M vedanta/aparokshanubhuti/aparokshanubhuti.tex → vedanta/aparokshanubhuti/aparokshanubhuti.tex

@@ -1595,7 +1595,51 @@ it and it becomes non-dual, as there is no second thing appart from it. All
     these put together is being referred by the single word,
     \texthindi{अनन्तः}
 
+\end{oframed}
 
-\end{oframed}
+
+\begin{large}
+\begin{center}
+    \begin{hindi}
+
+    स्वदेहे शोभनं सन्तं पुरुषाख्यं च संमतम् ।\\
+    किं मूर्ख शून्यमात्मानं देहातीतं करोषि भोः ॥ २९ ॥
+
+    \end{hindi}
+\end{center}
+\end{large}
+
+\texthindi{भो मूर्ख}
+O you ignorant one
+\texthindi{स्वदेहे}
+(\texthindi{ वस्थितं}
+residing)
+in your own body
+\texthindi{देहातीतं}
+beyond the body
+\texthindi{शोभनं}
+blissful
+\texthindi{पुरुषाख्यं}
+known as Purusha
+\texthindi{च}
+(expletive)
+\texthindi{संमतम्}
+established
+(by the Sruti as identical with Brahman)
+\texthindi{सन्तं}
+ever-existent
+\texthindi{आत्मानं}
+Âtman
+\texthindi{किं}
+why
+\texthindi{शून्यं करोषि}
+assert as absolutely non-existent?
+
+\bigskip
+
+\textbf{29. O you ignorant one! Why do you assert the blissful, ever-existent
+Âtman, which resides in your own body and is (evidently) different from it,
+which is known as Purusha and is established (by the Sruti as identical with
+Brahman), to be absolutely non-existent$^1$?}
 
 \end{document}