Śvetāśvatara-Upaniṣad 2.1-3: Savitar, der innere Lenker

The seven introductory verses are taken from hymns addressed to Savitri as the rising sun. They have been so twisted by Saṅkara, in order to make them applicable to the teachings of the Yoga philosophy, as to become almost nonsensical. I have given a few specimens of Saṅkara's renderings in the notes, but have translated the verses, as much as possible, in their original character. As they are merely introductory, I do not understand why the collector of the Upanishad should have seen in them anything but an invocation of Savitri.

The second verse is from Taitt. Samh. IV, 1, 1, 1, 3; Vâg. Samh. XI, 2. The Vâgasaneyi-text has svargyâya for svargeyâya, and saktyâ for saktyai. Saṅkara explains: 'With a mind that has been joined p. 239 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 Paramâtman. Sâyana in his commentary on the Taittirîya-samhitâ explains svargeyâya by svargaloke gîyamânasyâgneh sampâdanâya; Saṅkara, by svargaprâptihetubhûtâya dhyânakarmane. Saktyai is explained by Saṅkara by yathâsâmarthyam; by Sâyana, by saktâ bhûyâsma. Mahîdhara explains saktyâ by svasâmarthyena. I believe that the original reading was svargyâya saktyai, and that we must take saktyai as an infinitive, like ityai, construed with a dative, like drisaye sûryâya, for the seeing of the sun. The two attracted datives would be governed by save, 'we are under the command of Savitri,' svargyâya 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; Vâg. Samh. XI, 3. The Taittirîyas read yuktvâya manasâ; the Vâgasaneyins, yuktvâya savitâ. Saṅkara 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 manasâ and dhiyâ is the same here as in verse 1, and again in verse 4.