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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1II ADHYAYA, 4. 239 31. May Savitz, after he has reached with his mind the gods as they rise up to the sky, and with his thoughts (has reached) heaven, grant these gods to make a great light to shine. 4°. The wise sages of the great sage collect their mind and collect their thoughts. He who alone knows the law (Savitz) has ordered the invocations ; great is the praise of the divine Savitvz.
2by Savitrz to the Highest Self, we, with the sanction of that Savitrz, devote ourselves to the work of meditation, which leads to the obtainment of Svarga, according to our power.’ He explains Svarga by Paramatman. Sayama in his commentary on the Taittiriya-samhita explains svargeyaya by svargaloke giyamanasyagneh sampadanaya; Sankara, by svargapraptihetubhftaya dhyanakarmaze. Saktyai is explained by Sankara by yathisdmarthyam ; by Sayama, by sakté bhaydsma. Mahidhara explains saktya by svasamarthyena. I believe that the original reading was svargydya saktyai, and that we must take saktyai as an infinitive, like ityai, construed with a dative, like drzsaye siirydya, for the seeing of the sun. The two attracted datives would be governed by save, ‘ we are under the command of Savitrz,’ svargyaya saktyai, ‘that we may obtain svargya, life in Svarga or blessedness.’ 1 The third verse is from Taitt. Samh. IV, 1,1, 1,2; Vag. Samh. XI, 3. The Taittirtyas read yuktvaya manasa; the Vagasaneyins, yuktvdya savita. Sankara translates: ‘Again he prays that Savitre, having directed the devas, i.e. the senses, which are moving towards Brahman, and which by knowledge are going to brighten up the heavenly light of Brahman, may order them to do so; that is, he prays that, by the favour of Savitrz, our senses should be turned away from outward things to Brahman or the Self. Taking the hymn as addressed to Savitrz, I have translated deva by gods, not by senses, suvaryatah by rising to the sky, namely, in the morning. The opposition between manasa and dhiya is the same here as in verse 1, and again in verse 4. 2 This verse is from Taitt. Samh. IV, 1, 1, 1, 45 1, 2, 13, 1, 1; Vag. Samh. V, 14; XI, 4; XXXVII, 2; Rig-veda V, 81, 1; Sat. Br. III, 5,3,11; VI,3, 1,16. Sankara explains this verse again in the same manner as he did the former verses, while the Satapathabrahmana supplies two different ritual explanations.
3240 SVETASVATARA-UPANISHAD. 51. Your old prayer has to be joined? with praises. Let my song go forth like the path of thesun! May all the sons of the Immortal listen, they who have reached their heavenly homes. 6. Where the fire is rubbed’, where the wind is checked, where the Soma flows over, there the mind is born.
The source text as printed, transcribed diplomatically. Where the source language uses a non-Latin script that reaches us only through a Victorian romanisation, this layer is labelled transliteration, because that is what we hold.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1II ADHYAYA, 4. 239 31. May Savitz, after he has reached with his mind the gods as they rise up to the sky, and with his thoughts (has reached) heaven, grant these gods to make a great light to shine. 4°. The wise sages of the great sage collect their mind and collect their thoughts. He who alone knows the law (Savitz) has ordered the invocations ; great is the praise of the divine Savitvz.
2by Savitrz to the Highest Self, we, with the sanction of that Savitrz, devote ourselves to the work of meditation, which leads to the obtainment of Svarga, according to our power.’ He explains Svarga by Paramatman. Sayama in his commentary on the Taittiriya-samhita explains svargeyaya by svargaloke giyamanasyagneh sampadanaya; Sankara, by svargapraptihetubhftaya dhyanakarmaze. Saktyai is explained by Sankara by yathisdmarthyam ; by Sayama, by sakté bhaydsma. Mahidhara explains saktya by svasamarthyena. I believe that the original reading was svargydya saktyai, and that we must take saktyai as an infinitive, like ityai, construed with a dative, like drzsaye siirydya, for the seeing of the sun. The two attracted datives would be governed by save, ‘ we are under the command of Savitrz,’ svargyaya saktyai, ‘that we may obtain svargya, life in Svarga or blessedness.’ 1 The third verse is from Taitt. Samh. IV, 1,1, 1,2; Vag. Samh. XI, 3. The Taittirtyas read yuktvaya manasa; the Vagasaneyins, yuktvdya savita. Sankara translates: ‘Again he prays that Savitre, having directed the devas, i.e. the senses, which are moving towards Brahman, and which by knowledge are going to brighten up the heavenly light of Brahman, may order them to do so; that is, he prays that, by the favour of Savitrz, our senses should be turned away from outward things to Brahman or the Self. Taking the hymn as addressed to Savitrz, I have translated deva by gods, not by senses, suvaryatah by rising to the sky, namely, in the morning. The opposition between manasa and dhiya is the same here as in verse 1, and again in verse 4. 2 This verse is from Taitt. Samh. IV, 1, 1, 1, 45 1, 2, 13, 1, 1; Vag. Samh. V, 14; XI, 4; XXXVII, 2; Rig-veda V, 81, 1; Sat. Br. III, 5,3,11; VI,3, 1,16. Sankara explains this verse again in the same manner as he did the former verses, while the Satapathabrahmana supplies two different ritual explanations.
3240 SVETASVATARA-UPANISHAD. 51. Your old prayer has to be joined? with praises. Let my song go forth like the path of thesun! May all the sons of the Immortal listen, they who have reached their heavenly homes. 6. Where the fire is rubbed’, where the wind is checked, where the Soma flows over, there the mind is born.
The source text as printed, transcribed diplomatically. Where the source language uses a non-Latin script that reaches us only through a Victorian romanisation, this layer is labelled transliteration, because that is what we hold.
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