bhūtādi-pāda-vyapadeśopapatteś caivam: A description of the mantra Gayatri

Who is this deity of whom you speak? [Uṣasti replied:] He is prāṇa. From prāṇa all beings have emanated, and into prāṇa they enter at the end."

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Sutra 1.1.26 - bhūtādi-pāda-vyapadeśopapatteś caivam

bhūtādi-pāda-vyapadeśopapatteś caivam

bhūta: living entities; ādi: beginning with; pada: feet; vyapadeśa: of the statement; upapatteḥ: for the reason; ca: also; evam: thus, in this way.

Because the passage beginning with "bhūta" defines Gāyatrī as divided into four parts (all living beings, the universe, body, and heart) that only Brahman can have, Gāyatrī in that passage must refer to Brahman.

Commentary: The previous sutra argued against the idea of the gāyatrī metric being the object of the passage, while the current sutra establishes the correct understanding of Gāyatrī, the transcendental sound being the same as Brahman and jyoti. This is proved by verses 3.12.3 and 3.12.4 of the passage, which define the four components of Gāyatrī. This declaration would be meaningless if Gāyatrī is not accepted as being the Supreme Brahman. Gāyatrī is then connected with the transcendental light (jyoti) by the relationship between verses 3.12.6 and 3.13.7, revealing the deep meaning of the passage: that Brahman is everything.

To better understand how Srila Baladeva Vidyābhūṣaṇa presents and sustains this conclusion, we can go through the whole passage using the key given by the current sutra.

What is the key? bhūtādi-pāda-vyapadeśopapatteś caivam: The passage starting with the word bhūta (from verse 3.12.1 of the Chāndogya Upaniṣad) should be interpreted according to the conclusion that Gāyatrī is Brahman.

Verse 3.12.1 starts with the word "gāyatrī". Ordinarily, gāyatrī is a metric of 24 syllables. In the Ṛg-veda, the metric gāyatrī is used as a pattern of three lines of 8 syllables each. Each line is called a pāda. Gāyatrī is defined in the Chāndogya Upaniṣad as catuṣpāda, with four pādas, or lines of 6 syllables each. In both cases, gāyatrī is a pattern, or metric. This would be the definition that most Vedic students would have in reading the word "gāyatrī" at the start of the verse.

However, the passage immediately takes a turn, stating that the four feet of gāyatrī are not lines or syllables, but all living beings (sarva bhūta), the Earth (the whole Universe), the body, and the heart (the seat of consciousness). Gāyatrī is also defined as vak, the transcendental sound behind everything that exists. A metric can't have such attributes, and therefore, Gāyatrī has to be accepted not as a metric, but as the Supreme Brahman Himself.

When this conclusion is understood, the deep meaning of the passage can be unlocked. Just as in other passages of the Upaniṣads, only when the proper conclusion is known can a certain passage be properly understood. Studying the Upaniṣads without these conclusions is therefore more or less useless. That's why the Upaniṣads should be studied together with the Vedanta-sutra, and the Govinda-bhāṣya, which contains the proper explanations for the aphorisms, following the conclusions of Vyāsadeva in the Srimad Bhagavatam. These conclusions are the keys to unlocking the text of the Upaniṣads.

In text 3.12.1, it is mentioned, gāyatrī vā idaṁ sarvaṁ (Gāyatrī is everything) and vāg vai gāyatrī (Gāyatrī is vak, transcendental sound). This shows how Brahman manifests as śabda-brahman, the transcendental sound vibration that creates the whole universe.

From this sound vibration, the whole universe, the foundation for all beings (pṛthivī) is created, together with all beings. Brahman, is thus the supporter of everything (sā yeyaṁ prṭhivy āsyāṁ hīdaṁ sarvaṁ bhūtaṁ pratiṣṭhitam).

Apart from this macrocosm, Brahman also manifests in the microcosm, inside the body of each living being, and also as the heart, the seat of consciousness, where both the soul, and the Supreme Brahman Himself (as Paramātmā) are situated, together with the vital airs, as explained on verses 3.12.3 and 3.12.4.

