ते देवा इममात्मानं ज्ञातुमैच्छंस्तान्हासुरः पाप्मा परिजग्राह त ऐक्षन्तहन्तैनमासुरं पाप्मानं ग्रसाम इत्येतमेवोङ्काराग्रविद्योतं तुरीयतुरीयमात्मानमुग्रमनुग्रं वीरमवीरं महान्तममहान्तं विष्णुमविष्णुं ज्वलन्तमज्वलन्तं सर्वतोमुखमसर्वतोमुखं नृसिंहमनृसिंहं भीषणमभीषणं भद्रमभद्रं मृत्युमृत्युममृत्युमृत्युं नमाम्यनमाम्यहमनहं नृसिंहानुष्टुभैव बुबुधिरे तेभ्यो हासावासुरः पाप्मा सच्चिदानन्दघनज्योतिरभवत्तस्मादपक्वकषाय इममेवोङ्काराग्रविद्योतं तुरीयतुरीयमात्मानं नृसिंहानुष्टुभैव जानीयात्तस्यासुरः पाप्मा सच्चिदानन्दघनज्योतिर्भवति ते देवा ज्योतिरुत्तितीर्षवो द्वितीयाद्भयमेव पश्यन्त इममेवोङ्काराग्रविद्योतं तुरीयतुरीयमात्मानमनुष्टुभान्विष्य प्रणवेनैव तस्मिन्नवस्थितास्तेभ्यस्तज्ज्योतिरस्य सर्वस्य पुरतः सुविभातमविभातमद्वैतमचिन्त्यमलिङ्गं स्वप्रकाशमानन्दघनं शून्यमभवदेवंवित्स्वप्रकाशं परमेव ब्रह्म भवति ते देवाः पुत्रैषणायाश्च वित्तैषणायाश्च लोकैषणायाश्च ससाधनेभ्यो व्युत्थाय निराकारा निष्परिग्रहा अशिखा अयज्ञोपवीता अन्धा बधिरा मुग्धाः क्लीबा मूका उन्मत्त इव परिवर्तमानाः शान्ता दान्ता उपरतास्तितिक्षवः समाहिता आत्मरतय आत्मक्रीडा आत्ममिथुना आत्मानन्दाः प्रणवमेव परं ब्रह्मात्मप्रकाशं शून्यं जानन्तस्तत्रैव परिसमाप्तास्तस्माद्देवानां व्रतमाचरन्नोङ्कारे परे ब्रह्मणि पर्यवसितो भवेत्स आत्मन्येवात्मानं परं ब्रह्म पश्यति
te devā imamātmānaṃ jñātumaicchaṃstānhāsuraḥ pāpmā parijagrāha ta aikṣantahantainamāsuraṃ pāpmānaṃ grasāma ityetamevoṅkārāgravidyotaṃ turīyaturīyamātmānamugramanugraṃ vīramavīraṃ mahāntamamahāntaṃ viṣṇumaviṣṇuṃ jvalantamajvalantaṃ sarvatomukhamasarvatomukhaṃ nṛsiṃhamanṛsiṃhaṃ bhīṣaṇamabhīṣaṇaṃ bhadramabhadraṃ mṛtyumṛtyumamṛtyumṛtyuṃ namāmyanamāmyahamanahaṃ nṛsiṃhānuṣṭubhaiva bubudhire tebhyo hāsāvāsuraḥ pāpmā saccidānandaghanajyotirabhavattasmādapakvakaṣāya imamevoṅkārāgravidyotaṃ turīyaturīyamātmānaṃ nṛsiṃhānuṣṭubhaiva jānīyāttasyāsuraḥ pāpmā saccidānandaghanajyotirbhavati te devā jyotiruttitīrṣavo dvitīyādbhayameva paśyanta imamevoṅkārāgravidyotaṃ turīyaturīyamātmānamanuṣṭubhānviṣya praṇavenaiva tasminnavasthitāstebhyastajjyotirasya sarvasya purataḥ suvibhātamavibhātamadvaitamacintyamaliṅgaṃ svaprakāśamānandaghanaṃ śūnyamabhavadevaṃvitsvaprakāśaṃ parameva brahma bhavati te devāḥ putraiṣaṇāyāśca vittaiṣaṇāyāśca lokaiṣaṇāyāśca sasādhanebhyo vyutthāya nirākārā niṣparigrahā aśikhā ayajñopavītā andhā badhirā mugdhāḥ klībā mūkā unmatta iva parivartamānāḥ śāntā dāntā uparatāstitikṣavaḥ samāhitā ātmarataya ātmakrīḍā ātmamithunā ātmānandāḥ praṇavameva paraṃ brahmātmaprakāśaṃ śūnyaṃ jānantastatraiva parisamāptāstasmāddevānāṃ vratamācarannoṅkāre pare brahmaṇi paryavasito bhavetsa ātmanyevātmānaṃ paraṃ brahma paśyati
Those gods wished to know this Ātman, and the demonic sin seized them. They considered: “Come, let us swallow this demonic sin.” And this very one — the flash at the tip of the Oṁkāra, the fourth of the fourth, the Ātman — the terrible and the non-terrible, the valiant and the non-valiant, the great and the non-great, Viṣṇu and non-Viṣṇu, the blazing and the non-blazing, the one facing everywhere and not facing everywhere, the man-lion and the non-man-lion, the fearsome and the non-fearsome, the good and the non-good, the death of death and the non-death-of-death, the “I bow” and the “I bow