And on account of his color Icing mentioned.

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23. And on account of his color Icing mentioned.

“When the soul (who sees) sees his Lord, brilliant like pure gold, the cause of Hiranyagarbha, the maker of the world, in whom the six qualities are perfect, etc.” (Ath. III. i-3) Thus the colour or complexion of the Lord is declared).

“(In the beginning) there was (the) one Narayana; neither Brahma nor Shankara was (engaged in their duties.) Narayana reflected in tranquility. From His thought (Will), these things came into existence, Vayu, Hiranyagarbha, Agni, Yama, Varuna, Rudra, Indra, etc. Of the glorious supreme Lord Narayana there are indeed four (different) hues, white, red, golden, black. He exhibited Himself in these forms and hues for the sake of these (souls). He further wove warp and woof His forms into several beings (for the purpose).

Hence His colour is declared to be of such (purity); and accordingly these five colours of (spiritual essence) are declared of Vishnu only.

(Objection): — Of the characteristic attributes of Vishnu such as ‘being invisible’omnipresence is predicated of one Vaishwanara in the text, u the eligible who contemplates the Lord occupying the space of a span (in the heart) as being unlimited.” (Ch. v. 18-1).

To remove this doubt, the Sutrakara says: —

24. Vaishwanara (is Brahman only), on account of the common term being qualified by a distinguishing epithet.

The term Vaishwanara, though a common name of Agni and Vishnu, now being qualified by the word Atman which by settled acceptation denotes Vishnu, shows that Vaishwanara is Vishnu only.

25. What is thus declared in the Smriti may lead to (same) inference.

The Smriti is, “I become Vaishwanara (lit. connected with all human body) and rest in the body of all being” (Bg. xv. 14), which leads to the conclusion that the same Lord is spoken of in this Shruti also, the Smriti being of the same import The word ‘Thus’ points to a corroborative statement which expresses the same thing as the Shruti.

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