Verse 15
Katharudra
तद्विद्याविषयं ब्रह्म सत्यज्ञानसुखाद्वयम् ।
संसारे च गुहावाच्ये मायाज्ञानादिसंज्ञके ॥
निहितं ब्रह्म यो वेद परमे व्योम्नि संज्ञिते ।
सोऽश्नुते सकलान्कामान्क्रमेणैव द्विजोत्तमः ॥
प्रत्यगात्मानमज्ञानमायाशक्तेश्च साक्षिणम् ।
एकं ब्रह्माहमस्मीति ब्रह्मैव भवति स्वयम् ॥
तत्-विद्या-विषयम् । ब्रह्म । सत्य-ज्ञान-सुख-अद्वयम् ।
संसारे । च । गुहा-वाच्ये । माया-ज्ञान-आदि-संज्ञके ॥
निहितम् । ब्रह्म । यः । वेद । परमे । व्योम्नि । संज्ञिते ।
सः । अश्नुते । सकलान् । कामान् । क्रमेण । एव । द्विज-उत्तमः ॥
प्रत्यक्-आत्मानम् । अज्ञान-माया-शक्तेः । च । साक्षिणम् ।
एकम् । ब्रह्म । अहम् । अस्मि । इति । ब्रह्म । एव । भवति । स्वयम् ॥
tadvidyāviṣayaṃ brahma satyajñānasukhādvayam |
saṃsāre ca guhāvācye māyājñānādisaṃjñake ||
nihitaṃ brahma yo veda parame vyomni saṃjñite |
so'śnute sakalān kāmān krameṇaiva dvijottamaḥ ||
pratyagātmānam ajñānamāyāśakteś ca sākṣiṇam |
ekaṃ brahmāham asmīti brahmaiva bhavati svayam ||
ဘရဟ္မန်သည် အဒွိတ (မနှစ်ခွဲ) ဖြစ်၍ သဘောတရားမှာ သစ္စာ၊ ဉာဏ်၊ အာနန္ဒ ဖြစ်သဖြင့် ထိုဗိဒ္ယာ၏ အရာဝတ္ထု ဖြစ်သည်။ ထို့ပြင် သံသရာအတွင်း “ဂူဟာ” ဟုခေါ်သော ဂူအတွင်း၌ လျှို့ဝှက်နေသည်ဟု ဆိုကြပြီး ၎င်းကို မာယာ၊ အဝိဒ္ယာ (မသိမှု) စသည်ဖြင့် အမည်ပေးထားသည်။ “ပရမ-ဗျိုမန်” ဟုခေါ်သော အမြင့်ဆုံး အာကာသ၌ လျှို့ဝှက်နေသော ဘရဟ္မန်ကို သိမြင်သူသည် နှစ်ကြိမ်မွေး (dvija) များအနက် အမြတ်ဆုံးဖြစ်၍ အလိုဆန္ဒအားလုံးကို အစဉ်လိုက် ခံစားရသည်။ အတွင်းအာတ್ಮန် (pratyag-ātman) ကို အဝိဒ္ယာနှင့် မာယာ-శక్తi ၏ သက်သေဟု သိမြင်ကာ “ငါသည် တစ်ပါးတည်းသော ဘရဟ္မန်” ဟု အတည်ပြုသိမြင်လျှင်၊ သူကိုယ်တိုင် ဘရဟ္မန်တည်းဟူ၍ ဖြစ်လာသည်။
Brahman—non-dual, whose nature is reality, knowledge, and bliss—is the object of that knowledge; and (it is spoken of as) hidden in saṃsāra, in the ‘cave’ so called, designated as māyā, ignorance, and the like. The best of the twice-born who knows the Brahman hidden in the supreme ‘space’ so named, enjoys all desires, indeed, in due order. (Knowing) the inner Self as the witness of ignorance and the power of māyā, (and realizing) ‘I am the one Brahman,’ he himself becomes Brahman alone.