27. For the same reasons (the Vaisvânara) cannot be the divinity (of fire), or the element (of fire).
The averment that the fanciful attribution of members contained in the passage 'His head is Sutejas,' &c. may apply to the elemental fire also which from the mantras is seen to be connected with the heavenly world, &c., or else to the divinity whose body is fire, on account of its power, is refuted by the following remark: For the reasons already stated Vaisvânara is neither the divinity nor the element. For to the elemental fire which is mere heat and light the heavenly world and so on cannot properly be ascribed as head and so on, because an effect cannot be the Self of another effect.—Again, the heavenly world cannot be ascribed as head, &c. to the divinity of fire, in spite of the power of the latter; for, on the one hand, it is not a cause (but a mere effect), and on the other hand its power depends on the highest Lord. Against all these interpretations there lies moreover the objection founded on the inapplicability of the term 'Self.'
28. Jaimini (declares that there is) no contradiction even on the assumption of a direct (worship of the highest Lord as Vaisvânara).
Above (Sûtra 26) it has been said that Vaisvânara is the highest Lord, to be meditated upon as having the gastric fire either for his outward manifestation or for his limiting condition; which interpretation was accepted in deference to the circumstance that he is spoken of as abiding within—and so on.—The teacher Jaimini however is of opinion that it is not necessary to have recourse to the assumption of an outward manifestation or limiting condition, and that there is no objection to refer the passage about Vaisvânara to the direct worship of the highest Lord.—But, if you reject the interpretation based on the gastric fire, you place yourself in opposition to the statement that Vaisvânara abides within, and to the reasons founded on the term, &c. (Sû. 26).—To this we reply that we in no way place ourselves in opposition to the statement that Vaisvânara abides within. For the passage, 'He knows him as man-like, as abiding within man,' does not by any means refer to the gastric fire, the latter being neither the general topic of discussion nor having been mentioned by name before.—What then does it refer to?—It refers to that which forms the subject of discussion, viz. that similarity to man (of the highest Self) which is fancifully found in the members of man from the upper part of the head down to the chin; the text therefore says, 'He knows him as man-like, as abiding within man,' just as we say of a branch that it abides within the tree[160].—Or else we may adopt another interpretation and say that after the highest Self has been represented as having the likeness to man as a limiting condition, with regard to nature as well as to man, the passage last quoted ('He knows him as abiding within man') speaks of the same highest Self as the mere witness (sâkshin; i.e. as the pure Self, non-related to the limiting conditions).—The consideration of the context having thus shown that the highest Self has to be resorted to for the interpretation of the passage, the term 'Vaisvânara' must denote the highest Self in some way or other. The word 'Visvânara' is to be explained either as 'he who is all and man (i.e. the individual soul),' or 'he to whom souls belong' (in so far as he is their maker or ruler), and thus denotes the highest Self which is the Self of all. And the form 'Vaisvânara' has the same meaning as 'Visvânara,' the taddhita-suffix, by which the former word is derived from the latter, not changing the meaning; just as in the case of râkshasa (derived from rakshas), and vâyasa (derived from vayas).—The word 'Agni' also may denote the highest Self if we adopt the etymology agni=agranî, i.e. he who leads in front.—As the Gârhapatya-fire finally, and as the abode of the oblation to breath the highest Self may be represented because it is the Self of all.
But, if it is assumed that Vaisvânara denotes the highest Self, how can Scripture declare that he is measured by a span?—On the explanation of this difficulty we now enter.
29. On account of the manifestation, so Âsmarathya opines.
The circumstance of the highest Lord who transcends all measure being spoken of as measured by a span has for its reason 'manifestation.' The highest Lord manifests himself as measured by a span, i.e. he specially manifests himself for the benefit of his worshippers in some special places, such as the heart and the like, where he may be perceived. Hence, according to the opinion of the teacher Âsmarathya, the scriptural passage which speaks of him who is measured by a span may refer to the highest Lord.
30. On account of remembrance; so Bâdari opines.
Or else the highest Lord may be called 'measured by a span' because he is remembered by means of the mind which is seated in the heart which is measured by a span. Similarly, barley-corns which are measured by means of prasthas are themselves called prasthas. It must be admitted that barley-grains themselves have a certain size which is merely rendered manifest through their being connected with a prastha measure; while the highest Lord himself does not possess a size to be rendered manifest by his connexion with the heart. Still the remembrance (of the Lord by means of the mind) may be accepted as offering a certain foundation for the Sruti passage concerning him who is measured by a span.—Or else[161] the Sûtra may be interpreted to mean that the Lord, although not really measured by a span, is to be remembered (meditated upon) as being of the measure of a span; whereby the passage is furnished with an appropriate sense.—Thus the passage about him who is measured by a span may, according to the opinion of the teacher Bâdari, be referred to the highest Lord, on account of remembrance.
31. On the ground of imaginative identification (the highest Lord may be called prâdesamâtra), Jaimini thinks; for thus (Scripture) declares.