यस्यानुवित्तः प्रतिबुद्ध आत्मास्मिन्संदेह्ये गहने प्रविष्टः ।
स विश्वकृत्, स हि सर्वस्य कर्ता, तस्य लोकः, स उ लोक एव ॥ १३ ॥
yasyānuvittaḥ pratibuddha ātmāsminsaṃdehye gahane praviṣṭaḥ |
sa viśvakṛt, sa hi sarvasya kartā, tasya lokaḥ, sa u loka eva || 13 ||
13. He who has realised and intimately known the Self that has entered this perilous and inaccessible place (the body), is the maker of the universe, for he is the maker of all, (all is) his Self, and he again is indeed the Self (of all).
Further, he, the knower of Brahman, who has realised and intimately known the Self—how?—known himself as the innermost Self, as ‘I am the Supreme Brahman,’ the Self that has entered this place (the body) which is perilous, beset with numerous dangers, and inaccessible with hundreds and thousands of obstacles to enlightenment through discrimination—this knower of Brahman who has realised this Self through intuition is the maker of the universe. How? Is it only in name? This is being answered: No, not in name merely, for he is the maker of all: He is not such under the influence of any extraneous agency. What then? All is his Self. Is the Self something different from him? The answer is: He again is indeed the Self (Loka). The word ‘Loka’ here means the Self. That is to say, all is his Self, and he is the Self of all. This innermost Self which has entered this body, beset with dangers and inaccessible, and which the knower of Brahman realises through intuition, is not the individual self, but the Supreme Self, because It is the maker of the universe, the Self of all, and all is Its Self. One should meditate upon one’s identity with the Supreme Self, the one only without a second: This is the gist of the verse.