(1) 2. And it is also the Sama-Veda. The Chant (saman\ verily, is speech. It is sa (she) and ama (he). That is the origin of the word sdman. Or because it is equal (sama) to a gnat, equal to a fly, equal to an elephant, equal to these three worlds, equal to this uni- verse, therefore, indeed; it is the Sama-Veda. He obtains intimate union with the Saman, he wins its world who knows thus that Saman.

(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.

(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.

(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.

(2) This, verily, is the honey which Dadhyanc Atharvana declared unto the two Asvins. Seeing this, the seer spake: — ' That mighty deed of yours, 0 ye two heroes, [which ye did] for gain, I make known, as thunder [makes known the corning] rain, Even the honey which Dadhyafic Atharvana to you Did declare by the head of a hoise.' x

(1) He bethought himself: 'Verily, if I shall intend against him, I shall make the less food for myself.' With that speech, with that self he brought forth this whole world, whatsoever exists here: the Hymns (re) [i.e. the Rig- Veda], the Formulas (yajus) [i.e. the Yajur-Veda], the Chants (sdman) [i.e. the Sama-Veda], meters, sacrifices, men, cattle. Whatever he brought forth, that he began to eat. Verily, he eats ( Vad) everything: that is the adtti-oaiure of Aditi (the Infinite). He who knows thus the tf&fz-nature of Aditi, becomes an eater of everything here; everything becomes food for him.

(2) This, verily, is the honey which Dadhyanc Atharvana declared unto the two Asvins. Seeing this, the seer spake: — f Upon Dadhyanc Atharvana ye Asvins Did substitute a horse's head, He, keeping true, declared to you the honey Of Tvashtri, which is your secret, O ye mighty ones/ 2 1 8. This, verily, is the honey which Dadhyanc Atharvana declared unto the two AsVins. Seeing this, the seer spake: — ' Citadels with two feet he did make. Citadels with four feet he did make. Into the citadels he, having become a bird — Into the citadels {puras) the Person (purusa) entered/ This, verily, is the person (pnrusa) dwelling in all cities (pnri- soya). There is nothing by which he is not covered, nothing by which he is not hid. 19* This, verily, is the honey which Dadhyanc Atharvana declared unto the two AsVins. Seeing this, the seer spake:— 1 RV i. 1 1 6. 12. The two Asvins desired instruction from Dadhyaac. But the latter was loath to impart it, for Indra had threatened Dadhyaiic thai if he ever told this honey-doctrine to any one else, he (India) would cut his head off. To avoid this untoward result, the A&yms took off Dadhyafic's head and substituted a horse's head. Then, after Uadhyafic had declared the honey- doctrine m com- pliance with their request and Indra had carried out his threat, the A&vms restored to Dadhyanc his own head. This episode shows the extreme difficulty with which even gods secured the knowledge originally possessed by Indra. 2 RV. I. 117. 22. This is to be looked upon as a form of him. Indra by his magic powers (may a) goes about in many forms; Yoked are his ten-hundred steeds/ I He [i.e. the Soul, Atmari\, verily, is the steeds. He, verily, is tens and thousands, many and endless. This Brahma is without an earlier and without a later, without an inside and without an outside. This Soul is Brahma, the all-perceiving. — Such is the instruction.

(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.

(6) Then he comes to her and says: — ' This man (ama) am I; that woman (so), thou 1 That woman, thou; this man am I! I am the Saman; thou, the Rig! I am the heaven; thou^ the earth! Come, let us two together clasp!* Together let us semen mix, A male, a son for to procure! ' of barley or rice cooked with milk. RV. 10. 59.6; 10.167.3; VS 34-3,9; AV.i.iS.2; 5.7.4; gat. Br. 5. 2. 3.2, 4. Specifically invoked, as here, to favor procreation at AV. 6. 131. 2; 7. 2 (21). 2. In the ritual, associated with the day of the full moon, Ait. Br. 7. n. VS. 10. 2; 3at. Br. 5 3. 3 2; 13. 4. 2. 12, this epithet of Savitn is usually taken as from another */su, with the meaning { whose is true impelling.'

(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.