(2) Now the Line of Tradition (vamsd). — Pautimashya [leceived this teaching] from Gaupavana, Gaupavana from Pautimashya, Pautimashya from Gaupavana, Gaupavana from Kausika, Kausika from Kaundinya, Kaundinya from Sandilya, Sandilya from Kausika and Gautama, Gautama [3] from Agnivesya, Agnives'ya from Sandilya and Anabhimlata, Anabhimlata fiom Anabhimlata, Anabhimlata from Anabhimlata, Anabhimlata from Gautama, Gautama from Saitava and Pracmayogya, Saitava and Pracmayogya from Parasarya, Para^arya from Bharadvaja, Bharadvaja from Bharadvaja and Gautama, Gautama from Bharadvaja, Bharadvaja from Parasarya, Para^arya from Vaijavapayana, Vaijavapayana from Kau&kayani, Kaus*ikayani [3] from Ghritakaus'ika, Ghritakaus'ika from Para^aryayana, Para^aryayana from Parasarya, Parasarya from Jatukarnya, 1 RV. 6. 47. 18. Jatukarnya from Asurayana and Yaska, Asurayana from Traivani, Traivani from Aupajandhani, Aupajandhani from Asuri, Asuri from Bharadvaja, Bharadvaja from Atreya, Atreya from Manti, Manti from Gautama Gautama from Gautama, Gautama from Vatsya, Vatsya fiom Sandilya, Sandilya from Kaisorya Kapya, Kaisorya Kapya from Kumaraharita, Kumaraharita from Galava, Galava from Vidarbhikaundinya, Vidarbhikaundinya from Vatsanapad Babhrava, Vatsanapad Babhrava from Panthah Saubhara, Panthah Saubhara from Ayasya Angirasa, Ayasya Angirasa from Abhuti Tvashtra, Abhuti Tvashtra from Visvarupa Tvashtra, Visvarupa Tvashtra from the two Asvins, the two Asvins from Dadhyanc Atharvana, Dadhyanc Atharvana from Atharvan Daiva, Atharvan Daiva from Mrityti Pradhvarhsana, Mrityu Pradhvarhsana from Pradhvarhsana, Pradhvarhsana from Eka Rishi, Eka Rishi from Vipracitti, Vipracitti from Vyashti, Vyashti from Sanaru, Sanaru from Sanatana, Sanatana from Sanaga, Sanaga from Parameshtin, Parameshtin from Brahma. Brahma is the Self-existent (svayatn-bhu). Adoration to Brahma!

(6) Up to the son of Sanjivl it is the same. The son of Sanjivl from Mandukayani, Mandukayani from Mandavya, Mandavya from Kautsa, Kautsa from Mahitthi, Mahitthi from Vamakakshayana, Yajur- Veda is distinguished from the Black Yajur-Veda. Vamakakshayana from Sandilya, Sandilya from Vatsya, Vatsya from Kusri, KusVi from Yajfiavacas Rajastambayana, Yajnavacas Rajastambayana from Tura Kavasheya, Tura Kavasheya from Prajapati, Prajapati from Brahma. Brahma Is the Self-existent (svayam-bhu). Adoration to Brahma!

(4) Now the Line of Tradition (vainsa). — (We [received this teaching] from Pautimashya), Pautimashya from Gaupavana, Gaupavana from Pautimashya, Pautimashya from Gaupavana, Gaupavana from Kausika, Kausika from Kaundinya, Kaundinya from Sandilya, Sandilya from Kausika and Gautama, Gautama [2] from Agnive^ya, Agnivesya from Gargya, Gargya from Gargya, G§rgya from Gautama, Gautama from Saitava, Saitava from Parasaryayana, Parasaryayana from Gargyayana, Gargyayana from Uddalakayana, Uddalakayana from Jabalayana, Jabalayana from Madhyamdinayana, Madhyamdinayana from Saukarayana, Saukarayana from Kashayana, Kashayana from Sayakayana, Sayakayana from Kausikayani, Kau^ikayani [3] from Ghritakausika, Ghritakausika from Parasaryayana, Parasaryayana from Parasarya, Parasarya from Jatukarnya, Jatukarnya from Asurayana and Yaska, Asurayana from Traivani, Traivani from Aupajandhani^ Aupajandhani from Asuri, Asuri from Bharadvaja, Bharadvaja from Atreya, Atreya from Manti, Manti from Gautama, Gautama from Gautama, Gautama from Vatsya, Vatsya from Sandilya, Sandilya from Kaisorya Kapya, Kai^orya Kapya from Kumaraharita, Kumaraharita from Galava, Galava from Vidarbhikaundinya, Vidarbhlkaundinya from Vatsanapat Babhrava, Vatsanapat Babhrava from Pathin Saubhara, Pathin Saubhara from Ayasya Angirasa, Ayasya Angirasa from Abhuti Tvashtra, Abhuti Tvashtra from Vi^varupa Tvashtra, Vi^varupa Tvashtra from the two A^vlns, the two A^vins from Dadhyanc Atharvana, Dadhyanc Atharvana from Atharvan Daiva, Atharvan Daiva from Mrityu Pradhvarhsana, Mrityu Pradhvarhsana from Pradhvarhsana, Pradhvarhsana from Eka Rishi, Eka Rishi from Vipracitti, Vipracitti from Vyashti, Vyashti from Sanaru, Sanaru from Sanatana, Sanatana from Sanaga, Sanaga from Parameshthin, Parameshthin from Brahma. Brahma is the Self-existent (svayam-bhu). Adoration to Brahma!

