(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.

(4) Of the man who is devoid of attachment, who is liberated, whose mind is established in knowledge, the whole action performed in the spirit of sacrifice is dissolved.

(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.'

(6) Woman, verily, is a sacrificial fire, O Gautama. The sexual organ, in truth, is its fuel; the hairs, the smoke; the vulva, the flame; when one inserts, the coals; the feelings of pleasure, the sparks. In this oblation the gods offer semen. From this oblation a person (puni$a) arises. He lives as long as he lives. Then when he dies, [14] then they carry him to the fire. His fire, in truth, becomes the fire; fuel, the fuel; smoke, the smoke; ffame, the flame; coals, the coals; sparks, the sparks. In this fire the gods offer a person (purusa). From this oblation the man arises having the color of light. '

(344) He who having got rid of the forest (of lust) (i.e. after having reached Nirvâna) gives himself over to forest-life (i.e. to lust), and who, when removed from the forest (i.e. from lust), runs to the forest (i.e. to lust), look at that man! though free, he runs into bondage.

(6) In a clean spot, a firm seat should be made, neither too high nor too low, and it should be covered by cloth, skin, and holy grass one over the other. There, being seated, having made the mind one-pointed, controlling the actions of the mind and the senses, let him practice Dhyana Yoga for self-purification.

(6) Now, if one's wife have a paramour, and he hate him, let him put fire in an unannealed vessel, spread out a row of reed arrows in inverse order, and therein sacrifice in inverse order those reed arrows, their heads smeared with ghee, saying: — in-breath and out-breath (prdndpanaii) — you, so-and-so ' You have made a libation in my fire! I take away your sons and cattle — you, so-and-so! You have made a libation in my fire! I take away your sacrifices and meritorious deeds x— you, so-and-so ' You have made a libation in my fire! I take away your hope and expectation 1 — you, so-and-so! } Verily, he whom a Brahman who knows this curses — he departs from this world impotent and devoid of merit. There- fore one should not desire sport with the spouse of a person learned in sacred lore (srotriyd] who knows this, for indeed he who knows this becomes superior.

(4) Then she will begin to rage at herself like a woman in labor, writhing and screaming in the hour of delivery. But since she is female, she is powerless by herself to inseminate a child. So the father sent her from heaven her man, her brother, the firstborn. The bridegroom came down to the bride. She gave up her former whoring and cleansed herself of the pollution of adulterers, and she was renewed to be a bride. She cleansed herself in the bridal chamber. She filled it with perfume and sat there waiting for the true groom. She no longer goes about the marketplace, copulating with whomever she desires, but she waits for him, saying, "When will he come?" And she feared him, not knowing what he looked like. She no longer remembers, since she fell from her father's house long ago.

(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 — '

(6) 2.4-5.9.2. 1 A part of the elaborate ceremonies which occur also at Asvalayana Gnhya Sutras i. 3. T and at Paraskara Gnhya Sutras I. I. 2. So AV. 7. 99. i; gat. Br. 1.1.1.22; r. 7. 3. 2; Asvalayana Grihya Sutras 2. 5. 2; Gobhila Gnhya Sutras i. 7. 9; Katyayana 3rauta Sutras 2. 3. 6. and pours off the remainder in the mixed potion. A Hail to the semen! Thus he makes an oblation in the fire and pours off the remainder in the mixed potion.

(6) ¶I am come to send fire on the earth; and what will I, if it be already kindled? But I have a baptism to be baptized with; and how am I straitened till it be accomplished!

(9) Accordingly one dreams, the soul assenting to the vision. But he dreams waking, who looks so as to lust; not only, as that Gnostic said, if along with the sight of the woman he imagine in his mind intercourse, for this is already the act of lust, as lust; but if one looks on beauty of person (the Word says), and the flesh seem to him in the way of lust to be fair, looking on cam ally and sinfully, he is judged because he admired. For, on the other hand, he who in chaste love looks on beauty, thinks not that the flesh is beautiful, but the spirit, admiring, as I judge, the body as an image, by whose beauty he transports himself to the Artist, and to the true beauty; exhibiting the sacred symbol, the bright impress of righteousness to the angels that wait on the ascension; I mean the unction of acceptance, the quality of disposition which resides in the soul that is gladdened by the communication of the Holy Spirit.

(2) The beloved of Tus, that ocean of spiritual secrets, said to one of his disciples: 'Melt yourself in the fire of love until you become as thin as a hair, then you will be fit to take your place among the locks of your beloved. If your eyes are turned towards the Way and if you are clear-seeing, then contemplate and ponder, hair by hair.

'He who leaves the world to follow this Way, finds death; he who finds death finds immortality. O my heart, if you have been turned inside out, cross the bridge Sirat and the burning fire; for when the oil in the lamp is burning it produces smoke as black as an old crow, but when it has been consumed by fire it ceases to have a coarse existence.

'If you wish to arrive at that high place first get rid of yourself; then go out from nothing as another Borak. Put on the khirka of nothingness and drink of the cup of annihilation, then cover your breast with the belt of belittlement

(1 ' 5)

and put on your head the burnous of non-existence. Place your foot in the stirrup of non-attachment, and urge your useless steed towards the place where there is nothing. But if there remains in you the least egoism the seven seas will be, for you, full of adversity.'

(23) Further, when the worlds in the ten directions come to an end through destruction by fires, this Bodhisattva can breathe in these fires into his own belly without being injured by them while they continue to burn without change.

(150) They say, What ails the fool, when will he have done with his dreaming? This is because they are asleep in fleshly lusts. Well, well, you shall see what kind of dream this will be.

(6) Let him firmly hold the body, head and neck erect, and gazing on the tip of his nose, without looking around, let him sit, serene and fearless, established in the vow of celibacy, self-controlled and balanced, thinking of Me as the Supreme goal.

(171) Then he said, "Though she lacks clothes of silk and wool, 'Tis sweeter to embrace her without those veils. I have become naked of the body and its illusions, I am admitted into the most intimate union." The story admits of being told up to this point, If you should speak and try a hundred ways to express it, 'Tis useless; the mystery becomes no clearer. You can ride on saddle and horse up to the sea-coast, But then you must use a horse of wood (i.e., a boat). A horse of wood is useless on dry land,

(11) Let us now proceed to that, which follows the prayer mentioned. When the Hierarch has finished it, he first salutes the fallen asleep, and next, all who are present; for dear and honoured by all Godlike men is he who has been perfected in a Divine life. After the salutation, the Hierarch pours the oil upon the man fallen asleep. And remember, that during the sacred Birth from God, before the most Divine Baptism, a first participation of a holy symbol is given to the man initiated--the oil of Chrism--after the entire removal of the former clothing; and now, at the conclusion of all, the Oil is poured upon the man fallen asleep. Then indeed the anointing with the Oil summoned the initiated to the holy contests; and now the Oil poured upon him shews the fallen asleep to have struggled, and to have been made perfect, throughout those same contests.

(11) He to whom this has been done, the impure ones in the Tuat can do nothing to him. He drinks the running water of the stream, he shines like a star in the sky

(19) 'This, O Nakiketas, is thy fire which leads to heaven, and which thou hast chosen as thy second boon. That fire all men will proclaim. Choose now, O Nakiketas, thy third boon.'