The Bṛhadāraṇyaka Upaniṣad (with the Commentary of Śaṅkarācārya)
by Swāmī Mādhavānanda | 1950
This Upanishad is widely known for its philosophical statements and is
ascribed to Yajnavalkya. It looks at reality as being indescribable and its
nature to be infinite and consciousness-bliss. Ethics revolve around the
five Yajnas or sacrifices. This book includes the english translation of
the Bhāṣya of Śaṅkara. The Shankara-Bhashya is the most ...
Section XIV - The Sacred Gayatri
Verse 5.14.1:
भूमिरन्तरिक्शं द्यौरित्यष्टावक्शराणि; अष्टाक्शरं ह वा एकं गायत्र्यै पदम्,
एतदु हैवास्या एतत्; स यावदेषु त्रिषु लोकेषु तावद्ध जयति योऽस्या एतदेवं पदं
वेद ॥ १ ॥
{KR Red letters make 8 syllables}
bhūmirantarikśaṃ dyaurityaṣṭāvakśarāṇi; aṣṭākśaraṃ ha vā ekaṃ gāyatryai
padam, etadu haivāsyā etat; sa yāvadeṣu triṣu lokeṣu tāvaddha jayati yo'syā
etadevaṃ padaṃ veda || 1 ||
1. ‘Bhūmi’ (the earth), ‘Antarikṣa' (sky) and ‘Dyaus’ (heaven) make eight
syllables, and the first foot of the Gāyatri has eight syllables. So the
above three worlds constitute the first foot of the Gāyatri. He who knows
the first foot of the Gāyatri to be such wins as much as there is in those
three worlds. [Gāyatrī (or Sāvitrī) is the most sacred verse of the Vedas.
It reads as follows: Tat saviturvarenyam, bhargo devasya dhīmahi, dhiyo yo
naṇ pracodayāt —‘We meditate on the adorable glory of the radiant sun. May
he direct our intellect!’ (R. III. Ixii. io). There is also a metre called
Gāyatrī which has three feet, of eight syllables each. It will be seen that
the verse Gāyatrī is in this metre. Śaṅkara seems to have both these senses
in mind.]
Gāyatri is the chief of the metres. It is called Gāyatri because, as
will be said later on, it protects the organs of those who recite it. (KR
FLEXING THE BODY} Other metres have not this power. The verse Gāyatri is
identical with the vital force, and the latter is the soul of all metres.
The vital force, as has been said, is called the Kshetra on account of its
protecting the body by healing its wounds; (and Gāyatrī saves the organs of
its reciters. So) Gāyatrī is identical with the vital force. Hence the
meditation on Gāyatrī is being particularly enjoined. There is another
reason. It is the cause of the birth of the Brāhmaṇas, the noblest among
the twice-born. From the passage, ‘He created the Brāhmaṇa through Gāyatri,
the Kṣatriya through Triṣṭubh, and the Vaiśya through Jagatī’ (Va. IV. 3,
adapted),{ all are meters KR} we know that the second birth of the
Brāhmaṇa is due to Gāyatrī. Therefore, it is chief among the metres. The
passages, ‘The Brāhmaṇas, renouncing their desires,’ etc. (III. v. 1), ‘The
Brāhmaṇas speak of (that Immutable),’ etc. (III. viii. 8), ‘He is a
Brāhmaṇa’ (III. viii. 10), ‘He becomes sinless, taintless, free from
doubts, and a knower of Brahman’ (IV. iv. 23), show that a Brāhmaṇa attains
the highest end of his life; {KR WHO IS A BRAHMIN?} and that Brāhmaṇahood
is due to his second birth through Gāyatri. Hence the nature of Gāyatri
should be described. Since the best among the twice-born (the Brāhmaṇa) who
is created by Gāyatri is entitled to the achievement of his life’s ends
without any obstruction, therefore this achievement is due to Gāyatri.
Hence with a view to enjoining a meditation on it the text says: ‘Bhūmi,’
‘Antarikṣa’ and ‘Dyaus’ make eight syllables, and the first foot of the
Gāyatrī has eight syllables. The syllable ‘Ya’ (in the word ‘Vareṇya’)
should be separated to supply the eighth syllable. The particles ‘ha’ and
‘vai’ indicate some well-known fact. So the above three worlds, the earth
etc., constitute the first foot of the Gāyatrī, because both have eight
syllables. The result accruing to one who knows the first foot of the
Gāyatrī consisting of the three worlds is as follows: He who knows the
first foot of the Gāyatrī to be such wins as much as there is to be won in
those three worlds.
