^240:1 For this verse, see Taitt. Samh. IV, 1, 1, 2, 1; Vag. Samh. XI, 5; Atharva-veda XVIII, 3, 39; Rig-veda X, 13, 1. The Vagasaneyins read vi sloka etu for vi sloka yanti; sureh for surah; srinvantu for srinvanti; and the Rig-veda agrees with them. The dual vam is accounted for by the verse belonging to a hymn celebrating the two sakatas, carts, bearing the offerings (havirdhane); most likely, however, the dual referred originally to the dual deities of heaven and earth. I prefer the text of the Rig-veda and the Vagasaneyins to that of the Taittiriyas, and have translated the verse accordingly. In the Atharva-veda XVIII, 39, if we may trust the edition, the verse begins with svasasthe bhavatam indave nah, which is really the end of the next verse (Rv. X, 13, 2), while the second line is, vi sloka eti pathyeva surih srinvantu visve amritasa etat. I see no sense in pathyeva surah. Sankara explains pathyeva by pathi sanmarge, athava pathya kirtih, while his later commentary, giving srinvantu and putrah suratmano hiranyagarbhasya, leads one to suppose that he read sureh srinvantu. Sayana (Taitt. Samh. IV, 1, 1, 2) explains pathya sura iva by girvanamarga antarikshe suryarasmayo yatha prasaranti tadvat. The same, when commenting on the Rig-veda (X, 13, 1), Says: pathya-iva sureh, yatha stotuh svabhuta pathya parinamasukhavahahutir visvan devan prati vividham gakkhati tadvat. Mahidhara (Vag. Samh. XI, 5) refers sureh (panditasya) to slokah, and explains pathyeva by patho 'napeta pathya yagnamargapravrittahutih.

^240:2 Yuge cannot stand for yunge, as all commentators and translators suppose, but is a datival infinitive. Neither can yungate in the following verse stand for yunkte (see Boehtlingk, s. v.), or be explained as a subjunctive form. A. reads adhirudhyate, B. abhirudhyate, with a marginal note abhinudyate. It is difficult to say whether in lighting the fire the wind should be directed towards it, or kept from it.

^240:3 That is, at the Soma sacrifice, after the fire has been kindled and stirred by the wind, the poets, on partaking of the juice, are inspirited for new songs. Sankara, however, suggests another explanation as more appropriate for the Upanishad, namely, 'Where the fire, i.e. the Highest Self, which burns all ignorance, has been kindled (in the body, where it has been rubbed with the syllable Om), and where the breath has acted, i.e. has made the sound peculiar to the initial stages of Yoga, there Brahman is produced.' In fact, what was intended to be taught was this, that we must begin with sacrificial acts, then practise yoga, then reach samadhi, perfect knowledge, and lastly bliss.

^241:1 We must read krinavase, in the sense of 'do this and nothing will hurt thee,' or, if thou do this, thy former deeds will no longer hurt thee.

^241:2 Cf. Bhagavadgita VI, 13. Samam kayasirogrivam dharayan. Sankara says: triny unnatany urogrivasiramsy unnatani yasmin sarire.