________________
I ADHYAYA, 2 PÂDA, 31.
293
remains. The passage (V, 18, 1) 'yas tv etam evam prådesamatram abhivimânam,' &c. declares that the nonlimited highest Brahman is limited by the measure of the pradesas, i.e. of the different spaces—heaven, ether, earth, &c.—which had previously been said to constitute the limbs of Vaisvanara. How is this possible ?
30. On account of definiteness ; thus Åsmarathya opines.
The teacher Åsmarathya is of opinion that the text represents the highest Self as possessing a definite extent, to the end of rendering the thought of the meditating devotee more definite. That is to say—the limitation due to the limited extent of heaven, sun, &c. has the purpose of rendering definite to thought him who pervades (abhi) all this Universe and in reality transcends all measure (vimåna).-A further difficulty remains. For what purpose is the highest Brahman here represented like a man, having a head and limbs ?—This point the next Satra elucidates.
31. On account of meditation, Bådari thinks.
The teacher Bådari thinks that the representation in the text of the supreme Self in the form of a man is for the purpose of devout meditation. “He who in this way meditates on that Vaisvânara Self as "prådesamâtra" and "abhivimana," he eats food in all worlds, in all beings, in all Selfs.' What this text enjoins is devout meditation for the purpose of reaching Brahman. 'In this way' means as having a human form.' And 'the eating' of food in all worlds, &c. means the gaining of intuitional knowledge of Brahman which abides everywhere and is in itself of the nature of supreme bliss. The special kind of food, i.e. the special objects of enjoyment which belong to the different Selfs standing under the influence of karman cannot be meant here ; for those limited objects have to be shunned by those who desire final release. A further question arises. If Vaisvánara is the highest Self, how can the text say that the altar is its chest, the grass on the altar its hairs, and so
Digitized by
Digitized by Google
