ब्रह्मणो हि प्रतिष्ठाऽहममृतस्याव्ययस्य च।
शाश्वतस्य च धर्मस्य सुखस्यैकान्तिकस्य च।।14.27।।
।।14.27।।क्योंकि ब्रह्म? अविनाशी अमृत? शाश्वत धर्म और ऐकान्तिक सुखका आश्रय मैं ही हूँ।
14.27 Hi, for; aham, I, the inmost Self; am the pratistha brahmanah, Abode-that in which something abides is pratistha-of Brahman which is the supreme Self. Of Brahman of what kind? Amrtasya, of that which is indestructible; avyayasya, of that which is immutable; and sasvatasya, of that which is eternal; dharmasya, of that which is the Dharma, realizable through the Yoga of Jnana which is called dharma (virtue); and aikantikasya sukhasya, of that which is the absolute, unfailing Bliss by nature. Since the inmost Self is the abode of the supreme Self-which by nature is immortal etc.-, therefore, through perfect Knowledge it (the former) is realized with certainty to be the supreme Self. This has been stated in, he alifies for becoming Brahman. The purport is this: Indeed, that power of God through which Brahman sets out, comes forth, for the purpose of favouring the devotees, etc., that power which is Brahman Itself, am I. For, a power and the possesser of that power are non-different. Or, brahman means the conditioned Brahman, since It (too,) is referred to by that word. Of that Brahman, I Myself, the unconditioned Brahman-and none else-am the Abode. (The abode of Brahman) of what alities? Of that which is immortal; of that which has the ality of deathlessness; of that which is immutable; so also, of that which is the eternal; which is the dharma having the characteristics of steadfastness in Knowledge; of that which is the absolute, unestionably certain Bliss born of that (steadfastness);-I am the Abode is understood.
14.27 Brahmanah etc. It is I who is the support of the Brhaman. [For], one becomes the [very] Brahman, if I is served [by him]. Otherwise if the Brahman is contemplated on - because Its nature is like that of the insentient (i.e., simply a being)-then it leads him (the seeker) to an emancipation which would simply be undistinguished from the deep sleep stage.
14.27 The term hi (for) denotes cause. I, who am to be served by unswerving Bhakti Yoga, am the ground of the individual self, immortal and immutable, and also of eternal Dharma, namely, surpassing eternal prosperity and also perfect felicity, i.e., of the felicity attained by the Jnanin stated in texts such as Realising that Vasudeva is all (7.19). I, being of such nature, devotion to Me helps the Jiva to transcend the Gunas. Although the expression eternal Dharma is indicative of the conduct to be observed, in the given context, it means the goal to be attained; for, what follows and what precedes it, denote the goal and not conduct. The purport is this: It has been stated that seeking refuge with the Lord is the only means for transcending the Gunas and the attainment of self-realisation, prosperity and the Supreme Being in the earlier text beginning with, For this divine Maya of Mine consisting of the three Gunas is hard to break through, except for those who take refuge in Me alone ৷৷. (7.14). Thus, seeking surrender to the Lord with one-pointed mind is the only means for transcending the Gunas and for the attainment of the state of brahman through that. [Here Prapatti, surrender to the Lord, is mentioned as a limb of unswerving Bhakti Yoga according to some interpreters. This is however a disputable point, as some maintain that Prapatti is in itself an independent path].
Brahmano hi pratishthaa’ham amritasyaavyayasya cha; Shaashwatasya cha dharmasya sukhasyaikaantikasya cha.
brahmaṇaḥ—of Brahman; hi—only; pratiṣhṭhā—the basis; aham—I; amṛitasya—of the immortal; avyayasya—of the imperishable; cha—and; śhāśhvatasya—of the eternal; cha—and; dharmasya—of the dharma; sukhasya—of bliss; aikāntikasya—unending; cha—and
