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[Sanskrit text for this chapter is available]

Upamanyu said:鈥�

1. Then there manifested the single-syllabled Brahman in the characteristic way o [?] a word with its sound 鈥極m鈥�. It expressed the Brahman.

2. That too was incomprehensible to 叠谤补丑尘腻 and 痴颈峁ａ箛耻 because their minds had been screened with Rajas and Tamas.

3. Then that syllable divided itself into four, the three 惭腻迟谤腻蝉鈥擜, U, Ma and half the 惭腻迟谤腻 thereafter.

4. The letter 鈥榓鈥� attached itself to the southern side of the blazing 尝颈峁単补, the letter 鈥渦鈥� to the north and the letter 鈥渕a鈥� to its middle.

5-6. The half a 惭腻迟谤腻 sound was heard on the head of the 尝颈峁単补. Even when the great syllable 笔谤补峁嘺惫补 was divided, the two gods did not understand the purpose of division. The unmanifest 笔谤补峁嘺惫补 then underwent the change into the Veda.

7. There the letter 鈥渁鈥� became the 峁欢惫别诲补, the letter 鈥渦鈥� the Yajurveda, the letter 鈥渕a鈥� the S膩maveda and the 狈腻诲补 the Atharvaveda.

8-10. The 峁欢惫别诲补 established half of itself succinctly. Thus 叠谤补丑尘腻 possessed of the Rajas, the first among the deities in rites also, the creator of the worlds and the principles as well as the unchanging 膧迟尘补苍; 狈颈惫峁泃迟颈 in the path of 碍补濒腻 and 厂补诲测辞箩腻迟补 in the five Brahmans, the lower portion in the parts of 尝颈峁単补 and the source in the three reasons. It established the sixty-four 骋耻峁嘺蝉 and 础颈艣惫补谤测补 of the cosmic intellect 础峁噄尘腻 etc. Thus with the ten topics the universe was pervaded by the 峁欢惫别诲补.

11-13. Then the Yajurveda established itself in the ten ways: Sattva among the attributes, 痴颈峁ａ箛耻 the first among the deities in the rites also, sustenance in the worlds and the firmament, 痴颈诲测腻 in the three principles, 笔谤补迟颈峁ａ弓丑腻 in the paths of 碍补濒腻 and 痴腻尘补诲别惫补 in the five Brahmans, the parts of 尝颈峁単补 and Yoni in the three causes. The 笔谤腻办峁泃补 was established in accordance with the 础颈艣惫补谤测补. Hence the universe is of the form of the Yajurveda.

14-16. Similarly the S膩maveda established itself in ten ways. It established Tamas and Rudra the first among the deities in the rites, annihilation in the three worlds and the excellent 艢颈惫补 in the Tattvas, Aghora in the five Brahmans and 痴颈诲测腻 among the 碍补濒腻s, the upper seat in the parts of the 尝颈峁単补 and the source in the three causes. So also the 础颈艣惫补谤测补 of the 笔耻谤耻峁�a. Thus the universe is pervaded by the S膩man.

17-20. Then the Atharvaveda established itself thus. It was devoid of 骋耻峁嘺蝉. It placed 惭补丑别艣惫补谤补, 厂补诲腻艣颈惫补 as the first among the deities. Though the great 膧迟尘补苍, 艢颈惫补 is devoid of activities. It established 厂补诲腻艣颈惫补 for the purpose of activities. It created pure blessing whereby the creatures are liberated. Above the worlds, where the words recede along with the mind are the Unman膩 worlds over which is the divine Somaloka where the lord stays with Um膩.

21-22. He who reaches above there in the Unman膩 world does not return. 艢腻苍迟颈 and 艢膩ntyat墨t膩 are all-pervasive among the 碍补濒腻s. Among the five Brahmans it is 笔耻谤耻峁�a and 莫艣腻苍补. There is the head of the 尝颈峁単补, the most excellent among the parts, where the sole 狈颈峁�k补濒补 艢颈惫补 shall be invoked and propitiated.

