dissolved in the waters that surround it, with its seven zones, seven oceans, seven regions, and their mountains. The investure of water is drunk up by fire: the stratum of fire is absorbed by that of air: air blends itself with ether: the primary element of egotism devours the ether, and is itself taken up by intellect, which, along with all these, is seized upon by nature (Prakriti). Equilibrium of the three properties, without excess or deficiency, is called nature (Prakriti), origin (Hetu), the chief principle (Pradhańa), cause (Kárańa), supreme (Param). This Prakriti is essentially the same, whether discrete or indiscrete; only that which is discrete is finally lost or absorbed in the indiscrete. Spirit also, which is one, pure, imperishable, eternal, all-pervading, is a portion of that supreme spirit which is all things. That spirit which is other than (embodied) spirit, in which there are no attributes of name, species, or the like--which is one with all wisdom, and is to be understood as sole existence--that is Brahma, infinite glory, supreme spirit, supreme power, Vishńu, all that is; from whence the perfect sage returns no more. Nature (Prakriti), which I have described to you as being essentially both discrete and indiscrete, and spirit (which is united with body), both resolve into supreme spirit. Supreme spirit is the upholder of all things, and the ruler of all things, and is glorified in the Vedas and in the Vedanta by the name of Vishńu.

Works, as enjoined by the Vedas, are of two kinds, active (Pravritta) and quiescent (Nivritta); by both of which the universal person is worshipped by mankind. He, the lord of sacrifice, the male of sacrifice, the most excellent male, is worshipped by men in the active mode by rites enjoined in the Rik, Yajur, and Sáma Vedas. The soul of wisdom, the person of wisdom, Vishńu, the giver of emancipation, is worshipped by sages in the quiescent form, through meditative devotion. The exhaustless Vishńu is whatever thing that is designated by long, short, or prolated syllables, or that which is without a name. He is that which is discrete, and that which is indiscrete: he is exhaustless spirit, supreme spirit, universal spirit, Hari, the wearer of universal forms. Nature, whether discrete or indiscrete, is absorbed into him, and (detached) spirit also merges into the all-diffusive and unobstructed spirit.

[paragraph continues] The period of two Parárddhas, as I have described it to you, Maitreya, is called a day of that potent Vishńu; and whilst the products of nature are merged into their source, nature into spirit, and that into the supreme, that period is termed his night, and is of equal duration with his day. But, in fact, to that eternal supreme spirit there is neither day nor night, and these distinctions are only figuratively applied to the almighty. I have thus explained to you the nature of elemental dissolution, and will now expound to you which is final 3.