Verse 18
The visible world cannot be captured in terms of just Sattva (existence) and Asattva (non-existence).
The Lord is without a second, self-luminous, and manifests as the entire universe.
All this is His appearance alone, worthy of obeisance.
Verse 19
The joy found in worldly pleasures is only a small fraction of the Lord’s own natural bliss.
All beings survive by sharing in that portion of His divine delight.
Verse 20
The Lord is beyond the vast manifestation of worlds, without any form, shape, or imperfection.
He exists without need of external support, yet contains both gross and subtle aspects, both huge and minute.
He is free from both grossness and subtlety, existing beyond these limitations.
Verse 21
The Lord is transcendent to the Guṇas (qualities: Sattva, Rajas, Tamas), yet simultaneously their source and support.
He is the very soul from which the three Guṇas arise.
Verse 22
The speaker (Brahmā) admits being deluded by the Lord’s Māyā.
Despite being engaged in creation, he does not attain eternal bliss without the Lord’s grace.
Offers obeisance to the immutable Lord.
Verse 23
Brahmā recalls being born from the lotus arising from the Lord’s navel.
He remains forever engaged in praising the Lord.
He admits he cannot overcome the Lord’s Māyā and questions who else could be capable of such a feat.
Verses 24–25
Just as Brahmā exists in one cosmic egg, there are countless other cosmic eggs with countless other Brahmās.
Altogether, there are about three and a half crore Brahmās in creation.
None of these truly know the Lord’s reality as He stands before them.
Verse 26
Obeisance to the Lord whose greatness is beyond thought.
Worship of Him in the form of Cit (pure consciousness and knowledge).
Reverence to Him as the overlord of all Devas and supreme ruler.
Verse 27
Obeisance to the Lord in both divine and non-divine forms.
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