This is indeed the Self, who seeming to be filled with desires, and seeming to be overcome by bright or dark fruits of action, wanders about in every body (himself remaining free). Because he is not manifest, because he is infinitely small, because he is invisible, because he cannot be grasped, because he is attached to nothing, therefore he, seeming to be changing, an agent in that which is not (prakriti), is in reality not an agent and unchanging. He is pure, firm, stable, undefiled , unmoved, free from desire, remaining a spectator, resting in himself Having concealed himself in the cloak of the three qualities he appears as the enjoyer of rita, as the enjoyer of rita (of his good works).'

Footnotes

^290:1 Prishadasva in the Veda is another name of the Maruts, the storm gods. Afterwards the king is called Marut, VI, 30.

^290:2 This sentence is called a Sutra by the commentator to VI, 32.

^290:3 M. reads Kathaya me katamo bhavan iti.

^290:4 M. leaves out atha.

^290:5 One might read avishtambhanena, in the sense of while preventing the departure of the vital breath, as in the Brih. Ar. VI, 3, pranena rakshann avaram kulayam.

^290:6 M. reads vyathamano 'vyathamanas.

^290:7 M. leaves out Maitrih-ity evam hyaha. The commentator explains Maitrir by mitraya apatyam rishir maitrir maitreya. In a later passage (II, 3) M. reads Bhagavata Maitrena, likewise the Anubhutiprakasa.

^291:1 M. adds svayam gyotir upasampadya.

^291:2 M. reads esha for ity esha, which seems better.

^291:3 M. reads Maitrena vyakhyata.

^291:4 M. M., Translation of Rig-veda, Preface, p. xxxiv.

^291:5 M. adds: bruhiti te hokur Bhagavan katham anena vasyam yat Bhagavan vetsy etad asmakam bruhiti tan hovaketi.

^291:6 The commentator allows utrdhvaretasasah to be taken as a vocative also.

^291:7 Niratma is explained by the commentator as thoughtless, without volition, &c. But atma is frequently used for body also, and this seems more appropriate here. M., however, reads anisatma, and this is the reading explained in the Anubhutiprakasa, p. 228, ver. 60. This might mean the Atman which has not yet assumed the quality of a personal god. See VI, 28; VI, 31.

^292:1 The reading anishthena is explained by the commentator as free from any local habitation or attachment. He also mentions the various readings anishtena, free from wishes, and anishthena, the smallest. M. reads anikkhena, and this seems better than anishtena. The Anubhutiprakasa reads likewise anikkhasya.

^292:2 I read buddhipurvam, and again with M. suptasyeva buddhipurvam. I also read amsena without iti, as in M. The simile seems to be that a man, if he likes, can wake himself at any time of night, and this 'if he likes' is expressed by buddhipurvam. See Anubhutiprakasa, vv. 67, 68.

^292:3 M. reads vibodhayati, atha.