(6) Now the Line of Tradition (vamia). — The son of Pautimashl [received this teaching] from the son of KatyayanI, the son of KatyayanI from the son of GautamI, the son of GautamI from the son of Bharadvajl, the son of Bharadvajl from the son of Parasari, the son of Parasarl from the son of Aupasvasti, the son of Aupasvasti from the son of Parasarl, the son of Parasaii from the son of KatyayanI, the son of KatyayanI from the son of Kausiki, the son of Kausiki from the son of AlambI and the son of VaiyaghrapadI, the son of VaiyaghrapadI from the son of Kanvl and the son of Kapl, the son of Kapl [a] from the son of Atreyl, the son of Atreyl from the son of GautamI, the son of GautamI from the son of Bharadvajl, the son of Bharadvajl from the son of Parasarl, the son of Parasari from the son of VatsI, the son of VatsI from the son of Parasari, the son of Parasarl from the son of VarkarunI, the son of VarkarunI from the son of VarkarunI, the son of VarkarunI from the son of ArtabhagI, the son of ArtabhagI from the son of SaungI, the son of SaungI from the son of Safikriti, the son of Sankritl from the son of AlambayanI, the son of Alambayani from the son of AlambI, the son of AlambI from the son of Jayanti, the son of JayantI from the son of Mandukayanl, the son of Mandukayanl from the son of Mandukl, the son of MandukI from the son of Sandill, the son of Sandill from the son of Rathltari, the son of Rathltari from the son of Bhalukl, the son of BhalukI from the two sons of Kraunciki, the two sons of Kraunciki from the son of Vaidribhati, the son of Vaidribhati from the son of Karsakeyi, the son of Karsakeyi from the son of Praclnayogl, the son of Praclnayogl from the son of Sanjivi, the son of Sanjivl from the son of Prasni, the Asurivasin, the son of Prasni from As u ray ana, Asurayana from Asuri, Asuri [3] from Yajfiavalkya, Yajnavalkya from Uddalaka, Uddalaka from Aruna, Aruna from Upavesi, Upavesi from Kusri, Kus*ri from Vajasravas, Vajasravas from Jihvavant Vadhyoga, Jihvavant Vadhyoga from Asita Varshagana, Asita Varshagana from Harita Kasyapa, Harita Kasyapa from Silpa Kasyapa, Silpa Kasyapa from Kasyapa Naidhruvi, Kasyapa Naidhruvi from Vac (Speech), Vac from AmbhinI, Ambhini from Aditya (the Sun). These white l sacrificial formulas (yajur) which come from Aditya are declared by Yajfiavalkya of the Vajasaneyi school. The line of tradition from Braluna

(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.

(2) It is — as, from a fire laid with damp fuel, clouds of smoke separately issue forth, so, lo, verily, from this great Being (bkutd) has been breathed foith that which is Rig- Veda, Yajur- Veda, Sama-Veda, [Hymns] of the Atharvans and Angirascs, Legend (itihasa), Ancient Lore (pitrand)> Sciences (vidya), Mystic Doctrines (^m^rf), Verses (sloka), Aphorisms (sutra), desert '; so also in all the following similar sentences. Cf. Bnh. 4. 5. 7. 2 A designation of the Atharva-Veda. Explanations (amivydkkydua)> and Commentaries (vyakhyana). From it, indeed, are all these breathed foith. ii. It is — as of all waters the uniting-point is the sea, so of all touches the uniting-point is the skin, so of all tastes the uniting-point is the tongue, so of all smells the uniting-point is the nostrils, so of all forms the uniting-point is the eye, so of all sounds the uniting-point is the ear, so of all intentions (samkalpa) the uniting-point is the mind (manas\ so of all knowledges the uniting-point is the heart, so of all acts (karma) the uniting-point is the hands, so of all pleasures (ananda) the uniting-point is the generative organ, so of all evacuations the uniting-point Is the anus, so of all journeys the uniting-point is the feet, so of all the Vedas the uniting-point is speech. 12,. It is — as a lump of salt cast in water would dissolve right- into the water; there would not be [any] 2 of it to seize forth, as it were (iva), but wherever one may take, it is salty indeed — so, lo, verily, this great Being (bhuta\ infinite, limitless, is just a mass of knowledge (vijnana-ghana). Arising out of these elements (bkuta), into them also one vanishes away. After death there is no consciousness (na pretya samjna *sti). Thus, lo, say I.' Thus spake Yajnavalkya.

