The previous section at first refers to the metre called Gâyatrî, 'The Gâyatrî indeed is everything' (III, 12, 1), and then introduces--with the words 'this is also declared by a Rik_ verse'--the verse, 'Such is the greatness of it (viz. the Gâyatrî),' &c. Now, as this verse also refers to the metre, there is not any reference to the highest Person.-- To this objection the second part of the Sûtra replies. The word 'Gâyatrî' does not here denote the metre only, since this cannot possibly be the Self of all; but the text declares the application of the idea of Gâyatrî to Brahman, i.e. teaches, to the end of a certain result being obtained, meditation on Brahman in so far as similar to Gâyatrî. For Brahman having four feet, in the sense indicated by the rik_, may be compared to the Gâyatrî with its four (metrical) feet. The Gâyatrî (indeed has as a rule three feet, but) occasionally a Gâyatrî with four feet is met with; so, e.g., 'Indras sakîpatih | valena pîditah | duskyavano vrishâ | samitsu sâsahih.' We see that in other passages also words primarily denoting metres are employed in other senses; thus, e.g., in the samvargavidyâ (Ch. Up. IV, 3, 8), where Virâj (the name of a metre of ten syllables) denotes a group of ten divine beings. For this conclusion the next Sûtra supplies a further argument. 27. And thus also, because (thus only) the designation of the beings, and so on, being the (four) feet is possible. The text, moreover, designates the Gâyatrî as having four feet, after having referred to the beings, the earth, the body, and the heart; now this has a sense only if it is Brahman, which here is called Gâyatrî. 28. If it be said that (Brahman is) not (recognised) on account of the difference of designation; (we say) not so, on account of there being no contradiction in either (designation). In the former passage, 'three feet of it are what is immortal in heaven,' heaven is referred to as the abode of the being under discussion; while in the latter passage, 'that light which shines above this heaven,' heaven is mentioned as marking its boundary. Owing to this discrepancy, the Brahman referred to in the former text is not recognised in the latter.--This objection the Sûtra disposes of by pointing out that owing to the essential agreement of the two statements, nothing stands in the way of the required recognition. When we say, 'The hawk is on the top of the tree,' and 'the hawk is above the top of the tree,' we mean one and the same thing.--The 'light,' therefore, is nothing else but the most glorious and luminous highest Person. Him who in the former passage is called four-footed, we know to have an extraordinarily beautiful shape and colour--(cp., e.g., 'I know that great Person of sunlike colour beyond the darkness' (Svet. Up. III, 9))--, and as hence his brilliancy also must be extraordinary, he is, in the text under discussion, quite appropriately called 'light.'--Here terminates the adhikarana of 'light.'