Sutra 25
vaisvanarah sadharana-sabda-visesat
vaisvanarah—Vaisvanara; sadharana—common; sabda—word; visesat—because of the distinction.
The ambiguous word "vaisvanara" (in this passage of Chandogya Upanisad refers to the Supreme Personality of Godhead) because the qualities described here (are appropriate for the Lord).
Purport by Srila Baladeva Vidyabhusana
The word vaisvanara here refers to Lord Visnu. Why? The sutra says sadharana-sabda-visesat (because the qualities described here are appropriate for the Lord). This is the meaning: Even though the word vaisvanara has many meanings, here it means "Lord Visnu." The description beginning with the phrase "Heaven is His head" clearly show that vaisvanara here means Lord Visnu. Also, the words atma and brahma generally refer to Lord Visnu. The result one obtains by knowing vaisvanara is the same as the result of knowing Lord Visnu. The scriptures say yathesika tulam (As reeds are burned by fire, so are sins burned into nothing by Vaisvanara). This clearly shows that Vaisvanara here is Lord Visnu (for only Lord Visnu has the power to negate sins). The word vaisvanara is composed of the two words visva (all) and nara (human beings), and thus means "He who is the resting place of all human beings." For these reasons the word vaisvanara here must mean "Lord Visnu." Furthermore, he says:
Sutra 26
smaryamanam anumanam syad iti
smaryamanam—described in the smrti-sastra; anumanam—inference; syad—is; iti—thus. This may also be inferred from the statements of the smrti-sastra.
Purport by Srila Baladeva Vidyabhusana
The word iti here means "this is the reason." In Bhagavad-gita (15.14), Lord Krsna says:
aham vaisvanaro bhutva praninam deham asritah
"I am the vaisvanara in the bodies of all living entities."*
In these words the smrti-sastra affirms that the Vaisvanara is Lord Visnu. From this statement it may also be understood that the vaisvanara in the Chandogya Upanisad is also Lord Visnu. Now he refutes the idea that vaisvanara refers to the fire of digestion.
Sutra 27
sabdadibhyo 'ntah pratisthanac ca neti cen na tatha drsty-upadesad asambhavat purusa-vidham api cainam adhiyate
sabda—the words; adibhyah—beginning with; antah—within; pratisthanat—because of abiding; ca—and; na—not; iti—thus; cet—if; na—not; tatha—thus; drsti—sight; upadesat—from the teaching; asambhavat—because of being impossible; purusa—a person; vidham—the nature; api— also; ca—and; enam—Him; adhiyate—is read.
If (it is said the "vaisvanara" here) cannot (be Lord Visnu) because many words here refute this idea and because (the "vaisvanara" is said here) to reside in the heart, (then I say) no because the teaching (of the scriptures is that one should) meditate (on Lord Visnu in the heart) in this way, because it is not possible (to interpret the word here to mean anything else), and because (the text here describes the {.sy 168}vaisvanara") as a person with a humanlike form.
Purport by Srila Baladeva Vidyabhusana
The objection may be raised: The vaisvanara here cannot be Lord Visnu. The text says ayam agnir vaisvanarah (This is the vaisvanara fire). Because these words prove that vaisvanara here means fire, the passage hrdayam garhapatyo mano 'nvaharyapacana asyam ahvaniyah (the garhapatya fire is His heart, the anvaharyapacana fire is His mind, and the ahavaniya fire is His mouth) presents the vaisvanara as a group of three fires. The vaisvanara is fire, and not Lord Visnu, because vaisvanara is said to be the resting place of prana (breath) and again because the Vedas say vaisvanara stays within the heart of the living entity.
Here the sutra answers this objection by saying cen na, which means "if it is said that the vaisvanara is fire, then I say no." Why? The sutra says tatha drsty-upadesad asambhavat purusa-vidham api cainam adhiyate (because the teaching of the scriptures is that one should meditate on Lord Visnu in the heart in this way, because it is not possible to interpret the word here to mean anything else, and because the text here describes the vaizvanara) as a person with a humanlike form). Tatha here means {.sy 168}by considering to be the fire of digestion," drsti, means "meditation on Lord Visnu," and asambhavat means "it is not possible to interpret the word vaisvanara to mean anything but Lord Visnu because the text of the Upanisad says that heaven is the head of the vaisvanara and the other parts of the world are other parts of the body of vaisvanara." Furthermore, the Satapatha Brahmana (10.6.1.11) says sayo hy etam evagnim vaisvanaram purusa-vidham puruse 'ntah pratistitam veda (He knows the agni vaisvanara, who has a humanlike form and who stays in the hearts of the living entities). If the word
vaisvanara is interpreted to mean {.sy 168}fire," then the explanations here that the vaisvanara resides in the hearts of the living entities may be accepted but not the statement that vaisvanara has a humanlike form. If vaisvanara is interpreted to mean Lord Visnu, then both statements may be easily accepted.
Next he refutes the idea that vaisvanara means either the demigod Agni or the element fire. Sutra 28
ata eva na devata bhutam ca
atah eva—therefore; na—not; devata—demigod; bhutam—element; ca—and; For the same reasons "vaisvanara" is neither the demigod Agni nor the element fire. Purport by Srila Baladeva Vidyabhusana
The objector may say: Because the demigod Agni is very powerful and great it may indeed be said that heaven is his head and (the other parts of the world are parts of his body), and the same may also be said of the fire element. This is so because of the following description of Rg Veda (10.88.3): yo bhanuna prthivi dyam utemam atatana rodasi antariksam (Agni, in his form of the sun, is spread through the earth, heaven, and everything between).
