to the opinion of the teacher Badari, be referred to the
highest Lord, on account of remembrance.

31. On the ground of imaginative identification (the highest Lord may be
called prade/s/amatra), Jaimini thinks; for thus (Scripture) declares.

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 Vajasaneyibrahma/n/a which treats of the same topic
identifies heaven, earth, and so on--which are the members of
Vai/s/vanara 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 Vai/s/vanara 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 Vai/s/vanara) 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 Vai/s/vanara (i.e. the head of
Vai/s/vanara[162]). Pointing to the eyes he said: This is he with good
light (i.e. the sun) as Vai/s/vanara (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 Vai/s/vanara (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
Vai/s/vanara. Pointing to the saliva within his mouth he said: This is
wealth as Vai/s/vanara (i.e. the water in the bladder of V.). Pointing
to the chin he said: This is the base as Vai/s/vanara (i.e. the feet of
V.).'--Although in the Vajasaneyi-brahma/n/a 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 Chandogya 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 vidya)[163],
because both texts equally use the term 'measured by a span,' and
because all /s/akhas 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 Jabalas) speak of him (the highest Lord) in that
(i.e. the interstice between the top of the head and the chin which is
measu