This objection is set aside by the Sûtra. 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's 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.-- But how is this to be known?--'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 Vaisvânara 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 Vaisvânara fire I abide in the body of living creatures and, being assisted by breath inspired and expired, digest the fourfold food' (Bha Gî. XIV, 15). 'As Vaisvânara fire' here means 'embodied in the intestinal fire.'--The Chândogya text under discussion enjoins meditation on the highest Self embodied in the Vaisvânara fire.--Moreover the Vâjasaneyins read of him, viz. the Vaisvânara, as man or person, viz. in the passage 'That Agni Vaisvânara is the person' (Sa. Brâ. 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' (Ri. Samh.), and 'the Person is all this' (Sve. Up. III, 15). 28. For the same reasons not the divinity and the element. For the reasons stated Vaisvânara can be neither the deity Fire, nor the elemental fire which holds the third place among the gross elements. 29. Jaimini thinks that there is no objection to (the word 'Agni') directly (denoting the highest Self).