Even if this be said, still I say no. Why? The sutra says ata eva (therefore), which means "for the reasons already given vaisvanara is neither the demigod Agni nor the element fire." The words of this mantra of the Rg Veda are flattery only.
Avataranika:In the opinion of Jaimini the word agni may also directly mean "The Supreme Personality of Godhead," just as the word vaisvanara does.
Sutra 29
saksad apy avirodham jaiminih
saksat—directly; api—also; avirodham—without contradiction; jaiminih—Jaimini. Jaimini is of the opinion that the word "agni" may be interpreted to directly mean "The Supreme Personality of Godhead," and there is no inconsistency in this.
Purport by Srila Baladeva Vidyabhusana
Just as the word vaisvanara, interpreted to mean either "the leader (nara) of the world (visva) or "the proprietor of all human beings (nara) in the universe (visva)," is name of the Supreme Personality of Godhead, the original cause of all causes, in the same way the word agni, interpreted to mean "the leader of all," is also a name of Lord Visnu. Jaimini Muni considers that there is no contradiction in these interpretations because they are based on the specific meanings of each word's component parts.
The objector may say: How can the limitless Supreme Personality of Godhead become the size of the distance between the thumb and forefinger, (as vaisvanara is said to be in this passage of the Upanisad)?
To answer this question he says: Sutra 30
abhivyakter ity asmarathyah
abhivyakteh—because of manifestation; iti—thus; asmarathyah—Asmarathya. Asmarathya is of the opinion that the Supreme Personality of Godhead appears in this way (a size the distance between the thumb and forefinger) because He manifests Himself (in the heart of His devotee).
Purport by Srila Baladeva Vidyabhusana
Lord Visnu appears in this way in the hearts of His devotees, who have the eyes to see Him. This is the opinion of Asmarathya.
Sutra 31
anusmrter iti badarih
anusmrteh—because of meditation; iti—thus; badarih—Badari Muni. The Supreme Personality of Godhead is thought to be this small size because that conception is very convenient for meditation. This is the opinion of Badari.
Purport by Srila Baladeva Vidyabhusana
Because the Supreme Lord is meditated as residing in the heart, and because the heart itself is the size of the distance between thumb and forefinger, the Lord is thought to be the size of the distance between thumb and forefinger also.
Sutra 32
sampatter iti jaiminis tatha hi darsayati
sampatteh—because of transcendental opulences; iti—thus; jaiminih—Jaimini; tatha—in this way; hi—because; darsayati—the sruti-sastra declares.
(The Supreme Personality of Godhead can assume this very small size) because of His transcendental powers and opulences. This is the opinion of Jaimini. (It is known that the Supreme Personality of Godhead assumes this very small size) because sruti-sastra reveals (this information).
Purport by Srila Baladeva Vidyabhusana
The Supreme Personality of Godhead can become the size of the distance between the thumb and forefinger because of His sampatti, His transcendental opulence in the form of inconceivable potencies. This action does not limit or restrict the Lord in any way. Jaimini thinks in this way. Why? He says tatha hi darsayati (It is known that the Supreme Personality of Godhead assumes this very small size because sruti-sastra reveals this information). The word hi here means "because."
The sruti-sastra says tam ekam govindam sac-cid-ananda-vigraham (The Supreme Personality of Godhead is Govinda, who transcendental form is eternal and full of knowledge and bliss) and eko 'pi san bahudhayo 'vabhati (Although He is one, the Supreme Personality of Godhead manifests as many). In this way the sruti-sastra teaches that by His inconceivable potencies many contradictory qualities are simultaneously present in the Supreme Personality of Godhead. Some of these contradictory qualities are that even though His Himself all transcendental knowledge, he still has a body, and even though He
is one, He is also many. Later in this book this will be explained in detail. The Supreme Personality of Godhead is simultaneously all-pervading and of a small size. There is no fault in saying this.
Sutra 33
amananti cainam asmin
amananti—they declare; ca—also; enam—this; asmin—in Him. (The atharvanikas) say this of Him.
Purport by Srila Baladeva Vidyabhusana
The atharvanikas declare that this inconceivable potency is present in the Supreme Lord. In the Kaivalya Upanisad (21) the Lord says apani-pado 'ham acintya-saktih (Although I have no hands or feet, I still have inconceivable potencies). Srimad-Bhagavatam (3.33.3) says atmesvaro 'tarkya-sahasra-saktih (My dear Lord, You are self-determined and are the Supreme Personality of Godhead for all living entities. For them You created this material manifestation, and although You are one, Your diverse energies can act multifariously. This is inconceivable to us*).
These different opinions do not contradict each other. The Skanda Purana explains:
vyasa-citta-sthitakasad avicchinnani kanicit anye vyavaharanty etad uri-krtya grhadivat
"Other sages take up small portions broken from the vast sky of Vyasadeva's opinions just as houses and other enclosures take up a small portion of the vastness of space." Sri Vedanta-sutra