Likewise it is declared in Smriti.

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22. (That which is sought as the helper is Brahman only), since the sun, etc., act after Him (i.e., shine imbued with His lustre, when He shines, as seen from Shruti, ‘By His light’, etc.).

‘After Him, when He shines, everything shines’; this shows that the act of shining in the wise, (the sun, etc.), is a copy of the Lord’s shining. And there is the statement that, “By His light; all this is lighted”. (Kath. V-15). Hence it is the highest Lord who is of The indescribable bliss. For it is not (the fact) that everything (else) reflects the happiness of the wise; nor is it the fact that every thing is lighted by the light of the wise (On the other hand) in fact everything shines lighted by the light of Narayana, as the text says, “It is I that kindle the rays of those luminaries, (the sun, etc.).

The Bhagavadgita has, “The light which abiding in the sun illumines all the world, that which abides in the moon, in the fire, is mine, know thou.” And of that Supreme Essence am I which is not illumined by the sun, the moon or the fire, having reached which, the wise do Hot return (to embodied existence) (XV-1-2 and 6).

It has been said that Vishnu is the Brahman to be enquired into; but in the Kathaka Upanishad, “ Him who impels Prana upwards and Apana downwards. Him (Vamana) who is seated in the middle and draws the beautiful to Himself, all the gods worship.” (V-3), some one appears to be the object of the worship of all the gods. And this some one seems to be only Vayu from the attributes of being the ruler of breaths and of his being seated in the middle and worshipped by all the gods, as borne out by the texts, “In the same way, this Prana maintains the other breaths in their several places.” (Pr. III-4). “This Prana who is the middle’. (Bri. III-v-21), “Dear one, those gods together with the sun who of old by their worship of Vayu became perfect in knowledge (and their virtues) and free from defects, somewhere in a secluded spot turned their mind to Vayu full of wisdom who is sought for shelter by souls distressed in life.” (Rv. VII-91-1). To reconcile the statements, the Sutrakara has said (the following).

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