bhu-mir (earth), an-ta-ri-ksa (interspace), dy-aur (sky)-— eight syllables. Of eight syllables, verily, is one line of the Gayatrl. And that [series], indeed, is that" [line] of it. As much as there is in the three worlds, so much indeed does he win who knows thus that line of it

r-cas (verses), ya-jwh-si (sacrificial formulas), sa-ma-ni (chants) 3 — eight syllables. Of eight syllables, verily, is one line of the Gayatrl. And that [series], indeed, is that [line] of it. As much as is this threefold knowledge, so much indeed does he win who knows thus that line of it.

fra-na (in-breath), ap-d-na (out-breath), vy-a-na (diffused breath) — eight syllables. Of eight syllables, verily, is one line of the GayatrT. And that [series], indeed, is that [line] of it. As much breathing as there is here, so much indeed does he win who knows thus that line of it. That is its fourth, the sightly, foot, namely the one above- the-darksome who glows yonder. This fourth is the same as the Turlya. It is called the ' sightly (darsatam) foot,' because it has come into sight (dadrse), as it were. And he is called far above everything darksome. Thus he glows with luster and glory who knows thus that foot of it

This Gayatrl is based upon that fourth, sightly foot, the one above-the-darksome. That is based upon truth (satya). Verily, truth is sight, for verily, truth is sight. Therefore if now two should come disputing, saying ' I have seen! ' c I have heard! ' we should trust the one who would say c I have seen/ Verily, that truth is based on strength (bald). Verily, strength is life (prand). It is based on life. Therefore they say, s Strength is more powerful than truth. contents. s Similarly referring to the Sama-Veda. Thus is that Gayatii based with regard to the Self (adky- atmam). It protects the house-servants. Verily, the house- servants are the vital breaths (prand). So it protects the vital breaths. Because it protects (V ' tra) the house-servants (gaya\ therefore it is called Gayatri. That Savitrl stanza which one repeats is just this. For whomever one repeats it, it protects his vital breaths.

Some recite this Savitrl stanza as Anushtubh meter, saying: 'The speech is Anushtubh meter. We recite the speech accordingly/ One should not so do. One should recite the Savitrl stanza as Gayatri meter. Verily, even if one who knows thus receives very much, that is not at all in comparison with one single line of the Gayatri.

If one should receive these three worlds full, he would receive that first line of it [i.e. the Gayatri]. If one should receive as much as is this threefold knowledge, he would receive that second line of it. If one should receive as much as there is breathing here, he would receive that third line of it. But that fourth (turlyd), sightly foot, the one above-the-darksome, who glows yonder, is not obtainable by any one whatsoever. Whence, pray, would one receive so much '

The veneration of it: ' O Gayatri, you are one-footed, two-footed, three-footed, four-footed. You are without a foot, because you do not go afoot Adoration to your fourth, sightly foot, the one above-the-darksome! — Let not so-and-so obtain such-and-such! ' — namely, the one whom one hates. Or, not prospered for him in regard to whom one venerates thus. Or, ' Let me obtain such-and-such! '

On this point, verily, Janaka, [king] of Videha, spoke as follows to Budila Asvatarasvi: f^io! Now if you spoke of yourself thus as a knower of the Gayatri, how then have you come to be an elephant and are carrying? ' ' Because, great king, I did not know its mouth/ said he. Its mouth is fire. Verily, indeed, even if they lay very much 1 RV. 3. 62. 1: On this, of Savitri the god, The choicest glory let us think. Our thoughts may he himself inspire! on a fire, it burns it all. Even so one who knows this, al- though he commits very much evil, consumes it all and becomes clean and puie, ageless and immortal