For the same reasons Vaishwanara cannot le the Divinity Fire or the element Fire.

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26. If it be objected that (Vaishwanara) is not Brahman) on account of the Word (scriptural passages dedicated to Agni, etc. and other (characteristics of Agni), and from the function of the one abiding within; (we reply the objection) is not valid on account of the teaching that Brahman i to be contemplated as such, and on account of the impossibility (of finding in Agni the attributes declared in the beginning of the scriptural passages); and also for the reason that some sakhins read of him (Vaishwanara) as (man of description given in the Purusha Sukta).

The Word is as follows, “This Agni is Vaishwanara” (Br. vii. 9-1). ‘‘The gods have produced Agni, who is Vaishwanara and has shown Himself for the clear understanding (of the gods).” (Rv. vi. 7-1).

The characteristic attributes intended by the word ‘other’ are such as are in the texts, “ In Vaishwanara that becomes offered.” (Ch. v. 24-4); “The heart is Garhapatya,” the mind is Anvaharyapachana (the fire on which the rice to be offered is cooked), the mouth is Ahavaniya.” (Ch. v. 18-2).

And from the texts, “By whom this food is cooked” (Bri. vii-9-l), “Therefore the food which is first brought, is fit to be offered,” the location within of Vaishwanara as the digester seems to be meant. Therefore it may be held that Vaishwanara is not Vishnu. But it is not so. For the Mahopanishad says, “Now indeed this Lord, the most subtle of the subtle, higher than the high, absolutely perfect Hari, do thou contemplate (Him) as the one thing declared by every name, guiding every action, possessing every peculiarity, perfect in all excellences, the accomplisher of all that He likes, the abode of all properties, the exhibitor of all forms. He who devoutly contemplates the perfect Lord Hari abiding in his heart, attains virtues that lead him to all the regions of the universe, (and) to an insight into all the beings, all the gods and all scripture thus the Shruti directs contemplation (of Brahman) under the names of various things and as possessed of their various characteristic attributes.

Not being accepted as perfect and falling short of perfection in virtues, all others (gods) are considered non- Brahman, and Vishnu only is Brahman, the Lord. From such authorities and from the initial (question) “Who is the Lord, our ruler, and of what description is Brahman?” these attributes and works cannot be predicated of others, and so Vishnu alone is Vaishwanara.

Vishnu is spoken of as Purusha (man) in such texts as, “The moon was born of His mine!, the sun from His eye.” They (some Sakhins) speak of this Vaishwanara in the same terms as of Vishnu in (Ch. V-18-2), &c. “His head is (Sutejas) the brilliant one, His eye. is the sun, illuminating all, and His breath is Vayu of separate path.” (Ch. V-18-2).

The particle ‘cha: and’ is meant to draw attention to the fact that in all the Vedas, Tantras and Puranas and other works, the Purusha Sukta is known to declare Vishnu. So says the Brahma Purana also. ‘Just as the Purusha Sukta invariably declares only Vishnu, so be my mind ever devoted to Vishnu’. The same is said in the Chaturveda Sikha:

“He who has a thousand heads, thousand eyes and thousand feet”; (thus spoken of in the Purusha Sukta) — ‘This, our Lord is indeed beyond the reach of our thought, is perfect, the Supreme Hari, the cause (of all tire rest), who has no beginning, no end, has innumerable heads, innumerable eyes, innumerable arms, innumerable excellences and innumerable forms’.

The Brihat Samhita has the following, “All the Vedas and their supplementary disciplines do not, O Narada, declare Vishnu and Vishnu alone so distinctly and fully as the Purusha Sukta (does),” and so on. “The world, Vedas and other things are denoted by the names of those members of the Lord’s person from which they have sprung (or by which they are supported) just as face, etc., are spoken of as Brahmana, etc.”; from this explanation in the Naradiya Purana no contradiction (can appear) in speaking of them as identical.

Though the words Agni, Vaishwanara, etc., may by established usage denote the divinity presiding over fire, or the element fire itself, still for the aforesaid reasons, that which is spoken of by the word Vaishwanara in the passage under enquiry is neither the divinity nor the element.

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