(3) ' Which are the Rudras? ' ' These ten breaths in a person, and the self as the eleventh. When they go out from this mortal body, they make us lament. So, because they make us lament (Vrztd), therefore they are Rudras/ 5- ' Which are the Adityas? ' ' Verily, the twelve months of the year. These are Adityas, for they go carrying along this whole world. Since they go 1 A Madhyamdma addition. Cf. Chand. 3. 16. I. (yanti) carrying along (d-da) this whole world, therefore they are called Adityas/

(3) 'Yajnavalkya/ said he, c how many hymns of praise will the Udgatri chant today in this sacrifice? ' 'Three.' ' The introductory hymn, the accompanying hymn, and the benediction hymn as the third.' < Which are those three with reference to the self? ' 'The introductory hymn is the in-breath (prana). The accompanying hymn is the out-breath (apand). The bene- diction hymn is the diffused breath (yyana).' ' What does one win by these? ' ' One wins the earth-world by the introductory hymn, the atmosphere-world by the accompanying hymn, the sky-world by the benediction hymn.' Thereupon the Hotri-priest Asvala held his peace,

(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) fra-na (in-breath), ap-d-na (out-breath), vy-a-na (diffused breath) — eight syllables. Of eight syllables, verily, is one line of the GayatrT. And that [series], indeed, is that [line] of it. As much breathing as there is here, so much indeed does he win who knows thus that line of it. That is its fourth, the sightly, foot, namely the one above- the-darksome who glows yonder. This fourth is the same as the Turlya. It is called the ' sightly (darsatam) foot,' because it has come into sight (dadrse), as it were. And he is called far above everything darksome. Thus he glows with luster and glory who knows thus that foot of it

(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.

(3) * Yajnavalkya/ said he, ' how many Rig verses will the Hotri make use of today in this sacrifice? ' ' Three/ e Which are those three? ' 'The introductory verse, the accompanying verse, and the benediction as the third.' ' What does one win by these? '

(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

(6) From him come the Rik, the Sâman, the Yagush, the Dîkshâ (initiatory rites), all sacrifices and offerings of animals, and the fees bestowed on priests, the year too, the sacrificer, and the worlds, in which the moon shines brightly and the sun.

(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.

(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.

(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.

(40) [Instructions to the Officiant]: Repeat that [address to the deceased] seven times over. Then there should be offered 'The Invocation of the Buddhas and Bodhisattvas'; 'The Path of Good Wishes Giving Protection from Fears in the Bardo'; 'The Root Words [or Verses] of the Bardo'; and 'The Rescuer [or Path of Good Wishes for Saving] from the Ambuscades [or Dangerous Narrow Passage-Way] of the Bardo'. These are to be read over thrice. 'The Tahdol', which liberateth the body-aggregate, should also be read out. Then 'The Rite which Conferreth of Itself Liberation in [Virtue of] Propensity' should be read too.

(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 — '