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तस्यैव परमात्मनो मायापरिकल्पितैः नामादिविशेषरूपैः इदं जगद्भाति हे महानुभाव ।कथमेतदवगम्यते तस्यैव नामादिविशेषरूपैरिदं जगद्भातीति ? ‘इन्द्रो मायाभिः पुरुरूप ईयते’ इति मायानिर्मितं बहुरूपं निर्दिश्य तस्यैव सम्यग्रूपम् ‘तदेतद्ब्रह्मापूर्वमनपरमनन्तरमबाह्यमयमात्मा ब्रह्म सर्वानुभूरित्यनुशासनम्’ इति प्रवदन्ति वेदाः ।तथा च—‘द्वे वाव ब्रह्मणो रूपे मूर्तं चैवामूर्तं च’ इत्यादिना तस्यैव मूर्तामूर्तात्मकमात्मवज्जगत्स्वरूपं निर्दिश्य तस्य सम्यग्रूपम् ‘नेति नेति’ इत्यादिना प्रवदन्ति वेदाः ।तथा—‘आत्मन आकाशः संभूतः’ इति वियदादिधरित्रीपर्यन्तं तस्यैव कार्यं निर्दिश्य कार्योपन्यासमुखेन तस्यैव सम्यग्रूपम् ‘यतो वाचो निवर्तन्ते, अप्राप्य मनसा सह’ इत्यादिना प्रवदन्ति वेदाः ।‘अधीहि भगव इति होपससाद’ इत्यादिना नामादिप्राणान्तं तस्यैव मायानिमित्तं जगन्निर्दिश्य ‘यत्र नान्यत्पश्यति नान्यच्छृणोति नान्यद्विजानाति स भूमा’ इत्यादिना तस्यैव सम्यग्रूपं भूमानं तमसः पारं स्वे महिम्नि व्यवस्थितं प्रवदन्ति वेदाः ।न केवलं वेदाः प्रवदन्ति, अपि तु मुनयोऽपि तत् ब्रह्म विश्ववैरूप्यं विश्वरूपविपरीतरूपम् उदाहरन्ति ।तथा चाह भगवान्पराशरः—‘प्रत्यस्तमितभेदं यत्सत्तामात्रमगोचरम् ।
In plain words
O noble soul, it is through names and forms conjured by illusion that this entire universe shines as the Supreme Self. How is this to be understood? Scripture first points to the multiform universe born of illusion—as when it says, 'Indra assumes manifold shapes through magical powers'—and then reveals its true essence: 'This Self is Brahman, without before or after, without inside or outside, the all-experiencing reality.' Again, after describing the universe through its formed and unformed aspects, scripture reveals its true nature through the negation 'Not this, not this.' Tracing the effect from ether down to earth, it points to the ultimate reality beyond speech and mind where words turn back. Through the instruction beginning with name and breath, it reveals the supreme Infinite—the vast expanse beyond darkness where no second thing is seen or known, established forever in its own glory. Not only do the Vedas declare this, but enlightened sages confirm that Brahman transcends all universal diversity. As the venerable Parashara says: 'That in which all distinctions have dissolved, which is pure being, beyond the reach of the mind...'
Close to the Sanskrit
Of that very Supreme Self, through names and special forms imagined by illusion, this universe shines, O noble soul. How is this understood, that this universe shines through those very names and special forms? 'Indra goes manifold through illusions'—having thus indicated the manifold illusory form, its proper form the Vedas proclaim: 'This same Brahman is without prior, without posterior, without interior, without exterior, this Self is Brahman, the all-perceiver—this is the teaching.' And similarly—'Two indeed are the forms of Brahman: formed and unformed'—having thus indicated the formed and unformed nature of the universe as the Self, its proper form the Vedas proclaim through 'Not this, not this' and so on. And—'From the Self space was produced'—having thus indicated its effect extending from ether down to earth, through the introduction of effects its proper form the Vedas proclaim: 'From which words turn back, failing to reach along with the mind' and so on. Through 'Teach me, revered sir' and so on, having indicated the world born of illusion ending with name and breath, the Vedas proclaim its proper form as the Infinite—where one sees nothing else, hears nothing else, knows nothing else, the Infinite, beyond darkness, established in its own glory. Not only do the Vedas proclaim this, but sages also declare that Brahman to be the universal diversity and the opposite of the universal form. And thus says the revered Parashara: 'That in which differences have set, which is pure existence, inaccessible...'