feet (of the Gayatri).
28. If it be said that, on account of there being a difference between the (two) teachings (given in the context, what is denoted by the word Jyotis or Light) is not (the Brahman), it cannot be (right to say) so; because even in both those (teachings) there is nothing that is contradictory (of each other).
29. That which is denoted by Prana (Indra and other such words is the Brahman], because it is so understood in the sequel.
30. If it be said that, on account of the speaker (Indra) declaring himself (to be the object of worship, what is denoted by the words Indra and Prana is) not (the Brahman, it is replied that it cannot be so); because there is here (in this context) the mention of a multitude of attributes belonging to the Inner Self.
31. And the teaching (in the context) is, as in the case of Vamadeva, in accordance with the view found in the scripture.
32. If it be said that, on account of the characteristics of the individual self and of the principal vital air (being mentioned in the context) there is no (reference to the Brahman here at all, it is replied that) it cannot be (right to say) so; because the worship (of the Brahman} has a threefold nature; because (elsewhere) this (threefold nature of His worship) is taken for granted; and because here (i. e. in the present context also) that (same kind of worship) may be appropriately referred to.
In accordance with the general fashion of Indian writers, Ramanuja begins his Srl-Bhashya with a stanza in praise of God, wherein he lays particular stress on man's duty of love and devotion to God, preferring this love and devotion even to the wisdom of the understand-
