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198
BRIHADARANYAKA-UPANISHAD:
that speech. Let no one do this, but let him teach the Gâyatri as Sâvitril. And even if one who knows this receives what seems to be much as his reward (as a teacher), yet this is not equal to one foot of the Gayatri.
6. If a man (a teacher) were to receive as his fee these three worlds full of all things, he would obtain that first foot of the Gâyatri. And if a man were to receive as his fee everything as far as this threefold knowledge extends, he would obtain that second foot of the Gâyatri. And if a man were to receive as his fee everything whatsoever breathes, he would obtain that third foot of the Gâyatri. But ‘that fourth bright foot, shining high above the skies?', cannot be obtained by anybody — whence then could one receive such a fee ? 7. The adoration 3 of that (Gâyatri):
O Gâyatri, thou hast one foot, two feet, three feet, four feet*. Thou art footless, for thou art not known. Worship to thy fourth bright foot above the skies. If one (who knows this) hates some
1 Because Gâyatrî represents life, and the pupil receives life when he learns the Gâyatrî.
? See before, $ 2.
s Upasthâna is the act of approaching the gods, mpookúvnois, Angehen, with a view of obtaining a request. Here the application is of two kinds, abhikârika, imprecatory against another, and, abhyudayika, auspicious for oneself. The former has two formulas, the latter one. An upasthâna is here represented as effective, if connected with the Gâyatrî.
• Consisting of the three worlds, the threefold knowledge, the threefold vital breaths, and the fourth foot, as described before.
5 I have translated this paragraph very freely, and differently from Sankara. The question is, whether dvishyât with iti can be used in the sense of abhikâra, or imprecation. If not, I do not see how the words should be construed. The expression yasmâ upa
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