Also the ‘(term) Jyotis (the name of a sacrifice) denotes Brahman only; for tome (sakhins) read to that effect from the very commencement.

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10. Also the ‘(term) Jyotis (the name of a sacrifice) denotes Brahman only; for tome (sakhins) read to that effect from the very commencement.

It is only Vishnu who is declared also by the words which by the established usage, are the names of sacrificial acts such as Jyotishtoma. For some sakhins (Aitareyins) read as follows; “This (Narayana) has entered this body (of Chaturmukha, the four-faced)”; thus commencing, the text proceeds “All these Riks, all scripture, all sounds, have one thing (Brahman) to declare. He is Prana, let him know that Prana is Riks, (because they all declare His attributes).” (AA. II. 2. 2).

11. And on account of its (Brahman) being so stated for the sake of contemplation, (and as scripture it intent upon instructing how on special principles, all the words denote Brahman), there is no difficulty caused by taking the words to denote Brahman like the words Honey, &c., in the Madhu Vidya, etc.

Just as the words Honey, etc., in the Madhu and other Vidyas, are taken as declaring Brahman, so all the words describing sacrifices and sacrificial things declare Brahman; for Brahman is so spoken of for the purpose of inducing contemplation (of Brahman as possessed of the attributes connoted by them). Hence no objection or difficulty arises as to the denotation of words with respect to sacrifices and everything connected therewith.

12. Though there are brief statements compassing the idea of plurality, still there is no objection to such statements or words declaring Brahman; for He manifests Himself in different forms, and there are other forms (in the supported in addition to those in the support).

In texts such as, “In the Lord who is present in all bodies, are situated the five five-people and Akasha,” (Bri. VI. iv. 17), though the terms denote plurality of things, there is no difficulty caused; for the same Lord assumes various forms in Akasha and other things and these are additional forms.

(Now) the Sutrakara states who those five-people are.

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