Chapter 10 of 11
The Form of the Supreme Brahman Siva - the Parabrahman
Isvara identifies Brahman with the Linga - the one, unmanifest, self-luminous symbol established beyond the phenomenal world - and describes the liberation that follows from realizing it: his own excellent Sayujya (identity with him), which poets variously call Nirvana, identity with Brahman, or Kaivalya, a synthesis of Sankhya, Bauddha and Vedantic concepts of liberation.
It has been concluded definitely that Brahman is Lingas (Symbols); it is one (without a second) and unmanifest is its characteristic feature. It is self-luminous, supreme, premier. It is established in the sky (transcending the phenomenal world).
The unmanifest which is the cause (of the phenomenal world) is the imperishable supreme region. Learned men perceive it as devoid of Gunas and perfect knowledge.
The Vedas declare that to be the Linga viz. the supreme Brahman which is perceived by the sages whose concept of egotism (and other doubts) is resolved (destroyed) and who are perpetually merged in its meditation.
O leading sages, it is not possible to see me otherwise. There is no knowledge whereby that great Atman is realized.
Only sages can know this supreme abode (v.l. knowledge). Since the universe is the product of Maya, knowledge about it is enveloped by the darkness of ignorance.
v.l. ajnanam itaraj jnanam for ajnana-timiram jnanam is better - combined with the previous variant reading, the verse would mean: "This is the supreme knowledge which only sages knew. The other knowledge (about the phenomenal world etc.) is really ignorance, as this world is composed of illusion (Maya)."
The knowledge that is immaculate, pure, free from doubts, and unsullied is my soul. The sages declare that (supreme knowledge) to be this (my soul).
Even those who see that greatest region as multifarious understand the unity of the unchanging principle after resorting to the greatest adherence to principles.
Those devotees who perceive me, the greatest principle, the Isvara either as one or many, should be known as identical with that (Principle).
They directly perceive their own soul (Atman), the supreme lord full of perpetual bliss, above doubt, Reality incarnate. This is the exact position (truth).
They who are established in their own self which is beyond Avyakta, are quiescent, resort to enjoy the supreme bliss which permeates everything and is identical with the universe.
This is the greatest liberation. This is my excellent Sayujya (Identity with me). Poets know this as Nirvana, identity with Brahman and Kaivalya (absolute oneness).
This is a synthesis of the Sankhya, Bauddha and Vedantic concepts of Liberation.
Hence, the only entity devoid of beginning, middle and end and the supremely auspicious one, is Lord Mahadeva. After realising him, one is liberated.
The sun does not shine there, nor does the moon, nor the group of stars nor the lightning. Illuminated by it the entire universe shines. It shines with great refulgence and is devoid of impurities.
The translator cites this as corresponding to Katha Upanisad 4.15 and Svetasvatara Upanisad 6.14.
That which is called 'The All' (or universe) which is indivisible, immutable, pure, great, shines (brilliantly). The immovable principle which the knowers of the Brahman (or the Vedas) permanently visualize within themselves is the Isa (the Lord).
All the Vedas say that the Purusa is pure, nectarean, perpetual bliss and embodiment of truth. Those who have come to a definite conclusion through the study of the Vedas meditate on the lord by means of the Pranava, as their vital breath.
Neither the Earth, nor the waters, nor the mind, nor the fire, nor the vital breath, nor the wind, nor the sky, nor the intellect, nor the consciousness, nor does anything else shine in the firmament. Only the Lord Siva alone shines in the great sky.
Thus has been communicated to you this topmost supreme secret, the knowledge that is sung in all the Vedas. The Yogi alone knows this. One should incessantly practise Yoga in a secluded place.