Section Two (द्वितीयः खण्डः)

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

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.

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

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.

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

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.

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

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.

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

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.

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

"...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.

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

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.

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

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.

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

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.

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

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.

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

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. ..."

[]...ityādi brahmasāre॥]

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

॥ iti dvitīyaḥ khaṇḍaḥ ॥

Thus ends the second section.