वेदान्त पारिजात सौरभ (भगवद् निम्बार्काचार्य - द्वैताद्वैत वेदान्त ब्रह्मसूत्र भाष्य सटीक)

[sū. 3. 2. 33.
564 VEDĀNTA-KAUSTUBHA ADH. 7.]
Vedānta-kaustubha
The designations of measure too are "for the purpose of under-
standing" or meditation. "As in the case of feet," i e. as in the case
of the designation of the feet of the mind and the rest Thus, in
the text: "Let one meditate on the mind as Brahman,—thus with
reference to the self. That Brahman has four feet. Speech is
one foot, the vital-breath is one foot, the eye is one foot, the ear
is one foot" (Chānd 3.18 1-2), the mind, a symbol of Brahman,
is declared to have feet. In the same manner the fire and the rest
are described as the feet of the ether (Chānd. 3.18 2) for promoting
meditation, but not for indicating a particular measure or size.
Similarly, here too Brahman,—who is the cause of the world and
who is ascertained to be unlimited from the text: "Brahman is
truth, knowledge, infinite" (Tait. 2.1)—is designated as having four
feet (Chānd. 3.18 2) "for the purpose of understanding" only, but
this never implies that He is something measured or limited—this
is the sense.
COMPARISON
Baladeva
This is sūtra 34 in his commentary. He concludes here the
section concerned with showing that the bliss of Brahman is the
highest. Hence the sūtra: "(If it be objected: If the bliss of Brahman
be different from human bliss, i.e. if Brahman be different from the
Universe of the sentient and the non-sentient, then how can the
teaching in Chānd. 3.14 1, viz that -‘All this, verily, is Brahman’,
be reasonable?—we reply: that teaching is) for the purpose of
Understanding, as in the case of feet". That is, the whole world is
said to be Brahman in order to bring about an easy realization
of Him, just as everything is said to be His foot (Ṛg. V. 10.90.3)
for the same reason.¹
¹ G.B 3.2.34, pp. 92-93, Chap. 3.