Ancient Indian Education (Brahmanical and Buddhist) c9.71.7

c9.71.7

The light (of intelligence) that is in my heart (*Idaṁ Jyotiḥ āhitaṁ hṛidaye yat*) is seeking to see Him! So also is my mind, that is attached to objects, seeking Him! Little can the finite know the Infinite (Kimu nū manishye)!’ VI, 47, 18 describes the Absolute (Paramātmā) as Indra who by His power of *Māyā* assumes different forms and manifests Himself in different bodies (Rūpaṁ rūpaṁ pratirūpo babhūva ... Indraḥ māyābhiḥ pururūpaḥ īyate); the counter-form of every form, “the single form that is the form of many different things.” In vii, 59, 12 Ṛishi Vasishṭha says: “We worship Tryambaka (the parent of the *three* deities, Brahmā, Vishṇu, and Rudra, the god of gods, Mahādeva, as explained by Sāyaṇa), subtle and all-pervading like fragrance (*sugandhim*), the seed of the universe (pushṭi-vardhanam = jagat-bījam). May I (by His grace) be liberated from (the bondage of) Death (*mṛityor-mukshīya*) like the Urvāruka (*karkaṭī*) fruit from the tree but *not* from immortality (māmṛitāt) (i.e. May I attain immortality by conquering death!)” VIII, 58, 1–2, again, refers to the One whom the Ṛitviks conceive of in many forms (*Yaṁ ṛitvijaḥ bahudhā kalpayantaḥ*) in their meditations (*sachetasaḥ*), the silent Presence at sacrifice (*Yaḥ anūchānaḥ brāhmaṇaḥ yuktaḥ*), of Whom the sacrificer has but little knowledge (*kā svit tatra yajamānasya saṁvit*). That One, as Agni, is effulgent in many forms (eka evāgniḥ bahudhā samiddha);