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

@@ -1650,6 +1650,24 @@ a fact of everybody's experience and as such, its existence cannot be
 challenged; therefore there is no reason to call it Sunya or absolute
 non-existence.}
 
+\begin{oframed}
+
+    Vedanta tells us who we really are - Existence, Consciousness Bliss, but we
+    don't realise this. It's like a wave not knowing that it is water. The wave
+    is born and soon shall subside and die, but the whole time it has been
+    water itself. When the wave knows itself as water it also gets connected to
+    other waves and becomes one with the whole ocean. Now, how does the wave
+    know itself as water? There is a method to it. First, the wave must know
+    the difference between wave and water. It must know that wave is a name,
+    shape and activity. To know ourself as Existence, Cosciousness and Bliss,
+    we must first learn to differentiate between our body and mind and the
+    Infinte Cosiousness. We need to know ourselves as a witness of our minds.
+    The name and form must be realised and differentiate from the Infinite
+    Existenc, Consiousness, Bliss. Both of these must be separated and then
+    realised as one - just like how a wave and water are the same thing.
+
+\end{oframed}
+
 
 \begin{large}
 \begin{center}
@@ -1707,5 +1725,55 @@ 
 \textit{$^2$Persons like you} --- Persons of your cast of mind who, on account
 of their great attachment to the body, overlook the vital differences which
 exist between the body and the Âtman and blindly assert their identity.}
+
+
+\begin{large}
+\begin{center}
+    \begin{hindi}
+
+    अहंशब्देन विख्यात एक एव स्थितः परः ।\\
+    स्थूलस्त्वनेकतां प्राप्तः कथं स्यातेहकः पुमान् ॥ ३१ ॥
+
+    \end{hindi}
+\end{center}
+\end{large}
+
+\texthindi{परः}
+Beyond the body
+(\texthindi{पुरुषः}
+Purusha)
+\texthindi{अहंशब्देन}
+by the word `I'
+\texthindi{विख्यातः}
+known
+\texthindi{एक एव}
+as only one
+\texthindi{स्थितः}
+existing
+(\texthindi{अस्ति}
+is)
+\texthindi{स्थूलः}
+the gross (body)
+\texthindi{तु}
+on the other hand
+\texthindi{अनेकतां}
+manifoldness
+\texthindi{प्राप्तः}
+obtained
+(\texthindi{तदा}
+so)
+\texthindi{देहकः}
+the body
+\texthindi{कथं}
+how
+\texthindi{पुमान्}
+Purusha
+\texthindi{स्यात्}
+can be?
+
+\bigskip
+
+\textbf{31. The Supreme (Purusha) known as ``I'' (ego) is but one, whereas the
+gross bodies are many. So how can this body be Purusha?}
 
 \end{document}