Or else the passage about him who is measured by a span may be considered to rest on imaginative combination.—Why?—Because the passage of the Vâjasaneyibrâhmana which treats of the same topic identifies heaven, earth, and so on—which are the members of Vaisvânara viewed as the Self of the threefold world—with certain parts of the human frame, viz. the parts comprised between the upper part of the head and the chin, and thus declares the imaginative identity of Vaisvânara with something whose measure is a span. There we read, 'The Gods indeed reached him, knowing him as measured by a span as it were. Now I will declare them (his members) to you so as to identify him (the Vaisvânara) with that whose measure is a span; thus he said. Pointing to the upper part of the head he said: This is what stands above (i.e. the heavenly world) as Vaisvânara (i.e. the head of Vaisvânara[162]). Pointing to the eyes he said: This is he with good light (i.e. the sun) as Vaisvânara (i.e. the eye of V.). Pointing to the nose he said: This is he who moves on manifold paths (i.e. the air) as Vaisvânara (i.e. the breath of V.). Pointing to the space (ether) within his mouth he said: This is the full one (i.e. the ether) as Vaisvânara. Pointing to the saliva within his mouth he said: This is wealth as Vaisvânara (i.e. the water in the bladder of V.). Pointing to the chin he said: This is the base as Vaisvânara (i.e. the feet of V.).'—Although in the Vâjasaneyi-brâhmana the heaven is denoted as that which has the attribute of standing above and the sun as that which has the attribute of good light, while in the Chândogya the heaven is spoken of as having good light and the sun as being multiform; still this difference does not interfere (with the unity of the vidyâ)[163], because both texts equally use the term 'measured by a span,' and because all sâkhâs intimate the same.—The above explanation of the term 'measured by a span,' which rests on imaginative identification, the teacher Jaimini considers the most appropriate one.

32. Moreover they (the Jâbâlas) speak of him (the highest Lord) in that (i.e. the interstice between the top of the head and the chin which is measured by a span).

Moreover the Jâbâlas speak in their text of the highest Lord as being in the interstice between the top of the head and the chin. 'The unevolved infinite Self abides in the avimukta (i.e. the non-released soul). Where does that avimukta abide? It abides in the Varanâ and the Nâsî, in the middle. What is that Varanâ, what is that Nâsî?' The text thereupon etymologises the term Varanâ as that which wards off (vârayati) all evil done by the senses, and the term Nâsî as that which destroys (nâsayati) all evil done by the senses; and then continues, 'And what is its place?—The place where the eyebrows and the nose join. That is the joining place of the heavenly world (represented by the upper part of the head) and of the other (i.e. the earthly world represented by the chin).' (Jâbâla Up. I.)—Thus it appears that the scriptural statement which ascribes to the highest Lord the measure of a span is appropriate. That the highest Lord is called abhivimâna refers to his being the inward Self of all. As such he is directly measured, i.e. known by all animate beings. Or else the word may be explained as 'he who is near everywhere—as the inward Self—and who at the same time is measureless' (as being infinite). Or else it may denote the highest Lord as him who, as the cause of the world, measures it out, i.e. creates it. By all this it is proved that Vaisvânara is the highest Lord.

Notes:

Footnote 136:[(return)]

The clause 'he is to meditate with a calm mind' if taken as a gunavidhi, i.e. as enjoining some secondary matter, viz. calmness of mind of the meditating person, cannot at the same time enjoin meditation; for that would involve a so-called split of the sentence (vâkyabheda).

Footnote 137:[(return)]

Jîvezpi dehâdibrimhanâj jyâstvanyâyâd vâ brahmatety arthah. Ân. Gi.

Footnote 138:[(return)]

The discussion is brought on by the term 'vivakshita' in the Sûtra whose meaning is 'expressed, aimed at,' but more literally 'desired to be expressed.'

Footnote 139:[(return)]

Because he is vyâpin.

Footnote 140:[(return)]

Another interpretation of the later part of Sûtra.

Footnote 141:[(return)]

Cp. Katha Up, I, 1, 13; 20; I, 2, 14.