(12) 'The person (purusha), of the size of a thumb, stands in the middle of the Self (body?), as lord of the past and the future, and henceforward fears no more. This is that.'

(1) That Prajapati 5s the year. He is composed of sixteen parts. His nights, truly, are fifteen parts. His sixteenth part is steadfast. He is increased and diminished by his nights alone. Having, on the new-moon night, entered with that sixteenth part into everything here that has breath, he is born thence on the following morning [as the new moon]. Therefore on that night one should not cut off the breath of any breathing thing, not even of a lizard, in honoi of that divinity.

(1) Pragâpati brooded over the worlds, and from them thus brooded on he squeezed out the essences, Agni (fire) from the earth, Vâyu (air) from the sky, Âditya (the sun) from heaven.

(3) Pragâpati brooded on the worlds. From them, thus brooded on, the threefold knowledge (sacrifice) issued forth. He brooded on it, and from it, thus brooded on, issued the three syllables, Bhûh, Bhuvah, Svah.

(9) 'Prastotri, if you, without knowing the deity which belongs to the prastâva (the hymns &c. of the Prastotri), are going to sing it, your head will fall off.'

(5) From him comes Agni (fire), the sun being the fuel; from the moon (Soma) comes rain (Parganya); from the earth herbs; and man gives seed unto the woman. Thus many beings are begotten from the Person (purusha).

(3) 'Thus does that serene being, arising from this body, appear in its own form, as soon as it has approached the highest light (the knowledge of Self ) He (in that state) is the highest person (uttama pûrusha). He moves about there laughing (or eating), playing, and rejoicing (in his mind), be it with women, carriages, or relatives, never minding that body into which he was born . 'Like as a horse attached to a cart, so is the spirit (prâna, pragñâtman) attached to this body.

(3) 'He who knows this and meditates on the foot of Brahman, consisting of four quarters, by the name of Prakâsavat, becomes endowed with splendour in this world. He conquers the resplendent worlds, whoever knows this and meditates on the foot of Brahman, consisting of the four quarters, by the name of Prakâsavat.

(6) Now the Line of Tradition (vamia). — The son of Pautimashl [received this teaching] from the son of KatyayanI, the son of KatyayanI from the son of GautamI, the son of GautamI from the son of Bharadvajl, the son of Bharadvajl from the son of Parasari, the son of Parasarl from the son of Aupasvasti, the son of Aupasvasti from the son of Parasarl, the son of Parasaii from the son of KatyayanI, the son of KatyayanI from the son of Kausiki, the son of Kausiki from the son of AlambI and the son of VaiyaghrapadI, the son of VaiyaghrapadI from the son of Kanvl and the son of Kapl, the son of Kapl [a] from the son of Atreyl, the son of Atreyl from the son of GautamI, the son of GautamI from the son of Bharadvajl, the son of Bharadvajl from the son of Parasarl, the son of Parasari from the son of VatsI, the son of VatsI from the son of Parasari, the son of Parasarl from the son of VarkarunI, the son of VarkarunI from the son of VarkarunI, the son of VarkarunI from the son of ArtabhagI, the son of ArtabhagI from the son of SaungI, the son of SaungI from the son of Safikriti, the son of Sankritl from the son of AlambayanI, the son of Alambayani from the son of AlambI, the son of AlambI from the son of Jayanti, the son of JayantI from the son of Mandukayanl, the son of Mandukayanl from the son of Mandukl, the son of MandukI from the son of Sandill, the son of Sandill from the son of Rathltari, the son of Rathltari from the son of Bhalukl, the son of BhalukI from the two sons of Kraunciki, the two sons of Kraunciki from the son of Vaidribhati, the son of Vaidribhati from the son of Karsakeyi, the son of Karsakeyi from the son of Praclnayogl, the son of Praclnayogl from the son of Sanjivi, the son of Sanjivl from the son of Prasni, the Asurivasin, the son of Prasni from As u ray ana, Asurayana from Asuri, Asuri [3] from Yajfiavalkya, Yajnavalkya from Uddalaka, Uddalaka from Aruna, Aruna from Upavesi, Upavesi from Kusri, Kus*ri from Vajasravas, Vajasravas from Jihvavant Vadhyoga, Jihvavant Vadhyoga from Asita Varshagana, Asita Varshagana from Harita Kasyapa, Harita Kasyapa from Silpa Kasyapa, Silpa Kasyapa from Kasyapa Naidhruvi, Kasyapa Naidhruvi from Vac (Speech), Vac from AmbhinI, Ambhini from Aditya (the Sun). These white l sacrificial formulas (yajur) which come from Aditya are declared by Yajfiavalkya of the Vajasaneyi school. The line of tradition from Braluna

