा। ज्ञातस्तस्य तथाऽस्यैव निःशेषमननं कृतम्॥

He does not truly know the Lord who always thinks in this way (that he fully knows Him without a doubt); but he who does not think thus - he has truly known, for in him complete contemplation has been accomplished.

इति यो मन्यते नास्य मतः स पुरुषोत्तमः। नाति वेद्यो न चावेद्यस्तस्मात् स परमेश्वरः॥

He who thinks thus (that he knows fully) does not truly understand; the one who does not think so is the superior among men. He is neither fully knowable nor entirely unknowable; therefore, he is the Supreme Lord, Parameśvaraḥ.

नेदं जीवस्वरूपं तद् ब्रह्म विष्ण्वाख्यमव्ययम्। किन्तु यत् ते समीपस्थमास ते विनियामकम्॥

This Parameśvaraḥ is not the same as individual being (jīvasvarūpaṁ). He, the imperishable Brahman, is called Viṣṇu. But He is very near you, as your controller and governor.

तदेव ब्रह्म विद्धि त्वं विष्ण्वाख्यं परमव्ययम्। नियामकं तद् देवानां मर्त्यानां किमुतोत्तमम्॥

Know that alone, to be Brahman, the supreme and imperishable, called Viṣṇu. It is the controller of the gods, and how much more so of mortals and the highest beings.

तत्प्रसादं विना जीवे मन्तव्या न प्रवृत्तयः। किमु जीवस्य तद्भावो न मन्तव्य इतीर्यते॥

Without its (Brahman's) grace, even the activities of the individual being are not possible; what then of the being's identity with That - it is certainly not to be assumed; thus, it is declared. ..."

[...इत्यादि ब्रह्मसारे॥]

[-stated thus in the testimonial brahma-sāra.]

॥ इति द्वितीयः खण्डः ॥

Thus ends the second section.