(42) All men who are aware of their ignorance tuck up the flap of their garment and say earnestly: 'O thou who art not seen although thou makest us to know thee, everyone is thou and no other than thou is manifested. The soul is hidden in the body, and thou art hidden in the soul. O thou who art hidden in that which is hidden, thou art more than all. All see themselves in thee and they see thee in everything. Since thy dwelling is surrounded by guards and sentinels how can we come near to thy presence? Neither mind nor reason can have access to thy essence, and no one knows thy attributes. Because thou art eternal and perfect thou art always confounding the wise. What can we say more, since thou art not to be described!'

(1) Verily, at that time the world was undifferentiated. It became differentiated just by name and foim, as the saying is: differentiated just by name and form, as the saying is: ' He has such a name, such a form.' He entered in here, even to the fingernail-tips, as a razor would be hidden in a razor-case, or fire in a fire-holder.' Him they see not, for [as seen] he Is incomplete. When breathing, he becomes breath (prdnd) by name; when speaking, voice; when seeing, the eye; when hearing, the ear; when thinking, the mind: these are merely the names of his acts. Whoever worships one or another of these — he knows not; for he is the earliest occurrence of a favorite simile of the later Vedanta; cf. for example, £ankara on the Brahma-Sutras 3. 2. 6 ' as fire is latent in firewood or in covered embers.* But the meaning of m&vambJiara is uncertain. Etymologically the word is a compound signifying * all-bearing.' As such it is an unambiguous appellation of the earth at AV 12. I 6. The only other occurrence of its adjectival -use that is cited in BR. is AV. 2. 16. 5, where the commentator substantiates his rendering the meaning ( fire ' (A V Tr. p. 60-61), and in his criticism of Bohtlingk's translation of this Upamshad (AJP n. 432) suggests that ' vtivambhara may perhaps here mean some kind of insect, in accordance with its later use,' and * since the point of comparison is the invisibility of the things encased ' proposes the translation * or as a vitvambhara in a vtfvam&kara-uest. But Professor Lanman adds to Whitney's note on AV. a. 16. 5 (AV, Tr. p. 60- j); 'I think, nevertheless, that fire may be meant.' The same simile recurs at Kaush. 4. 20. incomplete with one or another of these. One should worship with the thought that he is just one's self (atman\ for therein all these become one That same thing, namely, this self, is the trace (fadaniyd) of this All, for by it one knows this All. Just as, verily, one might find by a footprint (^r),thus— - He finds fame and praise who knows this.

(2) He, then, alone who is not made, 'tis clear, is both beyond all power of thinking-manifest, and is unmanifest. And as He thinketh all things manifest, He manifests through all things and in all, and most of all in whatsoever things He wills to manifest. Do thou, then, Tat, my son, pray first unto our Lord and Father, the One-and-Only One, from whom the One doth come, to show His mercy unto thee, in order that thou mayest have the power to catch a thought of this so mighty God, one single beam of Him to shine into thy thinking. For thought alone "sees" the Unmanifest, in that it is itself unmanifest. If, then, thou hast the power, He will, Tat, manifest to thy mind's eyes. The Lord begrudgeth not Himself to anything, but manifests Himself through the whole world. Thou hast the power of taking thought, of seeing it and grasping it in thy own "hands", and gazing face to face upon God's Image. But if what is within thee even is unmanifest to thee, how, then, shall He Himself who is within thy self be manifest for thee by means of [outer] eyes?

(12) a in what way he is unknowable, or sees him as he is in every respect or would say that he is something like knowledge, he has acted impiously against him, being liable to judgment because he did not know God. He will not be judged by that One, who is neither concerned for anything nor has any desire, but he is (judged) through himself because he has not found the truly existing origin. He was blind apart from the quiescent source of revelation, the actualization deriving from the Triple-Power of the First Thought of the Invisible Spirit.

(11) Whatever the form, it fashions in its own likeness If the form be blessing, the man is thankful; If it be suffering, he is patient; If it be cherishing, he is cheerful; If it be bruising, he is full of lamentation! Since all these forms are slaves of Him without form, Why do they deny their Lord and Master? They exist only through Him that is without form; What, then, means their disavowal of their Sustainer? This very denial of Him proceeds from Him,

(10) He is the God beyond all name; He the unmanifest, He the most manifest; He whom the mind [alone] can contemplate, He visible to the eyes [as well]; He is the one of no body, the one of many bodies, nay, rather He of every body. Naught is there which he is not. For all are He and He is all. And for this cause hath He all names, in that they are one Father's. And for this cause hath He Himself no nome, in that He's Father of [them] all. Who, then, may sing Thee praise of Thee, or [praise] to Thee? Whither, again, am I to turn my eyes to sing Thy praise; above, below, within, without? There is no way, no place [is there] about Thee, nor any other thing of things that are. All [are] in Thee; all [are] from Thee, O Thou who givest all and takest naught, for Thou hast all and naught is there Thou hast not.

(4) [And] by means of a primary revelation of the universally prime Unknowable One-- the God who is beyond perfection--I saw him and the Triple-Powered One that exists in them all. I was seeking the ineffable and unknowable God of whom--should one know him--one would be completely incognizant, the one who mediates the Triple-Powered One, the one who subsists in stillness and silence and is unknowable.