On seeing the crowd, the Master recovered His senses, and stopped His dance before the _sannyasis_. He bowed very low to Prakashananda, who, however clasped His feet. The Master cried out, "You are the instructor of the world, and beloved [of all], while I am not worthy to be your pupil's pupil. Why should a high one like you bow to a low one like me? As you are God-like, by so doing you are destroying me [in sin]. Though everything becomes you, as it becomes God, yet, for the sake of holding up a lesson before the people, you should cease acting thus [humbly]." Prakashananda replied, "By touching your feet I have washed away all the sin of my former abuse of you!" (_Bhágabat_, I. v. 12, Chakravarti's commentary, quotation from the appendix cited in the _Básaná-váshya_, also X. xxxiv. 7). The Master cried out, "O God! O God! I am a despicable creature. It is a sin to regard any creature as Vishnu. Even if a God-like person holds a creature to be Vishnu, then God will rank him among the infidels. (_Hari-bhakti-vilás_, i. 71)." Prakashananda replied, "You are God himself. But even if you insist on being regarded as God's slave, you tire still worthy of being honoured above us. That I once abused you will be the cause of my ruin. (_Bhágabat_ VI. xvi. 4, X. iv. 31, and VII. v. 25). I now bow at your feet, that I may kindle faith in them." So saying he sat down there with the Master, and asked Him, "The errors you have pointed out in the theory of illusion, are, I know, the fanciful interpretations of Shankar Acharya. Your exposition of the essential meaning of the aphorisms has charmed the minds of all. You are God and can do everything. Tell me then briefly, I long to hear [your interpretation of Vyás's aphorisms]. The Master protested, "I am a creature insignificant in knowledge. Vyás was God's self and his aphorisms have a deep meaning, which no creature can know. Hence he has himself explained his aphorisms. When the writer is his own commentator, men can understand his meaning. The meaning of _pranaba_ in the _Gáyatri mantra_ is explained at length in the four verses of the _Bhágabat_, II. ix. 30-33. First God imparted these four verses to Brahmá, who taught them to Nárad, and the latter to Vyás, who reflected, "I shall make the _Bhágabat_ itself a commentary on any aphorisms." So he accumulated the teaching of the four _Vedas_ and the _Upanishads_. Every _rik_ which is the subject matter of a particular aphorism, is formed into a separate verse in the _Bhágabat_. The _Bhágabat_ and the _Upanishads_, therefore, speak with one voice; the former is nothing more than a commentary on the latter. _Bhágabat_, VIII. i. 8, says, _"'Everything that exists in the world is the abode of God. Therefore enjoy what God has given you, and covet not another's possessions.'_