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

confirmed by the statements of Vedic literature. If we accept that Gāyatrī is an incarnation of Brahman, then the scriptural statement "Gāyatrī is everything" is perfectly sensible. Otherwise, the interpretation we concoct is illogical and forced. In this way we have demonstrated that the Gāyatrī mantra is an incarnation of Brahman. Sūtra 26 bhūtādi-pāda-vyapadeśopapatteś caivam bhūta—the living entities; ādi—beginning with; pada—feet; vyapadeśa—of the statement; upapatteḥ—for the reason; ca—also; evam—in this way. Because the Vedic literatures state that the living entities, (their speech, bodies, and minds are the four) feet (of Gāyatrī), it should be understood (that Gāyatrī is an incarnation of Brahman). Purport by Śrīla Baladeva Vidyābhūṣaṇa Gāyatrī should be considered the same as Brahman. Why? Because Gāyatrī is described in the words: tam eva bhūta-vāk-pṛthivī-śarīra-hṛdaya-bhedaiḥ "Gāyatrī is everything. The four feet of Gāyatrī are speech, earth, body, and mind." Without Gāyatrī being an incarnation of Brahman, it is not possible for these four things to be Gāyatrī's feet. For this reason, as previously explained, it is only natural to interpret the word "Gāyatrī" to mean "Brahman". In the two quotations from Vedic literature that have formed the basis of our discussion, the word dyu (the spiritual world) has occurred. This appearance of the word dyu in both passages further confirms that the ambiguous words in these two passages refer to Brahman, and not to something else. At this point someone may raise the following objection: The word dyu appearing in these two passages refers to different things. To answer this objection, Śrīla Vyāsadeva speaks the following sūtra.