छन्दोऽभिधानान्नेति चेत्, न, तथा चेतोऽर्पणनिगदात्, तथा हि दर्शनम् ॥ २५ ॥
chando’bhidhānānneti cet, na, tathā ceto’rpaṇanigadāt, tathā hi darśanam || 25 ||
chando’bhidhānāt—The metre (Gayatri) being mentioned; na—is not; iti—if it be said; na—no; tathā—in that way; ceto’rpaṇanigadāt—the application of the mind has been inculcated; tathā hi—for so; darśanam—it is seen (in other texts).
25. If it be said (that Brahman is) not (referred to) on account of the metre (Gayatri) being mentioned; (we reply) no, because in that way (i.e. by means of the metre), the application of the mind (on Brahman) has been inculcated ; for so (i.e. through the help of the modifications of Brahman) it is seen (in other texts).
An objection is raised that in the text “One foot of It is all beings”, Brahman is not referred to, but the metre Gayatri, for the first paragraph of the preceding section of the same Upanishad begins with, “Gayatri is everything, whatever here exists,” etc. Therefore the feet referred to in the text cited in the last Sutra refer to this metre and not to Brahman. In reply it is said : Not so; for the text, “Gayatri is all this” etc., teaches that one should meditate upon the Brahman which is connected with this metre,’ because Brahman, being the cause of everything, is connected with that Gayatri also, and it is that Brahman which is to be meditated upon. This interpretation would be in keeping with the Other texts in the same section, e.g. “That which is that Brahman” (Chh. 3. 12. 7) and also with “All this indeed is Brahman” (Chh. 3. 14. 1), where Brahman is the chief topic. Meditation on Brahman through Its modifications or effects is seen in other texts also. “Him the Bahvrichas meditate upon in the great hymn” etc. (Ait. Ar. 3. 2. 3. 12).
Therefore Brahman is mea:it here, and not the metre Gayatri.