Ancient Indian Education (Brahmanical and Buddhist) c9.71.6

c9.71.6

the subtle and the gross in creation (*purusha* and *prakṛiti*), the Immortal (*amṛitasya gopā*) manifesting Itself in mortal forms (*avaḥ charan*) (the Paramātmā appearing as Jīvātmā) till He (as *Guru*, by *Vidyā*) leads back mortals (as *Śishyas*, pupils) to Immortality, and Omniscience (*paśyan*). As Sāyaṇa explains : " He, manifesting Himself, manifests all : His Light illumines all " (Tameva bhātamanubhāti sarvaṁ Tasya bhāsā sarvamidaṁ vibhāti). 'Vaiśvānara is the first Hotā, of Whose Sacrifice the Creation is the outcome. Man must worship Him (Ayaṁ Hotā prathamaḥ paśyata, i.e. bhajata). Himself Immortal, He dwells in every mortal body as *Jyoti*, its soul (or *Jāṭhara*, fire of hunger) (*Idaṁ Jyotiḥ Amṛitaṁ martyeshu*). Himself Motionless (*Dhruvaḥ*), All-pervading (*Anishattaḥ*), and Immortal (*Amartyaḥ*), He assumes mortal body (*tanu*) and subjects Himself to birth (*jajñe*) and growth (*vardhamānaḥ*). He, the Motionless (*Dhruvam*), yet swifter than Thought (*manaḥ javiṣhṭham*), dwells in (*nihitam*) every moving (mortal) being (*patayatsu antaḥ*) as the *Jyoti* or *Brahma* (or *Chaitanya*) to Whom, as showing the way to supreme knowledge (dṛiśaye darśanārthaṁ jñānena hi sarvam jānanti), all the senses, together with mind and consciousness (Viśve devāḥ sarvāṇi indriyāṇi samanasaḥ saketāḥ), refer as to the ultimate Cause of Creation (Ekaṁ Kratuṁ abhiviyanti sādhu samyak). His infinite attributes and forms my ears and eyes seek!