In plain words
So Śaṅkara chose Ubhayabhāratī herself to decide who had won the debate held between them. Maṇḍana Miśra had vowed that if he lost, he would take up sannyāsa. Ubhayabhāratī gave her judgement that Maṇḍana Miśra, her husband, had lost, and that Śaṅkara had won. Keeping the vow he had made, Maṇḍana Miśra took up sannyāsa. His wife, Ubhayabhāratī, took up sannyāsa too. In this way husband and wife both entered the order of sannyāsa and went on teaching Jñāna to the people.
Ahaṅkāra blocks the light of the Ātma
Without Jñāna, humanness itself wastes away. If Jñāna is to be gained, man must keep to Ṛta. “The great are one in mind, one in word, one in deed,” it has been said. Body, mind and action: the oneness of these three is itself Ṛta. These, mind, word and deed, are the forms of Brahmā, Viṣṇu and Maheśvara. If we wish to make mind, word and body pure, we must give up Ahaṅkāra. Though a lamp may be burning brilliantly, when the glass chimney over it gathers soot, its light grows dim. Only when we wipe the soot away completely do we see that flame clearly. This is the work man must do. In the same way, because the soot called Ahaṅkāra gathers round the mind, man is unable to see the light of divine Jñāna within him. Why does Ahaṅkāra enter in the first place? Ahaṅkāra begins in man because he cannot recognise his own truth, and because he fosters worldly feelings and resolves. So, first of all, we must root out worldly feelings. Then there will be no room at all for Ahaṅkāra. Without wiping out Ahaṅkāra, man cannot become a jñāni. If we want to see the holy flame shining, we must wipe away the soot around it, must we not? In the same way, if man is to see the light of the Ātma within him, he must give up Ahaṅkāra.
Only one free of attachment and Ahaṅkāra knows Brahman
Ubhayabhāratī built an āśrama near the Gaṅgā and went on teaching Jñāna to many women.