Srimathe Ramanujaya Namaha Sri Bhashya - Swami Ramanujas commentary on the Brahma Sutra (A brief explanation for novice) Posting No: 30 (12th December 2014) ---------------------------------------------------- This series is just an attempt to sensitise the seekers, not an argumentative or detailed analysis. Understanding Brahman is a complex exercise. Therefore, those who are interested in deeper understanding are requested to read the treatises written by acknowledged scholars. Blessings sought from seekers to continue this exercise - Adiyen Ramanuja Dasan - Muralidharan Seshadri. 1.1.26 Chhandobhidhananetichenna tathachetorpananigamat tathahidarsanam 1.1.26 சந்தோ அபிதானாந் நேதி சேந்ந, ததா சேதோ: அர்ப்பண நிகதாத், ததா ஹி தர்சனம். காயத்ரி மந்திரம் குறிப்பது பிரம்மம் இல்லை என்று சொல்வது சரியல்ல. If it be said that, on account of the metre (known as the gayatri) being mentioned in the context, the Light or Jyotis described above is not the Brahman, it is not right to say so; because the teaching here relates to the concentration of the mind on the Brahman conceived as that same gayatri: indeed the scripture declares it accordingly. “The gayatri indeed is all this” (Chhand. Up. III 12.1); and this Rik verse also, which is then quoted after the statement – “Therefore, this same (Gayatri known as the Brahman) is also declared in a Rik verse” (Chhand. Up. III 12.5) to the effect – “Such is His greatness” (Chhand. Up. III 12.6), - relates to that metre: hence, here (i.e. in the passage under discussion) there is no mention of the Highest Person. If it be so held, it cannot be right to maintain so, - “Because the teaching here relates to the concentration of the mind on Brahman conceived as that same (gayatri)”. Here, it is not merely the metre (gayatri) that is denoted by the word Gayatri; because it is impossible for what is merely a metre to form the Self of all. But on the other hand, it is taught here that the mind as concentrated on the gayatri to be applied to the Brahman Himself. The meaning is – that, for the purpose of attaining the fruition of the desired result, it is taught in relation to the Brahman that He is to be continuously conceived and meditated upon as being similar to the gayatri. And from the passage - “All beings make up His one foot; His three immortal feet are in the Highest Heaven” (Chhand. Up. III 12.6), there arises a similarity between the Brahman who thus has four feet and the gayatri which also has four feet. And the gayatri (metre) with four feet is met with occasionally, as in the following sentence:- Indrassachipatih | Valenapiditah || Duschyavano vrisha | Samitsu sasahih || “Indeed (the scripture declares it) accordingly” – that is – elsewhere also a word which ordinarily denotes a metre is used to denote other things, in consequence of its similarity with them; for example, in connection with the vidya (or the form of worship) in which the vital air is enjoined to be meditated upon and worshipped as having the quality of absorbing all things at once into itself, it is declared, in the passage beginning with – “Now these five and other five make ten” (Chhand. Up. IV 3.8), that “this same (ten-syllabled metre) viraj (which consists of ten constituent parts) is that which eats the food (consisting of ten parts) is that which eats the food (consisting of ten parts)” (Chhand. Up. IV 3.8). The next suthra also establishes the fact that what is denoted by the word Gayatri is the Brahman Himself.
Posted on: Fri, 12 Dec 2014 14:17:51 +0000
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