(32) Thereafter comes the completion of the series of transformations of the three nature potencies, since their purpose is attained.

(26) Afterwards arose Ardavahist, and then Shatvaîrô, and then Spendarmad, and then Horvadad, and then Amerôdad.

(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.

(6) Then he spreads apart her thighs, saying: ( Spread yourselves apart heaven and earth! ' Coming together with her and joining mouth with mouth, he strokes her three times as the hair lies, saying:— 'Let Vishnu make the womb prepared! Let Tvashtri shape the various forms! Prajapati — let him pour in! Let Dhatri place the germ for thee! O Simvali, give the germ; O give the germ, thou broad-tressed dame! Let the Twin Gods implace thy germ — The Asvins, crowned with lotus-wreaths!

(4) It is — as, from a fire laid with damp fuel, clouds of smoke separately issue forth, so, lo, verily, from this great Being (bkuta) has been breathed forth that which is Rig- Veda, Yajur-Veda, Sama-Veda, [Hymns] of the Atharvans and Angi- rases, Legend (itihasa\ Ancient Lore (purana\ Sciences (mdya), Mystic Doctrines (upanisad), Verses (Moka\ Aphorisms (sutra), Explanations (anuuyakhydna), Commentaries (uya- kkyana), sacrifice, oblation, food, drink, this world and the other, and all beings. From it, indeed, have all these been breathed forth.

(1) Now next, the Transmission. — When a man thinks he is about to depart, he says to his son: ' Thou art holy knowledge. Thou art sacrifice. Thou art the world.' The son replies: ' I am holy knowledge. I am sacrifice. I am the world/ Verily, whatever has been learned [from the Vedas], the sum of all this is expressed by the word c knowledge ' (brahma}. Verily, whatever sacrifices have been made, the sum of them all is expressed by the word hended under the word ' world. So great, verily, is this all. occurs at Kaush. 2. 15. [the father considers]. Therefore they call 'world-procuring' a son who has been instructed. Therefore they instruct him. When one who has this knowledge departs from this world, he enters into his son with these vital breaths [i.e. faculties: Speech, Mind, and Breath]. Whatever wrong has been done by him, his son frees him from it all.. Therefore he is called a son (putra)? By his son a father stands firm in this world. Then into him [who has made over to his son his mortal breaths] enter those divine immortal breaths. 1 8. From the earth and from the fire the divine Speech enters him. Verily, that is the divine Speech whereby what- ever one says comes to be.

(6) Then he addresses the child's mother: — f You are Ila, of the lineage of Mitra and Varuna! O heroine 1 She has borne a hero 1 7 Continue to be such a woman abounding in heroes — She who has made us abound in a hero!' world-all; or as Rig- Veda, Yajur-Veda, and Sama-Veda, i.e. all knowledge. of vedas, i property, wealth. See Asvalayana Gnhya Sutras I. 15. 3-8; Paraskara Grihya Sutras i. 17. 1-4; Gobhila Grihya Sutras 2. 8. 14-; and Manava Dharma Sastra 2. 30-33. 5 RV. i. 164. 4 with lines b and c transposed. Of such a son, verily, they say: ' Ah, you have gone beyond your father! Ah, you have gone beyond your grandfather! 5 Ah, he reaches the highest pinnacle of splendor, glory, and sacred knowledge who is born as the son of a Brahman who knows this!

(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) Beings are born of food, food is produced from rain, rain arises from yajna, yajna is born of action, action arises from Vedas, Vedas are born from the Imperishable Paramatma; therefore know that the Supreme Being is established in the yajna.

(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.

(3) He [i. e. Yajnavalkya] said: * Wind, verily, O Gautama, 5s that thread. By wind, verily, O Gautama, as by a thread, this world and the other world and all things are tied together. Therefore, verily, O Gautama, they say of a deceased person, " His limbs become unstrung," foi by wind, O Gautama, as by a thread, they are strung together/ ' Quite so, O Yajnavalkya. Declare the Inner Controller/

(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.

(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

(6) This chapter and the following are recensions and combinations of extremely ancient texts