23-33. Among the Tattvas it is the greater Tattva than Bindu, 狈腻诲补 and 艢补办迟颈. It is greater than the greatest and in reality a non-Tattva. It transcends the three causes. It is beyond 惭腻测腻 the cause of agitation. It is beyond Ananta, the 艢uddhavidy膩, 惭补丑别艣惫补谤补, 厂补诲腻艣颈惫补 the great lord of all lores. It is beyond the lord who has mantras for his body, who is accompanied by all 艢补办迟颈s, who has five faces and ten arms and who is both Sakala and 狈颈峁�k补濒补. Beyond even that, beyond the Bindu, the half moon, the moon, the great 狈腻诲补, the lord of Su峁�um峁嚹�, the lord of Brahmarandhra beyond that, beyond 艢补办迟颈 and beyond the principle of 艢颈惫补 the great cause there is lord 艢颈惫补 who has no cause. He is the creator of causes, the subject and object of meditation and stationed in the middle of the great sky above the great 膧迟尘补苍. Equipped with prosperity and glory he is the lord of all. He has no overlord. He is beyond 础颈艣惫补谤测补 due to 惭腻测腻, beyond humanity, beyond the big and small, beyond what is to be discarded, what is not to be discarded, beyond 艢uddhavidy膩, Unman膩, and the 础颈艣惫补谤测补 of Unman膩. He is great and devoid of beginning, limitless and independent, stable and unsurpassable. Thus with ten such characteristics Atharvaveda is very weighty and so the universe is pervaded by it.

34-42. 峁欢惫别诲补 said again鈥斺�淭he state of wakefulness is being mentioned by me whereby I perpetually express the 膧迟尘补迟补迟迟惫补鈥�. Yajurveda said鈥斺�淭he state of dream is being mentioned by me because the 痴颈诲测腻 that has transformed itself into objects of enjoyments is to be known through me.鈥� S膩maveda said:鈥斺�淲hat is called sound slumber is being mentioned wholly by me through 艢颈惫补 that is my meaning and T膩masic in form鈥�. Atharvaveda said:鈥斺�淲hat is called the fourth stage and what is beyond the fourth is expressed by me.鈥� The three which are of the nature of the path are termed 艢颈惫补, 痴颈诲测腻, 膧迟尘补苍. Their state of three attributes is attainable through the Vedas and shall be purified by him who wishes for 艢颈惫补鈥檚 region. What is called 罢耻谤墨测补, beyond the path is the greatest region of salvation. That which is beyond it is the purifier of this path because of its attributeless state. The 狈腻诲补 is the measurer of both. The end of 狈腻诲补 has me for its 膧迟尘补苍. Hence the supreme lord is the chief in view of freedom from my topics. Whatever object is there whether compounded or separated, they call as the meaning of 笔谤补峁嘺惫补 in view of the association of the 骋耻峁嘺蝉. Therefore, this single-syllabled Brahman is the expression of all meanings.

43. Therefore, at the outset 艢颈惫补 creates the universe saying 鈥淥m鈥�. 艢颈惫补 is 笔谤补峁嘺惫补 and 笔谤补峁嘺惫补 is 艢颈惫补.

44-46. That is because there is not much of difference between that which is expressed and the expression. Rudra is devoid of thought. The words along with the mind recede without reaching him. He is that which is expressed by the single-syllabled Om. Letter 鈥渁鈥� expresses 叠谤补丑尘腻, the letter 鈥渦鈥� 痴颈峁ａ箛耻, the letter 鈥渕a鈥� expresses 艢颈惫补.

47-50. The deity 叠谤补丑尘腻tman is born of the right limb of 惭补丑别艣补. 痴颈峁ａ箛耻 came out of the left. So he is termed 痴颈诲测腻. N墨larudra came out of the heart of 艢颈惫补 and is called 艢颈惫补. 叠谤补丑尘腻 is the activiser of creation, 痴颈峁ａ箛耻 the enchanter maintains sustenance. Rudra who controls both is the initiator of annihilation. The three are the causes of the universe. 艢颈惫补, the source of the three, is the great cause.

51. The 尝颈峁単补 stood in between you two in order to enlighten you when you became mutually inimical due to your R膩jasic quality and could not understand this meaning.

52-53. Thus they call me 鈥淥m鈥�. What was thus mentioned by the Atharva was repeated by the 峁欢惫别诲补, Yajurveda, S膩maveda and thousands of their 艢腻办丑腻蝉. Even when the Vedas themselves declared thus clearly through their own mouths it was not comprehended by the two who thought it were a dream.

