The teacher Bâdari 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
"prâdesamâtra" and "abhivimâna," 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 Vaisvânara is the highest Self, how can the
text say that the altar is its chest, the grass on the altar its hairs,
and so on? (V, 18, 2.) Such a statement has a sense only if we
understand by Vaisvânara the intestinal fire.--This difficulty the next
Sûtra elucidates.
32. On account of imaginative identification, thus Jaimini thinks; for
thus the text declares.
The teacher Jaimini is of opinion that the altar is stated to be the
chest of Vaisvânara, and so on, in order to effect an imaginative
identification of the offering to Prâna which is daily performed by the
meditating devotees and is the means of pleasing Vaisvânara, having the
heaven and so on for his body, i.e. the highest Self, with the Agnihotra-
offering. For the fruit due to meditation on the highest Self, as well
as the identity of the offering to breath with the Agnihotra, is
declared in the following text, 'He who without knowing this offers the
Agnihotra--that would be as if removing the live coals he were to pour
his libation on dead ashes. But he who offers this Agnihotra with a full
knowledge of its purport, he offers it in all worlds, in all beings, in
all Selfs. As the fibres of the Ishîkâ reed when thrown into the fire
are burnt, thus all his sins are burnt.' (V, 24, 1-3.)