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II ADHYAYA, 10.
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7. Let us love the old Brahman by the grace of Savitri; if thou make thy dwelling there, the path will not hurt theel.
8. If a wise man hold his body with its three erect parts (chest, neck, and head) even?, and turn his senses with the mind towards the heart, he will then in the boat of Brahmano cross all the torrents which cause fear.
9. Compressing his breathings let him, who has subdued all motions, breathe forth through the nose with gentle breath 4. Let the wise man without fail restrain his mind, that chariot yoked with vicious horses 6.
10. Let him perform his exercises in a place 6
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.
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.
3 Cf. Bhagavadgita VI, 13. Samam kâyasirogrîvam dhârayan. Sankara says: triny unnatâny urogrîvasirâmsy unnatâni yasmin sarire.
Explained by Sankara as the syllable Om. • Cf. Bhagavadgitâ V, 27. Prânâpânau samau kritvâ nâsâbhyantara kârinau. See Telang's notes, Sacred Books of the East, vol. viii, p. 68 seq.
o A similar metaphor in Kath. Up. III, 4-6; Sacred Books of the East, vol. xv, p. 13.
The question is whether sabdagalâsrayâdibhih should be referred to mano 'nuküle, as I have translated it, or to vivargite, as Sankara seems to take it, because he renders sabda, sound, by noise, and
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