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

@@ -1350,16 +1350,46 @@ In other words, there are no two entities as Âtman and Brahman; it is the same
 entity Âtman that is sometimes called Brahman.
 
 When a person makes an enquiry into the real nature of this external world he
-is led to one ultimate reality which he called Brahman. But an enquiry into the
+is led to one ultimate reality which he calls Brahman. But an enquiry into the
 nature of the enquirer himself reveals the fact that there is nothing but the
 Âtman, the Self, wherefrom the so-called external world has emanated. Thus he
 realizes that what he so long called Brahman, the substratum of the universe,
-is but his own Self, it is he himself. So it si said: `All this is verily
+is but his own Self, it is he himself. So it is said: `All this is verily
 Brahman, this Âtman is Brahman' (\textit{Mând. Up. 2}).
 
 $^2$\textit{I am not the body } --- I am neither the gross, subtle nor the
 causal body.
 }
+\newpage
 
+\begin{large}
+\begin{center}
+    \begin{hindi}
+    निर्विकारो निराकारो निरवघोऽहमव्ययः ।\\
+    नाहं देहो ह्यसद्रूपो ज्ञानमित्युच्यते बुधैः ॥ २५ ॥
+    \end{hindi}
+\end{center}
+\end{large}
+\texttt{8-36:35}
+
+\texthindi{अहं}
+I
+\texthindi{निर्विकारः}
+without any change
+\texthindi{निराकारः}
+without any form
+\texthindi{निरवघः}
+free from all blemishes
+\texthindi{अव्ययः}
+undecaying
+(\texthindi{अस्मि}
+am)
+\texthindi{अहम्}
+, etc.
+
+\bigskip
+
+\textbf{25. I am without any change, without any form, free from all blemish
+and decay. I am not, etc.  }
 
 \end{document}