ubhayavyapadeśāttu ahikuṇḍalavat ..3.2.28..

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SUTRA III. 2. 28.

उभयव्यपदेशात्तु अहिकुण्डलवत्॥३.२.२८॥

ubhayavyapadeśāttu ahikuṇḍalavat ..3.2.28..

… Ubhaya, (about being) both. … Vyapadeshat, on account of the declaration of the scripture. .. Tu, but. … Ahi, like the serpent. … Kundalavat, like the coils.

28. But the Lord is both (bliss and blissful, etc.) for the Scripture thus declares Him, as the snake and its coils. — 347.

COMMENTARY

Brahman has intelligence and bliss as His essential nature; He is essentially knowledge and bliss, and these are His attributes also: as the serpent and its coils. The coils constitute the serpent, and are not separate from the serpent, yet they are also attributes of the serpent. How do you know tins? Because the above Shrutis describe Him as two-fold. The force of .. ‘but’ is to indicate that all Shrutis have one purport. The Lord being inconceivable He appears as bliss and blissful, etc. It cannot be said, «as there are both sorts of texts, Brahman is partly blissful, and partly bliss, etc». For there are no Svagata-bheda in Brahman — He is one essence throughout like a diamond; and is not a unity like that of a tree which has internal differences, like root, leaves, flowers.

SUTRA III. 2. 29.

प्रकाशाश्रयवद्वा तेजस्त्वात्॥३.२.२९॥

prakāśāśrayavadvā tejastvāt ..3.2.29..

… Prakasha, like the light. … . Ashrayavat, like the abode of light. .. Va, or. …. Tejastvat, on account of His being of a lustrous character, i.e., being essentially all-sentiency and consciousness.

29. Or because Brahman is of a lustrous character, He is designated as the abode of Light. — 348.

COMMENTARY

Because Brahman is Tejas or all-sentiency, He is designated also as the abode of light, i.e., the abode of knowledge. As the sun which is essentially light is said also to be the abode of light, so the Lord Hari whoso essential nature is knowledge, (Jnana) is said to be the abode of knowledge also. An object is called lustrous or Tejas, who or which is opposite of ignorance or darkness. It is a term applied to both persons and things.

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