(1) Adoration to Osiris, giving him praise, bowing down before Unneferu, falling on one’s face before the lord of Ta-tsert, and exalting him who is on his sand

(19) I eat like Shu. I ease myself like Shu. The king of Egypt (Osiris) is present. Khonsu and Thoth their laws are within me. They impart warmth to the heavenly host

(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.'

(18) O Arjuna! and now hear from Me the three-fold pleasure in which man finds delight by habit, and attains to the end of pain.

(6) Man (purusd), verily, is a sacrificial fire, O Gautama. The open mouth, verily, is its fuel; breath (prdnd), the smoke, speech, the flame; the eye, the coals; the ear, the sparks. In this fire the gods offer food. From this oblation semen arises.

(46) This is the source of joy, or the cause of the laughing, elevating joy, whereby a thing trembleth and jubilateth for joy; whence the heavenly joy existeth.

(2) There is cheering, when it is seen that Seshait has come towards Seb; when Anubis has commanded to N. : build a house on earth, the foundations of which be like On, and the circuit like Cher-ābā; let the god of the sanctuary be in the sanctuary. I also decree that it should contain the sacrificial victim, brought by slaves, and held up by ministrants

(18) Whatever action a man performs with his body, speech, and mind, whether right ( according to the Sastras ) or the reverse ( opposed to the Sastras ), these five are its causes.

(10) Manjusri asked: “What should be his joy (mudita)?”

Vimalakirti replied: He should be filled with joy on seeing others win the benefit of the Dharma with no regret whatsoever.”

(68) Such a source has joy, and from the same substance also as the wrath. That is, when the gall in the loving or sweet quality is inflamed, in that which man is in love withal, then the whole body trembleth for the joy; in which many times the astral spirits are affected also, when the gall is overflown, and is kindled in the sweet quality.

(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,

(2) Said on a Tat of gold inlaid into the substance of sycamore-wood, and dipped into juice of ankhamu. If it is put on the neck of this Chu, he arrives at the doors of the Tuat, and he comes forth by day, even though he be silent. The Tat is put in its place on the first day of the year, as is done to the followers of Osiris

(5) Hail to thee in the Tuat, praises also to what is in thee; hail to thee in the Tuat, the weeping gods cut their hair in thy honour, they clap their hands, they implore thee, they pray thee, they weep before thee. Thy soul rejoices and thy body is glorious

(6) Her lap is a sacrificial altar; her hairs, the sacrificial grass; her skin, the soma-press. The two lips of the vulva are the fire in the middle. Verily, indeed, as great as is the world of him who sacrifices with the Vajapeya ('Strength- libation ') sacrifice,, so great is the world of him who practises sexual intercourse, knowing this; he turns the good deeds of \\ omen to himself. But he who practises sexual intercourse with- out knowing this — women turn his good deeds unto themselves.

(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 — '

(17) There are hailing and cries of welcome to the Osiris N , the divine body of Rā, on traversing the Nu, and whilst the ka of the god is being propitiated, according to his pleasure

(32) And he and all his sons and his men were eating (this) with joy there during seven days and blessing and thanking the Lord, who had delivered him out of all his tribulation and had given him his vow.

(15) Thou puttest on the pure garment and thou divestest thy apron when thou stretchest thyself on the funereal bed; haunches are cut for thy ka , and a heart is offered unto thy mummy. Thou receivest a bandage of the finest linen from the hands of the attendant of Rā; thou eatest on thy resting couch bread which has been baked by the fire goddess herself; thou eatest the haunch, thou seizest the meat which has been prepared by Rā in his holy place; thou washest thy feet in silver basins made by the skilful artist Sokaris; thou eatest bread placed on the altar, and prepared by the holy fathers, thou livest upon baked cakes and hot drinks from the store-house; thou inhalest the smell of flowers; thy heart is not reluctant at the sight of offerings; thy ministrants make for thee the loaves and the cakes of the Powers of Heliopolis; and they themselves bring thee the sacred things; thy offerings have been chosen for thee; and thy ordinances are in the gates of the Great Dwelling; thou risest like Sahu and thou arrivest like the morning star; Nut stretches forth her arms towards thee; Sahu, the son of Rā, and Nut, the mother of the gods, the two great gods of the sky, they speak one to another saying: Take him in thy arms; I have brought in my arms the form of N. in the happy day when he is glorified, when his memory is recorded, when he is in the mouth of all generations

(3) Nourished by sacrifice, the Gods, give you desirable enjoyments. He who enjoys objects given by the Gods without offering them is verily a thief.

(2) And when the Tuat is opened to the gods, let N come forth to do his pleasure upon earth amid the Living