(1) Then they [i.e. the gods] said to the In-breath (prana): c Sing for us the Udgitha.' e So' be it/ said the In-breath, and sang for them. Whatever pleasure there is in the in-breath, that it sang for the gods; whatever good one breathes in, that for itself. They [i.e. the devils] knew: 'Verily, by this singer they will overcome us.' They rushed upon it and pierced it with evil That evil was the improper thing thai one breathes in. This, truly, was that evil.

(3) 'He (Brahman) it is who sends up the breath (prâna), and who throws back the breath (apâna). All the Devas (senses) worship him, the adorable (or the dwarf), who sits in the centre.'

(22) Then I asked Raphael the angel who was with me, and I said unto him: 'This spirit--whose is it whose voice goeth forth and maketh suit?'

(1) He desired: ' Would that this [body] of mine were fit for sacrifice! Would that by it I had a self (atmanmn)! J Thereupon it became a horse (asva), because it swelled (a£vat). ' It has become fit for sacrifice (medhya) \ ' thought he. There- fore the horse-sacrifice is called A6va-medha. He, verily, knows the A3va-medha, who knows it thus. He kept him [i.e. the horse] in mind without confining him. After a year he sacrificed him for himself, [Other] animals he delivered over to the divinities. Therefore men sacrifice the victim which is consecrated to Prajapati as though offered unto all the gods. free for a year. Verily, that [sun] which gives forth heat is the Asva-medha. The year is its embodiment (atmau). This [eaithly] fire is the ar&a. The worlds are its embodi- ments. These aie two, the arka sacrificial fire and the A^va- medha sacrifice. Yet again they are one divinity, even Death. He [who knows this] wards off death again, death obtains him not, death becomes his body (atman\ he becomes one of these deities.

(9) Prakriti, under My guidance, gives birth to all things, moving and unmoving; and because of this, Ο son of Kunti, the world revolves.

(3) [Sakalya said:] * Verily, he who knows that Person whose abode is forms (rupd), whose world is the eye, whose light is mind, who is the last source of every soul he, verily, would be a knower, O Yajnavalkya.' whom you speak. That very person who is in the sun is He. Tell me, Sakalya, who is his god? ' 'Truth/ said he.

(12) 'The person (purusha), of the size of a thumb, stands in the middle of the Self (body?), as lord of the past and the future, and henceforward fears no more. This is that.'

(7) O Arjuna! This is the inferior (described in the previous verse), Know My other nature, the Higher – Para Prakriti, the life-element by which the universe is upheld.

(7) '(He who knows) Aditi also, who is one with all deities, who arises with Prâna (breath or Hiranyagarbha), who, entering into the heart, abides therein, and was born from the elements. This is that.'

(1) "Who is this one that goes about our mountain, Or ever Death has given him power of flight, And opes his eyes and shuts them at his will?" "I know not who, but know he's not alone; Ask him thyself, for thou art nearer to him, And gently, so that he may speak, accost him." Thus did two spirits, leaning tow'rds each other, Discourse about me there on the right hand; Then held supine their faces to address me. And said the one: "O soul, that, fastened still Within the body, tow'rds the heaven art going, For charity console us, and declare Whence comest and who art thou; for thou mak'st us As much to marvel at this grace of thine As must a thing that never yet has been." And I: "Through midst of Tuscany there wanders A streamlet that is born in Falterona, And not a hundred miles of course suffice it; From thereupon do I this body bring. To tell you who I am were speech in vain, Because my name as yet makes no great noise." "If well thy meaning I can penetrate With intellect of mine," then answered me He who first spake, "thou speakest of the Arno."

(3) 'Yajnavalkya/ said he, c how many hymns of praise will the Udgatri chant today in this sacrifice? ' 'Three.' ' The introductory hymn, the accompanying hymn, and the benediction hymn as the third.' < Which are those three with reference to the self? ' 'The introductory hymn is the in-breath (prana). The accompanying hymn is the out-breath (apand). The bene- diction hymn is the diffused breath (yyana).' ' What does one win by these? ' ' One wins the earth-world by the introductory hymn, the atmosphere-world by the accompanying hymn, the sky-world by the benediction hymn.' Thereupon the Hotri-priest Asvala held his peace,

(2) Then said Yajnavalkya: ' Ah (bata) \ Lo (arc\ dear (priya) as you are to us, dear is what you say! Come, sit down. I will explain to you. But while I am expounding, do you seek to ponder thereon.

(6) These vital Breaths (prand), disputing among themselves on self-superiority, went to Brahma. Then they said: ' Which of us is the most excellent? ' Then he said: ' The one of you after whose going off this body is thought to be worse off, he is the most excellent of you.

(1) Now next, the praying of the puiificatory formulas (pavamana). — The Prastotri priest (Praiser), verily, begins to praise with the Chant (sdman). When he begins to praise, then let [the sacrlficer] mutter the following: — ' From the unreal (asaf) lead me to the real (sat) I From darkness lead me to light! From death lead me to immortality ' ' When he says ' From the unreal lead me to the real/ the unreal, verily, is death, the real is immortality. * From death lead me to immortality. Make me immortal ' — that is what he says. death, the light is immortality. ' From death lead me to im- mortality. Make me immortal ' — that is what he says. ' From death lead me to immortality '—there is nothing there that seems obscure. Now whatever other verses there are of a hymn of praise (stotra), in them one may win food for himself by singing. And, therefore, in them he should choose a boon, whatever desire he may desire. That Udgatri priest who knows this — whatever desire he desires, either for himself or for the sacri- ficer, that he obtains by singing. This, indeed, is world-con- quering. There is no prospect of his being without a world who knows thus this Saman.

(5) And as he finished uttering these words, A voice close by us sounded: "Peradventure Thou wilt have need of sitting down ere that." At sound thereof each one of us turned round, And saw upon the left hand a great rock, Which neither I nor he before had noticed. Thither we drew; and there were persons there Who in the shadow stood behind the rock, As one through indolence is wont to stand. And one of them, who seemed to me fatigued, Was sitting down, and both his knees embraced, Holding his face low down between them bowed. "O my sweet Lord," I said, "do turn thine eye On him who shows himself more negligent Then even Sloth herself his sister were." Then he turned round to us, and he gave heed, Just lifting up his eyes above his thigh, And said: "Now go thou up, for thou art valiant." Then knew I who he was; and the distress, That still a little did my breathing quicken, My going to him hindered not; and after I came to him he hardly raised his head, Saying: "Hast thou seen clearly how the sun O'er thy left shoulder drives his chariot?"

(3) [Sakalya said:] f What divinity have you in this fixed quarter [L e. the zenith]? ' ' The god Agni/ ' That Agni — on what is he based? ' ' On speech/ ' And on what is speech based? '

(5) The threefold offspring- of Prajapati — gods, men, and devils (asura)— dwelt with their father Prajapati as students of sacred knowledge (brahviacarya). Having lived the life of a student of sacred knowledge, the gods said: ' Speak to us, Sir/ To them then he spoke this syllable, 'Da.' £ Did you understand? ' ' We did understand/ said they. ' You said to us? ct Restrain yourselves (damyata)? ' ' Yes (Om)! ' said he. « You did understand/

(4) Then collecting a full religious assembly into the sacred place, for co-operation, and common rejoicing over the man's salvation, and for thanksgiving for the Divine Goodness, he first chants a certain hymn, found in the Oracles, accompanied by the whole body of the Church; and after this, when he has kissed the holy table, he advances to the man before him, and demands of him, what has brought him here?

(6) 'Well then, O Gautama, I shall tell thee this mystery, the old Brahman, and what happens to the Self, after reaching death.'