सर्वेन्द्रियगुणाभासं सर्वेन्द्रियविवर्जितम् | असक्तं सर्वभृच्चैव निर्गुणं गुणभोक्तृ च ||१३-१५||
sarvendriyaguṇābhāsaṃ sarvendriyavivarjitam . asaktaṃ sarvabhṛccaiva nirguṇaṃ guṇabhoktṛ ca ||13-15||
13.15. It causes all the sense-alities to shine; [yet] It is without any sense-organ; It is unattached, yet all-supporting; It is free from the Strands, yet enjoys the Strands.
Shri Purohit Swami
13.15 Beyond the senses, It yet shines through every sense perception. Bound to nothing, It yet sustains everything. Unaffected by the Qualities, It still enjoys them all.
Sri Abhinav Gupta
13.15 See Comment under 13.18
13.15 Sarvendriya-gunabhasam i.e., shining by the functions of the senses - means that which is shedding light on the functions of all the senses. The ‘Gunas’ of the senses means the activities of the senses. The meaning is that the self is capable of knowing the objects with the functioning of the senses. ‘Yet devoid of the senses’ i.e., It is capable by Itself, of knowing everything. Such is the meaning. It is ‘detached’, namely, It is free, by nature, from attachment to the bodies of gods etc. ‘Yet supporting all,’ yet capable of supporting all bodies, such as of gods etc., as declared in the Sruti. ‘It is one, is threefold ৷৷.’ (Cha. U., 7.26.2). It is devoid of Gunas, i.e., by nature It is devoid of Sattva etc., and yet It is the experiencer of the Gunas’ - It has the capability to experience Sattva etc.
13.15 Sarvendriya-guna-abhasam, shining through the functions of all the organs: By the use of the words all the organs are understood ears etc., known as the sense-organs and motor-organs, as also the internal organs-the intellect and the mind, for they are eally the limiting adjuncts of the Knowable. Besides, the organs of hearing etc. become the limiting adjuncts from the very fact of the internal organ becoming so. Hence, the Knowable gets expressed through determination, thinking, hearing, speaking, etc. that are the functions of all the organs, internal and external, which are the limiting adjuncts. In this way, It is manifest through the functions of all the organs. The idea is that, that Knowable appears to be as though active owing to the functions of all the organs, as it is said in the Upanisadic text, ‘It thinks, as it were, and shakes, as it were’ (Br. 4.3.7). For that reason, again, is It not perceived as being actually active? In answer the Lord says: It is sarva-indriya-varitam, devoid of all the organs, i.e. bereft of all the instruments of action. Hence the Knowable is not active through the functioning of the instruments of action. As for the Upanisadic verse, ‘Without hands and feet He moves swiftly and grasps; without eyes He sees, without ears He hears’ (Sv. 3.19), etc.-that is meant for showing that that Knowable has the power of adapting Itself to the functions of all the organs which are Its limiting adjuncts; but it is not meant to show that It really has such activity as moving fast etc. The meaning of that verse is like that of the Vedic text, ‘The blind one discoverd a gem’ (Tai, Ar. 1.11). [This is an artha-veda (see note on p.530), which is not to be taken literally but interpreted in accordance with the context.] Since the Knowable is devoid of all the instruments of actions, therefore It is asaktam, unattached, devoid of all associations. Although It is of this kind, yet it is ca eva, also verily; the sarva-bhrt, supporter of all. Indeed, everything has existence as its basis, because the idea of ’existence’ is present everywhere. Verily, even mirage etc. do not occur without some basis. Therefore, It is sarva-bhrt, the supporter of all-It upholds everything. There can be this other organs as well for the realization of the existence of the Knowable: Nirgunam, without ality-the alities are sattva, rajas and tamas; that Knowable is free from them; and yet It is the guna-bhoktr, perceiver of alities; i.e., that Knowable is the enjoyer and experiencer of the alities, sattva, rajas and tamas, which, assuming the forms of sound etc., transform them-selves into happiness, sorrow, delusion, etc. Further,
13.15 Shining by the functions of the senses, and yet devoid of the senses, detached and yet supporting all, devoid of Gunas and yet experiencing the Gunas;
13.15 Shining through the functions of all the organs, (yet) devoid of all the organs; unattached, and verily the supporter of all; without ality, and the perceiver of alities;
13.15 Shining by the functions of all the senses, yet without the senses; unattached, yet supporting all; devoid of alities, yet their experiencer.
13.15 सर्वेन्द्रियगुणाभासम् shining by the functions of all senses? सर्वेन्द्रयविवर्जितम् (yet) without the senses? असक्तम् unattached? सर्वभृत् (yet) supporting all? च and? एव even? निर्गुणम् devoid of alities? गुणभोक्तृ (yet) experiencer of the alities? च and.Commentary Brahman sees without eyes? hears without ears? smells without nose? eats without mouth? feels without skin? grasps without hands? walks without feet. He is the unseen seer? the unheard hearer? the unthought thinker. Other than Him there is no seer? no hearer? no thinker. He is the Self? the Inner Ruler? the Immortal. (Brihadaranyaka Upanishad III.7.23) He is free from the,alities of Nature and yet He is the enjoyer of the alities.All the senses The five organs of knowledge and the five organs of action? the inner senses? mind and intellect come under the term all the senses. The organs of action and those of knowledge perform their functions in conjunction with the mind and the intellect. They cannot function independently. Therefore? the mind and the intellect are included in the term all the senses.Brahman is transcendental and unmanifest? but It manifests Itself through the limiting adjuncts of the extrnal and the internal senses. As It is destitute of the senses It is unattached and yet It supports all. It is the support or substratum of everything. It is destitute of the alities of Nature and yet It is the enjoyer of those alities. Brahman is really mysterious.This verse is taken from the Svetasvataropanishad 3.17.