(5) This Gayatrl is based upon that fourth, sightly foot, the one above-the-darksome. That is based upon truth (satya). Verily, truth is sight, for verily, truth is sight. Therefore if now two should come disputing, saying ' I have seen! ' c I have heard! ' we should trust the one who would say c I have seen/ Verily, that truth is based on strength (bald). Verily, strength is life (prand). It is based on life. Therefore they say, s Strength is more powerful than truth. contents. s Similarly referring to the Sama-Veda. Thus is that Gayatii based with regard to the Self (adky- atmam). It protects the house-servants. Verily, the house- servants are the vital breaths (prand). So it protects the vital breaths. Because it protects (V ' tra) the house-servants (gaya\ therefore it is called Gayatri. That Savitrl stanza which one repeats is just this. For whomever one repeats it, it protects his vital breaths.

(5) r-cas (verses), ya-jwh-si (sacrificial formulas), sa-ma-ni (chants) 3 — eight syllables. Of eight syllables, verily, is one line of the Gayatrl. And that [series], indeed, is that [line] of it. As much as is this threefold knowledge, so much indeed does he win who knows thus that line of it.

(11) And when, O Father, shall I hymn Thee? For none can seize Thy hour or time. For what, again, shall I sing hymn? For things that Thou hast made, or things Thou hast not? For things Thou hast made manifest, or things Thou hast concealed? How, further, shall I hymn Thee? As being of myself? As having something of mine own? As being other? For that Thou art whatever I may be; Thou art whatever I may do; Thou art whatever I may speak. For Thou art all, and there is nothing else which Thou art not. Thou art all that which doth exist, and Thou art what doth not exist - Mind when Thou thinkest, and Father when Thou makest, and God when Thou dost energize, and Good and Maker of all things. For that the subtler part of matter is the air, of air the soul, of soul the mind, and of mind God.

(6) Now that voice, or that WORD which the Father speaketh, goeth forth from the Father's Salitter or powers, and from the Father's Mercurius, sound or tune: This the Father speaketh forth in himself, and that WORD is the very splendour or glance proceeding from all his powers.

(13) Tat: Why, father mine! - do not the other lives make use of speech (logos)? Hermes: Nay, son; but use of voice; speech is far different from voice. For speech is general among all men, while voice doth differ in each class of living thing. Tat: But with men also, father mine, according to each race, speech differs. Hermes: Yea, son, but man is one; so also speech is one and is interpreted, and it is found the same in Egypt, and in Persia, and in Greece. Thou seemest, son, to be in ignorance of Reason's (Logos) worth and greatness. For that the Blessed God, Good Daimon, hath declared: "Soul is in Body, Mind in Soul; but Reason (Logos) is in Mind, and Mind in God; and God is Father of [all] these."

(15) Then the word stands in the heart as a self-subsisting person, compacted from all the powers [combined]; it is a word and representeth or denoteth God the Son. Then [also] it riseth up from the heart into the mouth and upon the tongue, which [latter] is the sharpness, and sharpeneth the word, so that it soundeth, and differentiateth it according to the five senses.

(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.

(6) Speech said: ' Verily, wherein I am the most excellent, therein are you the most excellent/ ' Verily, wherein I am a firm basis therein are you a firm basis/ said the eye. c Verily, wherein I am attainment, therein are you attain- ment,' said the ear. said the mind. ( Verily, wherein I am procreation, therein are you procrea- tion/ said the semen. f If such I anij what is my food? what is my dwelling? ' flying insects — that is your food. Water is your dwelling/ Verily, what is not food is not eaten; what is not food is not taken by him who thus knows that [i.e. water] as the food (anna) of breath (ana). Those who know this, who are versed in sacred learning (srotriya), when they are about to eat, take a sip; after they have eaten, they take a sip. So, indeed, they think they make that breath (ana) not naked (anagna).

(1) The same are the gods, Manes, and men. The gods are Speech. The Manes are Mind Men are Breath.

(15) There the Soul eats of all the Words of God; for the same are the Food of its Life; and it sings the paradisical i Songs of Praise concerning the pleasant Fruit in Paradise, which grows in the divine Virtue [or Power] of the divine Limbus, which is the Food of the kBody; for the Body eats of the Limbus, out of which it is, and the Soul eats of God and of his Word, out of which it is.

