(1) That Prajapati 5s the year. He is composed of sixteen parts. His nights, truly, are fifteen parts. His sixteenth part is steadfast. He is increased and diminished by his nights alone. Having, on the new-moon night, entered with that sixteenth part into everything here that has breath, he is born thence on the following morning [as the new moon]. Therefore on that night one should not cut off the breath of any breathing thing, not even of a lizard, in honoi of that divinity.

(7) From him the many Devas too are begotten, the Sâdhyas (genii), men, cattle, birds, the up and down breathings, rice and corn (for sacrifices), penance, faith, truth, abstinence, and law.

(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/

(1) Now next, a Consideration of the Activities. — Prajapati created the active functions (karma). They,. when they had been created, strove with one another. * I am going the double meaning of a word, a procedure characteristic of the Upamshads. The word lokya may here be translated 'world-wise or * world-procuring/ When properly instructed, a son is ' world-wise ' in his own attainment of the world through knowledge. He is also * world-procuring ' for his father, in that he is able, through the discharge of appointed filial duties, to help the departed spirit of his father to attain a better world than would otherwise be possible. from the hell called Put, therefore he is called putra (son) [i.e. deliverer from hell],' to speak/ the voice began. ' I am going to see/ said the eye. 6 I am going to hear,' said the ear. So spake the other func- tions, each according to his function. Death, appearing as weariness, laid hold and took possession of them, and, taking possession of them, Death checked them. Therefore the voice becomes weary, the eye becomes weary, the ear becomes weary. But Death did not take possession of him who was the middle breath. They sought to know him. They said: ( Verily, he is the best of us, since whether moving or not moving, he is not perturbed, nor perishes. Come, let us all become a form of him.' Of him, indeed, they became a form. Therefore they are named ' vital breaths ' after him. In whatever family there is a man who has this knowledge, they call that family after him. Whoever strives with one who knows this, dries up and finally dies.— So much with reference to the self.

(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.'

(18) Arjuna! works for the different castes (Brahmins, Kshatriyas, Vaisyas and Sudras) are variously determined according to their nature born of Prakriti.

(1) The gods (devd) and the devils (asurd) were the twofold offspring of Prajapati. Of these the gods were the younger, the devils the older. They were struggling with each other for these worlds. The gods said • * Come, let us overcome the devils at the sacrifice with the Udgitha.' 2

(13) They who perceive with the eye of wisdom this distinction between the Field and the Knower of the Field, and also the deliverance from Prakriti, the cause of all beings— they attain the Supreme.

(37) While Vimalakirti was expounding the Dharma, all the eight thousand sons of devas who had come with Manjusri, developed the profound mind set on the quest of supreme enlightenment (anuttara-samyak-sambodhi).

(9) The worshippers of the Devas go to the Devas; the worshippers of the ancestors go to the ancestors; the worshippers of the Bhutas go to the Bhutas; the worshippers of Me go to Me.

(1) He was not yet developed. He created still further a better form, Law (dharma). This is the power (ksatra) of the Kshatriya class (ksatra), viz. Law. Therefore there is nothing higher than Law. So a weak man controls a strong man by Law, just as if by a king. Verily, that which is Law is truth. Therefore they say of a man who speaks the truth, < He speaks designate the military and princely class, as contrasted with the priestly class of Brahmans, See page 98, note 2. the Law/ or of a man who speaks the Law, < He speaks the truth/ Verily, both these are the same thing.

(18) There is no being, either on the earth or in Heaven among the Devas, who is freed from the three qualities (Gunas) arising from Prakriti (Maya).

(9) The All-Good Father, and the All-Good Mother, the Great Ancestors of all the Buddhas: Samata- Bhadra [and Samanta-Bhadra], the Divine Father and the Divine Mother — these two, also will come to shine.

(6) Prajapati(c Lord of creatures') bethought himself: 'Come, let me provide him a firm basis! J So he created woman. When he had created her, he revered her below. — Therefore one should revere woman below. — He stretched out for him- self that stone which projects. With that he impregnated her.

(4) When Vimalakirti so spoke, five hundred sons of devas realized the pure Dharma Eye.

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

(7) Know this (Prakriti) to be the womb of all beings; I am the source of the outcoming of the whole universe, and like-wise the source of its dissolution.

(1) Verily, the person here who knows this, is himself that Prajapati with the sixteen parts who is the year. The fifteen parts are his wealth. The sixteenth part is his self (atman). In wealth alone [not in self] is one increased and diminished. That which is the self (atman) is a hub; wealth, a felly. Therefore even if one is overcome by the loss of everything, provided he himself lives, people say merely. ' He has come off with the loss of a felly! ' The three worlds and how to win them j 6. Now, there are of a truth three worlds — the world of men, the world of the fathers, and the world of the gods.. This world of men is to be obtained by a son only, by no other means; the world of the fathers, by sacrifice; the world of the gods, by knowledge. The world of the gods is verily the best of worlds. Therefore they praise knowledge. A father's transmission to his son

(9) Obeying their father’s order they made offerings to the Tathagata Bhaisajya for five-aeons after which one of the sons called Lunar Canopy, while alone, thought: ‘Is there some other form of offering surpassing what we have made up to now?

Under the influence of the Buddha’s transcendental power a deva in the sky said: “Virtuous man, the offering of Dharma surpasses all other forms of offering.”

(9) The knowers of the Vedas, the drinkers of Soma, purified of sins, worshipping Me by sacrifices, pray for the way to Heaven. They having attained the world of Indra, enjoy the heavenly pleasures of the Devas.