तदेतत्प्रेयः पुत्रात्, प्रेयो वित्तात्, प्रेयोऽन्यस्मात्सर्वस्मात्, अन्तरतरं, यदयमात्मा । स योऽन्यमात्मनः प्रियं ब्रुवाणं ब्रूयात्, प्रियं रोत्स्यतीति, ईश्वरो ह, तथैव स्यात्; आत्मानमेव प्रियमुपासीत; स य आत्मानमेव प्रियमुपास्ते न हास्य प्रियम् प्रमायुकम् भवति ॥ ८ ॥
tadetatpreyaḥ putrāt, preyo vittāt, preyo’nyasmātsarvasmāt, antarataraṃ, yadayamātmā | sa yo’nyamātmanaḥ priyaṃ bruvāṇaṃ brūyāt, priyaṃ rotsyatīti, īśvaro ha, tathaiva syāt; ātmānameva priyamupāsīta; sa ya ātmānameva priyamupāste na hāsya priyam pramāyukam bhavati || 8 ||
8. This Self is dearer than a son, dearer than wealth, dearer than everything else, and is innermost. Should a person (holding the Self as dear) say to one calling anything else dearer than the Self, ‘(What you hold) dear will die’—he is certainly competent (to say so)—it will indeed come true. One should meditate upon the Self alone as dear. Of him who meditates upon the Self alone as dear, the dear ones are not mortal.
Here is another reason why the Self should be known to the exclusion of everything else. This Self is dearer than a son: A son is universally held dear in the world; but the Self is dearer than he. which shows that It is extremely dear. Similarly dearer than wealth such as gold or jewels, and everything else, whatever is admittedly held dear in the world. Why is the Self dearer than those things, and not the organs etc.? This is being explained: And is innermost. The body and the organs are inner and nearer to oneself than a son or wealth, for instance, which are external things. But this Self is nearer than those even. A thing which is extremely dear deserves to be attained by the utmost effort. So is this Self, which is dearer than everything else held dear in the world. Therefore one should make the utmost effort to attain It, evep abandoning that which is imposed as a duty on one, for the attainment of other dear objects. But one may ask, when both Self and non-Self are dear, and the choice of one means the rejection of the other, why should the Self alone be chosen to the exclusion of the other, and not inversely? This is being answered: Should a person holding the Self as dear say to one calling anything else but the Self, such as a son, dearer than the Self, ‘What you hold dear, for instance, the son, will die (lit. will meet with the extinction of life)’—Why does he say like this? Because he is certainly competent to say so. Hence— ii, what he said, will indeed come true, the dear one will die, for he speaks the truth. Therefore he is in a position to say like that. Some say that the word ‘īśvara’ (competent) means ‘swift.’ It might if it was commonly used in that sense. Therefore, giving up all other dear things, one should meditate upon the Self alone as dear. Of him who meditates upon the Self alone as dear, who knows that the Self alone is dear and nothing else, and thinks of It with the full conviction that the other things commonly held dear are really anything but dear—of one possessed of this knowledge the dear ones are not mortal. This is a. mere restatement of a universal fact, for a knower of the Self has nothing else to call dear or the opposite. Or it may be a eulogy on the choice of the Self as dear (in preference to non-Self); or it may be the declaration of a result for one who is an imperfect knower of the Self, if he meditates upon the Self as dear, for a suffix signifying a habit has been used in the word ‘Pramāyuka’ (mortal).