तस्या उपस्थानम्—गायत्र्यस्येकपदी द्विपदी त्रिपदी चतुष्पद्यपदसि न हि पद्यसे । नमस्ते तुरीयाय दर्शताय पदाय परोरजसे; असावदो मा प्रापदिति; यं द्विष्यात्, असावस्मै कामो मा समृद्धीति वा—न हैवास्मै स कामः समृद्ध्यते यस्मा एवमुपतिष्ठते—अहमदः प्रापमिति वा ॥ ७ ॥
tasyā upasthānam—gāyatryasyekapadī dvipadī tripadī catuṣpadyapadasi na hi padyase | namaste turīyāya darśatāya padāya parorajase; asāvado mā prāpaditi; yaṃ dviṣyāt, asāvasmai kāmo mā samṛddhīti vā—na haivāsmai sa kāmaḥ samṛddhyate yasmā evamupatiṣṭhate—ahamadaḥ prāpamiti vā || 7 ||
7. Its salutation: ‘O Gāyatrī, thou art one footed, two-footed, three-footed and four-footed, and thou art without any feet, for thou art unattainable. Salutation to thee, the fourth, apparently visible, supramundane foot! May the enemy never attain his object!’ (Should the knower of the Gāyatrī) bear hatred towards anybody, (he should) either (use this Mantra): ‘Such and such—may his desired object never flourish!’—in which case that object of the person against whom he thus salutes the Gāyatri, never flourishes—or (he may say), ‘May I attain that (dierished object) of his!’
Its salutation, the salutation of the Gāyatri—literally, the word ‘Upasthāna’ means going near and staying, or saluting—with the following sacred formula: ‘O Gāyatrī, thou art one-footed, with the three worlds as thy first foot, two-footed, with the three Vedas as thy second foot, three-footed, with the three forms of the vital force as thy third foot, and four-footed, with the sun as thy fourth foot. Thus thou art attained or known by the meditating aspirants. Beyond that thou art without any feet, in thy own supreme, unconditioned form. Thou hast no foot (Pada), that is, means of attainment, for thou art unattainable, being the Self described as ‘Not this, not this.’ Hence salutation to thee, the fourth, apparently visible, supramundane foot—in thy relative aspect! May the enemy, the evil that stands in the way of my realisation of thee, never attain his object, of obstructing this realisation! The word ‘iti’ marks the close of the sacred formula. Should the knower of the Gāyatrī himself bear hatred towards anybody, he should either use the following Sacred formula against him in his salutation to the Gāyatrī: ‘Such and such—naming him—may his, Devadatta’s, desired object never flourish!—in which case that object of the person, Devadatta, against whom he thus salutes the Gāyatrī, never flourishes. Or he may salute the Gāyatri saying, ‘May I attain that cherished object of Devadatta.’ Of the three Mantras given above—‘May the enemy never attain,’ etc.—anyone may be used at option according to the intention of the aspirant.