jyotiścaraṇābhidhānāt ..1.1.24..

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SUTRA I. 1. 24.

ज्योतिश्चरणाभिधानात्॥१.१.२४॥

jyotiścaraṇābhidhānāt ..1.1.24..

.. Jyotih, the light (mentioned in the Chhandogya is Brahman), … Charana, foot, … Abhidhanat, because of the mention.

Note: Pratyudaharana Sangati.

24. The Jyotis of Chhandogya Upanishad, II., 13. 7, refers to Brahman and not to Material Light: because it is described as having (four) feet. — 24.

COMMENTARY

By the word Jyotis, we must take Brahman and not material light. Why? Because of the mention of feet For in the Chh. Up, III., 12. 6, we read.

Such is the greatness of it (of Brahman, under the disguise of Gayatri); greater than it is a person (Purusha). His one foot is all things. The immortal with three feet is in heaven (i.e., in himself).

This shows that all creatures form but one foot of Brahman.

The real sense is this. In the Chhandogya Upanishad, III., 12. 6, Brahman has been described as having four quarters or feet, that very Brahman is referred to by the relative pronoun ‘Yat’ ‘that’, in the subsequent passage (Chhandogya Upanishad, III., 13. 7). Thus there is no break of continuity between the Brahman mentioned in the Chhandogya Upanishad, III, 12. 6. and III, 13. 7. Because they are connected by the relative pronoun ‘Yat’. Moreover, in both these passages, the word (Dyu) «heaven», is mentioned; that also connects these passages. Therefore, the Lord Hari of infinite glory, is the light referred to in this passage, and not any physical light of any celestial body, like the sun and the rest.

Objection: The feet mentioned above may refer to the feet of the metre Gayatri. which is mentioned immediately before, in the above passage; where it is said that Gayatri has four feet (Chhandogya Upanishad, III, 12. 3.)

Answer: To this the author answers in the following Sutra, by stating the objection in the first portion of the Sutra, and the answer in the second portion.

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