(3) Then Bhujyu Lahyayani questioned him. £ Yajfiavalkya/ said he, ( we were traveling around as wanderers among the Madras. As such we came to the house of Pataficala Kapya. He had a daughter who was possessed by a Gandharva. We asked him: " Who are you? " He said: " I am Sudhanvan, a descendant of Angiras." When we were asking him about the ends of the earth, we said to him: " What has become of the Parikshitas? What has become of the Parikshitas? "— I now ask you, Yajnavalkya. What has become of the Pari- kshitas? ' a. He said: ' That one doubtless said, c{ They have, in truth, gone whither the offerers of the horse-sacrifice go." ' ' Where, pray, do the offerers of the horse-sacrifice go? ' c This inhabited world, of a truth, is as broad as thirty-two days [i.e. days' journeys] of the sun-god's chariot. The earth, which is twice as wide, surrounds it on all sides. The ocean, which is twice as wide, surrounds the earth on all sides. Then there is an interspace as broad as the edge of a razor or the wing of a mosquito. Indra, taking the form of a bird, delivered them [i.e. the Parikshitas] to Wind. Wind, placing them in himself, led them where the offerers of the horse-sacrifice were. Somewhat thus he [i.e. Sudhanvan] praised Wind. Therefore Wind alone is individuality (vyasti). Wind is totality (samastf). He who knows this overcomes a second death.' Thereupon Bhujyu Lahyayani held his peace.

(2) It is — as, from a fire laid with damp fuel, clouds of smoke separately issue forth, so, lo, verily, from this great Being (bkutd) has been breathed foith that which is Rig- Veda, Yajur- Veda, Sama-Veda, [Hymns] of the Atharvans and Angirascs, Legend (itihasa), Ancient Lore (pitrand)> Sciences (vidya), Mystic Doctrines (^m^rf), Verses (sloka), Aphorisms (sutra), desert '; so also in all the following similar sentences. Cf. Bnh. 4. 5. 7. 2 A designation of the Atharva-Veda. Explanations (amivydkkydua)> and Commentaries (vyakhyana). From it, indeed, are all these breathed foith. ii. It is — as of all waters the uniting-point is the sea, so of all touches the uniting-point is the skin, so of all tastes the uniting-point is the tongue, so of all smells the uniting-point is the nostrils, so of all forms the uniting-point is the eye, so of all sounds the uniting-point is the ear, so of all intentions (samkalpa) the uniting-point is the mind (manas\ so of all knowledges the uniting-point is the heart, so of all acts (karma) the uniting-point is the hands, so of all pleasures (ananda) the uniting-point is the generative organ, so of all evacuations the uniting-point Is the anus, so of all journeys the uniting-point is the feet, so of all the Vedas the uniting-point is speech. 12,. It is — as a lump of salt cast in water would dissolve right- into the water; there would not be [any] 2 of it to seize forth, as it were (iva), but wherever one may take, it is salty indeed — so, lo, verily, this great Being (bhuta\ infinite, limitless, is just a mass of knowledge (vijnana-ghana). Arising out of these elements (bkuta), into them also one vanishes away. After death there is no consciousness (na pretya samjna *sti). Thus, lo, say I.' Thus spake Yajnavalkya.

(1) Verily, the day arose for the horse as the sacrificial vessel which stands before. Its place is the eastern sea. Verily, the night arose for him as the sacrificial vessel which stands behind. Its place is the western sea. Verily, these two arose on both sides of the horse as the two sacrificial vessels. animal sacrifices in ancient India (described at length in Sat. Br. 13. 1-5), is interpreted, in this and the following Brahmana, as of cosmic significance — a miniature reproduction of the world-order. In the liturgy for the Horse-sacrifice (contained in VS. 22-25) there is a similar apportionment of the parts of the animal to the vanous parts of the world. Compare also a similar elaborate cosmic correlation of the ox at AV. 9. 7. symbolized cosmically by the Bay of Bengal and the Indian Ocean. Becoming a steed, he carried the gods; a stallion, the Gandharvas; a courser, the demons; a horse, men. The sea, indeed, is his relative. The sea is his place.

(1) He divided himself (atmanam) threefold: [fire (agni) one third], the sun (aditya) one third, wind (vayii) one third. He also is Life (prdna) divided threefold. The eastern direction is his head. Yonder one and yonder one are the foie quarters. Likewise the western direction is his tail. Yonder one and yonder one 5 are the hind quarters. South and north are the flanks. The sky is the back. The atmosphere is the belly. This [earth] is the chest. He stands firm in the waters. He who knows this, stands firm wherever he goes.

(4) So long as the sun rises in the east and sets in the west , so long does he follow the sovereign supremacy of the Vasus.

(3) Verily, O Gargi, at the command of that Imperishable the sun and the moon stand apart. Verily, O Gargi, at the command of that Imperishable the earth and the sky stand 1 A Madhyamdma addition. apart. Verily, O Gargi, at the command of that Imperishable the moments, the hours, the days, the nights, the fortnights, the months, the seasons, and the years stand apart. Verily, O Gargi, at the command of that Imperishable some livers flow from the snowy mountains to the east, others to the west, in whatever diiection each flows, Verily, O Gargi, at the command of that Imperishable men praise those who give, the gods are desirous of a sacrificer, and the fathers [are desirous] of the Manes-sacrifice.

