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VI ADHYÂYA, 11.
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brings good and removes evil, the lord of bliss, as dwelling within the self, the immortal, the support of all.
7. Let us know that highest great lord of lords , the highest deity of deities, the master of masters, the highest above, as god, the lord of the world, the adorable.
8. There is no effect and no cause known of him, v no one is seen like unto him or better; his high power is revealed as manifold, as inherent, acting as force and knowledge.
9. There is no master of his in the world, no ruler of his, not even a sign of him? He is the cause, the lord of the lords of the organs 3, and there is of him neither parent nor lord.
10. That only god who spontaneously covered himself, like a spider, with threads drawn from the first cause (pradhâna), grant us entrance into Brahman 4.
11. He is the one God, hidden in all beings, all
or from vidâma, in verse 7. The poet seems to have said, he is that, he is seen as that, when one has worshipped him, or when one has known him within oneself.
* Sankara thinks that the lords are Vaivasvata &c.; the deities, Indra &c.; the masters, the Pragâpatis. Vigñânâtman explains the lords as Brahman, Vishnu, Rudra, &c.; the deities as Indra, &c.; the masters as Hiranyagarbha, &c. Sankarânanda sees in the lords Hiranyagarbha &c., in the deities Agni &c., in the masters the Pragâpatis, such as Kasyapa.
? If he could be inferred from a sign, there would be no necessity for the Veda to reveal him.
8 Karana, instrument, is explained as organ of sense. The lords of such organs would be all living beings, and their lord the true Lord.
• Besides brahmâpyayam, i.e. brahmany apyayam, ekîbhavam, another reading is brahmâvyayam, i.e. brahma kâvyayam ka.
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