Śaṅkarānanda presents the passage in a meditative and systematic way and emphasizes soundless, non-dual Om as the Self and culmination of contemplation. Its terms are treated as stages in recognizing the one Ātman, not as independent realities.
śivo 'dvaita evam Anand1900 ] śivo 'dvaitaḥ | evam LV1958
evam oṃkāra Anand1900 ] evam oṅkāra LV1958
ātmaiva | saṃviśaty LV1958 ] ātmaiva saṃviśaty Anand1900
ātmanātmānaṃ em. ed. ] ātmanā''tmānaṃ LV1958, Anand1900
evam oṃkāra Anand1900 ] evam oṅkāra LV1958
ātmaiva | saṃviśaty LV1958 ] ātmaiva saṃviśaty Anand1900
ātmanātmānaṃ em. ed. ] ātmanā''tmānaṃ LV1958, Anand1900
The fourth is without an element, with which there can be no dealing, the cessation of development, benign, without a second. Thus Om is the Self (Atman) indeed. He who knows this, with his self enters the Self<5>—yea, he who knows this!
<5: This phrase occurs previously at Vājasaneyi Saṃhitā 32.11.>
<5: This phrase occurs previously at Vājasaneyi Saṃhitā 32.11.>
Moralos ist der vierte, unbetastbar, die Weltausbreitung auslöschend, selig und zweitlos. So ist der Om-Laut der Ātman selbst. Mit seinem Selbste geht in den Ātman ein, wer solches weiß.
The partless aum is the Fourth—transcendent, without a second, all bliss. This aum is indeed ātman. He who knows this loses himself in the Self.
(The “Om”) which is without part is the fourth (condition of Brahma) which is imperceptible in which all the spheres have ceased, which is blissful (and) without duality. The “Om,” thus (meditated upon) is soul alone. He enters with his soul the soul, who thus knows, who thus knows.
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