अविभक्तं च भूतेषु विभक्तमिव च स्थितम् | भूतभर्तृ च तज्ज्ञेयं ग्रसिष्णु प्रभविष्णु च
avibhaktaṃ ca bhūteṣu vibhaktamiva ca sthitam . bhūtabhartṛ ca tajjñeyaṃ grasiṣṇu prabhaviṣṇu ca
அறியப்பட வேண்டிய அது, பிரிக்கப்படாததாக இருந்தாலும், அனைத்து உயிர்களிலும் பிரிக்கப்பட்டதாகத் தோன்றுகிறது; அதுவே உயிர்களைத் தாங்குபவனாகவும், அழிப்பவனாகவும், தோற்றுவிப்பவனாகவும் உள்ளது.
And the Knowable, though undivided, appears to be existing as divided in all beings, and It is the sustainer of all beings as also the devourer and originator.
பரம்பொருள் பிரிக்கப்படாத ஒன்றே ஆயினும், அனைத்து உயிர்களிலும் பலவாகத் தோற்றமளிக்கிறது. அதுவே அனைத்து உயிர்களையும் தாங்குபவனாகவும், பிரளய காலத்தில் அழிப்பவனாகவும், சிருஷ்டி காலத்தில் தோற்றுவிப்பவனாகவும் விளங்குகிறது.
Brahman must be regarded as That which supports? swallows up and also creates all beings? in the three forms of Brahma who creates the world of names anf forms? Vishnu who preserves or sustains? and Rudra who destroys. It is undivided in the various bodies. It is like ether. It is allpervding like space (Akasa). It is indivisible and the One? but It seems to divide Itself in forms and appears as all the separate existing things and beings. It is essentially unbroken. Yet? It is? as it were? divided among all beings.It devours this world during the cosmic dissolution. It generates it at the time of the origin of the next age. It supports all beings during the period of sustenance of this world.Just as fire is hidden in the wood? so also Brahman is hidden in all bodies. Just as the one space appears to be different through the limiting adjuncts (pot? house? etc.) so also the one indivisible Brahman appears to be different through the limiting adjuncts (the body? etc.). (Cf.XVIII.20)An objector says The knowable Brahman? the Knower of the field? is allpervading. It exists everywhere and yet It is not perceived. Therefore It must be of the nature of darkness or Tamas.The answer is No. It cannot be.What? then It is the Light of Lights.