Verse 5.14.2:
ऋचो यजूंषि सामानीत्यष्टावक्शराणि; अष्टाक्शरं ह वा एकं गायत्र्यै पदम्; एतदु
हैवास्या एतत्; स यावतीयं त्रयी विद्या तावद्ध जयति योऽस्या एतदेवं पदं वेद ॥
२ ॥(KR red letters if counted make 8 syllables)
ṛco yajūṃṣi sāmānītyaṣṭāvakśarāṇi; aṣṭākśaraṃ ha vā ekaṃ gāyatryai padam;
etadu haivāsyā etat; sa yāvatīyaṃ trayī vidyā tāvaddha jayati yo'syā
etadevaṃ padaṃ veda || 2 ||
2. ‘Ṛcaḥ,’ ‘Yajūmṣi’ and ‘Sāmāni’ make eight syllables, and the second foot
of the Gāyatrī has eight syllables. So the above three Vedas constitute the
second foot of the Gāyatrī. He who knows the second foot of the Gāyatrī to
be such wins as much as that treasury of knowledge, the three Vedas, has to
confer. ( KR where Veda , Upanishad and Adi Shankara aligns the vedas ONLY
AS RIC, YAHUR AND SAMA)
Similarly ‘Ṛcaḥ,’ ‘Yajūmṣi,’ and, ‘Sāmāni,’ the syllables of the names of
that treasury of knowledge, the three Vedas, are also eight in number, and
the second foot of the Gāyatri has likewise eight syllables. So the above
three Vedas, Ṛc, Yajus and Sāman, constitute the second foot of the
Gāyatrī, just because both have eight syllables. He who knows the second
foot of the Gāyatrī to he such, consisting of the three Vedas, wins as much
as that treasury of knowledge, the three Vedas, has to confer as result.
KR SO BHOOMI ANTARIKSHA AND DYAU MADE 8 SYLLABLES; RIC, YAJUR AND SAMA
MADE THE SECOND 8 SYLAABLES =TOTALLING 16}
Verse 5.14.3:
प्राणोऽपानो व्यान इत्यष्टावक्शराणि; अष्टाक्शरं ह वा एकं गायत्र्यै पदम्; एतदु
हैवास्या एतत्; स यावदिदं प्राणि तावद्ध जयति योऽस्या एतदेवं पदं वेद; अथास्या
एतदेव तुरीयं दर्शतं पदं परोरजा य एष तपति; यद्वै चतुर्थं तत्तुरीयम्; दर्शतं
पदमिति ददृश इव ह्येष; परोरजा इति सर्वमु ह्येवैष रज उपर्युपरि तपति; एवं हैव
श्रिया यशसा तपति योऽस्या एतदेवं पदं वेद ॥ ३ ॥{KR RED LETTERS MADE 3RD 8
SYLLABLES}
prāṇo'pāno vyāna ityaṣṭāvakśarāṇi; aṣṭākśaraṃ ha vā ekaṃ gāyatryai padam;
etadu haivāsyā etat; sa yāvadidaṃ prāṇi tāvaddha jayati yo'syā etadevaṃ
padaṃ veda; athāsyā etadeva turīyaṃ darśataṃ padaṃ parorajā ya eṣa tapati;
yadvai caturthaṃ tatturīyam; darśataṃ padamiti dadṛśa iva hyeṣa; parorajā
iti sarvamu hyevaiṣa raja uparyupari tapati; evaṃ haiva śriyā yaśasā tapati
yo'syā etadevaṃ padaṃ veda || 3 ||
3. ‘Prāṇa,’ ‘Apāna’ and ‘Vyāna’ make eight syllables, and the third foot of
the Gāyatrī has eight syllables. So the above three forms of the vital
force constitute the third foot of the Gāyatri. He who knows the third foot
of the Gāyatrī to be such wins all the living beings that are in the
universe. Now its Turīya, apparently visible, supramundane foot is indeed
this—the sun that shines. ‘Turīya’ means the fourth. ‘Apparently visible
foot,’ because he is seen, as it were. ‘Supramundane,’ because he shines on
the whole universe as its overlord. He who knows the fourth foot of the
Gāyatrī to be such shines in the same way with splendour and fame.
