(2) The Devas, being afraid of death, entered upon (the performance of the sacrifice prescribed in) the threefold knowledge (the three Vedas). They covered themselves with the metrical hymns. Because they covered (khad) themselves with the hymns, therefore the hymns are called khandas.

(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.

(4) It is — as, from a fire laid with damp fuel, clouds of smoke separately issue forth, so, lo, verily, from this great Being (bkuta) has been breathed forth that which is Rig- Veda, Yajur-Veda, Sama-Veda, [Hymns] of the Atharvans and Angi- rases, Legend (itihasa\ Ancient Lore (purana\ Sciences (mdya), Mystic Doctrines (upanisad), Verses (Moka\ Aphorisms (sutra), Explanations (anuuyakhydna), Commentaries (uya- kkyana), sacrifice, oblation, food, drink, this world and the other, and all beings. From it, indeed, have all these been breathed forth.

(5) The lower knowledge is the Rig-veda, Yagur-veda, Sâma-veda, Atharva-veda, Sikshâ (phonetics), Kalpa (ceremonial), Vyâkarana (grammar), Nirukta (etymology), Khandas (metre), Gyotisha (astronomy); but the higher knowledge is that by which the Indestructible (Brahman) is apprehended.'

(1) He bethought himself: 'Verily, if I shall intend against him, I shall make the less food for myself.' With that speech, with that self he brought forth this whole world, whatsoever exists here: the Hymns (re) [i.e. the Rig- Veda], the Formulas (yajus) [i.e. the Yajur-Veda], the Chants (sdman) [i.e. the Sama-Veda], meters, sacrifices, men, cattle. Whatever he brought forth, that he began to eat. Verily, he eats ( Vad) everything: that is the adtti-oaiure of Aditi (the Infinite). He who knows thus the tf&fz-nature of Aditi, becomes an eater of everything here; everything becomes food for him.

(2) e. from being a 'householder' (grhastka) he is going on to be an 'anchorite' (vanajbrastha) in the order of the £ four stages.' a From the more simple, general conception of brahma as ' devotion * and Lo, verily, not for love of the worlds are the worlds dear, but for love of the Soul the worlds are dear. Lo, verily, not for love of the gods are the gods dear, but for love of the Soul the gods are dear. Lo, verily, not for love of the beings (bhuta) are beings dear, but for love of the Soul beings are dear. Lo, verily, not for love of all is all dear, but for love of the Soul all is dear. priesthood or 'the Brahman class.' Likewise from the more simple, general conception of ksatra as ' rule' was developed^ more specific, technical application, The trend of this process is discernible in the Rig- Veda at i. 157. 2, the earliest instance where the two words are associated. Various stages may be noted in other passages where the two words are connected. In the Atharva-Veda at 1 5 8 they would seem to be used (unless, indeed, figuratively) in the primary, non- technical sense, for they are mentioned along with othei qualities of a Kshatnya. But the technical significance is evident in AV. 2. 15. 4 and 15. 10. 2-; while m AV. 9. 7. 9 the social classes as such are unmistakably emphasized. Similarly in the Vajasaneyi-Samhita: — in 19. 5 the primary meaning is dominant; in 5. 2,

(6) Having well ascertained the object of the knowledge of the Vedânta, and having purified their nature by the Yoga of renunciation, all anchorites, enjoying the highest immortality, become free at the time of the great end (death) in the worlds of Brahmâ.

(12) Let a Brâhmana, after he has examined all these worlds which are gained by works, acquire freedom from all desires. Nothing that is eternal (not made) can be gained by what is not eternal (made). Let him, in order to understand this, take fuel in his hand and approach a Guru who is learned and dwells entirely in Brahman.

(1) Now of works, — That which is called the Body (atman) is their hymn of praise (ttktha), for from it arise (ut-tha) all actions. It is their Saman (chant), for it is the same (sama) as all works. It is their prayer (brahman), for it supports ( Vbhar) all works. Although it is that triad, this Soul (Atman) is one. Although it is one, it is that triad. That is the Im- mortal veiled by the real (satya). Life (prana^ ' breath ') [a designation of the Atman], verily, is the Immortal. Name and form are the real. By them this Life is veiled.

