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VI ADHYAYA, 18.
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14. The sun does not shine there, nor the moon and the stars, nor these lightnings, and much less this fire. When he shines, everything shines after him; by his light all this is lightened.
15. He is the one bird ? in the midst of the world; he is also (like) the fire (of the sun) that has set in the ocean. A man who knows him truly, passes over death 3; there is no other path to go.
16. He makes all, he knows all, the self-caused, the knower“, the time of time (destroyer of time), who assumes qualities and knows everything, the master of nature and of man 5, the lord of the three qualities (guna), the cause of the bondage, the existence, and the liberation of the world 6.
17. He who has become that?, he is the immortal, remaining the lord, the knower, the ever-present guardian of this world, who rules this world for ever, for no one else is able to rule it.
18. Seeking for freedom I go for refuge to that God who is the light of his own thoughts 8, he who
the same, viz. that there is only one eternal, and only one thinker, from whom all that is (or seems to be) eternal and all that is thought on earth is derived.
See Kath. Up.V,15; Mund. Up. II, 2, 10; Bhagavadgîtâ XV, 6. » Hamsa, frequently used for the Highest Self, is explained here as hanty avidyâdibandhakaranam iti hamsah.
* Cf. III, 8.
• Again the MSS. read kâlakálo, as in verse 2. They also agree in putting gñah before kâlakâlo, as in verse 2. 5 Pradhânam avyaktam, kshetragño vigñânâtmâ.
He binds, sustains, and dissolves worldly existence. ? He who seems to exist for a time in the form of kshetragña and pradhana.
8 The MSS. vary between âtmabuddhiprakasam and âtmabuddhiprasadam. The former reading is here explained by Sankarananda as svabuddhisäkshinam.
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