Then, text 3.12.5 describes that gāyatrī has four parts and six functions. The four parts are all living beings and the universe (macrocosm), as well as the body (microcosm) and heart (as the seat of consciousness). The list of the six functions describes the process of creation, starting from vak, transcendental sound. From vak come sarva-bhūta (all creatures), pṛthivī (the physical manifestation), śarīra (body), hṛdaya (heart), and prāṇa (the vital air). This connection between the gāyatrī metric and the whole creation is established as a stairway for meditation, helping one to realize the Supreme Lord starting from something familiar, the gāyatrī metric.

Having connected the whole creation with Gāyatrī, the Upaniṣad shakes the perspective by stating that everything that was described up to that point (the whole creation) is just one quarter of Brahman. The other three quarters form the unmanifest spiritual world.

"Such is His greatness, but the Lord (Puruṣa) is greater still. He is greater than everything that has been described. All material universes and all living beings are just His one foot. The other three feet form the immortal and eternal spiritual world." (3.12.6)

This points the listener to something still higher than what has been described, describing an eternal world that exists beyond everything that exists in the material creation. This spiritual sky is not only much more extensive than our limited material reality, forming three-quarters of the potency of the Lord, but it is also eternal and immortal. As in other Upaniṣads, the text of the Chāndogya Upaniṣad doesn't proceed in directly describing this transcendental reality (this is done only in the Srimad Bhagavatam), but it is effective in pointing the reader to the path to freedom from material entanglement.

This is confirmed then in verse 3.13.7, which confirms the previous statements. Brahman is then described as jyoti. The transcendental light that permeates all universes and planets, including the whole spiritual sky, is the same light present in the heart of all living beings. The Supreme Lord is thus present everywhere, both inside and outside.

"That light (jyoti) which shines above heaven, higher than everything in the highest worlds, beyond which there are no other worlds. That light that forms the background on which all universes and all planets—from the highest to the lowest—rest, is the same light which is within the heart of all living beings." (3.13.7)

These two verses are thus the two ends of the same thread that holds the whole discussion together.

Text 3.12.6 mentions: pādo ’sya sarvā bhūtāni tri-pād asyāmṛtaṁ divīti (All living beings and everything that exists are just His one foot. The other three feet form the immortal spiritual world).

Text 3.13.7 mentions: atha yad ataḥ paro divo jyotir dīpyate (That light which shines above heaven, higher than everything).

The construction of the verses makes it clear that the Gāyatrī that vibrates both in heaven and in the heart of everyone is the same light that extends beyond the material cosmos, up into the spiritual world. These two are not separated; they are both aspects of the Supreme Lord described on 3.12.6. This again reinstates that the Supreme Lord is everything, and assures that the meditation on Gāyatrī that was described in the first verses is effective in elevating one's consciousness all the way to the spiritual world.

Verse 3.12.6 ends with tri-pād asyāmṛtaṁ divīti (the quarters are in the transcendental sky), and 3.13.7 begins with atha yad ataḥ paro divo jyotir dīpyate (That light which shines over this transcendental sky).

This textual echo makes clear that the subject of both sentences has not changed. 3.12.6 speaks about the Supreme Lord, who is present in the spiritual world, and 3.13.7 continues to speak about this same Supreme Lord, whose potency shines over this transcendental sky.

This is a very delicate philosophical discussion within the commentary of Srila Baladeva Vidyābhūṣaṇa, but I tried to explain it as didactically as possible.

Sutra 1.1.27 - upadeśa-bhedān neti cen, nobhayasminn apy avirodhāt

upadeśa-bhedān neti cen, nobhayasminn apy avirodhāt

upadeśa: of the instruction; bhedāt: because of the difference; na: not; iti–thus; cet: if; na: not; ubhayasmin: in both cases; api: also; avirodhāt: due to the lack of contradiction.

To argue that the two passages describe two different things is not a valid objection. There is no contradiction.

Commentary: As a last ditch attempt to discredit the previous conclusion, an obstinate opponent could try to insist that verses 3.12.6 and 3.13.7 of the Chāndogya Upaniṣad speak about different subjects, arguing that both passages are contradictory, since 3.12.6 uses the word "divi" (referring to the spiritual sky in the locative case) and 3.13.7 uses the word "divo" (referring to the spiritual sky in the ablative case). In other words, one says that Brahman is "in" the spiritual sky, and the other that He is "on" the spiritual sky.

