(3) Beginning with the manifestations of Spirit--of THE ALL--it will be noticed that there is ever the Outpouring and the Indrawing; the "Outbreathing and Inbreathing of Brahm," as the Brahmans word it. Universes are created; reach their extreme low point of materiality; and then begin in their upward swing. Suns spring into being, and then their height of power being reached, the process of retrogression begins, and after aeons they become dead masses of matter, awaiting another impulse which starts again their inner energies into activity and a new solar life cycle is begun. And thus it is with all the worlds; they are born, grow and die; only to be reborn. And thus it is with all the things of shape and form; they swing from action to reaction; from birth to death; from activity to inactivity--and then back again. Thus it is with all living things; they are born, grow, and die--and then are reborn. So it is with all great movements, philosophies, creeds, fashions, governments, nations, and all else-birth, growth, maturity, decadence, death-and then new-birth. The swing of the pendulum is ever in evidence.

(6) 'That which cannot be seen, nor seized, which has no family and no caste, no eyes nor ears, no hands nor feet, the eternal, the omnipresent (all-pervading), infinitesimal, that which is imperishable, that it is which the wise regard as the source of all beings.'

(55) The goddess said: Likewise all living beings (fundamentally) are subject to neither death nor birth.”

(1) All this is Brahman (n.) Let a man meditate on that (visible world) as beginning, ending, and breathing in it (the Brahman). Now man is a creature of will. According to what his will is in this world, so will he be when he has departed this life. Let him therefore have this will and belief:

(22) 'The wise who knows the Self as bodiless within the bodies, as unchanging among changing things, as great and omnipresent, does never grieve.'

(2) 'Whatever there is, the whole world, when gone forth (from the Brahman), trembles in its breath. That Brahman is a great terror, like a drawn sword. Those who know it become immortal.'

(10) 'What is here (visible in the world), the same is there (invisible in Brahman); and what is there, the same is here. He who sees any difference here (between Brahman and the world), goes from death to death.'

(1) Verily, in the beginning this world was Brahma, It knew only itself (atmanam): is the source of Kshatrahood. Therefore, even if the king attains supremacy, he rests finally upon Brahmanhood as his own source, So whoever injures him [i.e. a Brahman] attacks his own source. He fares worse in proportion as he injures one who is better. is. He was not yet developed. He created the Vis (the commonalty),those kinds of gods that are mentioned in numbers: the Vasus, the Rudras, the Adityas, the Vi^vadevas, the Maruts.

(1) Verily, at that time the world was undifferentiated. It became differentiated just by name and foim, as the saying is: differentiated just by name and form, as the saying is: ' He has such a name, such a form.' He entered in here, even to the fingernail-tips, as a razor would be hidden in a razor-case, or fire in a fire-holder.' Him they see not, for [as seen] he Is incomplete. When breathing, he becomes breath (prdnd) by name; when speaking, voice; when seeing, the eye; when hearing, the ear; when thinking, the mind: these are merely the names of his acts. Whoever worships one or another of these — he knows not; for he is the earliest occurrence of a favorite simile of the later Vedanta; cf. for example, £ankara on the Brahma-Sutras 3. 2. 6 ' as fire is latent in firewood or in covered embers.* But the meaning of m&vambJiara is uncertain. Etymologically the word is a compound signifying * all-bearing.' As such it is an unambiguous appellation of the earth at AV 12. I 6. The only other occurrence of its adjectival -use that is cited in BR. is AV. 2. 16. 5, where the commentator substantiates his rendering the meaning ( fire ' (A V Tr. p. 60-61), and in his criticism of Bohtlingk's translation of this Upamshad (AJP n. 432) suggests that ' vtivambhara may perhaps here mean some kind of insect, in accordance with its later use,' and * since the point of comparison is the invisibility of the things encased ' proposes the translation * or as a vitvambhara in a vtfvam&kara-uest. But Professor Lanman adds to Whitney's note on AV. a. 16. 5 (AV, Tr. p. 60- j); 'I think, nevertheless, that fire may be meant.' The same simile recurs at Kaush. 4. 20. incomplete with one or another of these. One should worship with the thought that he is just one's self (atman\ for therein all these become one That same thing, namely, this self, is the trace (fadaniyd) of this All, for by it one knows this All. Just as, verily, one might find by a footprint (^r),thus— - He finds fame and praise who knows this.

