(2) When they became aware I gave no place For passage of the sunshine through my body, They changed their song into a long, hoarse "Oh!" And two of them, in form of messengers, Ran forth to meet us, and demanded of us, "Of your condition make us cognisant." And said my Master: "Ye can go your way And carry back again to those who sent you, That this one's body is of very flesh. If they stood still because they saw his shadow, As I suppose, enough is answered them; Him let them honour, it may profit them." Vapours enkindled saw I ne'er so swiftly At early nightfall cleave the air serene, Nor, at the set of sun, the clouds of August, But upward they returned in briefer time, And, on arriving, with the others wheeled Tow'rds us, like troops that run without a rein. "This folk that presses unto us is great, And cometh to implore thee," said the Poet; "So still go onward, and in going listen." "O soul that goest to beatitude With the same members wherewith thou wast born," Shouting they came, "a little stay thy steps,

(1) He desired: * Let me sacrifice further with a greater sacrifice (yajna)V He toitured himself. He practised austerity. When he had tortured himself and practised austerity, glory and vigor went forth. The glory and vigor, verily, are the vital breaths. So when the vital breaths departed, his body began to swell. His mind, indeed, was in his body (sarira).

(2) And therefore swink and sweat in all that thou canst and mayest, for to get thee a true knowing and a feeling of thyself as thou art; and then I trow that soon after that thou shalt have a true knowing and a feeling of God as He is. Not as He is in Himself, for that may no man do but Himself; nor yet as thou shalt do in bliss both body and soul together. But as it is possible, and as He vouchsafeth to be known and felt of a meek soul living in this deadly body.

(2) This, verily, is the honey which Dadhyanc Atharvana declared unto the two Asvins. Seeing this, the seer spake: — ' That mighty deed of yours, 0 ye two heroes, [which ye did] for gain, I make known, as thunder [makes known the corning] rain, Even the honey which Dadhyafic Atharvana to you Did declare by the head of a hoise.' x

(87) And in this anxious rising up an anguish1 humour or ing heat is generated, whereby a sweat [moisture or humour] presseth forth, as it does in a dying man; and that sweat qualifieth, mixeth or uniteth with the astringent and bitter qualities, for it is their son, which they have generated out of the sweet water, and which they had killed and brought to death.

(3) [Sakalya said:] ' What divinity have you in this western quarter? ' ' Varuna/ ' On semen.* his father, " He has slipped out from his heart, as it were. He is built out of his heart." For on the heart alone semen is based/ 'Quite so, Yajnavalkya/

(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.

(2) He who thus knows the Vairâga, as interwoven in the seasons, shines (virâgati) through children, cattle, and glory of countenance. He reaches the full life, he lives long, becomes great with children and cattle, great by fame. His rule is, 'Never complain of the seasons.'

(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.

(1) Man is sacrifice. His (first) twenty-four years are the morning-libation. The Gâyatrî has twenty-four syllables, the morning-libation is offered with Gâyatrî hymns. The Vasus are connected with that part of the sacrifice. The Prânas (the five senses) are the Vasus, for they make all this to abide (vâsayanti).

(4) My temples throbbed(?)... He gave me water to drink from his waterskin." "My friend, the god to whom we go is not the wild bull? He is totally different? The wild bull that you saw is Shamash, the protector, in difficulties he holds our hand. The one who gave you water to drink from his waterskin is your personal) god, who brings honor to you, Lugalbanda. We should join together and do one thing, a deed such as has never (before) been done in the land. At twenty leagues they broke for some food, at thirty leagues they stopped for the night, walking fifty leagues in a whole day, a walk of a month and a half. They dug a well facing Shamash, Gilgamesh climbed up a mountain peak, made a libation of flour, and said: "Mountain, bring me a dream, a favorable message from Shamash.

(4) In the state of sleep going aloft and alow, A god, he makes many forms for himself— Now, as it were, enjoying pleasure with women, Now, as it were, laughing, and even beholding fearful sights.

(43) The perfection of the powers of the bodily vesture comes through the wearing away of impurities, and through fervent aspiration.

(87) This corporeal exsiccation or drying, I call in this book the divine SALITTER, for it is therein [in the seventh fountain spirit of nature] the seed of the whole Deity, and it [the seventh spirit] is as it were a mother, which receiveth the seed, and always generateth fruit again, according to all the qualities of the seed.

(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

(11) [Those of, and] above, the mystic mantraydnic devotees of ordinary [psychic development], who have meditated upon the visualization and perfection processes and practiced the essences [or essence mantras], need not wander down this far on the Chonyid Bardo. As soon as they cease to breathe, they will be led into the pure paradise realms by the Heroes and Heroines and the Knowledge-Holders. As a sign of this, the sky will be cloudless; they will merge into rainbow radiance; there will be sun- showers, sweet scent of incense [in the air], music in the skies, radiances; bone-reliques and images [from their funeral-pyre].

(1) In the beginning nothing whatsoever was here. This [world] was covered over with death, with hunger — for hunger is death. Then he made up his mind (manas): ' Would that I had a self!' So he went on (acarat) praising (arcau). From him, while he was praising, water was produced. 'Verily, while I was praising, I had pleasure (ka) \ ' thought he, This, indeed, is the tfTv&tf-nature of what pertains to brightness (arkya). Verily, there is pleasure for him who knows thus that ar/ca-naturc of what pertains to brightness. 2* The water, verily, was brightness. That which was the froth of the water became solidified. That became the earth. On it he [i.e. Death] tortured himself ( Vsram}. When he had tortured himself and practised austerity, his heat (tejas) and essence (rasa) turned into fire.

(6) Thereon he hid himself; and I towards The ancient poet turned my steps, reflecting Upon that saying, which seemed hostile to me. He moved along; and afterward thus going, He said to me, "Why art thou so bewildered?" And I in his inquiry satisfied him. "Let memory preserve what thou hast heard Against thyself," that Sage commanded me, "And now attend here;" and he raised his finger. "When thou shalt be before the radiance sweet Of her whose beauteous eyes all things behold, From her thou'lt know the journey of thy life." Unto the left hand then he turned his feet; We left the wall, and went towards the middle, Along a path that strikes into a valley, Which even up there unpleasant made its stench.

(3) He who thus knows this nectar, becomes one of the Âdityas, with Varuna at their head, he sees the nectar and rejoices. And he, having entered that colour, rises again from that colour.

(2) And even as he who acts and meditates, For aye it seems that he provides beforehand, So upward lifting me towards the summit Of a huge rock, he scanned another crag, Saying: "To that one grapple afterwards, But try first if 'tis such that it will hold thee." This was no way for one clothed with a cloak; For hardly we, he light, and I pushed upward, Were able to ascend from jag to jag. And had it not been, that upon that precinct Shorter was the ascent than on the other, He I know not, but I had been dead beat. But because Malebolge tow'rds the mouth Of the profoundest well is all inclining, The structure of each valley doth import That one bank rises and the other sinks. Still we arrived at length upon the point Wherefrom the last stone breaks itself asunder. The breath was from my lungs so milked away, When I was up, that I could go no farther, Nay, I sat down upon my first arrival. "Now it behoves thee thus to put off sloth," My Master said; "for sitting upon down, Or under quilt, one cometh not to fame,