They (i.e. the Vâjasaneyins) speak of him, viz. Vaisvânara who has
heaven for his head, &c.--i.e. the highest Self--as within that, i.e.
the body of the devotee, so as to form the abode of the oblation to
Prâna; viz. in the text,'Of that Vaisvânara Self the head is Sutejas,'
and so on. The context is as follows. The clause 'He who meditates on
the Vaisvânara Self as prâdesamâtra,' &c. enjoins meditation on the
highest Self having the three worlds for its body, i.e. on Vaisvânara.
The following clause 'he eats food in all worlds' teaches that the
attaining of Brahman is the reward of such meditation. And then the text
proceeds to teach the Agnihotra offered to Prâna, which is something
subsidiary to the meditation taught. The text here establishes an
identity between the members--fire, sun, &c.--of the Vaisvânara enjoined
as object of meditation (which members are called Sutejas, Visvarûpa, &c.
), and parts--viz. head, eye, breath, trunk, bladder, feet--of the
worshipper's body. 'The head is Sutejas'--that means: the head of the
devotee is (identical with) heaven, which is the head of the highest
Self; and so on up to 'the feet,' i.e. the feet of the devotee are
identical with the earth, which constitutes the feet of the highest Self,
The devotee having thus reflected on the highest Self, which has the
three worlds for its body, as present within his own body, thereupon is
told to view his own chest, hair, heart, mind and mouth as identical
with the altar, grass and the other things which are required for the
Agnihotra; further to identify the oblation to Prâna with the Agnihotra,
and by means of this Prâna-agnihotra to win the favour of Vaisvânara, i.
e. the highest Self. The final--conclusion then remains that Vaisvânara
is none other than the highest Self, the supreme Person.--Here
terminates the adhikarana of 'Vaisvânara.'