(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.'

(13) 'Thou knowest, O Death, the fire-sacrifice which leads us to heaven; tell it to me, for I am full of faith. Those who live in the heaven-world reach immortality,--this I ask as my second boon.'

(3) ' Yajnavalkya/ said he, ' since everything here is overtaken by death, since everything is overcome by death, whereby is - a sacrificer liberated beyond the reach of death? ' 'By the Hotri-priest, by fire, by speech. Verily, speech is the Hotri of sacrifice. That which is this speech is this fire, is the Hotri. This is release (mukti), this is complete release/ 4- ' Yajnavalkya, said he, c since everything here is overtaken by day and night, since everything is overcome by day and night, whereby is a sacrificer liberated beyond day and night? ' By the Adhvaryu-priest, by the eye, by the sun. Verily, the eye is the Adhvaryu of sacrifice. That which is this eye is yonder sun, is the Adhvaryu. This is release, this is complete release/

(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.

(5) The son said: 'I go as the first, at the head of many (who have still to die); I go in the midst of many (who are now dying). What will be the work of Yama (the ruler of the departed) which to-day he has to do unto me?

(6) Whoever may wish, ( I would attain something great! — in the northern course of the sun, on an auspicious day of the 1 M % half month of the waxing moon, having performed the Upasad ceremony for twelve days, having collected in a dish of the wood of the sacied fig-tree (udambara\ or in a cup, all sorts of herbs including fruits, having swept around, having smeared around, having built up a fire, having strewn it around, having prepared the melted butter according to rule, having com- pounded the mixed potion under a male star, he makes an oblation, saying: — ' However many gods in thee, All-knower, Adversely slay desires of a person, To them participation I here offer! Let them, pleased, please me with all desires! Hail! Whoever lays herself adverse, And says, "I the deposer am!" To thee, O such appeasing one, With stream of ghee I sacrifice. Hail! ' a. ( To the chiefest, hail! To the best, hail! ' — he makes an oblation in the fire and pours off the remainder in the mixed potion. A Hail to breath (prana) \ ' To the most excellent, hail! ' — he makes an oblation in the fire and pours off the remainder in the mixed potion. A Hail to speech! £ To the firm basis, hail!' — he makes an oblation in the fire and pours off the remainder in the mixed potion. A Hail to the eye! 'To attainment, hail!'— he makes an oblation in the fire and pours off the remainder in the mixed potion. A Hail to the ear! ' To the abode, hail! ' — he makes an oblation in the fire and pours off the remainder in the mixed potion. A Hail to the mind! -where some of the same directions occur. Another parallel passage is Chand.

(6) Now, toward morning, having prepared melted butter in the manner of the SthaHpaka, he takes of the Sthallpaka and makes a libation, saying: ' To Agni, hail! To Anumati, hail! To the god Savitri (' Enlivener/ the Sun), whose is true procreation z (satya-prasava), hail! ' Having made the libation, he takes and eats. Having eaten, he offers to the other [i.e. to her]. Having washed his hands, he fills a vessel with water and therewith spi inkles her thrice, saying: — 'Arise from hence, Visvavasut Some other choicer maiden seek! This wife together with her lord — '

(5) If a man performs his sacred works when these flames are shining, and the oblations follow at the right time, then they lead him as sun-rays to where the one Lord of the Devas dwells.

(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.

(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.'

(2) 'May we be able to master that Nâkiketa rite which is a bridge for sacrificers; also that which is the highest, imperishable Brahman for those who wish to cross over to the fearless shore.'