not”, the “I” and the “non-I” — by the Nṛsiṃha anuṣṭubh they came to know; and that demonic sin became for them a mass of light of being, consciousness and bliss. Therefore let even the one whose impurity is not burnt away know this Ātman — the flash at the tip of the Oṁkāra, the fourth of the fourth — by the Nṛsiṃha anuṣṭubh: and the demonic sin will become for him a mass of light of being, consciousness and bliss. Those gods, wishing to cross beyond the light and seeing fear only from a second, sought out this Ātman by the anuṣṭubh and established themselves in him by the praṇava; and for them that light before all this became beautifully shining and non-shining, non-dual, unthinkable, markless, self-luminous, a mass of bliss, empty. Who so knows becomes himself self-luminous, the highest Brahman. And those gods, having risen up from the desire for sons, the desire for wealth and the desire for worlds with all their means — formless, possessionless, without the crown-lock, without the sacred thread, blind, deaf, dazed, impotent, mute, wandering as if mad — calmed, restrained, withdrawn, patient, collected, delighting in the Self, playing with the Self, having the Self for mate, blissful in the Self, knowing the praṇava as the highest Brahman, the self-shining of the Ātman, the empty, in it they came to completion. Therefore, following the vow of the gods, let him be established in the Oṁkāra, the highest Brahman: then he sees in himself himself, the highest Brahman.
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The fifth khaṇḍa, and this is the best place in the whole uttara-tāpanī.
The gods wished to know the Ātman — and at once the āsuraḥ pāpmā, “the demonic sin”, seized them.
Note when it comes: not before, but precisely at the wish to know. So it happens.
And the gods did not fight it. They said: “come, let us swallow it” — grasāma, the same root as in īśvara-grāsa.
And how did they swallow it? By naming Him in pairs: the terrible and the non-terrible, the valiant and the non-valiant, Viṣṇu and non-Viṣṇu, the good and the non-good, “I” and “non-I”.
All eleven words of the mantra are run through with negation.
Here is the thought, and it is fine. While it is said “He is terrible”, there remains also “the non-terrible” — that which is not He; and in this gap duality lives, and with it fear. By adding to each name its negation, the gods took nothing from Him: they took from the gap its place.
And the consequence: the demonic sin “became for them a mass of light of being, consciousness and bliss”.
Not destroyed — transformed. This is real swallowing.
Then a proviso that does the book credit: apakva-kaṣāya — “whose impurity is not burnt away”. That is, even the not-yet-pure may do so.
And the khaṇḍa ends with a portrait familiar from the tenth and twelfth paragraphs of the Jābāla: without thread, without lock, blind, deaf, as if mad.
And what the Jābāla lacks: ātma-ratayaḥ ātma-krīḍāḥ ātma-mithunāḥ ātmānandāḥ — “delighting in the Self, playing with the Self, having the Self for mate, blissful in the Self”.
The word mithuna means “mate, pair”. Not “merged”: they have someone.