It seems to shine forth with the qualities of all the senses, yet is devoid of all the senses. All the senses, hearing and the rest, the senses of cognition and of action, and within, the intellect and the mind, since they are equally adjuncts of the thing to be known, are taken in by the word 'all the senses'; and since hearing and the rest are adjuncts only by way of the adjunct of the inner instrument, the thing to be known seems to shine forth, as if engaged in the workings of all the senses, by all the qualities of the inner and outer instruments, by determination, resolving, hearing, speaking and the rest, by the scripture 'as it were He thinks, as it were He moves' (Bṛhadāraṇyaka 4.3.7). Why is it not grasped as actually engaged? Because it is devoid of all the senses, free of all instruments, and so is not engaged by the workings of the instruments. As for the mantra 'without hands and feet, swift, He grasps; without eyes He sees, without ears He hears' (Śvetāśvatara 3.19), that is to show that the thing to be known has the power to fit itself to the qualities of all the sense-adjuncts, not to show that it has the act of swift movement and the rest directly; its sense is like that of the mantra 'the blind man found the gem' (Taittirīya Āraṇyaka 1.11). Since the thing to be known is devoid of all instruments, it is unattached, free of all clinging. Yet, though so, it is the bearer of all; for everything, having Being for its ground, is everywhere followed by the cognition of Being, and not even a mirage and the like are without a ground. And here is another door to the grasping of the thing to be known's existence: free of qualities, devoid of the qualities sattva, rajas and tamas, it is yet the enjoyer of the qualities, the experiencer of the qualities sattva, rajas and tamas as they are transformed, through sound and the rest, into the forms of pleasure, pain and delusion. Further.

Having given up the elements, earth and the rest, bodiless, it stands outside them, and within them too. Among the modes of free movement established by such revealed texts as 'eating, playing, taking joy with women or chariots', it is by nature both unmoving and moving in the state of being embodied. Because of its subtlety, it is unknowable: such, joined with all power, all-knowing, that truth of the self, though present in this field, is, by reason of its exceeding subtlety, not knowable, as separate from the body, by transmigrators. It is far off and near at hand: for men who lack the said qualities, freedom from conceit and the rest, and have the contrary qualities, it is, though present in their own body, exceedingly far off; and for men endowed with the qualities, freedom from conceit and the rest, that same self is near at hand.

This is a brief sub-gloss. For a fuller reading of this verse, see Madhusūdana, Śaṅkara, or Rāmānuja above.

He is the 'shining-forth of all the senses and their qualities' (sarvendriya-gunabhasa) because He makes all the senses and their qualities shine forth. The sense that He is free of the senses and the rest was told before.