17. Separate from all the senses, yet reflecting the qualities of all the senses, it is the lord and ruler of all, it is the great refuge of all.

18. The embodied spirit within the town with nine gates , the bird, flutters outwards, the ruler of

the whole world, of all that rests and of all that moves.

19. Grasping without hands, hasting without feet, he sees without eyes, he hears without ears. He knows what can be known, but no one knows him; they call him the first, the great person (purusha).

20 . The Self, smaller than small, greater than great, is hidden in the heart of the creature. A man who has left all grief behind, sees the majesty, the Lord, the passionless, by the grace of the creator (the Lord).

21 . I know this undecaying, ancient one, the self of all things, being infinite and omnipresent. They declare that in him all birth is stopped, for the Brahma-students proclaim him to be eternal .

Footnotes

^244:1 This Adhyaya represents the Highest Self as the personified deity, as the lord, isa, or Rudra, under the sway of his own creative power, prakriti or maya.

^244:2 Sankara explains gala, snare, by maya. The verse must be corrected, according to Sankara's commentary:

ya eko galavan isata isanibhih
sarvan llokan isata isanibhih.

^244:3 Sambhava, in the sense of Vergehen, perishing, rests on no authority.

^244:4 Here again the MSS. A. B. read ganas, as a vocative.

^244:5 I prefer samkukoka to samkukopa, which gives us the meaning that Rudra, after having created all things, draws together, i.e. takes them all back into himself, at the end of time. I have translated samsrigya by having created, because Boehtlingk and Roth give other instances of samsrig with that sense. Otherwise, 'having mixed them together again,' would seem more appropriate. A. and B. read samkukoka.

^244:6 This is a very popular verse, and occurs Rig-veda X, 81, 3; Vag. Samh. XVII, 19; Ath.-veda XIII, 2, 26; Taitt. Samh. IV, 6, 2, 4; Taitt. Ar. X, 1, 3.

^244:7 Sankara takes dhamati in the sense of samyogayati, i.e. he joins men with arms, birds with wings.

^245:1 See IV, 12.

^245:2 See Vag. Samh. XVI, 2; Taitt. Samh. IV, 5, 1, 1.

^245:3 See Vag. Samh. XVI, 3; Taitt. Samh. IV, 5, 1, 1; Nilarudropan. p. 274.

^245:4 The knowledge consists in knowing either that Brahman is Isa or that Isa is Brahman. But in either case the gender of the adjectives is difficult. The Svetasvatara-upanishad seems to use brihanta as an adjective, instead of brihat. I should prefer to translate: Beyond this is the High Brahman, the vast. Those who know Isa, the Lord, hidden in all things and embracing all things to be this (Brahman), become immortal. See also Muir, Metrical Translations, p. 196, whose translation of these verses I have adopted with few exceptions.

^245:5 Cf. Vag. Samh. XXX, 18; Taitt. Ar. III, 12, 3,