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[SŪ. 1. 1. 26. 76 VEDĀNTA-PĀRIJĀTA-SAURABHA ADH. 10.] and because from the passage ‘That the gods worship as the Light of lights, as Life’ (Bṛh. 4.4.16) the term ‘light’ is known to be referring to Brahman. Nor is any contradiction involved in the declaration of a minor fruit, because Brahman is the giver of fruits in accordance with the fitness of persons. As it is declared in the ‘Mystery of Fire’ ¹ of the Vājasaneyins ‘As one worships him, so he becomes’ (Śat. Br. 10 5 2 10 ²), and by the Lord Himself, in the passage — “‘Whosoever, in whatever way, resorts to me, him, in that same way, do I favour’” (Gītā 4.11). And, the purpose of the meditation on the identity (of the Lord) with the fire within the belly is to be known from the text: “‘I, having become the Vaiśvānara ³, abide within the bodies of living beings, and united with the prāṇa and the apāna,⁴ I digest the four kinds of food’” (Gītā 15.14). SŪTRA 26 “IF IT BE OBJECTED THAT ON ACCOUNT OF THE MENTION OF THE METRE, (BRAHMAN IS) NOT (DENOTED), (THEN, WE REPLY:) NO, ON ACCOUNT OF THE DECLARATION OF THE APPLICATION OF THE MIND (TO BRAHMAN) THUS, FOR THUS IT IS SEEN (IN OTHER PAS- SAGES TOO).” Vedānta-pārijāta-saurabha If it be objected that “on account of the mention” of the metre called ‘Gāyatrī’ in the preceding text, the text referring to the feet may refer to that and not to Brahman,—(we reply:) “No, on account of the declaration of the application of the mind” to the Lord, who is denoted by the term ‘Gāyatrī’ owing to the connection of the latter with certain qualities.⁵ Compare the word ‘virāj’ which illustrates a parallel case.⁶

¹ Agni-rahasya is the title of the tenth book of the Śatapatha-brāhmaṇa. ² P. 725, line 13 Cf. a very similar passage in Mudg. 3, p. 384, lines 8-9. ³ That is, the fire of digestion. ⁴ The prāṇa is one of the five modes of the chief vital-breath, and apāna is another. The first goes upwards the nose, the second goes downwards through the anus. Vide V.R.M. ⁵ That is, the Gāyatrī is said to possess certain qualities, which can belong to the Lord alone. Hence, the Lord is really denoted by the term ‘Gāyatrī’. See V.K. below. ⁶ We find that in other passages, too, a word, primarily denoting a metre, may stand for something else, e g. the word ‘virāj’ primarily denotes a kind of