Continued from Dhruvastutipage3

For the above  reason, it is said that those who do not have the privilege of being inducted into the gAyatrI can take this verse and recite it and use it for meditation purposes; and they will have the same benefit as they would if they had done the gAyatrI.  This is the mantra power of this verse. 

For more on mantra power go to mantra.

This interpretation beautifully dovetails with the description by commentators of Dhruva-stuti as representing the 12 Adityas, namely the twelve manifestations of the Sun-God. These twelve are, in order, 

The relevant one here is savitA. It is the tenth facet. Each verse ofDhruva-stuti represents one of these. The manifestation savitA is represented by the tenth verse, namely the present one.  savitA is the manifestation that is deified in the gAyatrI as representative of the absolute. Thus this tenth verse is representative of savitA,therefore of gAyatrI.  
Each epithet introduced here by Dhruva deserves elaborate comments. We shall attempt to give only a few.
kUTastha : The Immutable  or The Immovable; that which remains like the unchanging iron-piece (anvil) on which the blacksmith does all his hammering. In Vedanta literaturekUTastha is used to denote the akshara purusha, the imperishable Self , who is the changeless non-participating witness of the doings of the outer self. The outer Self,  which is called the kshara purusha, 'the perishable Self', is involved in the actions of Nature, reflects the varied workings of the guNas of the individual's prakRti. This outer Self identifies himself with the play of personality and assumes the doer-ship of all actions. He is under the constant spell of mAyA;  whereas the akshara purusha, the kuTastha, is the inactive non-doer and is only the witnessing Self.  It is the Lord that appears as both the purushas. For more on the two purushas, go to kshetrajno'kshara eva ca.
drashTA : The seer. Actually this word has to go along with the entire third line, meaning: He who watches,uninterruptedly,  by His own Cosmic Vision, the state of intelligence.  But He never undergoes any vikAra (transformation)  because of what He sees.
cf. bRhad-AraNyaka-Upanishad: He  is actually the kUTastha or the akshara purusha watching everything. It is because of this continuous watching, that the outer Self when it goes to sleep along with its body,  mind and intellect,  has however a memory of the sleeping act ('I slept soundly and happily' )  when it wakes up after sleep. This is a daily phenomenon that happens without our noticing it carefully. cf. yajur-veda, taittirIya-AraNyaka, 10 - 1- 67:

aham-eva-aham-mAM-juhomi svAhA /
I make myself (the finite self) an oblation into the fire 
of the infinite brahman which I am always.

This mantra, truly enunciates the refunding of the individual self into its source, the Supreme Self, or the realisation of the identity between the jIva and the ISvara when the adjuncts created by ignorance are removed (by the oblation of the lower self into the Fire of the Higher Self).  The outer Self goes and 'merges' as it were with the Inner Self during sleep and that is what makes it conscious of the sleep after the event. It is this daily event that is the proof of the theory  that the kshara purusha  and the akshara purusha  are essentially the same.
tryadhISaH : The simple meaning is 'Lord of the Three'. Here the 'three' could be any one of several possibilities. In fact every such possibility is so apt for the Lord that all of them apply and that is what makes the epithet one of the richest epithets for the description of the Lord. He is Lord of the three worlds. He is Lord of the three guNas, meaning, He transcends them. So He isguNAtIta. He is Lord of the Trinity - meaning, He is the absolute of whom each of the Trinity is only a manifestration. He is the Lord of the past, the present and the future - bhUta-bhavya-bhavat-prabhuH. He is Lord of the three states of Consciousness - waking, dreaming and sleeping; in other words,  He is the fourth state of Consciousness, that transcends the three and is the substratum for all three. In the same manner He is represented by the silence that follows the three syllables 'a' 'u' and 'm' in the chanting of 'aum'. He is the One who is sung by the three vedas.  He is the One who is attained by the three yogic paths - karma, bhakti and jnAna. He is the One who is 'born'  in  all the threeyugas.  He is the One who has three eyes. He is the One who made three strides to span the three worlds. 
vyatirikta Asse: The Inner Self which is the akshara purushaalso known as kUTastha is totally unaffected by any of the concepts that are generally known to create differences between individual and individual, namely, jAti ( = species,  like bird or reptile animal or human, man or woman), kriyA ( = nature of work or profession), guNa (= quality, like white or black, lean or

na hi drashTur-dRsTer-viparilopo vartate, avinASitvAt
Indeed there cannot be any  impact of 
the seen or the seeing on the Seer,
because the latter is immutable

stout, short or tall, etc.) and sambandha (= relationship, like rich or poor, possessor of property or not). So He stands aloof  from everything that individualises the outer self!  He is the substratum or the base. Everything else is a superposition.  TheadhishTAna (base) has always the extra status (adhika-sthAna), both in terms of time and in terms of existence. For a pot made of clay, clay  is the base; the pot lives for lesser time than the clay of which it is made. The Seen is superimposed on the Seer,drashTA.  No doubt the latter stands aloof. Rightly does the great Acharya (Adi-Sankara) proclaim:

aham nirvikalpo nirAkAra-rUpo 
vibhutvAcca sarvatra sarvendriyANAM /
na cAsangataM naiva bandho na mokshaH 
cidAnanda-rUpaH  Sivo'ham Sivo'haM //
I never change, I am without form,
I permeate everywhere and every sense;
No attachment binds me, I am not in bondage 
and so I have no need for liberation, I am always free;
I am Consciousness, I am Bliss, I am Siva.

From You do contradictory powers like vidyA and avidyA emanate in continuous succession. You are the Source of the Universe, You are the One, You are the Infinite. You are the First. You are nothing but Bliss. To You brahman, my salutations. 

Dhruva winds up here by bringing in both the taTastha-lakshaNa and the svarUpa-lakshaNa. The emanation of powers like vidyA as well as avidyA and the fact He is the source of the Universe point to  brahman by  taTastha-lakshaNa. All the other epithests in this verse bring in the Absolute As It Is.