सलिल एको द्रष्टाद्वैतो भवति, एष ब्रह्मलोकः सम्राडिति हैनमनुशशास याज्ञवल्क्यः, एषास्य परमा गतिः, एषास्य परमा संपत्, एषोऽस्य परमो लोकः, एषोऽस्य परम आनन्दः; एतस्यैवानन्दस्यान्यानि भूतानि मात्रामुपजीवन्ति ॥ ३२ ॥
salila eko draṣṭādvaito bhavati, eṣa brahmalokaḥ samrāḍiti hainamanuśaśāsa yājñavalkyaḥ, eṣāsya paramā gatiḥ, eṣāsya paramā saṃpat, eṣo’sya paramo lokaḥ, eṣo’sya parama ānandaḥ; etasyaivānandasyānyāni bhūtāni mātrāmupajīvanti || 32 ||
32. It becomes (transparent) like water, one, the witness, and without a second. This is the world (state) of Brahman, O Emperor. Thus did Yājñavalkya instruct Janaka: This is its supreme attainment, this is its supreme glory, this is its highest world, this is its supreme bliss. On a particle of this very bliss other beings live.
When, however, that ignorance which presents things other than the self is at rest, in that state of profound sleep, there being nothing separated from the self by ignorance, what should one see, smell, or know, and through what? Therefore, being fully embraced by his own self-luminous Supreme Self, the Jīva becomes infinite, perfectly serene, with all his objects of desire attained, and the self the only object of his desire, transparent like water, one, because there is no second: It is ignorance which separates a second entity, and that is at rest in the state of profound sleep; hence ‘one.’ The mtness, because the vision that is identical with the light of the self is never lost. And without a second, for there is no second entity different from the self to be seen. This is immortal and fearless. This is the world of Brahman, the world that is Brahman: In profound sleep the self, bereft of its limiting adjuncts, the body and organs, remains in its own supreme light of the Ātman, free from all relations, O Emperor. Thus did Yājñavalkya instruct Janaka. This is spoken by the Śruti.
How did he instruct him? This is its supreme attainment, the attainment of the individual self. The other attainments, characterised by the taking of a body, from the state of Hiraṇyagarbha down to that of a clump of grass, are created by ignorance and therefore inferior to this, being within the sphere of ignorance. But this identification with all, in which one sees nothing else, hears nothing else, knows nothing olse, is the highest of all attainments such‘as identity with the gods, that are achieved through meditation and rites. This too is its supreme glory, the highest of all its splendours, being natural to it; other glories are artificial. Likewise this is its highest world; the other worlds, which are the result of its past work, are inferior to it; this, however, is not attainable by any action, being natural; hence ‘this is its highest world.’ Similarly this is its supreme bliss, in comparison with the bther joys that are due to the contact of the organs with their objects, since it is eternal; for another Śruti says, ‘That which is infinite is bliss’ (Ch. VII. xxiii. 1). ‘That in which one sees something. . . . knows something, is puny,’ mortal, secondary joy. But this is the opposite of thathence ‘this is its supreme bliss.’ On a particle of this very bliss, put forward by ignorance, and perceived only during the contact of the organs with their objects, other beings live. Who are they? Those that have been separated from that bliss by ignorance, and are considered different from Brahman. Being thus different, they subsist on a fraction of that bliss which is perceived through the contact of the organs with their objects.