(1) 'Understanding (vigñâna) is better than reflection. Through understanding we understand the Rig-veda, the Yagur-veda, the Sâma-veda, and as the fourth the Âtharvana, as the fifth the Itihâsa-purâna , the Veda of the Vedas, the Pitrya, the Râsi, the Daiva, the Nidhi, the Vâkovâkya, the Ekâyana, the Deva-vidyâ, the Brahma-vidyâ, the Bhûta-vidyâ, the Kshatra-vidyâ, the Nakshatra-vidyâ, the Sarpa and Devagana-vidyâ, heaven, earth, air, ether, water, fire, gods, men, cattle, birds, herbs, trees, all beasts down to worms, midges, and ants; what is right and what is wrong; what is true and what is false; what is good and what is bad; what is pleasing and what is not pleasing; food and savour, this world and that, all this we understand through understanding. Meditate on understanding.

(2) 7. 3 12; 13. 1,5.2. Still further advanced class differentiation is evidenced by the use of brahma and ksatra along with vi§ as designations of the * priesthood,* n. 2. 7. 14-16. This conspectus of usage furnishes corroboration to the inherent probability that here (in the Upanishad which forms th§ conclusion of the Satapatha Brahmana), especially in § 6, the words brahma tnd ksatra are class-designation^, pregnant, however, with the connotation of the respective qualities. Accoidingly, the (hybrid) word ' Brahmanhood ' can perhaps best express both ' the Brahman class ' and the quality of * devotion ' or ' sanctity ' characterizing the priesthood. Similarly the woid ' Kshatrahood ' is used to designate both 'the Kshatnya class' and the quality of * warrior-rule ' characterizing the nobility. 9 H 2 Lo, verily, It is the Soul (Atman) that should be seen, that should be hearkened to, that should be thought on, that should be pondered on, O Maitreyi. Lo, verily, with the seeing of, with the hearkening to, with the thinking of, and with the understanding of the Soul, this world-all is known.

(1) The hiṅkâra is the threefold knowledge, the prastâva these three worlds, the udgîtha Agni (fire), Vâyu (air), and Âditya (sun), the pratihâra the stars, the birds, and the rays, the nidhana the serpents, Gandharvas, and fathers. That is the Sâman, as interwoven in everything.

(1) These same are the three Vedas. The Rig-Veda is Speech. The Yajur-Veda is Mind. The Sama-Veda is Breath.

(3) £ Yajnavalkya/ said he, 'when the voice of a dead man goes into fire, his breath into wind, his eye into the sun, his mind into the moon, his hearing into the quarters of heaven, his body into the earth, his soul (atman) into space, the hairs of his head into plants, the hairs of his body into trees, and his blood and semen are placed in water, what then becomes of this person (purusa)? ' 'Artabhaga, my dear, take my hand. We two only will know of this. This is not for us two [to speak of] in public/ The two went away and deliberated. What they said was karma (action). What they praised was karma. Verily, one becomes good by good action, bad by bad action. Thereupon Jaratkarava Artabhaga held his peace.

(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) These (the different colours in the sun) are the essences of the essences. For the Vedas are essences (the best things in the world); and of them (after they have assumed the form of sacrifice) these (the colours rising to the sun) are again the essences. They are the nectar of the nectar. For the Vedas are nectar (immortal), and of them these are the nectar.

(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.

(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.

(4) This very [doctrine] has been declared in the verse: — This eternal greatness of a Brahman Is not increased by deeds (karma), nor diminished. One should be familiar with it. By knowing it, One is not stained by evil action. Therefore, having this knowledge, having become calm, subdued, quiet, patiently enduring, and collected, one sees the Soul just in the soul. One sees everything as the Soul. Evil does not overcome him; he overcomes all evil. Evil does not burn him; he burns all evil. Free from evil, free from impurity, free from doubt, he becomes a Brahman. This is the Brahma-world, O king/ said Yajnavalkya. [Janaka said:] ' I will give you, noble Sir, the Videhas and myself also to be your slave.'

(17) 'He who has three times performed this Nâkiketa rite, and has been united with the three (father, mother, and teacher), and has performed the three duties (study, sacrifice, almsgiving) overcomes birth and death. When he has learnt and understood this fire, which knows (or makes us know) all that is born of Brahman, which is venerable and divine, then he obtains everlasting peace.'