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The sages said:

1. How did the lord who is 苍颈峁�k补濒补 (attributeless), nirmala (pure), and nitya (eternal) adopt sakalatva (the state of being with attributes). It behoves you to tell us about this in the same manner you had learnt it formerly.

S奴ta said:

2. O leading brahmins, persons who know reality recognize the lord in the form of the 笔谤补峁嘺惫补, 痴颈箩帽腻苍补 (perfect knowledge), after hearing about the unborn lord in the Vedantic treatises.

3. The knowledge that has sound, etc. for its object is called 闯帽腻苍补. Others say that j帽膩na is devoid of Error. Still others say that it is not so.

4. O brahmins, some sages say that knowledge which is pure, devoid of impurities, has no alternatives as objects and does not require a support and is made manifest through a teacher, is the real one.

5. Salvation results only from perfect knowledge. Grace of the lord is conducive to the achievement of perfect knowledge. Both help to liberate the yogin and make him blissful.^[1]

6. Some sages say that His contact can be acquired by means of holy rites. By one鈥檚 own free will, the form that is conceived fancifully shall be withdrawn.

7-11. The heaven is the head of Lord, the sky.^[2] is his umbilicus, the moon, sun and fire are his eyes, the quarters are his ears. The nether worlds constitute his feet, the ocean is his cloth, Devas are his arms, the constellations are his ornaments, 笔谤补办峁泃颈 is his wife, 笔耻谤耻峁�a is his 尝颈峁単补. From his face^[3] issued forth all the Brahmins, 叠谤补丑尘腻, Indra, and 痴颈峁ａ箛耻. The 碍峁�a迟谤颈测补蝉 issued from his arms. The 痴补颈艣测补蝉 issued from his thighs and 艢奴诲谤补蝉 from his feet. 笔耻峁�k补濒补 膧惫补谤迟补办补 and other clouds are his hairs. The winds are born of his nose. The 艢谤耻迟颈 and 厂尘峁泃颈 texts constitute his gait.

12. The lord in the form of Karman makes 笔谤补办峁泃颈 function by means of this cosmic body. The glorious 笔耻谤耻峁�a is comprehensible to man through perfect knowledge, not otherwise.

13-14. 罢补辫辞测补箩帽补 (sacrifice in the form of austerity) is superior to thousands of 碍补谤尘补测补箩帽补蝉 (sacrifice in the form of holy rites). 闯补辫补测补箩帽补 (sacrifice in the form of Japa) is superior to thousands of 罢补辫辞测补箩帽补s. 顿丑测腻苍补测补箩帽补 (sacrifice in the form of meditation) is superior to thousands of 闯补辫补测补箩帽补s. There is nothing greater than 顿丑测腻苍补测补箩帽补. 顿丑测腻苍补 (meditation) is a means of perfect knowledge.

15. When the yogin stands firmly by equal elegance and sees through meditation, when he is engaged in the 顿丑测腻苍补测补箩帽补, 艢颈惫补 becomes manifest in him.

16. All people conversant with the knowledge of Brahman are pure, thanks to that 痴颈诲测腻. There is no expiatory rite or any injunction, in regard to 痴颈箩帽腻苍颈苍蝉 (knowers); nor do they have purificatory rites.

17. On consideration it is clear that there is no holy rite in the world, there is no happiness or misery, neither dharma nor adharma. neither japa nor homa, to those who take up meditation. They come near to the 鈥楽at鈥� (the existent Being).

18. The 尝颈峁単补 is pure, auspicious and imperishable. It is exceedingly blissful in nature. The Ni峁�kala form, that is, the form devoid of attributes is all-pervasive. It is always stationed in the heart of yogins.

19. O brahmins, they say that the 尝颈峁単补 is of two types viz.,鈥攖he external and the internal. O excellent sages, the grass one is the external. O brahmins, the subtle one is the internal. [So are the devotees].

20. The gross devotees are those engaged in the worship of gross 尝颈峁単补s and interested in holy rites and sacrifices. The gross idol is just for awakening knowledge of the gross devotees.^[4]

21-22. The spiritual li峁単a is not perceptible to the deluded person who conceives things only externally and not otherwise. The gross li峁単a made of clay, wood, etc., is perceptible only to non-yogin as the subtle and eternal 尝颈峁単补 is perceptible to the 闯帽腻苍颈苍.

23. Other knowers of reality say that the object, on consideration, is non-existent.^[5] Therefore, everything, the Ni峁�kala and the Sakala is of the nature of 艢颈惫补.

24. Others say like this, O men of good holy rites鈥擜lthough the ether is one, it is perceived separately in regard to separate platters. Similarly 艢颈惫补 has separateness as well as non-separateness.

25. O men of good holy rites, though the sun is only one he is seen manifold in the different water-reservoirs. This example is cited in order to convince the people.

