divyo hyamūrtaḥ puruṣaḥ sabāhyābhyantaro hyajaḥ. aprāṇo hyamanāḥ śubhraḥ hyakṣarāt parataḥ paraḥ. (2.1.2)
hi – indeed; puruṣaḥ – that Brahman; divyaḥ – self-shining; amūrtaḥ – formless; sabāhyābhyantaraḥ – all-pervasive (that which is external and internal); hi – indeed; ajaḥ – unborn; aprāṇaḥ – free from prāṇa; hi – indeed; amanāḥ – free from mind; śubhraḥ – pure; hi – indeed; akṣarāt – than māyā; parataḥ – which is great; paraḥ – beyond
That Brahman is self-shining, formless, all-pervasive, unborn, free from the prāṇa, free from the mind, pure and which is the truth of māyā.
All the words of this mantra reveal the meaning of mahā-vākya. It is not that there are only four mahā-vākyas. Every upaniṣad has mahā-vākyas. Four mahā-vākyas have been chosen from the four upaniṣads belonging to four Vedas to prove that all the Vedas talk about the same thing.
~Dayananda
Self-resplendent, formless, unoriginated and pure, that all-pervading Being is both within and without. Anterior both to life and mind, He transcends even the transcendent, unmanifested, causal state of the universe.
If all names and forms are nothing but sparks of that Spirit riding over specks of matter seemingly consuming it, then what is the exact nature of the pure Spirit? This would certainly be the question that will arise in the mind of every consistent seeker. An attempt at Its definition, descriptive enough to give a direct clue to any sensitive aspirant, is being made here in this mantra.
~Chinmayananda
He is the self-luminous and formless Purusha, uncreated and existing both within and without. He is devoid of prana, devoid of mind, pure, and higher than the supreme Imperishable.
SUPREME IMPERISHABLE: The word Imperishable (Akshara) here means Saguna Brahman, in which the upadhis of the names and forms of the manifested universe exist in a seed state. It is the seed of all causes and effects seen in the relative world. Saguna Brahman is called supreme because It is higher than all the diverse entities in the manifested universe, which are Its modifications. The attributeless Brahman, or Pure Consciousness, is superior to Saguna Brahman, or the seed state, because It is beyond maya and all differentiation, manifest or unmanifest. It permeates Saguna Brahman and the multiplicity of the universe, as cloth permeates its warp and woof. It is the transcendental and unrelated Ground of all relativity. Prana, mind, and senses are later stages in the evolution of prakriti; therefore they are absent in Pure Consciousness
~Nikhilananda
The Purusa is transcendental, since He is formless. And since He is coextensive with all that is external and internal and since He is birthless, therefore He is without vital force and without mind; He is pure and superior to the (other) superior imperishable (Maya).
~Gambhirananda
Note:
divyo: self-shining
hyamūrtaḥ: formless
puruṣaḥ: "Sankhya system: It is pure consciousness, unattached and unrelated to anything. It is non-active, unchanging, eternal, and pure. According to Advaita, it is fundamentally one. It is the eternal witness, the modificationless, the one who knows the body. Really speaking, the paramatman is the one and only purusa." ~from A Concise Dictionary of Indian Philosophy
sa bāhyābhyantaro: both within and without
hyajaḥ: unborn
aprāṇo: free from prana (vital air; life breath; vitality)
hyamanāḥ: free from mind
śubhro: pure
hyakṣarāt: "The word ‘akṣara’ is used in two different senses—one in the sense of the vastu, the other in the sense of māyā, the unmanifest cause. In ‘akṣarāt parataḥ’ the word ‘akṣara’ means māyā only. Māyā is called akṣara because when everything is dissolved, māyā continues to remain in its causal form, and it is called parā because everything goes back into it.' ~Dayananda
parataḥ paraḥ: transcending the transcendent
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