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II ADHYAYA, 17.
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15. And when by means of the real nature of his self he sees, as by a lamp, the real nature of Brahman, then having known the unborn, eternal god, who is beyond all natures , he is freed from all fetters.
16. He indeed is the god who pervades all regions: he is the first-born (as Hiranyagarbha), and he is in the womb. He has been born, and he will be borna. He stands behind all persons, looking everywhere.
17. The god' who is in the fire, the god who is in the water, the god who has entered into the whole world, the god who is in plants, the god who is in trees, adoration be to that god, adoration !
1 Sarvatattvair avidyâtatkâryair visuddham asamsprishtam.
• This verse is found in the Vâg. Samh. XXXII, 4; Taitt. Âr. X, 1, 3, with slight modifications. The Vâgasaneyins read esho ha (so do A. B.) for esha hi; sa eva gâtah (A. B.) for sa vigâtah; ganâs (A.B.) for ganâms. The Aranyaka has sa vigâyamânah for sa vigâtah, pratyanmukhâs for pratyañganâms, and visvatomukhah for sarvatomukhah. Colebrooke (Essays, I, 57) gives a translation of it. If we read ganâh, we must take it as a vocative.
8 B. (not A.) reads yo rudro yo 'gnau.
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