The light (is Brahman only), from the statement of the straying for (from the senses).

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24. The light (is Brahman only), from the statement of the straying for (from the senses).

It is only Vishnu who is (here) called ‘light’, as the ear and other senses are said to stray at a distance from it; for He is, as the text says, ‘beyond the range of the senses, pervading all’ (Rv. VII. 98. 1). In this and other texts, the Lord only is said to be remote from the senses.

25. If it he objected that Gayatri denotes, not Brahman hut (by general acceptation) the metre, which is so called; (we reply) it is not so, because Brahman is thus spoken of for the direction of the mind and because scripture is of such purport.

The Light referred to in the text, “Now, that light which shines beyond heavens” (Ch. iii, 13, 7), is mentioned at the commencement of a previous text as “Gayatri indeed is all this.” (Ch. iii. 12. i). Therefore it is not Vishnu. This objection we deny; for Brahman is spoken of in such terms in order to concentrate the mind on Brahman. That is, it is spoken of in such terms, that the mind may think of Brahman, as possessing the attributes etymologically connoted by the words Agni, Gayatri, etc. So says scripture. “ He sings and saves” (Ch. iii. 12. i), and so on. “ He is declared by the names of all metres, of all the gods, of all the worlds, (being the cause and Lord of all); and the other things bear these names only owing to His presence in them.” (Vamana Purana).

26. And also on account of the statement describing the beings, etc., as the feet of Him (Vishnu) to whom the description properly refers, such (Gayatri) is (Brahman).

“The glory of the Lord is so great, and still Greater is the Person. All the beings form one foot of His. And His three immortal feet are in heaven.” (Ch. iii. 13. 7). “The universe of gold surrounded by the quality of Rajas (and its products), the treasure trove of the gods, the splendid body of the four-faced, full of released souls, they say, is but a foot, that is, but a ray of the Lord that rules the six senses. For the whole world cannot compare even with a ray of the Lord”. (T. A. iii. 11). From these scriptural passages, the foot must be understood as representing a small fraction (not an essential part of the Lord) and different from the Lord Himself on the analogy of statements like ‘Yagnadatta has one-fourth the strength of Devadatta’. And the Lord (whose foot is the universe) is Vishnu, the subject of the Purushasukta, as evidenced by the word Yagna in, ‘‘The gods with the aid of Yagna worshipped Yagna; and another text says ‘Yagna is the supreme deity Vishnu’ The Skanda Purana shows (that Vishnu is the subject of Purushasukta) in, “At that time, great King Rama only is spoken of by every name (Rama was the subject of everybody’s talk), just as Vishnu alone is spoken of in the Purushasukta.”

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