Section Two (द्वितीयः खण्डः)

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

yadi manyase suvedeti daharamevāpi nūnaṁ tvaṁ vettha brahmaṇo rūpam। yadasya tvaṁ yadasya deveṣvatha nu mīmāṁsyameva te ॥1॥

[यदि (yadi) - if; मन्यसे (manyase) - you think; सुवेद (su-veda) - well know; इति (iti) - thus; दहरम् (daharam) - very little; एव (eva) - indeed; अपि (api) - even; नूनम् (nūnam) - surely; त्वम् (tvam) - you; वेत्थ (vettha) - know; ब्रह्मणः (brahmaṇaḥ) - of Brahman; रूपम् (rūpam) - form; यत् (yat) - which; अस्य (asya) - of this (Brahman); त्वम् (tvam) - you; यत् (yat) - what; अस्य (asya) - of this (Brahman); देवेषु (deveṣu) - among the gods; अथ (atha) - or; नु (nu) - now; मीमांस्यम् (mīmāṁsyam) - to be inquired into; एव (eva) - indeed; ते (te) - for you.]

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॥

manye viditaṁ nāhamanye suvedeti no na vedeti veda ca। yo nastad veda tad veda no na vedeti veda ca ॥2॥

[मन्ये (manye) - I think; विदितम् (viditam) - known; न (na) - not; अहम् (aham) - I; मन्ये (manye) - think; सुवेद (su-veda) - well knows; इति (iti) - thus; नः (naḥ) - by us; न (na) - not; वेद (veda) - knows; इति (iti) - thus; वेद (veda) - he knows; च (ca) - and; यः (yaḥ) - who; नः (naḥ) - by us; तत् (tat) - that; वेद (veda) - knows; तत् (tat) - that; वेद (veda) - he knows; नः (naḥ) - by us; न (na) - not; वेद (veda) - knows; इति (iti) - thus; वेद (veda) - he knows; च (ca) - and.]

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॥

yasyāmataṁ tasya mataṁ yasya na veda saḥ। avijñātaṁ vijānatāṁ vijñātamavijānatām ॥3॥

[यस्य (yasya) - whose; अमतम् (amatam) - not conceived or not thought (as knowledge); तस्य (tasya) - his; मतम् (matam) - is true understanding; यस्य (yasya) - whose; न (na) - not; वेद (veda) - knows; सः (saḥ) - he; (has true knowledge); अविज्ञातम् (avijñātam) - unknown; विजानताम् (vijānatām) - to those who think they know; विज्ञातम् (vijñātam) - known; अविजानताम् (avijānatām) - to those who do not think they know.]

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॥

pratibodhaviditaṁ matamamr̥tatvaṁ hi vindate। ātmanā vindate vīryaṁ vidyayā vindate'mr̥tam ॥4॥

[प्रतिबोध-विदितम् (pratibodha-viditam) - known through every state of awareness; मतम् (matam) - is the true understanding; अमृतत्वम् (amṛtatvam) - immortality; हि (hi) - indeed; विन्दते (vindate) - one attains; आत्मना (ātmanā) - by the 'Ātman'; विन्दते (vindate) - one attains; वीर्यम् (vīryam) - strength or power; विद्यया (vidyayā) - by understanding; विन्दते (vindate) - one attains; अमृतम् (amṛtam) - immortality.]

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॥

iha cedavedīdatha satyamasti na cedihāvedīnmahatī vinaṣṭiḥ। bhūteṣu bhūteṣu vicintya dhīrāḥ pretyāsmāllokādamr̥tā bhavanti ॥5॥

[इह (iha) - here (in this life); चेत् (ced) - if; अवेदीत् (avedīt) - one knows; अथ (atha) - then; सत्यम् (satyam) - truth; अस्ति (asti) - exists; न चेत् (na ced) - if not; इह (iha) - here (in this life); अवेदीन् (avedīn) - one knows; महती (mahatī) - great; विनष्टिः (vinaṣṭiḥ) - loss; भूतेषु (bhūteṣu) - among beings; विचिन्त्य (vicintya) - reflecting upon; धीराः (dhīrāḥ) - the wise; प्रेत्य (pretya) - having departed; अस्मात् (asmāt) - from this; लोकात् (lokāt) - world; अमृताः (amṛtāḥ) - immortal; भवन्ति (bhavanti) - become.]

