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ब्रह्मणो हि प्रतिष्ठाऽहममृतस्याव्ययस्य च।

शाश्वतस्य च धर्मस्य सुखस्यैकान्तिकस्य च।।14.27।।

Sanskrit Commentary By Sri Ramanuja

।।14.27।।हि शब्दो हेतौ यस्माद् अहम् अव्यभिचारिभक्तियोगेन सेवितः अमृतस्य अव्ययस्य च ब्रह्मणः प्रतिष्ठा? तथा शाश्वतस्य च धर्मस्य अतिशयितनित्यैश्वर्यस्य ऐकान्तिकस्य सुखस्य चवासुदेवः सर्वम् (गीता 8।।9) इत्यादिना निर्दिष्टस्य ज्ञानिनः प्राप्यस्य सुखस्य इत्यर्थः।।यद्यपि शाश्वतधर्मशब्दः प्रापकवचनः? तथापि पूर्वोत्तरयोः प्राप्यरूपत्वेन तत्साहचर्याद् अयम् अपि प्राप्यलक्षकः।।

एतद् उक्तं भवति पूर्वत्रदैवी ह्येषा गुणमयी मम माया दुरत्यया।।मामेव ये प्रपद्यन्ते (गीता 7।।14) इत्यारभ्य गुणात्ययस्य तत्पूर्वकाक्षरैश्वर्यभगवत्प्राप्तीनां च भगवत्प्रपत्त्येकोपायतायाः प्रतिपादितत्वात् तदेकान्तभगवत्प्रपत्त्येकोपायो गुणात्ययः तत्पूर्वकब्रह्मभावः च इति।

English Translation of Ramanuja's Sanskrit Commentary By Swami Adidevananda

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].

English Translation Of Sri Shankaracharya's Sanskrit Commentary By Swami Gambirananda

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.