(8) The Self is described in quarters and the syllable Oṁ is described in letters. The quarters represent the aspects (of the Self) and the letters (of Oṁ) represent the quarters. The letters are: “A,” “U,” and “M.”

(5) bhu-mir (earth), an-ta-ri-ksa (interspace), dy-aur (sky)-— eight syllables. Of eight syllables, verily, is one line of the Gayatrl. And that [series], indeed, is that" [line] of it. As much as there is in the three worlds, so much indeed does he win who knows thus that line of it

(5) The head of the person who is here in the right eye is Bhur— there is one head, this is one syllable. BJmvar is the arms — there are two arms, these are two syllables. Svar is the feet — there are two feet, these are two syllables (su-ar). The mystic name (upanisad) thereof is * I ' (akam). He slays evil, he leaves it behind ( */ka) who knows this.

(5) fra-na (in-breath), ap-d-na (out-breath), vy-a-na (diffused breath) — eight syllables. Of eight syllables, verily, is one line of the GayatrT. And that [series], indeed, is that [line] of it. As much breathing as there is here, so much indeed does he win who knows thus that line of it. That is its fourth, the sightly, foot, namely the one above- the-darksome who glows yonder. This fourth is the same as the Turlya. It is called the ' sightly (darsatam) foot,' because it has come into sight (dadrse), as it were. And he is called far above everything darksome. Thus he glows with luster and glory who knows thus that foot of it

(1) These same are the three worlds. This [terrestrial] world is Speech. The middle [atmospheric] world is Mind. That [celestial] world is Breath.

(1) Verily, this world is a triad — name, form, and work. Of these, as regards names, that which is called Speech is their hymn of praise (ttktha), for from it arise (ut-tha) all names. It is their Saman (chant), for it is the same (sama) as all names. It is their prayer (brahman)^ for it supports ( */bhar) all names.

(5) The head of the person who is there in that orb is Bhur — there is one head, this is one syllable. Bkuvar is the arms — there are two arms, these are two syllables. Svar is the feet 1 ' Truth* is another meaning (beside ' the Real') of the word satyam. anrtam* — there are two feet, these are two syllables (su-ar). The mystic name (upanisad) thereof is * Day ' (ahan). He slays ( */kan) evil, he leaves it behind ( «/ha) who knows this.

(9) The letter “A” is the wakeful state of universal consciousness (vaiśvānara). It is the premier aspect due to its being pervasive or from being the first.

(10) The letter “U” is the bright dream state (taijasa). It is the second aspect due to its being elevated or from being in the middle. Whoever knows AUM in this manner, his knowledge increases continuously, he attains equanimity, and all in his family become knowers of Brahman.

(16) 'That (imperishable) syllable means Brahman, that syllable means the highest (Brahman); he who knows that syllable, whatever he desires, is his.'

(1) Now of works, — That which is called the Body (atman) is their hymn of praise (ttktha), for from it arise (ut-tha) all actions. It is their Saman (chant), for it is the same (sama) as all works. It is their prayer (brahman), for it supports ( Vbhar) all works. Although it is that triad, this Soul (Atman) is one. Although it is one, it is that triad. That is the Im- mortal veiled by the real (satya). Life (prana^ ' breath ') [a designation of the Atman], verily, is the Immortal. Name and form are the real. By them this Life is veiled.

(36) 5th. He selected three consonants (I, H, V) from the simple ones--a secret belonging to the three mothers, or first elements; א מ ש (A, M, Sh), air, water, fire (ether). He sealed them with His spirit and fashioned them into a Great Name and with this sealed the universe in six directions. He turned towards the above and sealed the height with י ה ו (I, H, V).

(68) The word (Himmel) conceiveth itself in the heart, and is thrust forth to the lips, there it is shut up, and the syllable (mel) setteth the lips open again, and is held on the middle of the tongue, and so the spirit goeth forth on both sides of the tongue out of the mouth.

(1) He divided himself (atmanam) threefold: [fire (agni) one third], the sun (aditya) one third, wind (vayii) one third. He also is Life (prdna) divided threefold. The eastern direction is his head. Yonder one and yonder one are the foie quarters. Likewise the western direction is his tail. Yonder one and yonder one 5 are the hind quarters. South and north are the flanks. The sky is the back. The atmosphere is the belly. This [earth] is the chest. He stands firm in the waters. He who knows this, stands firm wherever he goes.

(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,

(26) The Greek initiates also recognized a fundamental relationship between the individual heavens or spheres of the seven planets, and the seven sacred vowels. The first heaven uttered the sound of the sacred vowel Α (Alpha); the second heaven, the sacred vowel Ε (Epsilon); the third, Η (Eta); the fourth, Ι (Iota); the fifth, Ο (Omicron); the sixth, Υ (Upsilon); and the seventh heaven, the sacred vowel Ω (Omega). When these seven heavens sing together they produce a perfect harmony which ascends as an everlasting praise to the throne of the Creator. (See Irenæus' Against Heresies.) Although not so stated, it is probable that the planetary heavens are to be considered as ascending in the Pythagorean order, beginning with the sphere of the moon, which would be the first heaven.

(6) Then he takes a sip, saying: — 'On this desired [glory] of Savitri — 'Tis sweetness, winds for pious man — "Tis sweetness, too, the streams pour forth. Sweet-filled for us let be the herbs' To Earth (b/iur), hail! [On this desired] glory of the god let us meditate. Sweet be the night and morning glows! Sweet be the atmosphere of earth ' And sweet th' Heaven-father (dyaus pita) be to us! To Atmosphere (bhuvas), hail! And may he himself inspire our thoughts' 6 The tree be full of sweet for us! And let the sun be full of sweet! Sweet-filled the cows become for us 1 7 To the Sky (svar\ hail! ' He repeats all the Savitri Hymn and all the « Sweet-verses/ and says: 'May I indeed become this world -all! O Earth (bhnr) and Atmosphere (bhuvas) and Sky (svar) \ Hail!' Finally, having taken a sip, having washed his hands, he lies down behind the fire, head eastward. In the morning he worships the sun, and says: c Of the quarters of heaven thou art the one lotus-flower! s May I of men become the one lotus-flower! ' s bear some lesemblance to the phrase which involves a play on words m the corresponding passage in Chand. 5. 2. 6, amo ndmd 'si ama hi te sarvam zdam, c Thou art He (ama) by name, for this whole world is at home (ama) m thee.' 8 A symbolic expression for ' pre-eminent.' Then he goes back the same way that he came, and, seated behind the fire, mutters the Line of Tradition (vamsa)* 7- This, indeed, did Uddalaka Arurn tell to his pupil Vaja- saneya Yajnavalkya, and say: « Even if one should pour this on a dry stump, branches would be produced and leaves would spring forth.