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27. Should it be said that it is not so, on account of the word, etc., and on account of the abiding within; we say, no; on account of meditation being taught thus, on account of impossibility; and because they read of him as person.

An objection is raised. 痴补颈艣惫腻苍补谤补 cannot be ascertained to be the highest Self, because, on the account of the text and of the abiding within, we can understand by the 痴补颈艣惫腻苍补谤补 in our text the intestinal fire also. The text to which we refer occurs in the 痴补颈艣惫腻苍补谤补-惫颈诲测腻 of the V膩jasaneyins, 'This one is the Agni 痴补颈艣惫腻苍补谤补,' where the two words 'Agni' and '痴补颈艣惫腻苍补谤补' are exhibited in co-ordination. And in the section under discussion the passage, 'the heart is the 骋腻谤丑补辫补迟测补 fire, the mind the 础苍惫腻丑腻谤测补-辫补肠补苍补 fire, the mouth the 膧丑补惫补苍墨测补 fire' (Ch. Up. V, 18, 2), represents the 痴补颈艣惫腻苍补谤补 in so far as abiding within the heart and so on as constituting the triad of sacred fires. Moreover the text, 'The first food which a man may take is in the place of Soma. And he who offers that first oblation should offer it to 笔谤腻峁嘺' (V, 19, 1), intimates that 痴补颈艣惫腻苍补谤补 is the abode of the offering to 笔谤腻峁嘺. In the same way the V膩jasaneyins declare that 痴补颈艣惫腻苍补谤补 abides within man, viz. in the passage 'He who knows this Agni 痴补颈艣惫腻苍补谤补 shaped like a man abiding within man.' As thus 痴补颈艣惫腻苍补谤补 appears in co-ordination with the word 'Agni,' is represented as the triad of sacred fires, is said to be the abode of the oblation to Breath, and to abide within man, he must be viewed as the intestinal fire, and it is therefore not true that he can be identified with the highest Self only.

This objection is set aside by the 厂奴迟谤补. It is not so 'on account of meditation (on the highest Self) being taught thus,' i.e. as the text means to teach that the highest Brahman which, in the manner described before, has the three worlds for its body should be meditated upon as qualified by the intestinal fire which (like other beings) constitutes Brahman鈥檚 body. For the word 'Agni' denotes not only the intestinal fire, but also the highest Self in so far as qualified by the intestinal fire.鈥擝ut how is this to be known?鈥�'On account of impossibility;' i.e. because it is impossible that the mere intestinal fire should have the three worlds for its body. The true state of the case therefore is that the word Agni, which is understood to denote the intestinal fire, when appearing in co-ordination with the term 痴补颈艣惫腻苍补谤补 represented as having the three worlds for his body, denotes (not the intestinal fire, but) the highest Self as qualified by that fire viewed as forming the body of the Self. Thus the Lord also says, 'As 痴补颈艣惫腻苍补谤补 fire I abide in the body of living creatures and, being assisted by breath inspired and expired, digest the fourfold food' (Bha G墨. XIV, 15). 'As 痴补颈艣惫腻苍补谤补 fire' here means 'embodied in the intestinal fire.'鈥擳he Ch膩ndogya text under discussion enjoins meditation on the highest Self embodied in the 痴补颈艣惫腻苍补谤补 fire.鈥擬oreover the V膩jasaneyins read of him, viz. the 痴补颈艣惫腻苍补谤补, as man or person, viz. in the passage 'That Agni 痴补颈艣惫腻苍补谤补 is the person' (Sa. Br膩. X, 6, 1, 11). The intestinal fire by itself cannot be called a person; unconditioned personality belongs to the highest Self only. Compare 'the thousand-headed person' (峁�. Sa峁僪.), and 'the Person is all this' (艢ve. Up. III, 15).