Breath is such (Brahman): for the characteristics (of the Lord) are repeated in the text.

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27. If it be objected that one and the same thing could not have been meant, on the ground that the texts differ; me say ‘No’; for there is no contradiction between the texts (in either case).

The earlier text is: “His three immortal feet are in heaven.” (Ch. iii. 12. 6). The latter text, ‘Beyond heaven’ (Ch. iii. 13. 7), has the ablative case. Hence it may appear that no single thing is here spoken of, but it is not the fact. For there is no contradiction whatever between the two texts, as they refer to the different views of the sub-division of the universe into three region or seven regions.

It has been said that Prana (Breath) is Vishnu, In this connection, the text, “They, these, the eye, the ear, the mind, speech, breath have their place in the head (and are called the dependents) (Ai. A. ii. 1. 4), does not admit breath being taken as Vishnu. For breath is spoken of in the rank of the senses. To remove this objection, the Sutrakara says:

The characteristics of the Lord recur in the following and other texts: “Him the gods made known (to their pupils)”. “He is the Lord that overthrows (our enemies), He is the Prana (highly blissful). “Let him understand all the Richas as referring to breath.” “The breath dwells in this body (which is described to be his car)”. (A. i. A. ii-1.3).

Here as well, the breath is but Vishnu. This is distinctly told in the Skanda. ‘The gods brought to their pupils the knowledge of Vishnu. They contemplate Vishnu as their wealth; it is He whom all the Vedas sing, and this body is said to be His chariot’.

That breath is Vishnu also follows from the recurrence of the word, ‘Brahman’.

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