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A Brahmana may be cleansed of all sins by reciting the Gayatri in a sacred place, all the while living upon frugal fare, casting off malice, abandoning wrath and hate, unmoved by praise and blame, and abstaining from speech. He should during the day-time be under shelter of the sky and should lie down at night even at such a place.
Thou hast a hundred stomachs, a hundred revolutions, and a hundred tongues. I bow to thee! The utterers of the Gayatri sing thy praises in uttering the Gayatri, and the worshippers of the Sun adore thee in adoring the Sun. O thou of mighty form, the Ocean and the Sky are thy two forms. All the deities dwell in thy form even as kine dwell within the fold.
Assuming equability by the aid of his mind, he should fix his mind on the mind itself. Afterwards he leaves off even that, being then absorbed in concentrated contemplation. In consequence of his dependence on the strength of the Gayatri which he recites, this concentrated contemplation will come of itself.
By this, one acquireth the merit of the horse-sacrifice, and the status of Ganapatya. By staying there for twelve nights, one's soul is cleansed of all sins. One should next proceed to the tirtha known as Gayatri celebrated over the three worlds. Staying there for three nights, one acquireth the merit of giving away a thousand kine.
As the Agnihotra is the foremost among all Vedic sacrifices, as the Gayatri is the foremost among metres, as the king is the foremost among men, as the ocean is the foremost among all rivers, as the moon is the foremost among all constellations, as the sun is the foremost among all luminous bodies, as the Meru is the foremost among all mountains, as Garuda is the foremost among all birds, so as long as the upward, downward, and sideway course of the universe lasteth, Kesava is the foremost in all the worlds including the regions of the celestials.
And Mahadeva made Gayatri and Savitri the reins, the syllable Om the whip, and Brahma the driver.
To this objection the second part of the Sutra replies. The word 'Gayatri' 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 Gayatri to Brahman, i.e. teaches, to the end of a certain result being obtained, meditation on Brahman in so far as similar to Gayatri. Up.
Let this dispute between you cease. You are both equal in respect of the merit or rewards earned. ""The king said, 'I have no use with Heaven. Go, O Heaven, to the place you have come from. At present, however, I recite the Gayatri, observing the duty of abstention. Why dost thou, O king, tempt me thus, me who have for a long time observed the duty of abstention?
For this conclusion the next Sutra supplies a further argument. The text, moreover, designates the Gayatri 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 Gayatri.
After a time measured by multiplying the period last named by three hundred, one takes birth in the race of a Brahmana that is given to the recitation of the Gayatri and other sacred Mantras. There, in that order, one has to wander for a long period.
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