bhūtādipādavyapadeśopapatteścaivam ..1.1.26..

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SUTRA I, 1. 26.

भूतादिपादव्यपदेशोपपत्तेश्चैवम्॥१.१.२६॥

bhūtādipādavyapadeśopapatteścaivam ..1.1.26..

… Bhutadi, the beings, etc. … Pada, (of) foot, … Vyapadesha, (of) mention, (of) declaration, … Upapatteh, because of the possibility reasonableness. … Cha, and. … Evam, thus.

26. And thus only it is possible to declare that the beings, (speech earth, etc.) are its feet. — 26.

COMMENTARY

Thus Brahman alone should be understood here as Gayatri. Why? Because beings, earth, body, and heart are referred to here with regard to Gayatri, and the four feet of Gayatri are these four things. If the Gayatri here did not mean Brahman, then these four things could not form its four feet, for it is absurd to speak of a metre Gayatri that beings, earth, etc., are its feet. Therefore, the whole passage of the Chhandogya Upanishad opening with ‘The Gayatri is everything whatsoever exists», really opens with the declaration that ‘Brahman is everything whatsoever exists’, etc. Thus Brahman is referred to by the relative pronoun . . . ‘Yat’ ‘that’ in Chhandogya Upanishad III, 13. 7. Moreover, the word «heaven» also is a significant word. Its use in connection with «Light’’ reminds ns of its use in connection with the «Gayatri» also. Therefore, the «Light» shining above heaven, is the same as the «Gayatri» that has three of its feet in heaven.

Objection: But reference to Heaven with regard to Gayatri is in the locative case, namely, heaven is the Adhara or the support of Gayatri For Chh. Up., III, 12. 6, says ‘ Tripadasyamritam divi’. The word ‘Divi’ is in the locative case; and the sentence means ‘immortal with three feet is in heaven’. While with regard to Jyotis, the Chhandogya Upanishad, III,, 13. 7, uses the ablative case, and says that «the light which shines above this heaven». Thus Jyotis is not in heaven, but above heaven, while Gayatri is in heaven. Thus there is a difference of teaching with regard to the relation of Gayatri and Jyotis to heaven. Therefore, these two words do not refer to the same object.

Siddhanta: To this we reply, this is not so. Because in both places, there is nothing contrary to the recognition. This objection and answer, the author has put in the following Sutra:

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