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Sanskrit text and transliteration:

啶呧え啷嵿く啶︵�冟し啷嵿�熰ぞ啶掂た啶掂ぞ啶む�嬥そ啶む�嵿ぐ 啶� 啶ㄠた啶�啷嬥�椸�� 啶�啶ㄠぞ啶椸お啶� 啷�
啶�啷嬥す啶�啷嵿ぐ啶о�嵿さ啶傕じ啶�啶距い啷嵿ぐ啷囙ぃ 啶ㄠた啶掂�冟い啷嵿い啷� 啶班�嬥�椸す啶距え啶苦さ啶む�� 啷� 啷┼ギ 啷�

anyad峁涐梗峁�膩viv膩to'tra na niyogo man膩gapi |
mohapradhva峁僺am膩tre峁嘺 niv峁泃te rogah膩nivat || 38 ||

English translation of verse 2.38:

There is, therefore, no need for an injunction at all, as there is (the need) in the state of duality (based on ignorance) inasmuch as here (when Brahman-knowledge is attained) the evil (viz., bondage) gets removed by the mere destruction of ignorance, (in the same way as a sick man becomes his normal self) on the destruction of the disease.

Notes:

That the attainment of Brahman is real and not figurative may be argued in a different way. Even the knower of Brahman, according to this argument, is enjoined to practise meditation on Brahman (brahma-诲丑测腻苍补) with a view to attain Brahman. Just as the attainment of heaven (svarga) through the performance of sacrifice is real, so also the attainment of Brahman through the practice of meditation, it may be contended, is real.

This argument is wrong as it is based on a misunderstanding of the nature of Brahman-knowledge. There is scope for injunction so long as 补惫颈诲测腻 persists giving rise to distinctions such as the knower and the known. But when Brahman-knowledge arises, ignorance is destroyed; and along with ignorance, its effect, viz., bondage, also gets removed. There is, therefore, no need for the practice of meditation on the part of the knower of Brahman (brahmavid), one in whom Brahman-knowledge has dawned. It means that there is no scope for injunction once Brahman-knowledge has taken place. 惭辞办峁�a, according to Advaita, is remaining in one鈥檚 own state (蝉惫补谤奴辫腻惫补蝉迟丑腻-濒补办峁�a峁嘺-尘辞办峁�a岣�). Just as a person remains in his normal condition when the ailment he is suffering from is removed, so also the 箩墨惫补 remains in its own state as the ever-free, self-luminous Brahman when 补惫颈诲测腻, as well as its effect, is removed.