हुत्याधारत्वादिभ्यः,1 ' पुरुषेऽन्तः प्रतिष्ठितम् ' इत्यादेश्च नायं परमात्मेति चेत्; नैतत्, जाठराग्निशरीरकत्वेनोपास्यत्वोपदेशात् , केवलजाठराग्नेस्त्रै- लोक्यशरीरकत्वाद्यसंभवाच्च ’ स एषोऽग्निर्वैश्वानरो यत्पुरुषः ' इत्येनं वैश्वा- नरं पुरुषमप्यधीयते वाजिनः । निरुपाधिकपुरुषशब्दश्च परमात्मनि नारायण एव ’ सहस्रशीर्षंदेवमू ' इत्यारभ्य ’ विश्वमेवेदं पुरुषः ' इत्यादिषु प्रसिद्धः ll
अत एव न देवता भूतं च ॥ २८ ॥
is Agni Vais'vanara (Pras'. 1-7), the word, Agni is used
in the same grammatical equation with the word "Vais'vanara,
he is the abode of the "Pranahuti" (oblation to "prana". i.e.
vital air) and there is the scriptural text, ' Abiding within the
person'. ("S'ata. Br". 10-6-1-11) Hence he is not the Highest
Self. To this objection, this is answer. It is not so ; because
it is taught that He has to be meditated upon as having the
fire of the stomach, as His body. Moreover the fire in the
stomach cannot have the three worlds, as its body. The scrip-
tural text of the Vajasaneyins, ' This is the "Agni Vais'vanara"
same as the "Purusa" ' ("S'ata. Br". 10-6-1-11) teaches that the
"Vais'vanara" is the Person. The word, Person, without
any limiting conditions attached to it, applies only to the
Lord "Narayana", the Highest Self. This is said clearly in the
text, beginning with 'The thousand-headed God' and
ending with, 'All this universe is the Person,' ("Tait." II.II.1).
28. Ata eva na devata bhutam ca
For the same reason ("Vais'vanara") is not the minor deity nor the Bhuta {element}.
1 दिभिः A 1.