Vyāsadeva brushes off this last attempt to stall the discussion by saying: upadeśa-bhedān neti cen, nobhayasminn apy avirodhāt. To argue that the two passages describe two different things is not a valid objection. There is no contradiction.

Sri Baladeva expands this argument by explaining that the uses of the locative and ablative cases in the two quotations do not present a contradiction. A parrot may be said to be "in" a tree or "on" the tree, and this does not make any real difference. It does not mean we are speaking about two different birds. In this way, the Lord may be said to the "in" or "on" the spiritual world, there is no real difference. There is thus no contradiction (avirodhāt); it just reinforces the point that He is everywhere.

A final argument that can be offered is that after atha yad ataḥ paro divo jyotir dīpyate (That light which shines above heaven, higher than everything), text 3.13.7 continues, stating that viśvataḥ pṛṣṭheṣu sarvataḥ pṛṣṭheṣv anuttameṣūttameṣu lokeṣu idaṁ vāva tad yad idam asminn antaḥ puruṣe jyotiḥ: That light that forms the background on which all universes and all planets—from the highest to the lowest—rest, is the same light which is within the heart of all living beings.

In this way, jyoti is described as being everywhere, not just "over" the universe but also inside of it, including the body and hearts of all living beings, just as Gāyatrī is also described to be. This proves the point that Vyāsadeva makes, indeed, there is no contradiction. Gāyatrī is jyoti, and both are the Supreme Brahman.

This discussion shows the nature of many debates centered around the Brahma Sutras. Because the sutras are extremely compact, small differences in the interpretation of grammatical rules can create all kinds of contradictions and different points of view. That's why it's important to study the Vedanta-sutra in light of the conclusions of the Srimad Bhagavatam. Otherwise, one may debate the meaning of the sutras for centuries, as many Indian philosophers did in the past, without reaching the correct conclusions.

Exercise

Now it's your turn. Can you answer the following arguments using the ideas from this section?

Opponent: The third part of the Chāndogya Upaniṣad brings us a beautiful passage that describes the greatness of the gāyatrī metric and the light of the sun, revealing mystical aspects of the cosmos and the mathematical precision behind it.

Gāyatrī is a well-known metric for the students of the Vedas, with verses composed of 24 syllables. Verse 3.12.1 of the Chandogya Upaniṣad reveals how this beautiful metric is behind everything that exists, both inside and outside, showing the mathematical precision behind the cosmic manifestation.

Later, in text 3.13.7, there is another metaphysical description of the light of the sun, which permeates the whole universe. This light that transcends even the celestial heavens is also referred to in the gāyatrī mantra starting with oṃ bhūr bhuvaḥ.

Vaiṣnavas try to impose an imaginary interpretation of the verses, pushing the same artificial view they propose on other passages of the Upaniṣads, of a personal God behind everything, but this is clearly dismissed by a careful study of the Sanskrit syntax of the text.

Text 3.12.6 ends with "tri-pād asyāmṛtaṁ divīti". We can observe that the locative case is used to state that three quarters of the gāyatrī metric exist in heaven, while the other quarter resides on Earth. This is a reasonable explanation, since the area of the universe occupied by the sun and stars is much greater than our planet.

Text 3.13.7, which speaks about jyoti, the light of the sun, starts with "atha yad ataḥ paro divo jyotir dīpyate", where the ablative case is used to explain that the light of the sun shines over the heavens.

This proves beyond doubt that both descriptions are separated. The only thing in common is the poetic language and the fact that both are related to a lyrical description of the universe. Between them, ākāśa, the element ether, and various devatās are described, and they are also obviously all separated things.

Of course, one can argue that they are all one in the sense we are all one, part of the same non-dual, qualityless, supreme reality that transcends space, time and matter, above the non-existence of this imaginary world, but this is topic for another discussion, which is not part of the passage in question.

How can you answer this challenge?

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