Similarly ‘Prāṇa,’ ‘Apāna’ and ‘Vyāna,’ these names of the vital force
etc., have also eight syllables, and they constitute the third foot of the
Gāyatrī. He who knows the third foot of the Gāyatrī to be such wins all the
living beings that are in the universe. The Gāyatrī, as consisting of
words, has only three feet. Now its fourth foot, which is the import of the
verse, is being described: Now the Turīya apparently visible, supramundane
foot of that Gāyatri is indeed this, viz. the sun that shines. The Śruti
itself explains the meaning of the words in the above passage. The word
‘Turīya’ means what is generally known as the fourth. What is the meaning
of the words ‘apparently visible foot’? This is being answered: Because
he, the being who is in the solar orb, is seen, as it were; hence he is so
described. What is the meaning of the word ‘supramundane’? This is being
explained: Because he, this being in the solar orb, shines on the whole
universe as its overlord. The word ‘Rajas’ means the universe produced out
of Rajas, or activity. The word ‘upari’ (lit. above) has been repeated
twice to indicate his suzerainty over the whole universe. It may be urged
that since the word ‘whole’ serves that purpose, it is useless to repeat
the word ‘upari.’ The answer to this is that it is all right, because the
word ‘whole’ may be taken to refer only to those worlds above which the sun
is observed to shine, and the repetition of the word ‘upari’ removes this
possibility. As another Śruti says, ‘He rules the worlds that are beyond
the sun and commands the enjoyments of the gods as well’ (Ch. I. vi. 8).
Therefore the repetition serves to include all. As the sun shines with
splendour, in the form of suzerainty and fame, so he who knows the
fourth, apparently visible foot of the Gāyatrī to he such shines with
splendour and fame.
KR SO BHOOMI ANTARIKSHA AND DYAU MADE 8 SYLLABLES; RIC, YAJUR AND SAMA
MADE THE SECOND 8 SYLAABLES =TOTALLING 16} NOW PRANA, APANA AND VYANA MADE 3
RD 8 SYLLABLES; AND SUN AKA TURIYA THE 4TH LEG DHARMA COW IS REPRESENTED BY
GAYATRI MANTRA; THUS, BRAHMIN IS COMPARED TO A COW. 24 SYLLABLES
ACCOUNTED FOR THUS. {THE VERSE HAS 24 SYLLABLES ALSO}NUMBER 6 IS SUKRA IN
JYOTHISHA
verse 5.14.4:
सैषा गायत्र्येतस्मिंस्तुरीये दर्शते पदे परोरजसि प्रतिष्ठिता; तद्वै तत्सत्ये
प्रतिष्ठितं; चक्शुर्वै सत्यम्, चक्शुर्हि वै सत्यम्; तस्माद्यदिदानीं द्वौ
विवदमानावेयाताम्, अहमदर्शम्, अहमश्रौषमिति, य एवं ब्रूयादहमदर्शमिति, तस्मा एव
श्रद्दध्याम; तद्वै तत्सत्यं बले प्रतिष्ठितम्; प्राणो वै बलम्, तत्प्राणे
प्रतिष्ठितम्; तस्मादाहुर्बलं सत्यादोगीय इति; एवं वेषा गायत्र्यध्यात्मं
प्रतिष्ठिता; सा हैषा गयांस्तत्रे; प्राणा वै गयाः, तत्प्राणांस्तत्रे;
तद्यद्गयांस्तत्रे तस्माद्गायत्री नाम; स यामेवामूं सावित्रीमन्वाह, एषैव सा; स
यस्मा अन्वाह तस्य प्राणांस्त्रायते ॥ ४ ॥
saiṣā gāyatryetasmiṃsturīye darśate pade parorajasi pratiṣṭhitā; tadvai
tatsatye pratiṣṭhitaṃ; cakśurvai satyam, cakśurhi vai satyam;
tasmādyadidānīṃ dvau vivadamānāveyātām, ahamadarśam, ahamaśrauṣamiti, ya
evaṃ brūyādahamadarśamiti, tasmā eva śraddadhyāma; tadvai tatsatyaṃ bale
pratiṣṭhitam; prāṇo vai balam, tatprāṇe pratiṣṭhitam; tasmādāhurbalaṃ
satyādogīya iti; evaṃ veṣā gāyatryadhyātmaṃ pratiṣṭhitā; sā haiṣā
gayāṃstatre; prāṇā vai gayāḥ, tatprāṇāṃstatre; tadyadgayāṃstatre
tasmādgāyatrī nāma; sa yāmevāmūṃ sāvitrīmanvāha, eṣaiva sā; sa yasmā anvāha
tasya prāṇāṃstrāyate ॥ 4 ॥
4. That Gāyatrī rests on this fourth, apparently visible, supramundane
foot. That again rests on truth. The eye is truth, for the eye is indeed
truth. Therefore, if even to-day two persons come disputing, one saying, ‘I
saw it,’ and another, ‘I heard of it,’ we believe him only who says, ‘I saw
it.’ That truth rests on strength. The vital force is strength. (Hence)
truth rests on the vital force. Therefore, they say strength is more
powerful than truth. Thus the Gāyatrī rests on the vital force within the body.
