(6) When [the son] is born, he [i.e. the father] builds up a fire, places him on his lap, mingles ghee and coagulated milk in a metal dish, and makes an oblation, ladling out of the mingled ghee and coagulated rnilk, and saying: — The first quatrain occurs also at AV. 5. 25. 5; the second (with slight alterations) at AV. 5. 25.3. 'In this son may I be increased, And have a thousand in mine house! May nothing rob his retinue Of offspring or of animals! Hail! The vital* powers (prana) which are in me, my mind, I offer in you. Hail! What in this rite I overdid, Or what I have here scanty made — Let Agni, wise, the Prosperer, Make fit and good our sacrifice! Hail I'

(1) Now next, the Transmission. — When a man thinks he is about to depart, he says to his son: ' Thou art holy knowledge. Thou art sacrifice. Thou art the world.' The son replies: ' I am holy knowledge. I am sacrifice. I am the world/ Verily, whatever has been learned [from the Vedas], the sum of all this is expressed by the word c knowledge ' (brahma}. Verily, whatever sacrifices have been made, the sum of them all is expressed by the word hended under the word ' world. So great, verily, is this all. occurs at Kaush. 2. 15. [the father considers]. Therefore they call 'world-procuring' a son who has been instructed. Therefore they instruct him. When one who has this knowledge departs from this world, he enters into his son with these vital breaths [i.e. faculties: Speech, Mind, and Breath]. Whatever wrong has been done by him, his son frees him from it all.. Therefore he is called a son (putra)? By his son a father stands firm in this world. Then into him [who has made over to his son his mortal breaths] enter those divine immortal breaths. 1 8. From the earth and from the fire the divine Speech enters him. Verily, that is the divine Speech whereby what- ever one says comes to be.

(1) When the Father produced by intellect And austenty seven kinds of food, One of his [foods] was common to all, Of two he let the gods partake, Three he made for himself, One he bestowed upon the animals On this [food] everything depends, Both what breathes and what does not. How is it that these do not peiish When they are being eaten all the time He who knows this imperishableness— He eats food with his mouth (pratika), He goes to the gods, He lives on strength. Thus the verses.

(6) Now, in case one wishes, 'That a tawny son with reddish-brown eyes be born to me! that he may be able to recite two Vedas f that he may attain the full length of life! ' — they two should have rice cooked with sour milk and should eat it prepared with ghee. They two are likely to beget [him], 1 6. Now, in case one wishes, ' That a swarthy son with red eyes be born to me! that he may be able to repeat three Vedas! that he may attain the full length of life! ' — they two should have rice boiled with water and should eat it prepared with ghee. They two are likely to beget [him]. possessions of which an offender is to be deprived by an offended Brahman, •phrase also in Sat. Br I. 6 I. 18.

(6) Then he addressed him with an invitation to remain. Not respecting the invitation to remain, the boy ran off. He went to his father. He said to him: 'Verily, aforetime you have spoken of me, Sir, as having been instructed! J 'Five questions a fellow of the princely class (rajanya- bandhu} has asked me. Not a single one of them do I know.' 'What are they?'

(1) Verily, the person here who knows this, is himself that Prajapati with the sixteen parts who is the year. The fifteen parts are his wealth. The sixteenth part is his self (atman). In wealth alone [not in self] is one increased and diminished. That which is the self (atman) is a hub; wealth, a felly. Therefore even if one is overcome by the loss of everything, provided he himself lives, people say merely. ' He has come off with the loss of a felly! ' The three worlds and how to win them j 6. Now, there are of a truth three worlds — the world of men, the world of the fathers, and the world of the gods.. This world of men is to be obtained by a son only, by no other means; the world of the fathers, by sacrifice; the world of the gods, by knowledge. The world of the gods is verily the best of worlds. Therefore they praise knowledge. A father's transmission to his son

(6) Then he draws down to the child's right ear and says milk, honey, and ghee and feeds [his son] out of a gold [spoon] which is not placed within [the mouth], saying: e I place in you Bhur \ I place in you Bhuvas \ I place in you Svar! Bhur, BhuvaS) Svar — everything 2 I place in you I 2,6. Then he gives him a name, saying i You are Veda. 3 So this becomes his secret name. 27, Then he presents him to the mother and offers the breast, saying: — 'Thy breast which is unfailing and refreshing, Wealth-bearer, treasure-finder, rich bestower. With which thou nourishest all things esteemed — Give it here, 0 SarasvatI, to suck from/

(4) He (knowing that his father had promised to give up all that he possessed, and therefore his son also) said to his father: 'Dear father, to whom wilt thou give me?' He said it a second and a third time. Then the father replied (angrily): 'I shall give thee unto Death.'

(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.

(6) Now, in 'case one wishes, 'That a learned (pandita] daughter be born to me! that she may attain the full fength of life I '— they two should have rice boiled with sesame and should eat it prepared with ghee. They two are likely to beget [her]. 1 8. Now, in case one wishes, 'That a son, learned, famed, a frequenter of council-assemblies, a speaker of discourse desired to be heard, be born to me! that he be able to repeat all the Vedas! that he attain the full length of life! '—they two should have rice boiled with meat and should eat it prepared with ghee. They two are likely to beget [him], with meat, either veal or beef.

(1) 'When the Father produced by intellect and austerity seven kinds of food' — truly by intellect and austerity the Father did produce them. ' One of his [foods] was common to all.' That of his which is common to all is the food that is eaten here. He who worships that, is not turned from evil, for it is mixed [i.e. common, not selected]. 'Of two he let the gods partake/ They arc the tmta (fire-sacrifice) and thtfra/mta (offering). For this reason one sacrifices and offers to the gods. People also say that these two are the new-moon and the full-moon sacrifices. Therefore one should not offer sacrifice [merely] to secure a wish first both men and animals live upon milk. Therefore they either make a new-bom babe lick butter or put it to the breast. Likewise they call a new-born calf 'one that does not eat grass ' what does not ' — for upon milk everything depends, both what breathes and what does not. This that people say, cBy offering with milk for a year one escapes the second death ' — one should know that this is not so, since on the very day that he makes the offering he who knows escapes the second death, for he offers all his food to the gods. eaten all the time?' Verily, the Person is imperishableness, for he produces this food again and again. ' He who knows this imperishableness ' — verily, a person is imperishableness, for by continuous meditation he produces this food as his work. Should he not do this, all the food would perish. ( He eats food with his mouth (pratlkd)' The prattka is the mouth. So he eats food with his mouth.

(11) Yama said: 'Through my favour Auddâlaki Âruni, thy father, will know thee, and be again towards thee as he was before. He shall sleep peacefully through the night, and free from anger, after having seen thee freed from the mouth of death.'