Bhashya
णमप्युक्तवदुपसंहरति सृष्टिसाकल्यानुकीर्त्यै ।यथेयं श्रुति-र्व्यवस्थिता तथा प्रजापतिरेव सर्वे देवा इति निश्चितो-ऽर्थः ; स्रष्टुरनन्यत्वात्सृष्टानाम्, प्रजापतिनैव तु सृष्ट्वा-देवानाम ।अथैवं प्रकरणार्थे व्यवस्थिते तत्स्तुत्यभिप्रा-येणाविद्वन्मतान्तरनिन्दोपन्यासः ।अन्यनिन्दा अन्यस्तुत-ये ।तत् तत्र कर्मप्रकरणे, केवलयाज्ञिकां यागकाले, यदिदंवच आहुः—‘ अमुमग्निं यजामुमिन्द्रं यज ’ इत्यादि—ना-मशस्त्रस्तोत्रकर्मादिभिन्नत्वाद्विन्नमेवाग्न्यादिदेवमेकैकं मन्य-माना आहुरित्यभिप्रायः—तन्न तथा विद्यात् ; यस्मादेतस्यैवप्रजापतेः सा विसृष्टिर्देवभेदः सर्वः ; एष उ ह्येव प्रजापति-रेव प्राणः सर्वे देवाः ॥अत्र विप्रतिपद्यन्ते—पर एव हिरण्यगर्भ इत्येके; संसा-रीत्यपरे ।पर एव तु मन्त्रवर्णात्—‘ इन्द्रं मित्रं वरुणमग्नि-माहुः ’ इति श्रुतेः ; ‘ एष ब्रह्मैष इन्द्र एष प्रजापतिरेते सर्वेदेवाः ’ इति च श्रुतेः ; स्मृतेश्च—‘ एतमेके वदन्त्यग्निं मनु-मन्ये प्रजापतिम् ’ इति, ‘ योऽसावतीन्द्रियोऽग्राह्यः सूक्ष्मो-ऽव्यक्तः सनातनः ।सर्वभूतमयोऽचिन्त्यः स एव स्वयमु-द्बभौ ’ इति च ।संसार्येव वा स्यात्—‘ सर्वान्पाप्मन औ-षत् ’ इति श्रुतेः ; न ह्यसंसारिणः पाप्मदाहप्रसङ्गोऽस्ति ;भयारतिसंयोगश्रवणाच्च ; 'अथ यन्मर्त्यः सन्नमृतानसृजत' इति च, 'हिरण्यगर्भं पश्यत जायमानम्' इति च मन्त्रवर्णात् ; स्मृतेश्च कर्मविपाकप्रक्रियायाम्—'ब्रह्मा विश्वसृजो धर्मो महानव्यक्तमेव च ।उत्तमां सात्त्विकीमेतां गतिमाहुर्मनीषिणः' इति ।अथैवं विरुद्धार्थानुपपत्तेः प्रामाण्यव्याघात इति चेत्—
In plain words
The scripture concludes this section in the same manner, in order to praise the complete unity of creation. According to this established scriptural teaching, the settled truth is that Prajapati is indeed all the gods. This is because the created world is not separate from its creator, and because Prajapati himself, after projecting them, became those very gods. Now, since this is the established meaning of the text, the scripture introduces a criticism of the ignorant view solely to praise this non-dual truth—for the censure of one view serves to glorify the other. Thus, in the ritual portion of the Vedas, during sacrifices, the mere ritualists declare: 'Offer sacrifice to this Agni, offer sacrifice to this Indra,' and so forth. They speak this way because they believe each deity is entirely separate, misled by differences in names, hymns, and ritual acts. But one must not understand it in this dualistic way. All this diverse creation of gods is the projection of Prajapati alone; for he indeed is Prajapati, he is the cosmic life-force, and he is all the gods. On this point, thinkers disagree: some maintain that Hiranyagarbha is the supreme Self, while others argue he is a transmigrating soul. The first view holds that he is the supreme Self, citing the Vedic mantra: 'They call him Indra, Mitra, Varuna, and Agni,' and the Upanishadic text: 'He is Brahma, he is Indra, he is Prajapati, he is all these gods.' This is supported by traditional Smriti texts: 'Some call him Agni, others Manu, and others Prajapati,' and 'He who is beyond the senses, ungraspable, subtle, unmanifest, eternal, the essence of all beings, and unthinkable—he alone shone forth.' Conversely, the other view argues he must be a transmigrating soul, pointing to the scripture: 'He burnt all his evils,' since a non-transmigrating, supreme Self cannot be subject to the burning of sins. Furthermore, scripture describes him as experiencing fear and loneliness, and mantras declare: 'Though mortal, he created the immortals,' and 'Behold Hiranyagarbha being born.' The Smriti also states in the section on the fruits of action: 'Sages call this state of Brahma, the creators of the universe, Dharma, the Great, and the Unmanifest, the highest state of purity.' If one objects that such contradictory scriptural statements destroy the very authority of the sacred texts—
Close to the Sanskrit
The scripture concludes this also in the manner stated, for the sake of praising the completeness of creation. Just as this scriptural text is established, so also the settled meaning is that Prajapati indeed is all the gods; because the created things are not different from the creator, and because Prajapati indeed, having created, became the gods. Now, this being the established meaning of the section, for the purpose of praising that, there is the introduction of the censure of the other view of the ignorant. The censure of another is for the praise of the other. Therefore, there in the section on rituals, at the time of sacrifice, the mere ritualists say this word—'Sacrifice to this Agni, sacrifice to this Indra,' etc.—thinking each deity like Agni to be different indeed, because of the difference in names, weapons, hymns, and actions; this is the intention—one should not know it thus; because all this creation, the variety of gods, is of this Prajapati alone; for he indeed is Prajapati, he is Prana, he is all the gods. Here they disagree—some say Hiranyagarbha is the supreme Self indeed; others say he is a transmigrating soul. He is the supreme Self indeed, because of the mantra text: 'They call him Indra, Mitra, Varuna, Agni,' and from the Sruti: 'He is Brahma, he is Indra, he is Prajapati, he is all these gods'; and from the Smriti: 'Some call him Agni, others Manu, others Prajapati,' and 'He who is beyond the senses, ungraspable, subtle, unmanifest, eternal, consisting of all beings, unthinkable, he himself shone forth.' Or he must be a transmigrating soul indeed, because of the Sruti: 'He burnt all evils'; for there is no possibility of burning evils for one who is not a transmigrating soul; and because of the hearing of his connection with fear and discontent; and from the mantra texts: 'Now, since he, being mortal, created the immortals,' and 'Behold Hiranyagarbha being born'; and from the Smriti in the section on the ripening of actions: 'Sages call this state of Brahma, the creators of the universe, Dharma, the Great, and the Unmanifest, the highest state of Sattva.' Now, if it be objected that because of such contradictory meanings, there is a contradiction in the authority of scripture—