(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.

(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.

(1) Verily, in the beginning this world was Brahma, It knew only itself (atmanam): is the source of Kshatrahood. Therefore, even if the king attains supremacy, he rests finally upon Brahmanhood as his own source, So whoever injures him [i.e. a Brahman] attacks his own source. He fares worse in proportion as he injures one who is better. is. He was not yet developed. He created the Vis (the commonalty),those kinds of gods that are mentioned in numbers: the Vasus, the Rudras, the Adityas, the Vi^vadevas, the Maruts.

(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.

(1) He who knows the property of that Saman has that property. Its property, truly, is tone. Therefore let him who is about to perform the duties of an Ritvij priest desire a good itself. tone in his voice. Being possessed of such a voice, let him perform the duties of the Ritvij priest. Therefore people desire to see at the sacrifice one who has a good tone, as being one who has a possession. He has a possession who knows thus the property of the Saman.

(1) Verily, at that time the world was undifferentiated. It became differentiated just by name and foim, as the saying is: differentiated just by name and form, as the saying is: ' He has such a name, such a form.' He entered in here, even to the fingernail-tips, as a razor would be hidden in a razor-case, or fire in a fire-holder.' Him they see not, for [as seen] he Is incomplete. When breathing, he becomes breath (prdnd) by name; when speaking, voice; when seeing, the eye; when hearing, the ear; when thinking, the mind: these are merely the names of his acts. Whoever worships one or another of these — he knows not; for he is the earliest occurrence of a favorite simile of the later Vedanta; cf. for example, £ankara on the Brahma-Sutras 3. 2. 6 ' as fire is latent in firewood or in covered embers.* But the meaning of m&vambJiara is uncertain. Etymologically the word is a compound signifying * all-bearing.' As such it is an unambiguous appellation of the earth at AV 12. I 6. The only other occurrence of its adjectival -use that is cited in BR. is AV. 2. 16. 5, where the commentator substantiates his rendering the meaning ( fire ' (A V Tr. p. 60-61), and in his criticism of Bohtlingk's translation of this Upamshad (AJP n. 432) suggests that ' vtivambhara may perhaps here mean some kind of insect, in accordance with its later use,' and * since the point of comparison is the invisibility of the things encased ' proposes the translation * or as a vitvambhara in a vtfvam&kara-uest. But Professor Lanman adds to Whitney's note on AV. a. 16. 5 (AV, Tr. p. 60- j); 'I think, nevertheless, that fire may be meant.' The same simile recurs at Kaush. 4. 20. incomplete with one or another of these. One should worship with the thought that he is just one's self (atman\ for therein all these become one That same thing, namely, this self, is the trace (fadaniyd) of this All, for by it one knows this All. Just as, verily, one might find by a footprint (^r),thus— - He finds fame and praise who knows this.

(2) Gargya said: cThe sound here which follows after one as he goes — him, indeed, I worship as Brahma ' ' Ajatas'atru said: 'Talk not to me about him! I worship him, verily, as Life (asu). To him who worships him as such there comes a full length of life (dyu) in this world. Breath (prdna) leaves him not before the time.'

(1) So that Brahma [appeared as] Kshatra, Vis, and Sudra. So among the gods Biahma appeared by means of Agni, among men as a Brahman, as a Kshatriya by means of the [divine] Kshatriya, as a Vaisya by means of the [divine] Vai^ya, as a Sudra by means of the [divine] Sudra. Therefore people desire a place among the gods in Agni, among men in a Brah- man, for by these two forms [pre-eminently] Brahma appeared. Now whoever depaits from this world [i. e. the world of the Atman] without having recognized it as his own, to him it is of no service, because it is unknown, as the unrecited Vedas or any other undone deed [do not help a man]. Verily, even if one performs a great and holy work, but without knowing this, that work of his merely perishes in the end. One should worship the Self alone as his [true] world The work of him who worships the Self alone as his world does not perish, for out of that very Self he creates whatsoever he desires. 1 6. Now this Self, verily, is a world of all created things. In so far as a man makes offerings and sacrifices, he becomes the world of the gods In so far as he learns [the Vedas], he becomes the world of the seers (rsi). In so far as he offers libations to the fathers and desiies offspring, he becomes the world of the fathers. In so far as he gives lodging and food to men, he becomes the world of men. In so far as he finds grass and water for animals, he becomes the world of animals. In so far as beasts and birds, even to the ants, find a living in his houses, he becomes their world. Verily, as one would desire security for his own world, so all creatures wish security for him who has this knowledge. This fact, verily, is known when it is thought out.

(229) But he whom those who discriminate praise continually day after day, as without blemish, wise, rich in knowledge and virtue, who would dare to blame him, like a coin made of gold from the Gambû river? Even the gods praise him, he is praised even by Brahman.

(1) Then it [i.e. breath] sang out food for itself, for what- ever food is eaten is eaten by it. Hereon one is established. 1 8. Those gods said: c Of such extent, verily, is this universe as food. You have sung it into your own possession. Give us an after-share in this food.' fore whatever food one eats by this breath, these are satisfied by It. Thus, verily, his people come to him, he becomes the supporter of his people, their chief, foremost leader, an eater of food, an overlord— he who knows this. And whoever among his people desires to be the equal of him who has this knowledge suffices not for his dependents. But whoever follows after him and whoever, following after him, desiies to support ^his dependents, he truly suffices for his dependents.

(4) For he is the Breath shining forth in all beings, and he who understands this becomes truly wise, not a talker only. He revels in the Self, he delights in the Self, and having performed his works (truthfulness, penance, meditation, &c.) he rests, firmly established in Brahman, the best of those who know Brahman.

(6) Om \ Verily, he who knows the chiefest and best, becomes the chiefest and best of his own [people]. Breath (prdna\ verily, is chiefest and best. He who knows this becomes the chiefest and best of his own [people] and even of those of whom he wishes so to become. 5 A parallel passage in simpler form is Chand. 5.1. 1-5,

(5) The Saman. Verily, the Saman is life (prana), for in life are all beings here combined (samyand). Combined, indeed, are all beings here serving him for his supremacy, he wins co-union and co-status with the Saman, who knows this.

(16) Praise, glory, and honours make not for righteousness or long life, or for strength, or health, or pleasure of the body. But such will be the end sought by a wise man knowing his advantage; and he who desires mirth of spirit may give himself to drink, gambling, and the like. For glory men waste their substance, ay, even their lives. But will syllables feed them? and when they are dead, who has pleasure of it? As a child wails bitterly when its house of sand is broken down, so I deem my own spirit will be when praise and glory vanish. Praise is but sound, and being itself without thought, cannot praise me.

(1) Now of forms. — That which is called the Eye is their hymn of praise (uktha), for from it arise (nt-thd) all forms. It is their Saman (chant), for it is the same (sama) as all forms. It is their prayer (brahman), for it supports (Vb/iar) all forms.

(6) Come hither, come hither! the brilliant oblations say to him, and carry the sacrificer on the rays of the sun, while they utter pleasant speech and praise him, saying: 'This is thy holy Brahma-world (Svarga), gained by thy good works.'

(1) There is this verse on the subject: — From whom the sun. rises And in whom it sets — in truth, from Breath it lises, and in Breath it sets — Him the gods made law (dharmd)\ He only today and tomorrow will be. Verily, what those [functions] undertook of old, even that they accomplish today. Therefore one should practise but one activity. He should breathe in and breathe out, wishing, which he practises he should desire to fulfil to the end. Thereby he wins complete union with that divinity [i.e. Breath] and residence in the same world.

(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.