The System of the Vedanta according to Badarayana's Brahma-Sutras and Cankara's Commentary c6.s5.t2: 3. Brahman as the Light beyond Heaven and in the Heart

The System of the Vedânta according to Bâdarâyana's Brahma-Sûtras and Çankara's Commentary c6.s5.t2

Language: English

3. Brahman as the Light beyond Heaven and in the Heart

With strange allegorical embroidery the theme of the present chapter is treated in the section Chând. 3, 12--13, which compares the world, the macrocosm, to the body as microcosm, and this again to the heart, on the basis of the harmony ruling in all three, as which Brahman is regarded in all three, and that by means of the symbol of the Gâyatrî, —a Vedic metre, consisting of three feet, to which, as we shall see, yet a fourth, imaginary foot is added. In order to grasp this glorification of Brahman as *Gâyatrî*, we must remember the eternity and original dignity of the Word of the Veda (discussed above p. 71). As this is, as it were, borne and controlled by the metre, as representative of which the *Gâyatrî* appears here, so Brahman, as the earth, hears and controls all beings, as the organs of sense (*prâṇa*) the body, as vital spirits (*prâṇa*, unless there is a mistake in the repetition of the same word) the heart (the principle of life).

c6.s5.t2.3

Thus we are to understand, when, in the text, on the basis of the common bearing and controlling of beings, sense-organs, and vital spirits, it is said: "What the earth is, the body is, "what the body is, the heart is." For this reason also the *Gâyatrî* is called sixfold, because it symbolically represents the three things named and their respective contents (cf. p. 149, 8 *bhûta-pṛthivî-çarîra-hṛdaya-vâk-prâṇa* and on Chândogya-Up. p. 184, 10: *vâg-bhûta-pṛthivî-çarîra-hṛdaya-prâṇa*). But further it has *four feet*, that is, the three actual and a fourth, imagined, which is also mentioned Bṛh. 5, 14.⁷⁸ For the rest, the Bṛhadâraṇyakam *loc. cit.* follows its own course; how, in our passage, the four feet are to be understood, must be deduced from the verse (Rigv. X, 90, 3) quoted on this occasion:

c6.s5.t2.4

⁷⁸ As in this passage the right of each of the three first feet to the necessary eight syllables is vindicated, we must not with the "apara" (Brahmasûtra p. 150, 10) and *Max Müller* (Upanishads I, p. 45) divide the 24 syllables of the *Gâyatrî* into four times six, in order to explain the *catushpadâ shaḍvidhâ gâyatrî*.

c6.s5.t2.5

"However great is Nature's majesty,
"The Spirit is yet higher raised by far,
"Of it, but one foot do all beings make,
"Three feet are immortality in heaven."

c6.s5.t2.6

It would be simple to conclude that, for the author of our Chândogya-passage, the three immortal feet or quarters of Purusha are represented by the three real feet of the *Gâyatrî*, the beingless phenomenal world, on the contrary, by its imaginary foot. With this agrees what immediately follows:

c6.s5.t2.7

"Therefore, verily, that which is called Brahman, that is certainly that which this space outside the man is; but the space which is outside the man is certainly that which this space inside the man is; but this space inside the man is certainly that which this space inside the heart is: this is that Perfect, Unchangeable [a definition, which Bṛh. 2, 1, 5 is found to be inadequate]; perfect, unchangeable happiness he gains, who knows this."

c6.s5.t2.8

Further on, the five gates of the gods in the heart, or, as they later appear personified, "the five warriors of Brahman and doorkeepers of the heaven-world" are described, as which, corresponding to the triplicity running through the whole passage, appear five vital spirits, five sense-organs, and five nature-gods, of which one vital spirit, sense organ and nature-god are always put as identical.⁷⁹ Then it is said further:

c6.s5.t2.9

⁷⁹ In the last Triad âkâça should be omitted and before vâyu an organ, probably tvac, inserted.

c6.s5.t2.10

"Now, however, the light that gleams there beyond the heavens, at the back of all, at the back of each, in the highest world, the highest of all, that is certainly this light inward here in man; its perception is, that when anyone here in the body feels it, he perceives a warmness; its audition is, that when anyone thus [note 12] closes his ears, he hears, as it were, a humming, as though it were the noise of a burning fire. This is to be honoured as its perception and audition. He will be perceived and heard, who knows this."

c6.s5.t2.11

Against the objections of the Opponent, who wishes to understand by "the light beyond the heavens" the natural light (p. 142, 11), by "the light inwardly in man" the light of the belly (that is, probably, the fire of digestion), (p. 144, 7) Śaṅkara proves that the one and the other can only mean Brahman, on account of the feet, which cannot be attributed to any natural light (p. 145, 5), but, in harmony with the verse quoted from the Ṛigveda, can be attributed to Brahman (p. 146, 1), who is likened to light, because, in virtue of His spirituality, He lightens the whole world (p. 147, 2); that a place beyond the heavens is ascribed to Him, is done for the purpose of worship (p. 147, 6), just as Brahman is elsewhere indicated locally in the sun, in the eye, in the heart, although He is spaceless (*nishpradeça*), (p. 147, 8); and He also is to be understood by the symbol of the light of the belly (p. 147, 14). That the fruits of this worship mentioned at the end are only slight, is no obstacle to its referring to Brahman; only the knowledge of the attributeless Brahman has, as its one fruit, liberation (p. 148, 4), while the fruit of worship by means of attributes or symbols is manifold, although limited to Samsâra (p. 148, 5). That Brahman is indicated as the *Gâyatrî* happens (so Çaṅkara says, departing from the interpretation which we have set forth above), in order to fix the thoughts on Him (p. 149, 16); the metre itself, as a mere grouping of syllables (p. 150, 1) is not to be thought of here, because it is said: "this world is the *Gâyatrî*" and because beings etc. are indicated as its feet,⁸⁰ and also because our passage expressly names Brahman and the warriors of Brahman (p. 152, 4). That it is first said *paro divas* (beyond heaven) and then again *divi* (in heaven) is no contradiction: just as one can say of a falcon, which is sitting upon a tree, he is sitting "on the top of the tree," and he is sitting "on the tree" (p. 153, 4).

c6.s5.t2.12

⁸⁰ The Sûtram 1, 1, 26 has *bhûta-âdi-pâda*, that is, beings and the three heavenly feet, while Çaṅkara (evidently falsely and not in conformity with p. 149, 8) understands: beings, earth, body and heart (p. 151, 8).

Cites (2)

Bṛhadāraṇyakopaniṣad — Sanskrit
Ṛgvedasaṃhitā — Sanskrit