42 PRASNOPANISHAD-BHASHYA (IV. 10-11, COMMENTARY: Now (Pippalāda) explains the word 'All' (in the previous mantra). Here, by the word prrhivi-matra is indicated the carlier state of the earth which is mentioned in the purānas as gandha-tanmätra, the smell-in-itself. This (explanation) applies to all the subsequent usages of the word 'mātrā' (in itself). eşa.......: The idea is that the entire world of the form of sentient and insentient and of the form of doer, instrument and object is dependent upon Him. Since here mention is made of the conceiver, and doer of the nature of know. ledge, the logicians who hold that the soul is only a knower not having the nature of knowledge, and the upholders of the theory of illusion who declare that the soul has the nature of knowledge and is not a knower are both refuted. IV. 10. & 1 Param evākşaram pratipadyate sa yo ha vai tad acchayan asariram alohitam subhram aksaram vedajate yas tu somya sa sarvajñaḥ sarvi bhavati. Tad esa slokah. vijnanātmā saha devaisca sarvaih brānā bhūtāni sampratişthanti yatra i Tad akşaram vedayate yastu somya sa sarvajñaḥ sarvam evāviveseti He who knows this shadowless bodiless colourless self- luminous imperishable (self) he becomes a knower of all and becomes the possessor of all. On this there is a verse: Whoever knows that imperishable in which the soul of the nature of knowledge, breath together with all the gods (organs) and the elements are established he knowing all pervades all. COMMENTARY: sa yo ha vai: here by the word chāyā action (karma) which restricts knowledge, is referred to acchāyam...... : means free from sin, consequently, asariram: bodiless, alohitam : colourless, void of colour.
