तद् युष्मदोरस्मदि सम्प्रतिष्ठा
तस्मिन् विनष्टे अस्मदि मूल बोधात्
तद् युष्मदस्मन् मति वर्जितैका
स्थितिर् ज्वलन्ती सहजात्मनः स्यात्—१६
tad yuShmadorasmadi sampratiShThA
tasmin vinaShThe asmadi mUla bodhAt
tad yuShmadasman mati varjitaikA
sthitir jvalantI sahajAtmanaH syAt—16
tad yuShmadoH = third person and second person; asmadi sampratiShThA = depend
on first person;tasmin vinaShThe asmadi = first person eliminated; mUla bodhAt =
by knowledge of the source;tad yuShmadasman mati varjitaikA= the one division-less
without the notion of‘that’,’thou’, and ‘I’;sthitir jvalantI sahajAtmanaH syAt = the self shines
The third person and second person depend on the first person. By the knowledge of the source, the one division-less without the notion of ‘that’, ‘thou’ and ”I’, the self shines and emerges.
The words ‘you’, ‘that/he she’ etc (the third and second person) have their basis in the first person. The other becomes the second or third person only with reference to the first person.
What is next to me is ‘this’ while something afar is ‘that’. Changing my position will result in ‘this’ and ‘that’ switching names. All depends on the first person alone.
By knowing the self to be the basis of the very ‘I’ one negates all divisions. The consciousness, as it were reflects in the mind medium and a sentient being thus exists. Hence, the basis of this jivAtma (individual, being) is the self. The very core of the ‘finite I’ that one claims to be is the Atma.
So long as one is ignorant of one’s own nature, this finite I is the truth. An ignorant man will consider this I alone as the ultimate truth while a wise man will know this ‘I’ to be the division-less one in which the seeming divisions in the form of ‘finite I’, ‘you’, ‘that’ exist. These seeming divisions hold no meaning. They appear but are known to be unreal.
Once the identification with the finite I is cut asunder through knowledge, one knows oneself to be the essence of all the apparent divisions. This division-less truth includes all the three divisions of first, second and third person. This is the vision of a wise man. His functional finite I will continue. Everything remains the same except for the vision he has. He now knows himself to be the whole, not the finite I. Hence, the other division of ‘you’ and ‘that’ also do not hold much water. They exist in their own level and are transacted with, knowing well that their essence is not different from what he is.