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29. Gaimini thinks that there is no objection to (the word 'Agni') directly (denoting the highest Self).

So far it has been maintained that the word 'Agni,' which stands in co-ordination with the term 'Vaisvânara,' denotes the highest Self in so far as qualified by the intestinal fire constituting its body; and that hence the text under discussion enjoins meditation on the highest Self. Gaimini, on the other hand, is of opinion that there is no reasonable objection to the term 'Agni,' no less than the term: 'Vaisvânara,' being taken directly to denote the highest Self. That is to say--in the same way as the term 'Vaisvânara,' although a common term, yet when qualified by attributes especially belonging to the highest Self is known to denote the latter only as possessing the quality of ruling all men; so the word 'Agni' also when appearing in connexion with special attributes belonging to the highest Self denotes that Self only. For any quality on the ground of which 'Agni' may be etymologically explained to denote ordinary fire--as when e.g. we explain 'agni' as he who 'agre nayati'--may also, in its highest non-conditioned degree, be ascribed to the supreme Self. Another difficulty

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remains. The passage (V, 18, 1) 'yas tv etam evam prâdesamâtram abhivimânam,' &c. declares that the non-limited highest Brahman is limited by the measure of the pradesas, i.e. of the different spaces-heaven, ether, earth, &c.--which had previously been said to constitute the limbs of Vaisvânara. How is this possible?

Next: 30. On account of definiteness; thus Âsmarathya opines