7. He who can be perceived by the internal organ (alone), who is subtile, indiscernible, and eternal, who contains all created beings and is inconceivable, shone forth of his own (will).
7. 'By the two pronouns yo 'sau, "he who," he indicates the supreme soul, known in the whole world, in the Vedas, Purânas, Itihâsas, and so forth' (Kull. in accordance with Medh.). The latter proposes, besides the explanation of atîndriyagrâhyah, 'who can be perceived by the internal organ (or the mind alone),' which Gov., Kull., and Nand. adopt, another one, 'who, being beyond the cognisance of the senses, can be perceived by Yoga-knowledge alone.' Nâr. and Râgh., too, differ from the interpretation given above. 'Subtile,' i. e. 'who is beyond all distinctions, such as small and great' (Medh.), or 'who is unperceivable by the external senses' (Kull.), or 'who is perceivable by subtile understanding only' (Gov.), or 'who is without limbs or parts' (Râgh.). Nand. points to the common epithet of the supreme soul, 'smaller than small' (Kâth. Up. II, 20 ; Bhagavadgîtâ VIII, 9). Avyaktah, 'indiscernible,' is taken by Kull. to mean ' destitute of limbs or parts.' Sarvabhûtamayah, 'who contains all created beings,' means, according to Medh., either 'that he conceives the idea of creating all beings,' or 'that, in accordance with the Advaita Vedânta, all beings are illusory modifications of him.' The latter view seems to be the one adopted by all the other commentators. ' Shone forth,' i. e. either ' assumed a visible body' or 'was self-luminous' (Medh.), 'assumed a body' (Gov.), 'appeared in the form of the evolutes, the great one, and so forth' (Kull.), 'became discernible' (Nand.).