(5) bhu-mir (earth), an-ta-ri-ksa (interspace), dy-aur (sky)-— eight syllables. Of eight syllables, verily, is one line of the Gayatrl. And that [series], indeed, is that" [line] of it. As much as there is in the three worlds, so much indeed does he win who knows thus that line of it

(7) But when it is spoken forth it stayeth or sticketh no more in the powers of the Father, but soundeth or tuneth back again in the whole Father in all powers.

(15) You are uttered by a voice, but by mind you are glorified.

(1) Of language put into other people's mouths, nine tenths will succeed. Of language based upon weighty authority, seven tenths. But language which flows constantly over, as from a full goblet, is in accord with God. When language is put into other people's mouths, outside support is sought. Just as a father does not negotiate his son's marriage; for any praise he could bestow would not have the same value as praise by an outsider. Thus, the fault is not mine, but that of others. To that which agrees with our own opinions we assent; from that which does not we dissent. We regard that which agrees with our own opinion as right. We regard that which differs from our opinion as wrong. Language based on weighty authority is used to bar further argument. The authorities are our superiors, our elders in years. But if they lack the requisite knowledge and experience, being our superiors only in the sense of age, then they are not our superiors. And if men are not the superiors of their fellows, no one troubles about them. And those about whom no one troubles are merely stale. Language which flows constantly over, as from a full goblet, is in accord with God. Because it spreads out on all sides, it endures for all time. Without language, contraries are identical. The identity is not identical with its expression: the expression is not identical with its identity. Therefore it has been said, Language not expressed in language is not language. Constantly spoken, it is as though not spoken. Constantly unspoken, it is not as though not spoken.

(5) From all qualities the whole divine power of the Father speaketh forth the WORD; that is, the Son of God.

(18) Now some of the things said should bear a sense peculiar to themselves. So understand, for instance, what I'm going to say. All are in God, [but] not as lying in a place. For place is both a body and immovable, and things that lie do not have motion. Now things lie one way in the bodiless, another way in being made manifest. Think, [then,] of Him who doth contain them all; and think, that than the bodiless naught is more comprehensive, or swifter, or more potent, but it is the most comprehensive, the swiftest, and most potent of them all.

(12) For human speech is by nature feeble, and incapable of uttering God. I do not say His name. For to name it is common, not to philosophers only, but also to poets. Nor [do I say] His essence; for this is impossible, but the power and the works of God.

(3) These things, then, must be sung absolutely, respecting the Cause surpassing all, and we must add that It surpasses Holiness, and Lordship, and Kingdom, and most simplex Deity. For, from It, individually and collectively, were born and distributed every untarnished distinctness of every spotless purity, the whole arrangement and regulation of things existing, whilst It excludes want of harmony and want of equality, and want of symmetry, and rejoices over the well-ordered identity and rectitude, and leads round things, deemed worthy to participate in Itself. From It is all the perfect and complete possession of all. good things, every good forethought, watching and sustaining the objects of Its forethought, imparting Itself, as befits Its goodness, for deification of those who are turned to It.

(4) And even as birds uprisen from the shore, As in congratulation o'er their food, Make squadrons of themselves, now round, now long, So from within those lights the holy creatures Sang flying to and fro, and in their figures Made of themselves now D, now I, now L. First singing they to their own music moved; Then one becoming of these characters, A little while they rested and were silent. O divine Pegasea, thou who genius Dost glorious make, and render it long-lived, And this through thee the cities and the kingdoms, Illume me with thyself, that I may bring Their figures out as I have them conceived! Apparent be thy power in these brief verses! Themselves then they displayed in five times seven Vowels and consonants; and I observed The parts as they seemed spoken unto me. 'Diligite justitiam,' these were First verb and noun of all that was depicted; 'Qui judicatis terram' were the last. Thereafter in the M of the fifth word Remained they so arranged, that Jupiter Seemed to be silver there with gold inlaid.

(12) A: Thy argument (logos), Thrice-greatest one, is not to be gainsaid; air is a body. Further, it is this body which doth pervade all things, and so, pervading, fill them. What are we, then, to call that space in which the all doth move? H: The bodiless, Asclepius. A: What, then, is Bodiless? H: 'Tis Mind and Reason (logos), whole out of whole, all self-embracing, free from all body, from all error free, unsensible to body and untouchable, self stayed in self, containing all, preserving those that are, whose rays, to use a likeness, are Good, Truth, Light beyond light, the Archetype of soul. A: What, then, is God?