(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.

(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.

(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) “ Again, he can enclose the waters of the four great oceans within a single pore of the skin and there is no disturbance among the beings of the water whether fishes or turtles or great turtles or crocodiles, the nature of the great oceans remaining as it was ; even those beings such as goblins and Asuras [who live therein] recognise not and know not that they are enclosed and never disturb the being in whom they are enclosed.

(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.

(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.

(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).'

(6) He moves about becoming manifold within the heart where the arteries meet, like spokes fastened to the nave. Meditate on the Self as Om! Hail to you, that you may cross beyond (the sea of) darkness!

(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).

(3) The diver said: 'Friend, I will declare unto you one foot of Brahman! 'Declare it, Sir,' he replied. He said to him: 'Breath is one quarter, the eye is one quarter, the ear is one quarter, the mind is one quarter. This is a foot of Brahman, consisting of four quarters, and called Âyatanavat (having a home). 'He who knows this and meditates on the foot of Brahman, consisting of four quarters, by the name of Âyatanavat, becomes possessed of a home in this world. He conquers the worlds which offer a home, whoever knows this and meditates on the foot of Brahman, consisting of four quarters, by the name of Âyatanavat.'