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XV
is assumed or Aupadhika whereas the infiniteness
which is realised is real. There is therefore no real
contradiction between the assumed finite Form
and the Infinite Reality. Another explanation is also
given by way of reconciliation of the apparent
contradiction. The Infinite by its miraculous
power may compress itself and in that little form
may be imbedded the whole Universe. Was not
the whole universe seen by Yasoda within the little
inouth of baby Krishna? The same explanation
is given as a possible one by Desikar in his Tatparya-
chandrika. This explanation is developed at great
length by Vaysaraya in his Chandrika. Dikshitar
gives out here his conviction that whichever favour-
ito form may be meditated upon by a devotee, the
object of meditation will in the hour of fruition
lay itself bare in all its infinite greatness and
splendour, formless and unlimited.
True yoga
knows of no narrowness, bigotry, bias or limitation.
It aims at universality, boundless tolerance and
the breaking off of all barriers. Patanjali says
6 quifungua' 'Any form which may be pleas-
ing to the devotee's fancy may be meditated upon.'
Badasiva Brahinendra, the great yogi, in his com-
monlary on the Sutra says यथेष्टं यद्यच्छास्त्रार्थ दैवं रूपं
तयानावित्तमच सवेकामतां लभत इत्यर्थः । Dikshitar's
is assumed or Aupadhika whereas the infiniteness
which is realised is real. There is therefore no real
contradiction between the assumed finite Form
and the Infinite Reality. Another explanation is also
given by way of reconciliation of the apparent
contradiction. The Infinite by its miraculous
power may compress itself and in that little form
may be imbedded the whole Universe. Was not
the whole universe seen by Yasoda within the little
inouth of baby Krishna? The same explanation
is given as a possible one by Desikar in his Tatparya-
chandrika. This explanation is developed at great
length by Vaysaraya in his Chandrika. Dikshitar
gives out here his conviction that whichever favour-
ito form may be meditated upon by a devotee, the
object of meditation will in the hour of fruition
lay itself bare in all its infinite greatness and
splendour, formless and unlimited.
True yoga
knows of no narrowness, bigotry, bias or limitation.
It aims at universality, boundless tolerance and
the breaking off of all barriers. Patanjali says
6 quifungua' 'Any form which may be pleas-
ing to the devotee's fancy may be meditated upon.'
Badasiva Brahinendra, the great yogi, in his com-
monlary on the Sutra says यथेष्टं यद्यच्छास्त्रार्थ दैवं रूपं
तयानावित्तमच सवेकामतां लभत इत्यर्थः । Dikshitar's