गोविन्द भाष्य (श्रील बलदेव विद्याभूषण - अचिन्त्यभेदाभेद वेदान्त ब्रह्मसूत्र भाष्य सटीक)

refer to Brahman, but to the Gāyatrī meter," then I would reply: This is not true. The Gāyatrī meter is taught to assist meditation on Brahman. For this reason it is logical and appropriate to interpret the word jyotis to mean "Brahman". Purport by Śrīla Baladeva Vidyābhūṣaṇa At this point someone may raise the following objection:Is it not true that the Vedic literatures state: gāyatrī vā idaṁ sarvaṁ bhūtaṁ yad idaṁ kiñcit "Gāyatrī is everything that exists." tam eva bhūta-vāk-pṛthivī-śarīra-hṛdaya-prabhedaiḥ "Gāyatrī is everything. Gāyatrī is speech, earth, body, and mind." caiṣa catuṣ-padā ṣaḍ-vidhā gāyatrī tad etad ṛcābhyuktam "The Gāyatrī meter, of which there are four feet and six varieties, is extensively employed in the mantras of the Vedas." etāvan asya mahimā "Gāyatrī is glorious." For these reasons it should be understood that the word jyotis in the Vedic literatures refers to the Gāyatrī mantra. Why, without any good reason, do you insist that the word jyotis refers to Brahman? To this objection I reply: Gāyatrī is a meter, and therefore it is not sensible to claim that it is everything, and everything has emanated from it. For this reason it is only reasonable to assume that the word jyotis in this context refers to Brahman and not Gāyatrī. Why? Because in this sūtra Śrīla Vyāsadeva states: tathā hi darśanam (that the word jyotis refers to Brahman is only logical and consistent. Any other interpretation is illogical). The truth is that the Supreme Brahman has incarnated in this world in the form of the Gāyatrī mantra to enable the living entities to meditate on Him. This fact is