26. The creatures in the heaven and on the earth are evolved out of the five elements. Still they are seen in multiples of forms as different species and individuals.

27. Know that whatever is seen or heard is identical with 艢颈惫补. The difference among the people, on deliberation, is mere illusion.

28. After experiencing extensive pleasures in dream a man may be happy or miserable. But on pondering we understand that neither the pleasure nor the misery has been really experienced.

29-30. All those who have understood the real meanings of the Vedas also speak thus in regard to worldly matters. The great lord invested with attributes is directly perceptible in the hearts of the worldly-minded persons. The lord devoid of attributes appears in the hearts of yogins and is identical with the universe. He appears to the wise ones only. The physical body of the great lord is of three types.

31. O excellent brahmins, the first-one is Ni峁�kala, the second one is 厂补办补濒补-狈颈峁�k补濒补 and the third-one is Sakala.

32-33. Some worship the 厂补办补濒补-狈颈峁�k补濒补 form, some worship in the heart, or in the 尝颈峁単补 or in the fire. Some worship the Sakala form along with their wives and sons.

34-35. Just as 艢颈惫补 so also is the goddess. Just as the goddess so also is 艢颈惫补. Hence people worship the deities with the consciousness of non-difference. They worship the twenty-seven^[6] principles in the body as well as outside, in the mystic diagrams of four, six, ten angles, twelve, sixteen and three sides.

36. 艢颈惫补, the lord, devoid of difference of Sat and Asat is stationed out of his own free will along with the goddess for the protection of the world.

37. Some call him one, some call him one with two 骋耻峁嘺蝉.^[7] Some call him 罢谤颈驳耻峁嘺^[8] (having three 骋耻峁嘺蝉). Some say that it is 艢颈惫补. Others, the knowers of the Vedas speak of him as the cause of the universe.

38. All Brahmins equipped with devotion and auspicious yoga are persons of special characteristics. They are interested in Dharma. In the middle of the hexagon they worship the lord of yogas, having all the forms (or no form).

39. Those who perceive 艢颈惫补 in the three-sided (mystic diagram), in the middle of the three principles, attain him; not the other yogins. They perceive the three-eyed^[9] lord with the three 骋耻峁嘺蝉, the ancient 笔耻谤耻峁�a along with the goddess.

Footnotes and references:

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[1]:

腻苍补苍诲补尘补测补岣�鈥攊.e. by the real knowledge and divine grace the yogin can attain the supreme bliss. Cf. 鈥溎乶andamayo'bhy膩s膩t鈥濃�攃ited in 艢颈惫补to峁�i峁嚹�.

[2]:

kha [kham]鈥攖he world of mortals. 艢颈惫补to峁�i峁嚹�. quotes 痴颈艣惫补 in support of this meaning.

[3]:

The divine origin of society and its division into four classes, viz. 叠谤腻丑尘补峁嘺, 碍峁�a迟谤颈测补, 痴补颈艣测补 and 艢奴诲谤补, can be traced as far back as the 笔耻谤耻峁�as奴kta of the 峁欢惫别诲补.

[4]:

The gross (li峁単a) form of the supreme lord 艢颈惫补 is meant just to create a feeling of devotion in the gross-minded people. In fact, lord 艢颈惫补 (like the ether) is an indivisible entity. His division into sakala and 苍颈峁�k补濒补 forms, as of the ether into gha峁�膩k膩艣a and ma峁環膩k膩艣a is conditioned by external factors.

[5]:

artha [补谤迟丑补岣�]鈥攇oal, viz. the release from the bondage of activities. Because, actually, as there is no bondage, there is no release. Cf. 笔补帽肠补诲补艣墨; VI. 35; also 惭补丑腻产丑腻谤补迟补. 鈥渂andhasya m膩y膩m奴latv膩n na me mok峁�o na bandhanam鈥濃�攃ited in 艢颈惫补to峁�i峁嚹�.

[6]:

sapta-vi峁兣沘t prabhedata岣モ�擨n the groups of tattvas, 艢颈惫补 is placed in the twenty-seventh category. (Cf. 1.71. 51). But this classification is only impirical, not real. However, the physical and mental worship of 艢颈惫补 enjoined in the 腻驳补尘补蝉 rests on the categorical basis.

[7]:

诲惫颈驳耻峁嘺 [诲惫颈驳耻峁嘺m]鈥攊n the form of 笔谤补办峁泃颈 and 笔耻谤耻峁�a.

[8]:

trigu峁嘺 [trigu峁嘺m]鈥攊n the form of 叠谤补丑尘腻, 痴颈峁ａ箛耻 and Rudra.

[9]:

triyak峁�a [tri-yak峁�am]=迟谤测补办峁�a [迟谤测补办峁�am], three-eyed. See p. 280 note. 259.