I, 2, 32

32. Moreover they (the Jābālas) speak of him (the highest Lord) in that (i.e. the interstice between the top of the head and the chin which is measured by a span).

Moreover the Jābālas speak in their text of the highest Lord as being in the interstice between the top of the head and the chin. 'The unevolved infinite Self abides in the avimukta (i.e. the non-released soul). Where does that avimukta abide? It abides in the Varaṇā and the Nāsī, in the middle. What is that Varaṇā, what is that Nāsī?' The text thereupon etymologises the term Varaṇā as that which wards off (vārayati) all evil done by the senses, and the term Nāsī as that which destroys (nāśayati) all evil done by the senses; and then continues, 'And what is its place?--The place where the eyebrows and the nose join. That is the joining place of the heavenly world (represented by the upper part of the head) and of the other (i.e. the earthly world represented by the chin).' (Jābāla Up. I.)--Thus it appears that the scriptural statement which ascribes to the highest Lord the measure of a span is appropriate. That the highest Lord is called abhivimāna refers to his being the inward Self of all. As such he is directly measured, i.e. known by all animate beings. Or else the word may be explained as 'he who is near everywhere--as the inward Self--and who at the same time is measureless' (as being infinite). Or else it may denote the highest Lord as him who, as the cause of the world, measures it out, i.e. creates it. By all this it is proved that Vaiśvānara is the highest Lord.