Verse 15
Atma
शरीर्यप्यशरीर्येष परिच्छिन्नोऽपि सर्वगः । अशरीरं सदा सन्तमिदं ब्रह्मविदं क्वचित् ॥ प्रियाप्रिये न स्पृशतस्तथैव च शुभाशुभे । तमसा ग्रस्तवद्भानादग्रस्तोऽपि रविर्जनैः ॥ ग्रस्त इत्युच्यते भ्रान्त्या ह्यज्ञात्वा वस्तुलक्षणम् । तद्वद्देहादिबन्धेभ्यो विमुक्तं ब्रह्मवित्तमम् ॥ पश्यन्ति देहिवन्मूढाः शरीराभासदर्शनात् । अहिनिर्ल्वयनीवायं मुक्तदेहस्तु तिष्ठति ॥
शरीरी । अपि । अशरीरी । एषः । परिच्छिन्नः । अपि । सर्व-गः । अशरीरम् । सदा । सन्तम् । इदम् । ब्रह्म-विदम् । क्वचित् । प्रिया-अप्रिये । न । स्पृशतः । तथा । एव । च । शुभ-अशुभे । तमसा । ग्रस्त-वत् । भानात् । अग्रस्तः । अपि । रविः । जनैः । ग्रस्तः । इति । उच्यते । भ्रान्त्या । हि । अज्ञात्वा । वस्तु-लक्षणम् । तत्-वत् । देह-आदि-बन्धेभ्यः । विमुक्तम् । ब्रह्म-वित्-तमम् । पश्यन्ति । देहि-वत् । मूढाः । शरीर-आभास-दर्शनात् । अहि-निर्ल्वयनी-इव । अयम् । मुक्त-देहः । तु । तिष्ठति ।
śarīry apy aśarīry eṣa paricchinno 'pi sarvagaḥ | aśarīraṃ sadā santam idaṃ brahmavidaṃ kvacit || priyāpriye na spṛśatas tathaiva ca śubhāśubhe | tamasā grastavad bhānād agrasto 'pi ravir janaiḥ || grasta ity ucyate bhrāntyā hy ajñātvā vastulakṣaṇam | tadvad dehādibandhebhyo vimuktaṃ brahmavittamam || paśyanti dehivam mūḍhāḥ śarīrābhāsadarśanāt | ahinirlayanīvāyaṃ muktadehas tu tiṣṭhati ||
ദേഹിയെന്നപോലെ തോന്നിയാലും ഇവൻ അശരീരിയാണ്; പരിച്ഛിന്നനെന്നപോലെ തോന്നിയാലും സർവ്വഗതൻ—സദാ അശരീരിയായ ഈ ബ്രഹ്മവിദ് എവിടെയോ ദേഹവാനെന്നപോലെ പ്രത്യക്ഷപ്പെടുന്നു. പ്രിയവും അപ്രിയവും, ശുഭവും അശുഭവും അവനെ സ്പർശിക്കുന്നില്ല. സൂര്യൻ ഗ്രഹണഗ്രസ്തനല്ലെങ്കിലും അന്ധകാരം മൂലം ജനങ്ങൾ ‘ഗ്രസ്തൻ’ എന്നു പറയുന്നു; വസ്തുവിന്റെ സ്വഭാവം അറിയാതെ ഭ്രാന്തിയാൽ അങ്ങനെ വിളിക്കുന്നു. അതുപോലെ ദേഹാദി ബന്ധങ്ങളിൽ നിന്ന് വിമുക്തനായ പരമ ബ്രഹ്മവിദത്തെ, ദേഹാഭാസം കണ്ടു മൂഢർ ദേഹിയെന്നപോലെ കാണുന്നു. പാമ്പിന്റെ ഉപേക്ഷിച്ച ത്വക്കുപോലെ, മുക്തദേഹനായവൻ അവശേഷ-ആഭാസമായി മാത്രം നിലകൊള്ളുന്നു.
[Same as Atma.14; this verse reproduces the 14–17 passage.] Though embodied, this one is bodiless; though limited, he is all-pervading—ever bodiless, this knower of Brahman (appears) somewhere (as if embodied). The dear and the not-dear do not touch him, nor likewise the auspicious and inauspicious. Though the sun is not eclipsed, because of darkness people speak of it as ‘eclipsed’. It is called ‘eclipsed’ through delusion, not knowing the nature of the thing. So too, the supreme knower of Brahman, freed from bonds beginning with the body—fools, seeing the appearance of a body, perceive him as if embodied. Like a snake’s sloughed skin, this one stands with the body freed.