Madhvaon Brahma Sūtra 1.2.26

The Word is as follows, “ This Agni is Vaiswanara ” (Br. vii. 9-1). ‘‘The gods have produced Agni, who is Vaiswanara 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 Vaiswanara that becomes offered.’’ (Cli. v. 24-4) ; “ The heart is Garha- patya,” the mind is Anvaharyapachana (the fire on which the rice to be offered is cooked), the mouth is Ahavaniya.” (Ch. v. I8-2). 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 Vaiswanara as the digester seems to be meant. Therefore it may be held that Vaiswanara 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 con- template (Him) as the one thing declared by every name, gniding every action, possessing every peculi- arity, 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 Sruti directs contemplation (of Brah- man) 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 predi- cated of others, and so Yishnu alone is Vaiswanara. 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 Sakliins) speak of this Vaiswanara in the same terms as of Vishnu in (Ch. V-18-2), &c. “ His head is (Sutejas) the brilliaut 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 Pnrana 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 excel- lences 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 pf 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 expla- nation in the Najadiya Purana no contradiction (can appear) in speaking of them as identical.