तदेतद्वाक्यकारश्चाह-'हिरण्मयः पुरुषो दृश्यत इति प्राज्ञः सर्वान्तरः स्यात्, लोककामेशोपदेशात् तथोदयात्पाप्मनाम्' इत्युक्त्वा,तद्रूपस्य कार्यत्वं मायामयत्वं वेति 'स्यात्तद्रूपं कृतकमनुग्रहार्थं तच्चेतसामैश्वर्यात्' इति निरसनीयं मतमुपन्यस्य, 'रूपं वातीन्द्रियमन्तःकरण- प्रत्यक्षनिर्देशात्' इति । व्याख्यातं च द्रमिडाचार्यैः-'न वा मायामात्रम् । अञ्जसैव विश्वसृजो रूपम् । तत्तु न चक्षुषा ग्राह्मम् । मनसा त्वकल्मषेण साधनान्तवता गृह्यते | 'न चक्षुषा गृह्यते नापि वाचा' 'मनसा तु विशुद्धेन' इति श्रुतेः । न ह्यरूपाया देवताया रूपमुपदिश्यते ।
The Vakyakara also states thus- 'The passage 'The Golden Person is beheld' (Chand. I-6-6) refers to the Wise and Inner One, because He is described as the Lord of the world and the Lord of desires and also as raised high above evils'. Then in the next sentence' His form is artificial and is assumed to bless His devotees because He displays His sovereign power' he (the Vakyakara) introduces for refutation the view that His form must be a phase of effect or it must be illusory. Then (he himself) replies thus-'His form is indeed beyond the reach of the sense-organs; because it is mentioned to be perceived by Antahkarana (or inner sense.' Dramiddacharya has commented upon it thus-'The form of the creator of the universe is not illusory; it is real and natural. It cannot be apprehended by the eye; but could be apprehended through the mind, which must be free from impurity, by one, who has resorted to a different means of attaining Him'. The scriptural text is this- 'He is not apprehended by the eye, nor by speech' ; but can be known only by a pure mind ' (Munda. III.1-8). It is not taught that gods, who have no real form, have a form; because the
The author of the Vakya, an explanatory treatise on the Chandogyopanisad, is Brahmanandin alias Tanka.