(10) Mehenit is millions upon millions in length from Amur to Ta-ur an endless river wherein the gods move

(1) In the northern ocean there is a fish, called the Leviathan, many thousand li in size. This leviathan changes into a bird, called the Rukh, whose back is many thousand li in breadth. With a mighty effort it rises, and its wings obscure the sky like clouds. At the equinox, this bird prepares to start for the southern ocean, the Celestial Lake. And in the Record of Marvels we read that when the rukh flies southwards, the water is smitten for a space of three thousand li around, while the bird itself mounts upon a typhoon to a height of ninety thousand li, for a flight of six months' duration. Just so are the motes in a sunbeam blown aloft by God. For whether the blue of the sky is its real colour, or only the result of distance without end, the effect to the bird looking down would be just the same as to the motes. If there is not sufficient depth, water will not float large ships. Upset a cupful into a small hole, and a mustard-seed will be your boat. Try to float the cup, and it will stick, from the disproportion between water and vessel. So with air. If there is not a sufficient depth, it cannot support large birds. And for this bird a depth of ninety thousand li is necessary; and then, with nothing save the clear sky above, and no obstacle in the way, it starts upon its journey to the south.

(15) He can also put the four great oceans that surround Sumeru in a pore without causing inconvenience to fishes, water tortoises, sea-turtles, water-lizards and all other aquatic animals while the oceans remain the same and the nagas (dragons), ghosts, spirits and asuras (titans) are not even aware of being displaced and interposed.

(3) A: Assuredly. H: Of what size, then, must be the space in which it's moved, and of what kind [must be] the nature [of that space]? Must it not be far vaster [than the cosmos], in order that it may be able to find room for its continued course, so that the moved may not be cramped for want of room and lose its motion? A: Something, Thrice-greatest one, it needs must be, immensely vast.

(3) Agni said: 'Friend, I will declare unto you one foot of Brahman.' 'Declare it, Sir,' he replied. He said to him: 'The earth is one quarter, the sky is one quarter, the heaven is one quarter, the ocean is one quarter. This is a foot of Brahman, consisting of four quarters, and called Anantavat (endless).'

(1) Then he said to them all: 'You eat your food, knowing that Vaisvânara Self as if it were many. But he who worships the Vaisvânara Self as a span long, and as identical with himself, he eats food in all worlds, in all beings, in all Selfs.

(2) 'Of that Vaisvânara Self the head is Sutegas (having good light), the eye Visvarûpa (multiform), the breath Prithagvartman (having various courses), the trunk Bahula (full), the bladder Rayi (wealth), the feet the earth, the chest the altar, the hairs the grass on the altar, the heart the Gârhapatya fire, the mind the Anvâhârya fire, the mouth the Âhavanîya fire.

(1) 'A diver-bird (Madgu, meant for Prâna) will declare to you another foot of Brahman.' (After these words of the Hamsa), Satyakâma, on the morrow, drove the cows onward. And when they came towards the evening, he lighted a fire, penned the cows, laid wood on the fire, and sat down behind the fire, looking toward the east.

(1) Likewise of that Breath, water is the body. Its light- form is yon moon. As far as Breath extends, so far extends water, so far yon moon. These are all alike, all infinite. Verily he who worships them as finite wins a finite world. Likewise he who worships them as infinite wins an infinite world. One's self identified with the sixteenfold Prajapati

(4) 'He who knows this and meditates on the foot of Brahman, consisting of four quarters, by the name of Anantavat, becomes endless in this world. He conquers the endless worlds, whoever knows this and meditates on the foot of Brahman, consisting of four quarters, by the name of Anantavat.

(1) Om! Verily, the dawn is the head of the sacrificial horse; the sun, his eye; the wind, his breath; universal fire (Agni VaisVanara), his open mouth. The year is the body (atman) of the sacrificial horse; the sky, his back; the atmo- sphere, his belly; the earth, the under part of his belly; the quarters, his flanks; the intermediate quarters, his ribs; the seasons, his limbs; the months and half-months, his joints; days and nights, his feet; the stars, his bones; the clouds, his flesh. Sand is the food in his stomach; rivers are his entrails. His liver and lungs are the mountains; plants and trees, his hair. The orient is his fore part; the Occident, his hind part. When he yawns, then it lightens. When he shakes himself, then it thunders. When he urinates, then it rains. Voice, indeed, is his voice.

(11) By the third day they had traveled a stretch of a month and a half, and Urshanabi arrived at the Waters of Death. Urshanabi said to Gilgamesh: "Hold back, Gilgamesh, take a punting pole, but your hand must not pass over the Waters of Death...! Take a second, Gilgamesh, a third, and a fourth pole, take a fifth, Gilgamesh, a sixth, and a seventh pole, take an eighth, Gilgamesh, a ninth, and a tenth pole, take an eleventh, Gilgamesh, and a twelfth pole! In twice 60 rods Gilgamesh had used up the punting poles. Then he loosened his waist-cloth(?) for... Gilgamesh stripped off his garment and held it up on the mast(!) with his arms. Utanapishtim was gazing off into the distance, puzzling to himself he said, wondering to himself: "Why are 'the stone things' of the boat smashed to pieces!

(2) 'He (Brahman) is the swan (sun), dwelling in the bright heaven; he is the Vasu (air), dwelling in the sky; he is the sacrificer (fire), dwelling on the hearth; he is the guest (Soma), dwelling in the sacrificial jar; he dwells in men, in gods (vara), in the sacrifice (rita), in heaven; he is born in the water, on earth, in the sacrifice (rita), on the mountains; he is the True and the Great.'

(6) 'Such is the greatness of it (of Brahman, under the disguise of Gâyatrî ); greater than it is the Person (purusha). His feet are all things. The immortal with three feet is in heaven (i. e. in himself).'