(4) On this point there is this verse: — When are liberated all The desires that lodge in one's heart, Then a mortal becomes immortal! Therein he reaches Brahma! As the slough of a snake lies on an ant-hill, dead, cast off, even so lies this body. But this incorporeal, immortal Life (prana) is Brahma indeed, is light indeed/ ' I will give you, noble Sir, a thousand [cows],' said Janaka, [king] of Videha.

(4) Verily, he Is the great, unborn Soul, who is this [person] consisting of knowledge among the senses. In the space within the heart lies the ruler of all, the lord of all, the king of all. He does not become gi eater by good action nor inferior by bad action. He is the lord of all, the overlord of beings, the protector of beings. He is the separating dam for keeping these worlds apart. Such a one the Brahmans desire to know by repetition of the Vedas, by sacrifices, by offerings, by penance, by fasting. On knowing him, in truth, one becomes an ascetic (muni). Desiring him only as their home, mendicants wander forth. Verily, because they know this, the ancients desired not off- spring, saying: <c What shall we do with offspring, we whose is this Soul, this home? " They, verily, rising above the desire for sons and the desire for wealth and the desire for worlds, lived the life of a mendicant. For the desire for sons is the desire for wealth, and the desire for wealth is the desire for worlds; for both these are desires. That Soul (Atman) is not this, it is not that (neti, neti}. It is unseizable, for it cannot be seized. It is indestructible, for it cannot be destroyed. It is unattached, for it does not attach Itself. It is unbound. It does not tremble. It is not injured. Him [who knows this] these two do not overcome — neither the thought <c Hence I did wrong," nor the thought " Hence I did right/' Verily, he overcomes them both. What he has done and what he has not done do not affect him.

(4) [Thus] there begins their living and their growing wise, according to the fate appointed by the revolution of the Cyclic Gods, and their deceasing for this end. And there shall be memorials mighty of their handiworks upon the earth, leaving dim trace behind when cycles are renewed. For every birth of flesh ensouled, and of the fruit of seed, and every handiwork, though it decay, shall of necessity renew itself, both by the renovation of the Gods and by the turning-round of Nature's rhythmic wheel. For that whereas the Godhead is Nature's ever-making-new-again the cosmic mixture, Nature herself is also co-established in that Godhead.

(1) So that Brahma [appeared as] Kshatra, Vis, and Sudra. So among the gods Biahma appeared by means of Agni, among men as a Brahman, as a Kshatriya by means of the [divine] Kshatriya, as a Vaisya by means of the [divine] Vai^ya, as a Sudra by means of the [divine] Sudra. Therefore people desire a place among the gods in Agni, among men in a Brah- man, for by these two forms [pre-eminently] Brahma appeared. Now whoever depaits from this world [i. e. the world of the Atman] without having recognized it as his own, to him it is of no service, because it is unknown, as the unrecited Vedas or any other undone deed [do not help a man]. Verily, even if one performs a great and holy work, but without knowing this, that work of his merely perishes in the end. One should worship the Self alone as his [true] world The work of him who worships the Self alone as his world does not perish, for out of that very Self he creates whatsoever he desires. 1 6. Now this Self, verily, is a world of all created things. In so far as a man makes offerings and sacrifices, he becomes the world of the gods In so far as he learns [the Vedas], he becomes the world of the seers (rsi). In so far as he offers libations to the fathers and desiies offspring, he becomes the world of the fathers. In so far as he gives lodging and food to men, he becomes the world of men. In so far as he finds grass and water for animals, he becomes the world of animals. In so far as beasts and birds, even to the ants, find a living in his houses, he becomes their world. Verily, as one would desire security for his own world, so all creatures wish security for him who has this knowledge. This fact, verily, is known when it is thought out.