तद् वा अस्यैतद् अतिच्छन्दो ऽपहतपाप्माभयं रूपम् । तद् यथा प्रियया स्त्रिया संपरिष्वक्तो न बाह्यं किं चन वेद नान्तरम् । एवम् एवायं पुरुषः प्राज्ञेनात्मना संपरिष्वक्तो न बाह्यं किं चन वेद नान्तरम् । तद् वा अस्यैतद् आप्तकामम् आत्मकामम् अकामं रूपम् शोकान्तरम्
tad vā asyaitad aticchando 'pahatapāpmābhayaṃ rūpam | tad yathā priyayā striyā saṃpariṣvakto na bāhyaṃ kiṃ cana veda nāntaram | evam evāyaṃ puruṣaḥ prājñenātmanā saṃpariṣvakto na bāhyaṃ kiṃ cana veda nāntaram | tad vā asyaitad āptakāmam ātmakāmam akāmaṃ rūpam śokāntaram
Devanagari rendered by HREEM from the edition's roman (IAST) text; the IAST is the edition's own.
‘This indeed is his (true) form, free from desires, free from evil, free from fear. Now as a man, when embraced by a beloved wife, knows nothing that is without, nothing that is within, thus this person, when embraced by the intelligent (pragna.) Self, knows nothing that is without, nothing that is within. This indeed is his (true) form, in which his wishes are fulfilled, in which the Self (only) is predominate, with little bile only, it is green; and if the three elements are equal, it is red. See also Anandagiri’s gloss, where Sufruta is quoted. Why this should be inserted here, is not quite clear, except that in sleep the purusha is supposed to move about in the veins. his wish, in which no wish is left,—free from any sorrow.
Translated by F. Max MüllerFrom an unproofread scan of the printed edition; spelling and line breaks may carry OCR errors.