For (He is) Akasha (Ether) on account of the characteristic marks attributed to it being His.

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22. For (He is) Akasha (Ether) on account of the characteristic marks attributed to it being His.

“Who is the support of this world? It is Akasha he) answered.” In this Chandogya text (1-9), Akasha appears to be the element ether. However, it (the element) cannot be (meant), but it is Vishnu only what is called Akasha; for the text declares attributes which belong only to Vishnu, viz., “He is the Lord who is thrice supreme He is sung the supreme Lord; He is that which is unlimited.” (Ch. i. 9). Also compare the texts, “Who could possibly tell the great (mighty) works of Vishnu? Even the four-faced who tells the particles of dust cannot”. (Rv. 154. 1). “Thou fillest all space with thy presence, and thou art past measuring.” (Rv. VII. 98. 1). From these texts also that characteristic is appropriate to Vishnu alone. “ Vishnu alone is spoken of by the terms the unlimited, the glorious, Brahman (the perfect), the blissful and the like, which are applied to other individuals only in a qualified sense” (the Brahma Parana). And it has been said, “all names in their comprehensive sense declare Him (Vishnu).”

23. For the same reason, Breath is (Brahman).

“Thou art indeed that breath which will confer (confers and conferred) on the four-faced, the various blessings, and so thou art highly blessed; and thou art the breath as, thou impellest the nine gods (guiding) the senses to action.” In this passage by the expression, ‘highly blessed’ supreme bliss is predicated of Breath. By general acceptation. Breath has come to be understood as Vayu, but it is not so here. For it is Vishnu who is the Breath; and for this very reason, namely, the attributes indicating Him, as in the text, ‘Shri and Lakshmi are Thy consorts, the day and night (sun and moon) are Thy sides.” (T. A. iii. 13).

The text, ‘He who knows Him as hidden in the cave (enshrined in the inmost heart)’, (T. V. ii. 1) has been quoted. The thing which is placed in the heart is said to be (some) light in the following text, “ The ears turn away, the eye (turns away) from the light which is placed in the heart.” c Of the light from which the senses stray far), ‘even the mind strays far, what shall I of poor mind say or think at all’. (Rv. VI. 9. 6).

And this light being mentioned in the hymn dedicated to Agni, avowedly it is held to be Agni only. To controvert this view the Sutrakara says: —

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