54. In order to enlighten them and to remove their ignorance the statement of the Vedas was inscribed in the 尝颈峁単补 too.

55. On seeing that inscribed in the 尝颈峁単补 due to the favour of 艢颈惫补 the deities were pacified and enlightened.

56-61. On realising the mode of evolution and dissolution, the nature of the six pathways and the splendour beyond the 笔耻谤耻峁�a possessing brilliance, the Brahman than whom there is nothing greater, 狈颈峁�k补濒补 艢颈惫补 莫艣惫补谤补, who is the perpetual lord of this universe consisting of 笔补艣耻 and 笔腻艣补 who has no fear from any quarter, who is stable without increase or decrease who pervades within and without who has neither inside nor outside, who is unsurpassable, who is different from all the worlds, who is indefinable, incomprehensible, inexpressible, who is essentially in the form of brilliance, who is quite delighted and ever rising, who is the abode of auspiciousness and who is accompanied by a similar 艢补办迟颈, 叠谤补丑尘腻 and 痴颈峁ａ箛耻 joined the palms in reverence above their heads and spoke thus in fright to the lord.

叠谤补丑尘腻 said:鈥�

62. Whether I am ignorant or not, O lord, I was created by you at the beginning. Whose fault is it that I have been under such a delusion?

63. Let my ignorance alone. O lord, when you are near who can fearlessly talk about his duly or that of others.

64. O lord of gods, our mutual wrangle too is splendidly auspicious since it has yielded us the benefit of paying our homage to the feet of the lord.

痴颈峁ａ箛耻 said:鈥�

65. O lord, I do not have the power of eulogising you in the manner befitting your greatness. On the other hand if the devotees keep quiet in front of the lord it is merely a transgression of virtue.

66. What is proper to be achieved is the relevant point now. Without knowing anything I have blurted out something for which I pray to be excused.

67. That you were the primordial cause we forgot due to your 惭腻测腻. I am deluded, puffed up and have hence been chastised by you.

68. Of what avail is this submission? O lord, I am extremely afraid because I have endeavoured to determine your size when in fact you cannot be gauged.

69. O 艢颈惫补, they call you a great lord, the destroyer of the distress of the frightened. I entreat you to forgive my transgression thus.

70. When thus implored lord 艢颈惫补 became highly delighted. He blessed the two deities and spoke to them smilingly.

Lord 艢颈惫补 said:鈥�

71. Dear 叠谤补丑尘腻, dear 痴颈峁ａ箛耻, you had been deluded by my 惭腻测腻. You were proud of your lordship and became mutually inimical.

72. You did not cease even when the wrangle turned into an actual fight. Therefore the creative activity of you both, the cause of the universe, was broken in the middle.

73-74. In order to turn you back from your mutual dissention arising from ignorance and arrogance and to dispel your delusion and pride I indulged in this sport of manifesting myself in the phallic idol. Hence eschew a recurrence of your dispute and forget the shame. Devoid of mutual rivalry you shall resume your respective duties.

75-77. Formerly at my command the compendiums on knowledge were given to you in order to proclaim your causal nature. The jewel of Mantras consisting of five syllables has been imparted to you. But you forgot all this. I shall give you everything as before together with my behest since without that you cannot create or sustain.

78-80. After telling 痴颈峁ａ箛耻 and 叠谤补丑尘腻 thus, the lord gave them the principal mantra along with the J帽膩nasa峁僪it膩. After obtaining the divine order of the lord, the jewel of Mantra pregnant with meaning, and the 碍补濒腻s, they prostrated at the feet of the lord. They stood without fear. They were overpowered by joy.

81-83. In the meantime there was a great wonder. As if by magic the 尝颈峁単补 of the god became invisible. Due to the sudden snapping of love they lamented and cried loudly, saying to each other 鈥極 what a false thing has befallen us, Pondering over the unimaginable prowess of 艢颈惫补 they became free from pain.

84. Becoming great friends once again and embracing each other the leading deities returned to their duties in the universe.

85. Ever since that Indra and other gods, Asuras, sages, men, serpents as well as women install 尝颈峁単补s in accordance with the injunctions and worship him in the 尝颈峁単补.