SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImath varavaramunayE nama:
yaj jñātvā na punar moham
evaṁ yāsyasi pāṇḍava
yena bhūtāny aśeṣāṇi
drakṣyasy ātmany atho mayi
(Jñāna is the wisdom mentioned in the last verse. The term is conveniently translated as ‘consciousness’ in some places in the following lines).
It is that wisdom, knowing which thou wilt not fall again under the delusion which makes one to mistake (the forms or bodies of) deva etc., for ātma, and the notion of egotism (my-ness or selfish personal interest) which it produces therein3.
It is that wisdom or consciousness, by which thou shalt see the universe of creatures of all concievable forms, devas etc., as in thyself, because as between thyself and other beings, there exists equality, in that all ātmas, viewed when divested of their (temporary) material environments, are one in their nature, of being conscious entities.
That all ātmas are of one uniform (intelligent) nature, when they are dissociated from matter-union, is averred in a future stanza viz:—
‘Faultless indeed is brahma (ātma), and equal’ (v-19)
Thou wilt see…, then in Me i.e., thou wilt see the universe of creatures in Me, for all ātma-principle is, by its nature and purity, one, i.e., the same as Mine. So says the verse:—
‘Embracing this knowledge, they have attained to My equality’ (xiv-2).
Śruti also chants thus :—
‘Then the enlightened man, casting off merit and demerit, becomes cleansed, and attains the highest equality4.’
Stripped of name and stripped of form, the ātma- essence is the same in all beings and equal with the nature of Para (Supreme=God).
Hence, when viewed in its dissociated condition from matter, one ātma is like another, and like Īśvara.
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