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I ADHYAYA, I PÂDA, 26.
Another commentator is of opinion that the term Gayatri (does not denote Brahman in so far as viewed under the form of Gayatri, but) directly denotes Brahman, on account of the equality of number; for just as the Gayatri metre has four feet consisting of six syllables each, so Brahman also has four feet, (i.e. quarters.) Similarly we see that in other passages also the names of metres are used to denote other things which resemble those metres in certain numerical relations; cp. for instance, Kh. Up. IV, 3, 8, where it is said at first, .Now these five and the other five make ten and that is the Krita,' and after that 'these are again the Viråg which eats the food.' If we adopt this interpretation, Brahman only is spoken of, and the metre is not referred to at all. In any case Brahman is the subject with which the previous passage is concerned.
26. And thus also (we must conclude, viz.. that Brahman is the subject of the previous passage), because (thus only) the declaration as to the beings, &c. being the feet is possible.
That the previous passage has Brahman for its topic, we must assume for that reason also that the text designates the beings and so on as the feet of Gayatrî. For the text at first speaks of the beings, the earth, the body, and the heart, and then goes on 'that Gayatri has four feet and is sixfold.' For of the mere metre, without any reference to Brahman, it would be impossible to say that the beings and so on are its feet. Moreover, if Brahman were not meant, there would be no room for the verse, Such is the greatness,' &c. For that verse clearly describes Brahman in its own nature; otherwise it would be impossible to represent the Gâyatrî as the Self of everything as is done in the words,
One foot of it are all the beings; three feet of it are what is immortal in heaven. The purusha-sukta also (Rik
· The vrituikâra according to Go. Ân. in his tîkâ on the bhâshya to the next Satra.
· Concerning the difficulty involved in this interpretation, cp. Deussen, p. 183, note.
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