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In plain words
We praise that who, though His own nature is unbroken, would spread out the varied fashioning of in the wheel of the essence of His own heart.
So, with the mass of settled, another is set forth, in twenty verses, the passage that begins “There, when this stands as mere being a ” and ends “, the highest, has the universe for its self”, to settle at length the of the , which, though spoken of as included within that mass, has to be settled as the main thing. Consider: in this it is the of the ’s own that is taught. For he, knowing his own nature as what is to be left and what is to be taken up, and entering without difference his own self, whose nature is ’s, the form of what is most to be taken up, is freed while still living. There, in one verse he sets out the of the three, and the rest; in seven verses, the difference of made by it; in two, the of ; in five, the states of the himself, deep sleep and the rest; and in three, the division of these into what is to be left and what is to be taken up. This is the gist of the . Now the meaning of the text is set out.
There, when this stands as mere being a , is its deity; over the spread of set apart, and are set.
“There”: the of the being of this kind, established by the and in keeping with reasoning, there is this form of being a , wrapped in the five that begin with . In the state called withdrawal, in which that alone is pure and the whole mass of is drawn back, the one who takes on being the presiding deity, by bringing that state about, and by turning towards himself the folk who worship him and have come into that state through meditation on it, is the revered himself, the blessed . Even in the domain of his third eye is open, through touching the of the whose form is the light of the middle, free of the pairs and , sun and moon, day and night and the rest, whose self is and . But over the spread of what is set apart, in the , marked by carrying on its stream, the presiding deity is . For this very reason those two have no opening of the third eye: because in them what is the spread of the , of the kind “this is blue”, is foremost, and so they are empty of entering the state of the as “I”. “Daivata” is the same as . “Spread” is arising and continuance.
He sets out the division of what has been called mere being a , and the different names the give it:
This , blind with and bound by , is one in ; and he whose sovereignty has made him recognise, solid with , is called freed.
Where things are as his own limbs, the is called ; where by they are divided, stained by the , and the rest, he is a .
“Blind with ”: bewildered. For this very reason, taking to be what binds him, “this” , the that is the void and the rest, wrapped in and the rest, wanders on; so he is “one in ”. For the body too, keeping a likeness of form through childhood, youth and the rest, wanders on, as it were. But and the rest wander on even into another birth. But he whose sovereignty has been brought by , the that brings to light, to the place of ; who for this very reason takes the body and the rest, and the universe too, to be awareness alone; and who for this very reason has for his form alone, solid, empty of any mingling with another form that is not : since the bond of birth again is gone, he is fit to be called freed even while the body stays. But when it has fallen, is solid and one; so who is freed, and from what? It is only by way of what was before, and with regard to other , that one speaks of as freed.