(2) The Devas (gods) and Asuras (demons) both heard these words, and said: 'Well, let us search for that Self by which, if one has searched it out, all worlds and all desires are obtained.' Thus saying Indra went from the Devas, Virokana from the Asuras, and both, without having communicated with each other, approached Pragâpati, holding fuel in their hands, as is the custom for pupils approaching their master.

(2) 'On that altar the Devas (prânas) offer seed, From that oblation rises the germ.

(1) 'To him who sees, perceives, and understands this , the spirit (prâna) springs from the Self, hope springs from the Self, memory springs from the Self; so do ether, fire, water, appearance and disappearance , food, power, understanding, reflection, consideration, will, Mind, speech, names, sacred hymns, and sacrifices--aye, all this springs from the Self.

(1) Now next, a Consideration of the Activities. — Prajapati created the active functions (karma). They,. when they had been created, strove with one another. * I am going the double meaning of a word, a procedure characteristic of the Upamshads. The word lokya may here be translated 'world-wise or * world-procuring/ When properly instructed, a son is ' world-wise ' in his own attainment of the world through knowledge. He is also * world-procuring ' for his father, in that he is able, through the discharge of appointed filial duties, to help the departed spirit of his father to attain a better world than would otherwise be possible. from the hell called Put, therefore he is called putra (son) [i.e. deliverer from hell],' to speak/ the voice began. ' I am going to see/ said the eye. 6 I am going to hear,' said the ear. So spake the other func- tions, each according to his function. Death, appearing as weariness, laid hold and took possession of them, and, taking possession of them, Death checked them. Therefore the voice becomes weary, the eye becomes weary, the ear becomes weary. But Death did not take possession of him who was the middle breath. They sought to know him. They said: ( Verily, he is the best of us, since whether moving or not moving, he is not perturbed, nor perishes. Come, let us all become a form of him.' Of him, indeed, they became a form. Therefore they are named ' vital breaths ' after him. In whatever family there is a man who has this knowledge, they call that family after him. Whoever strives with one who knows this, dries up and finally dies.— So much with reference to the self.

(6) Let a man meditate on the syllables of the udgîtha, i. e. of the word udgîtha. Ut is breath (prâna), for by means of breath a man rises (uttishthati). Gî is speech, for speeches are called girah. Tha is food, for by means of food all subsists (sthita).

(2) In a descending line, the hiṅkâra is heaven, the prastâva the sun, the udgîtha the sky, the pratihâra the fire, the nidhana the earth.

(1) The mists gather, that is the hiṅkâra; the cloud has risen, that is the prastâva; it rains, that is the udgîtha; it flashes and thunders, that is the pratihâra; it stops, that is the nidhana. That is the Vairûpa Sâman, as interwoven in Parganya, the god of rain.

(3) 'Learn from me, my son, what are hunger and thirst. When a man is thus said to be hungry, water is carrying away (digests) what has been eaten by him. Therefore as they speak of a cow-leader (go-nâya), a horse-leader (asva-nâya), a man-leader (purusha-nâya), so they call water (which digests food and causes hunger) food-leader (asa-nâya). Thus (by food digested &c.), my son, know this offshoot (the body) to be brought forth, for this (body) could not be without a root (cause).

(3) The next forty-four years are the midday-libation. The Trishtubh has forty-four syllables, the midday-libation is offered with Trishtubh hymns. The Rudras are connected with that part of it. The Prânas are the Rudras, for they make all this to cry (rodayanti).

(5) He said: 'Breath (prâna). For all these beings merge into breath alone, and from breath they arise. This is the deity belonging to the prastâva. If, without knowing that deity, you had sung forth your hymns, your head would have fallen off, after you had been warned by me.'

(4) What then is the Rik? What is the Sâman? What is the udgîtha? 'This is the question.