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(1) He who is called ether (âkâsa) is the revealer of all forms and names. That within which these forms and names are contained is the Brahman, the Immortal, the Self. I come to the hall of Pragâpati, to the house; I am the glorious among Brahmans, glorious among princes, glorious among men . I obtained that glory, I am glorious among the glorious. May I never go to the white, toothless, yet devouring, white abode ; may I never go to it.

(1) He desired: ' Would that this [body] of mine were fit for sacrifice! Would that by it I had a self (atmanmn)! J Thereupon it became a horse (asva), because it swelled (a£vat). ' It has become fit for sacrifice (medhya) \ ' thought he. There- fore the horse-sacrifice is called A6va-medha. He, verily, knows the A3va-medha, who knows it thus. He kept him [i.e. the horse] in mind without confining him. After a year he sacrificed him for himself, [Other] animals he delivered over to the divinities. Therefore men sacrifice the victim which is consecrated to Prajapati as though offered unto all the gods. free for a year. Verily, that [sun] which gives forth heat is the Asva-medha. The year is its embodiment (atmau). This [eaithly] fire is the ar&a. The worlds are its embodi- ments. These aie two, the arka sacrificial fire and the A^va- medha sacrifice. Yet again they are one divinity, even Death. He [who knows this] wards off death again, death obtains him not, death becomes his body (atman\ he becomes one of these deities.

(2) This, verily, is the honey which Dadhyanc Atharvana declared unto the two Asvins. Seeing this, the seer spake: — f Upon Dadhyanc Atharvana ye Asvins Did substitute a horse's head, He, keeping true, declared to you the honey Of Tvashtri, which is your secret, O ye mighty ones/ 2 1 8. This, verily, is the honey which Dadhyanc Atharvana declared unto the two AsVins. Seeing this, the seer spake: — ' Citadels with two feet he did make. Citadels with four feet he did make. Into the citadels he, having become a bird — Into the citadels {puras) the Person (purusa) entered/ This, verily, is the person (pnrusa) dwelling in all cities (pnri- soya). There is nothing by which he is not covered, nothing by which he is not hid. 19* This, verily, is the honey which Dadhyanc Atharvana declared unto the two AsVins. Seeing this, the seer spake:— 1 RV i. 1 1 6. 12. The two Asvins desired instruction from Dadhyaac. But the latter was loath to impart it, for Indra had threatened Dadhyaiic thai if he ever told this honey-doctrine to any one else, he (India) would cut his head off. To avoid this untoward result, the A&yms took off Dadhyafic's head and substituted a horse's head. Then, after Uadhyafic had declared the honey- doctrine m com- pliance with their request and Indra had carried out his threat, the A&vms restored to Dadhyanc his own head. This episode shows the extreme difficulty with which even gods secured the knowledge originally possessed by Indra. 2 RV. I. 117. 22. This is to be looked upon as a form of him. Indra by his magic powers (may a) goes about in many forms; Yoked are his ten-hundred steeds/ I He [i.e. the Soul, Atmari\, verily, is the steeds. He, verily, is tens and thousands, many and endless. This Brahma is without an earlier and without a later, without an inside and without an outside. This Soul is Brahma, the all-perceiving. — Such is the instruction.

(5) On this point, verily, Janaka, [king] of Videha, spoke as follows to Budila Asvatarasvi: f^io! Now if you spoke of yourself thus as a knower of the Gayatri, how then have you come to be an elephant and are carrying? ' ' Because, great king, I did not know its mouth/ said he. Its mouth is fire. Verily, indeed, even if they lay very much 1 RV. 3. 62. 1: On this, of Savitri the god, The choicest glory let us think. Our thoughts may he himself inspire! on a fire, it burns it all. Even so one who knows this, al- though he commits very much evil, consumes it all and becomes clean and puie, ageless and immortal

(422) Him I call indeed a Brâhmana, the manly, the noble, the hero, the great sage, the conqueror, the impassible, the accomplished, the awakened.

(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.

(6) First the dazzling white (arûs) horse, with yellow ears, glossy hair, and white eyes, was produced; he is the chief of horses.

(1) Then the Âhavanîya fire taught him: 'Breath, ether, heaven, and lightning (these are my forms). The person that is seen in the lightning, I am he, I am he indeed.

(3) He who thus knows this nectar, becomes one of the Rudras, with Indra at their head, he sees the nectar and rejoices. And he, having entered that colour, rises again from that colour.

(2) He who thus knows these Revatîs, as interwoven in animals, becomes rich in animals , he reaches the full life, he lives long, becomes great with children and cattle, great by fame. His rule is, 'Never complain of animals.'

(2) He who thus knows the Vairûpa as interwoven in Parganya, obtains all kinds of cattle (virûpa), he reaches the full life, he lives long, becomes great with children and cattle, great by fame. His rule is, 'Never complain of the rain.'

(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.'

(9) 'O nobly-born, on the outer circle of these five pair of Dhyani Buddhas, the [four] Door-Keepers, the Wrathful [Ones]: the Victorious One, the Destroyer of the Lord of Death, the Horse-necked King, the Urn of Nectar, with the four female Door-keepers: the Goad-Bearer, the Noose-Bearer, the Chain- Bearer, and the Bell-Bearer; along with the Buddha of the Devas, named the One of Supreme Power, the Buddha of the Asuras, named [He of] Strong Texture, the Buddha of Mankind, named the Lion of the Shakyas, the Buddha of the brute kingdom, named the Unshakable Lion, the Buddha of the Pretas, named the One of Flaming Mouth, and the Buddha of the Lower World, named the King of Truth: — [these], the Eight Father-Mother Door-keepers and the Six Teachers, the Victorious Ones — will come to shine, too.

(322) Mules are good, if tamed, and noble Sindhu horses, and elephants with large tusks; but he who tames himself is better still.

(1) From the dark (the Brahman of the heart) I come to the nebulous (the world of Brahman), from the nebulous to the dark, shaking off all evil, as a horse shakes his hairs, and as the moon frees herself from the mouth of Râhu . Having shaken off the body, I obtain, self made and satisfied, the uncreated world of Brahman, yea, I obtain it.

(3) He who thus knows this nectar, becomes one of the Âdityas, with Varuna at their head, he sees the nectar and rejoices. And he, having entered that colour, rises again from that colour.

(3) Thou art the mighty enchanter among the cycle of the gods, thou swift runner, with quick strides. Thou art the mighty god who cometh to him who calleth for him, who delivereth the oppressed from his tortures. Come to my voice. I am the cow. Thy name is in my mouth. I am going to utter it. Hakahaka is thy name. Furaa is thy name. Aakarsa is thy name. Ankrobata is thy name. Khermauserau is thy name. Kharosata is thy name

(2) Ajatasatru said: ' Verily, it is contrary to the course of things that a Brahman should come to a Kshatriya, thinking BR1HAD-ARANYAKA UPANISHAD [-3.1. " He will tell me Brahma/' However, I shall cause you to know him clearly/ He took him by the hand and rose. The two went up to a man who was asleep. They addressed him with these words: [i.e. Ajatasatru] woke him by rubbing him with his hand. That one arose.