That Gāyatrī saved the Gayas. The organs are the Gayas; so it saved the
organs*. Now, because it saved the organs, therefore it is called the
Gāyatrī*. The Sāvitrī that the teacher communicates to the pupil is no
other than this. It saves the organs of him to whom it is communicated.
*That Gāyatrī with three feet which has been described, which comprises the
three worlds, the three Vedas and the vital force, rests on this fourth,
apparently visible, supramundane foot, because the sun is the essence of
the gross and subtle universe.* Things deprived of their essence become
lifeless and unstable, as wood and so forth are when their pith is burnt.
So the three-footed Gāyatrī, consisting of the gross and subtle universe,
rests with its three feet on the sun. That fourth foot (the sun) again
rests on truth. What is that truth? The eye is truth. How? For the eye is
indeed truth —it is a well-known fact. How? Therefore if even to-day two
persons come disputing, giving contradictory accounts, one saying, ‘I saw
it,’ and another, ‘I heard of it—the thing is not as you saw it,’ of the
two we believe him only who says, ‘I saw it,’ and not him who says, ‘I
heard of it.’ What a man hears of may sometimes be false, but not what he
sees with his own eyes. So we do not believe the man who says, ‘I heard of
it.’ Therefore the eye, being the means of the demonstration of truth, is
truth. That is to say, the fourth foot of the Gāyatrī with the other three
feet rests on the eye. It has also been stated: ‘On what does that sun
rest?—On the eye’ (III. ix. 20).
That truth which is the support of the fourth foot of the Gāyatrī rests on
strength. What is that strength? The vital force is strength. Truth rests
on that strength or the vital force. So it has been stated that everything
is pervaded by the Sūtra (III. vii. 2). Since truth rests on
strength, therefore they say strength is more powerful than truth. It is
also a well-known fact that a thing which supports another is more powerful
than the latter. We never see anything weak being the support of a stronger
thing. Thus, in the above-mentioned way, the Gāyatrī rests on the vital
force within the body. That Gāyatrī is the vital force; hence the universe
rests on the Gāyatrī. The Gāyatrī is that vital force in which all the
gods, all the Vedas, and rites together with their results are uniñed. So,
as the vital force, it is the self, as it were, of the universe. That
Gāyatrī saved the Gayas. What are they? The organs such as that of
speech are the Gayas, for they produce sound.[6]
<https://www.wisdomlib.org/hinduism/book/the-brihadaranyaka-upanishad/d/doc122201.html#note-e-76324>
So
it saved the organs. Because it saved the organs (of the priests using
them), therefore it is called the Gāyatrī; owing to this saving of the
organs it came to be known as the Gāyatri. The Sāvitrī or hymn to the
sun that the teacher communicates—first a quarter of it, then half, and
finally the whole—to the pupil, after investing him with the holy thread at
the age of eight, is no other than this Gāyatrī, which is identical with
the vital force, and is the self, as it were, of the universe. What the
child receives from him is now explained here. It saves the organs of
him, the child, to whom it is communicated, from falling into hell and
other dire fates.
tāṃ haitāmeke sāvitrīmanuṣṭubhamanvāhuḥ; vāganuṣṭup,
etadvācamanubrūma iti; na tathā kuryāt; gāyatrīmeva sāvitrīmanubrūyāt; yadi
ha vā apyevaṃvidbahviva pratigṛhṇāti, na haiva tadgāyatryā ekaṃcana padaṃ
prati ॥ 5 ॥
5. Some communicate (to the pupil) the Sāvitrī that is Anuṣṭubh (saying),
‘Speech is anuṣṭubh; we shall impart that to him.’ One should not do like
that. One should communicate that Sāvitrī which is the Gāyatri. Even if a
man who knows as above accepts too much as gift, as it were, it is not
(enough) for even one foot of the Gāyatrī.
