"Is time the cause (of origination of universes)? 1 or nature? or karma? or accident? or the (great) elements? or Purusha? This should be considered. It is not the union of them. (Then) there is the Āṭmā, but (jīva-) Āṭmā is not the Lord, as it is subject to pleasures and pains. Those (Ṛshis) following ḍhyāna-yoga have beheld, as the cause, the ḍevāṭma-śakṭi concealed by its own qualities of that One that presides over all the causes associated with time and Āṭma. Him (the Universal Soul), we consider as the wheel which has one circumference, which is covered by three (layers), which has sixteen end-parts, which has fifty spokes and twenty counter-spokes, which has six times eight (nails), which has one rope of various forms, which has the threefold path, and which has delusion arising from the twofold cause. Him (we worship as a river) which has (water) oozing out of the five currents (of organs), which is terrible and crooked through the five causes (of elements), whose praṇas are the five waves, which has buḍḍhi, etc., as the root cause, which has five whirlpools, which is impelled by the velocity of the five pains, which has fifty differences (or has the five miseries), and which has the five obstacles. In this wheel of Brahman, which is the support of life and the last abiding place of all beings, and which is infinite, is whirling deluded the jīva, thinking that it is different from the one (Lord) Ordainer. Being blessed by Him, he gains salvation through such (a blessing). This is declared as Brahman, as the supreme and the indestructible. In it, are the three (the enjoyer, the enjoyed and enjoyment). Hence it is the firm abode (of all). The knowers of Brahman having known Brahman within (the universe, etc.,) attain samāḍhi in Brahman and are absorbed in Brahman. Īśvara upholds this universe, closely associated with the destructible and the indestructible, which are manifest and unmanifest; but the not-ruler of (jīva-) Āṭmā is bound through the thought of its being the enjoyer; and having known the Lord is freed from all

fetters. Both Īśvara and jīva are birthless; one (the former; is jñānī and the other (latter) is ajñānī. (The goddess of) Brahmāṭma-śakṭi, is birthless, is alone engaged (in this world), on account of the enjoyment of the enjoyers. Āṭmā is endless. The universe is His form. He is not the agent. Whoever knows the Brahman that is threefold (as jīva, Īśvara and the universe) is released from bondage. It is praḍhāna alone that is destructible. It is Īśvara that is immortal and indestructible. The one Lord (Īśvara) ordains Praḍhāna and Purusha.