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 Gayatri 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 (/Ri/k Sa/m/h. X, 90) exhibits the verse
with sole reference to Brahman. Sm/ri/ti likewise ascribes to Brahman a
like nature, 'I stand supporting all this world by a single portion of
myself' (Bha. Gita X, 42). Our interpretation moreover enables us to
take the passage, 'that Brahman indeed which,' &c. (III, 12, 7), in its
primary sense, (i.e. to understand the word Brahman to denote nothing
but Brahman.) And, moreover, the passage, 'these are the five men of
Brahman' (III, 13, 6), is appropriate only if the former passage about
the Gayatri is taken as referring to Brahman (for otherwise the
'Brahman' in 'men of Brahman' would not be connected with the previous
topic). Hence Brahman is to be considered as the subject-matter of the
previous passage also. And the decision that the same Brahman is
referred to in the passage about the light where it is recognised (to be
the same) from its connexion with heaven, remains unshaken.

27. The objection that (the Brahman of the former passage cannot be
recognised in the latter) on account of the difference of designation,
is not valid because in either (designation) there is nothing contrary
(to the recognition).

The objection that in the former passage ('three feet of it are what is
immortal in heaven'), heaven is designated as the abode, while in the
latter passage ('that light which shines above this heaven'), heaven is
designated as the boundary, and that, on account of this difference of
designation, the subject-matter of the former passage cannot be
recognised in the latter, must likewise be refuted. This we do by
remarking that in either designation nothing is contrary to the
recognition. Just as in ordinary language a falcon, although in contact
with the top of a tree, is not only said to be on the tree but also
above the tree, so Brahman also, although being in heaven, is here
referred to as being beyond heaven as well.

Another (commentator) explains: just as in ordinary language a falcon,
although not in contact with the top of a tree, is not only said to be
above the top of the tree