That which it declared to be) everywhere is that (Brahman only), from the use of (the word Brahman) avowedly denoting Him.

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FIRST ADHYAYA

SECOND PADA

In this Pada, the Sutrakara mainly shows how significant names of other things declare Vishnu (Brahman).

Omnipresence has been predicated of Vishnu, as in the text ‘Brahman, that which is most widely spread’; and the same, from a reference to the text, “ Of this four-faced just spoken of, yonder Aditya is the Lord” (A. A. iii. 2. 3.) and so forth, appears to be predicated of the sun.

To correct this view, the Sutrakara says: —

1. (That which it declared to be) everywhere is that (Brahman only), from the use of (the word Brahman) avowedly denoting Him.

In “He, who is without a body, who is essentially wisdom etc’., (A. A. iii. 2. 4.), and other texts. He who is said to pervade everything is only Narayana. “That indeed is the highest Lord (Brahman) of the wise ” (Mn. i. 6.); “He who is the highest Brahman, the Supreme Lord.” “Who else than Vasudeva could be spoken of as Brahman? (None else), for He alone is perfect in excellence; all other beings than He are only in a limited sense denoted by the word Brahman. Thus the word Brahman, denoting, by established usage, Vishnu, the omnipresent, occurs in the passage.

2. And because the qualities (appropriate) desired to be expressed are possible (in Brahman) only.

In such texts as, “He who is all-pervading, is not heard by the ear, etc., (A. A. iii. 2. 4.)” indeed it is He who is the possessor of the qualities of not being heard, etc., as shown by the text, “O, Vishnu, no one was, is, or will be, (that can comprehend Thy great glory to the fullest extent.)” (R. vii. 99. 2.)

The Chaturveda Sikha has this “He is the creator, He is Vayu (the perfectly wise and strong), He is Indra (the wealthy), He is the unheard, He is the unseen, who is Hari (the purifier) who is the highest Lord Vishnu, the unlimited.”

From the occurrence of the word Aditya (the Sun) and from the attributes of being the dweller in the eye (body), etc., it cannot be argued that the unheard is the individual soul, for,

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