Some, the followers of certain recensions of the Vedas, communicate to the
initiated pupil the Sāvitrī that is produced from, or composed in, the
metre called Anuṣṭubh. Their intention is being stated: They say, ‘Speech
is Anuṣṭubh, and it is also Sarasvatī in the body. We shall impart that
speech—Sarasvatī—to the boy.’ One should not do, or know, like that. What
they say is totally wrong. What then should one do? One should communicate
that Sāvitrī which is the. Gāyatrī. Why? Because it has already been said
that the Gāyatrī is the vital force. If the child is taught about the vital
force, he will be automatically taught about speech, and Sarasvatī, and the
other organs as well. Having stated this incidentally, the text goes on to
praise the knower of the Gāyatrī: Even if a man who knows as above accepts
too much as gift,as it were—really there is no such thing as too much for
him, for he is identified with the universe—it, the whole amount of gift
received, is not enough for even one foot of the Gāyatrī. {KR WHERE
GAYATRI IS UNIVERSAL VALUE HOW THE GREATEST DHANA OBTAINED WHICH IS ONLY
WITHIN THE UNIVERSE CAN BE GREATER?}
Verse 5.14.6:
स य इमांस्त्रीमँल्लोकान्पूर्णान्प्रतिगृह्णीयात्, सोऽस्या एतत्प्रथमं
पदमाप्नुयात्; अथ यावतीयं त्रयी विद्या यस्तावत्प्रतिगृह्णीयात्, सोस्या
एतद्द्वितीयं पदमाप्नुयात्; अथ यावदिदं प्राणि यस्तावत्प्रतिगृह्णीयात्
सोऽस्या एतत्तृतीयं पदमाप्नुयात्; अथास्या एतदेव तुरीयं दर्शतं पदं परोरजा य
एष तपति, नैव केन चनाप्यम्; कुत उ एतावत्प्रतिगृह्णीयात् ॥ ६ ॥
sa ya imāṃstrīm̐llokānpūrṇānpratigṛhṇīyāt, so'syā etatprathamaṃ
padamāpnuyāt; atha yāvatīyaṃ trayī vidyā yastāvatpratigṛhṇīyāt, sosyā
etaddvitīyaṃ padamāpnuyāt; atha yāvadidaṃ prāṇi yastāvatpratigṛhṇīyāt
so'syā etattṛtīyaṃ padamāpnuyāt; athāsyā etadeva turīyaṃ darśataṃ padaṃ
parorajā ya eṣa tapati, naiva kena canāpyam; kuta u etāvatpratigṛhṇīyāt ||
6 ||
6. He who accepts these three worlds replete (with wealth), will be
receiving (the results of knowing) only the first foot of the Gāyatrī. He
who accepts as much as this treasury of knowledge, the Vedas, (has to confer),
will receive (the results of knowing) only its second foot. And he who
accepts as much as (is covered by) all living beings, will receive (the
results of knowing) only its third foot. While it? fourth, apparently
visible, supramundane foot—the sun that shines—is not to be counterbalanced
by any gift received. Indeed how could anyone accept so much as gift? Adi
Shankara eulogise the gayatri as:
He, that knower of the Gāyatri, who accepts these three worlds, the earth
etc., replete with wealth such as cattle and horses, will he receiving only
the first foot of the Gāyatrī, which has been explained.
That acceptance will counterbalance the results of knowing only its
first foot, but will not produce any additional sin. He who accepts as much
as this treasury of knowledge, the Vedas, (has to confer), will receive
only its second foot. It will set off the results of knowing only its
second foot.
Similarly he who accepts as much as (is covered by) all living
beings, will receive only its third foot. It will match the results of
knowing only its third foot. All this is said merely as a supposition.
Should any one accept gifts equivalent even to all the three feet, it
will wipe out the results of knowing only those three feet, but cannot lead
to a new fault. Of course there is no such donor or recipient; it is imagined
only to extol the knowledge of the Gāyatri.
