भूतपृथिवीशरीरहृदयैश्चतुष्पदेति व्यपदेशश्च परमपुरुषे गायत्रीशव्दनिर्दिष्टे ह्युपपद्यत इति पूर्वोक्तप्रकार एव समञ्जस: ॥
उपदेशभेदान्नेति चेन्नोभयस्मिन्नप्यविरोधात्॥२८॥
पूर्वत्र 'त्रिपादस्यामृतं दिवि' इति परमपुरुषो व्यपदिश्यते । अत्र 'अथ यदतः परो देिवः' इति पञ्चम्या निर्दिष्टद्युसंबन्धि ज्योतिरेिति न प्रत्यभिज्ञेति चेत्;नैतत्, उभयस्मिन्नपि व्यपदेशे विरोधाभावात्;
The declaration that it has four feet namely the beings, the earth, the body and tbe heart is appropriate only in relation to the Highest Person who is here denoted by the word, Gayatri. Therefore the above mentioned interpretation alone is right.
28. Upadeshabhedanneti chennobhayasminnapyavirodhat
If it be said that, on account of there being a difference between the teachings (given in the context, what is denoted by the word Jyotis) is not the Brahman; it cannot be right to say so; because even in both those teachings there is nothing that is contradictory of each other.
In a former passage in the same context, namely, 'His three immortal feet are in the Highest Heaven' (Chand. III-12-6), the Highest Person has been pointed out clearly. Here in tbe scriptural text, 'That Jyotis which is beyond the Highest Heaven' (Chand 111-13-7), what is denoted by the oblative case is the light that is related to the Highest Heaven. Hence what is described in the former passage cannot be recognised in this subsequent passage. It is not so;
व्यपदेशविरोघाभावात् A 1, 2.
