5. It stirs and it stirs not; it is far, and likewise near[1]. It is inside of all this, and it is outside of all this.
6. And he who beholds all beings in the Self, and the Self in all beings, he never turns away from it[2].
7. When to a man who understands, the Self has become all things, what sorrow, what trouble can there be to him who once beheld that unity?
8. He[3] (the Self) encircled all, bright, incorporeal, scatheless, without muscles, pure, untouched by evil; a seer, wise, omnipresent, self-existent, he disposed all things rightly for eternal years.
9. All who worship what is not real knowledge (good works), enter into blind darkness: those who delight in real knowledge, enter, as it were, into greater darkness.
10. One thing, they say, is obtained from real knowledge; another, they say, from what is not knowledge. Thus we have heard from the wise who taught us this[4].
11. He who knows at the same time both knowledge and not-knowledge, overcomes death through not-knowledge, and obtains immortality through knowledge.
12. All who worship what is not the true cause,
- ↑ Tad v antike, Vâg. Samh.; tadvad antike, Upan.
- ↑ Vikikitsati, Vâg. Samh.; vigugupsate, Upan.
- ↑ Saṅkara takes the subject to be the Self, and explains the neuter adjectives as masculines. Mahîdhara takes the subject to be the man who has acquired a knowledge of the Self, and who reaches the bright, incorporeal Brahman, &c. Mahîdhara, however, likewise allows the former explanation.
- ↑ Cf. Talavak. Up. I, 4; vidyâyâh, avidyâyâh, Vâg. Samh.; vidyayâ, avidyayâ, Upan.
aquas, and Ânandagiri explains that water stands for acts, because most sacrificial acts are performed with water.