(6) Those who know this, and those too who in the forest truly worship (ujasate) faith (traddka), pass into the flame [of the cremation-fire]; from the flame, into the day; from the day, into the half month of the waxing moon; from the half month of the waxing moon, into the six months during which the sun moves northward; from these months, into the world of the gods (deva-loka); from the world of the gods, into the sun -^ from the sun, into the lightning-fire. A Peison (puntsd) consisting of mind (manasa) goes to those regions of lightning and conducts them to the Brahma-worlds. In those Brahma- worlds they dwell for long extents. Of these there is no return. 1 6. But they who by sacrificial offering, charity, and austerity conquer the worlds, pass into the smoke [of the cremation-fire]; from the smoke, into the night; from the night, into the half month of the waning moon; from the half month of the waning moon, into the six months during which the sun moves southward; from those months, into the world of the fathers; from the world of the fathers, into the moon. Reaching the moon, they become food. There the gods—as they say to King Sotna, " Increase! Decrease!"_even so feed upon them there. When that passes away for them, then they pass forth into this space; from space, into air; from air, into rain; from rain, into the earth. On reaching the earth they become food. Again they are offered in the fire of man. Thence they are born in the fire of woman. Rising up into the world, they cycle round again thus. But those who know not these two ways, become crawling and flying insects and whatever there is here that bites/

(6) 'To Agni (fire), hail! '—he makes an oblation in the fire and pours off the remainder in the mixed potion. ' To Soma, hail! '— he makes an oblation in the fire and pours off the remainder in the mixed potion. c O Earth (bhur\ hail! '—he makes an oblation in the fire and pours off the remainder in the mixed potion. c O Atmosphere (bkuvas\ hail! '— he makes an oblation in the fire and pours off the remainder in the mixed potion. ' O Sky (svar), hail! '— he makes an oblation in the fire and pours off the remainder in the mixed potion. fO Earth, Atmosphere and Sky, hail! '—he makes an oblation in the fire and pours off the remainder in the mixed potion. fire and pours off the remainder in the mixed potion. ' To the Kshatrahood, hail! '— he makes an oblatioa in the fire and pours off the remainder in the mixed potion. pours off the remainder in the mixed potion. pours off the remainder in the mixed potion. ' To everything, hail! ' — he makes an oblation in the fire and pours off the remainder in the mixed potion. c To the All, hail! ' — he makes an oblation in the fire and pours off the remainder in the mixed potion. pours off the remainder in the mixed potion.

(18) 'He who knows the three Nâkiketa fires, and knowing the three, piles up the Nâkiketa sacrifice, he, having first thrown off the chains of death, rejoices in the world of heaven, beyond the reach of grief.'

(9) I am the sacrifice, I am the worship, I am the oblation to the manes, and I am cereal. I am the hymn, I am the melted butter, I am the fire, and I am the offering.

(6) When [the son] is born, he [i.e. the father] builds up a fire, places him on his lap, mingles ghee and coagulated milk in a metal dish, and makes an oblation, ladling out of the mingled ghee and coagulated rnilk, and saying: — The first quatrain occurs also at AV. 5. 25. 5; the second (with slight alterations) at AV. 5. 25.3. 'In this son may I be increased, And have a thousand in mine house! May nothing rob his retinue Of offspring or of animals! Hail! The vital* powers (prana) which are in me, my mind, I offer in you. Hail! What in this rite I overdid, Or what I have here scanty made — Let Agni, wise, the Prosperer, Make fit and good our sacrifice! Hail I'

(3) * Yajnavalkya/ said he, * when a man dies, what does not leave him? ' All-gods. An endless world he wins thereby.'

(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.

(9) Yea, with these Yasnas of Your sacrifice would I approach You, praising back to You (in answer to Your mercies), O Ahura! and Thou, O Righteousness! in (the holy) actions of Your Good Mind, (as he moves within us), so long indeed as I shall have the power, commanding at my will o’er this my sacred (privilege) and gift. (And doing as) the wise man (thus), may I (like him) become a supplicant who gains his ends.

(32) At the words, ' Strike the corpse with part of her.' O pious ones, slay the cow (of lust), If ye desire true life of soul and spirit! I died as inanimate matter and arose a plant, Why then should I fear to become less by dying? I shall die once again as a man To rise an angel perfect from head to foot! Again when I suffer dissolution as an angel, I shall become what passes the conception of man! Let me then become non-existent, for non-existence