Supposing such a donor and recipient were available, this acceptance of
gifts would not be considered a fault. Why? Because there would still be
left the knowledge of the fourth foot of the Gāyatri, which is among the
highest achievements of a man. This is pointed out by the text: While its
fourth, apparently visible, supramundane foot—the sun that shines—is not to
be counterbalanced by any gift received, as the other three feet mentioned
above are. Even these three are not to be thus counterbalanced. All this
has been said as a mere hypothetical proposition. Indeed how could any one
accept so much as gift—equivalent to the three worlds, and so on? Hence the
Gāyatrī should be meditated upon in this (entire) form. {KR Savitr and
Gayatri are the best wealth (four feet) }
Verse 5.14.7:
तस्या उपस्थानम्—गायत्र्यस्येकपदी द्विपदी त्रिपदी चतुष्पद्यपदसि न हि पद्यसे
। नमस्ते तुरीयाय दर्शताय पदाय परोरजसे; असावदो मा प्रापदिति; यं
द्विष्यात्, असावस्मै
कामो मा समृद्धीति वा—न हैवास्मै स कामः समृद्ध्यते यस्मा एवमुपतिष्ठते—अहमदः
प्रापमिति वा ॥ ७ ॥
tasyā upasthānam—gāyatryasyekapadī dvipadī tripadī catuṣpadyapadasi na hi
padyase | namaste turīyāya darśatāya padāya parorajase; asāvado mā
prāpaditi; yaṃ dviṣyāt, asāvasmai kāmo mā samṛddhīti vā—na haivāsmai sa
kāmaḥ samṛddhyate yasmā evamupatiṣṭhate—ahamadaḥ prāpamiti vā || 7 ||
7. Its salutation: ‘O Gāyatrī, thou art one footed, two-footed,
three-footed and four-footed, and thou art without any feet, for thou art
unattainable. Salutation to thee, the fourth, apparently visible,
supramundane foot! May the enemy never attain his object!’ (Should the
knower of the Gāyatrī) bear hatred towards anybody, (he should) either (use
this Mantra): ‘Such and such—may his desired object never flourish!’—in
which case that object of the person against whom he thus salutes the
Gāyatri, never flourishes—or (he may say), ‘May I attain that (diarised
object) of his!’
8. On this Janaka, Emperor of Videha, is said to have told
Buḍila, the son of Aśvatarāśva, ‘Well, you gave yourself out as a knower of
the Gāyatrī; then why, alas, are you carrying (me) as an elephant?’ He
replied, ‘Because I did not know its mouth, O Emperor.’ ‘Fire is its mouth.
Even if they put a large quantity of fuel into the fire, it is all burnt
up. Similarly, even if one who knows as above commits a great many sins, he
consumes them all and becomes pure, cleansed, undecaying and immortal.’{
GAYATRI COMSUMES AALL SINS IN ONE STROKE AS sun FLARES DOES; SO 24 SYLABLES
IS /ARE MOST POPWWERFUL. KR}
In order to enjoin the mouth of the Gāyatrī an eulogistic story is being
narrated in this paragraph.—The particles ‘ha’ and ‘vai’ refer to a past
incident.—On this subject of the knowledge of the Gāyatrī, Janaka, Emperor
of Videha, is said to have told Buḍila, the son of Aśvatarāśva, 'Well, you
gave yourself out as a knower of the Gāyatrī—said you were one—then why are
you acting contrary to that statement? If you really were a knower of the
Gāyatrī, then why, alas, as a result of your sin in accepting gifts, are
you carrying (me) as an elephant?’—The adverb ‘nu’ indicates
deliberation.—Thus reminded by the Emperor, he replied, ‘Because I did not
know its mouth, O Emperor. My knowledge of the Gāyatrī, being deficient in
one part, has been fruitless.’ (The Emperor said), ‘Listen then, fire is
its mouth. Even if they, common people, put a large quantity of fuel into
the fire, it, that fuel, is all burnt up. Similarly, even if one who knows
as above, that fire is the mouth of the Gāyatrī—who himself is identified
with the Gāyatri and has fire as his mouth—commits a great many sins such
as those due to the acceptance of gifts etc., he consumes all those sins
and becomes pure like the fire, cleansed of those sins due to the
acceptance of gifts etc., undecaying and immortal,’ because he is
identified with the Gāyatri.
K Rajaram IRS 21 11 23
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