24. Vaiśvānara is Brahman because of the qualifying adjuncts to the common words “Vaiśvānara” and “Self.”

He who worships this Vaiśvānara Self extending from heaven to the earth as identical with his own self eats food in all beings, in all selves. Of that Vaiśvānara Self, heaven is the head and the sun the eye.

Though the ordinary meaning of Vaiśvānara may suggest fire, the presiding deity of fire, or the gastric fire, the qualifying marks given here establish that Brahman alone is intended. Heaven as the head, the sun as the eyes, and the universal fruits of meditation can apply only to the Supreme Self. :contentReference[oaicite:0]{index=0}

25. The cosmic form of the Supreme Lord described in Smriti serves as an indicatory mark for interpreting this Śruti. :contentReference[oaicite:1]{index=1}

The Smriti likewise describes the Lord whose mouth is fire, whose head is heaven, and whose body is the universe. This parallel confirms that the Vaiśvānara under discussion is the Highest Lord. :contentReference[oaicite:2]{index=2}

26. If it be objected that Vaiśvānara refers only to gastric fire because of the word and its being seated within, this is not so. Scripture instructs meditation on Brahman in that form, and the gastric fire cannot possess heaven and sun as limbs. Moreover it is described as a Person. :contentReference[oaicite:3]{index=3}

27. For the same reason Vaiśvānara is not the deity fire nor the elemental fire. :contentReference[oaicite:4]{index=4}

28. Even if Vaiśvānara is taken directly as Brahman, there is no contradiction, says Jaimini. The universal Person is itself the all pervading Brahman. :contentReference[oaicite:5]{index=5}

29. On account of manifestation, says Aśmarathya. Though all pervading, the Lord specially manifests in this cosmic form for the devotee. :contentReference[oaicite:6]{index=6}

30. For the purpose of constant remembrance, says Bādari. The Lord may be spoken of as span long because the heart and mind hold this contemplative measure. :contentReference[oaicite:7]{index=7}

31. Because of meditative identity, says Jaimini. The cosmic Person is imaginatively identified with the worshipper’s own embodied form from head to chin. :contentReference[oaicite:8]{index=8}

32. Moreover the Jabalas teach that this Supreme Lord is to be meditated upon in this very span between the head and the chin. :contentReference[oaicite:9]{index=9}