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॥

"...yaṁ samyaṅ naiva jānāti kaścinniravaśeṣataḥ। sarvātmanā vijānāmīti yasya mataṁ bhavet॥

[यं (yam) - whom (or which); सम्यक् (samyak) - rightly; नैव (na eva) - not at all; जानाति (jānāti) - knows; कश्चित् (kaścit) - anyone; निरवशेषतः (niravaśeṣataḥ) - completely, without doubt; सर्वात्मना (sarvātmanā) - with the whole self; विजानामि (vijānāmi) - I know; इति (iti) - thus; यस्य (yasya) - whose; मतम् (matam) - view or belief; भवेत् (bhavet) - may be.]

"...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॥

tasyājñātaḥ sa bhagavān yo naivaṁ manyate sadā। jñātastasya tathā'syaiva niḥśeṣamananaṁ kr̥tam॥

[तस्य (tasya) - by him; अज्ञातः (ajñātaḥ) - not known; सः (saḥ) - that; भगवान् (bhagavān) - Lord (the revered one); यः (yaḥ) - who; न (na) - not; एवम् (evam) - thus; मन्यते (manyate) - thinks; सदा (sadā) - always; ज्ञातः (jñātaḥ) - known; तस्य (tasya) - by him; तथा (tathā) - likewise; अस्य (asya) - by this one; एव (eva) - indeed; निःशेष-मननम् (niḥśeṣa-mananam) - complete contemplation; कृतम् (kṛtam) - is done.]

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॥

iti yo manyate nāsya mataḥ sa puruṣottamaḥ। nāti vedyo na cāvedyastasmāt sa parameśvaraḥ॥

[इति (iti) - thus; यः (yaḥ) - who; मन्यते (manyate) - thinks; न (na) - not; अस्य (asya) - of him; मतः (mataḥ) - true understanding or view; सः (saḥ) - he; पुरुषोत्तमः (puruṣottamaḥ) - superior among men; न (na) - not; अति-वेद्यः (ati-vedyaḥ) - fully knowable; न (na) - not; च (ca) - and; अवेद्यः (avedyaḥ) - unknowable; तस्मात् (tasmāt) - therefore; सः (saḥ) - he; परम-ईश्वरः (param-īśvaraḥ) - the Supreme Lord.]

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॥

nedaṁ jīvasvarūpaṁ tad brahma viṣṇvākhyamavyayam। kintu yat te samīpasthamāsa te viniyāmakam॥

[न (na) - not; इदम् (idam) - this (Parameśvaraḥ); जीव-स्वरूपम् (jīva-svarūpam) - nature of the individual being; तत् (tat) - that; ब्रह्म (brahma) - Brahman; विष्णु-आख्यम् (viṣṇu-ākhyam) - called Viṣṇu; अव्ययम् (avyayam) - imperishable; किन्तु (kintu) - but; यत् (yat) - that which; ते (te) - to you; समीपस्थम् (samīpastham) - near or close; आस (āsa) - was; ते (te) - your; विनियामकम् (viniyāmakam) - controller or governor.]

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॥

tadeva brahma viddhi tvaṁ viṣṇvākhyaṁ paramavyayam। niyāmakaṁ tad devānāṁ martyānāṁ kimutottamam॥

[तत् (tat) - that; एव (eva) - indeed; ब्रह्म (brahma) - Brahman; विद्धि (viddhi) - know; त्वम् (tvam) - you; विष्णु-आख्यम् (viṣṇu-ākhyam) - called Viṣṇu; परम-अव्ययम् (param-avyayam) - supreme and imperishable; नियामकम् (niyāmakam) - the controller; तत् (tat) - that; देवानाम् (devānām) - of the gods; मर्त्यानाम् (martyānām) - of mortals; किम् उत (kim uta) - how much more; उत्तमम् (uttamam) - of the highest.]

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॥

tatprasādaṁ vinā jīve mantavyā na pravr̥ttayaḥ। kimu jīvasya tadbhāvo na mantavya itīryate॥

[तत्-प्रसादम् (tat-prasādam) - its grace; विना (vinā) - without; जीवे (jīve) - in the individual being; मन्तव्याः (mantavyāḥ) - are to be considered; न (na) - not; प्रवृत्तयः (pravṛttayaḥ) - activities or inclinations; किमु (kimu) - what to speak of; जीवस्य (jīvasya) - of the being; तत्-भावः (tat-bhāvaḥ) - identity with That (Brahman); न (na) - not; मन्तव्यः (mantavyaḥ) - to be considered; इति (iti) - thus; ईर्यते (īryate) - is declared.]

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॥]

[]...ityādi brahmasāre॥]

[इति (iti) - thus; आदि (ādi) - and so on; ब्रह्मसारे (brahma-sāre) - in the essence of Brahman.]

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

॥ इति द्वितीयः खण्डः ॥

॥ iti dvitīyaḥ khaṇḍaḥ ॥

Thus ends the second section.