^238:2 The second verse is from Taitt. Samh. IV, 1, 1, 1, 3; Vag. Samh. XI, 2. The Vagasaneyi-text has svargyaya for svargeyaya, and saktya for saktyai. Sankara explains: 'With a mind that has been joined by Savitri to the Highest Self, we, with the sanction of that Savitri, devote ourselves to the work of meditation, which leads to the obtainment of Svarga, according to our power.' He explains Svarga by Paramatman. Sayana in his commentary on the Taittiriya-samhita explains svargeyaya by svargaloke giyamanasyagneh sampadanaya; Sankara, by svargapraptihetubhutaya dhyanakarmane. Saktyai is explained by Sankara by yathasamarthyam; by Sayana, by sakta bhuyasma. Mahidhara explains saktya by svasamarthyena. I believe that the original reading was svargyaya saktyai, and that we must take saktyai as an infinitive, like ityai, construed with a dative, like drisaye suryaya, for the seeing of the sun. The two attracted datives would be governed by save, 'we are under the command of Savitri,' svargyaya saktyai, 'that we may obtain svargya, life in Svarga or blessedness.'

^239:1 The third verse is from Taitt. Samh. IV, 1, 1, 1, 2; Vag. Samh. XI, 3. The Taittiriyas read yuktvaya manasa; the Vagasaneyins, yuktvaya savita. Sankara translates: 'Again he prays that Savitri, 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 Savitri, our senses should be turned away from outward things to Brahman or the Self.' Taking the hymn as addressed to Savitri, 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.

^239:2 This verse is from Taitt. Samh. IV, 1, 1, 1, 4; I, 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 Satapatha-brahmana supplies two different ritual explanations.