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II PRAPATHAKA, 4.
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light", comes forth in his own form, he is the Self 2 (thus said Sâkâyanya); this is the immortal, the fearless, this is Brahman.'
3. Now then this is the science of Brahman, and the science of all Upanishads, O King, which was told us by the Saint Maitri 3 I shall tell it to thee :
We hear (in the sacred records) that there were once the Vâlakhilyas 4, who had left off all evil, who were vigorous and passionless. They said to the Pragâpati Kratu : “O Saint, this body is without intelligence, like a cart. To what supernatural being belongs this great power by which such a body has been made intelligent? Or who is the driver ? What thou knowest, O Saint, tell us that 6." Pragapati answered and said :
4. 'He who in the Sruti is called “Standing above,” like passionless ascetics e amidst the objects of the world, he, indeed, the pure, clean, undeveloped, tranquil, breathless, bodiless ?, endless, imperishable, firm, everlasting, unborn, independent one, stands in his own greatness, and by him has this body been made intelligent, and he is also the driver of it.'
1 M. adds svayam gyotir upasampadya.
M. reads esha for ity esha, which seems better. 8 M. reads Maitrena vyâkhyâtâ. 4 M. M., Translation of Rig-veda, Preface, p. xxxiv.
o M. adds: brâhîti te hokur Bhagavan katham anena vâsyam yat Bhagavan vetsy etad asmâkam brâhîti tân hovâketi.
• The commentator allows ùrdhvaretasasah to be taken as a vocative also.
Nirâtmâ is explained by the commentator as thoughtless, without volition, &c. But âtmâ is frequently used for body also, and this seems more appropriate here. M., however, reads anîsâtma, and this is the reading explained in the Anubhùtiprakâsa, 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.
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