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(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 doctrine (beginning with III, 1, 1) Brahman (m. Hiranyagarbha) told to Pragâpati (Virâg), Pragâpati to Manu, Manu to his offspring (Ikshvâku, &c.) And the father told that (doctrine of) Brahman (n.) to Uddâlaka Âruni.

(1) Brahmâ (Hiranyagarbha or Paramesvara) told this to Pragâpati (Kasyapa), Pragâpati to Manu (his son), Manu to mankind. He who has learnt the Veda from a family of teachers, according to the sacred rule, in the leisure time left from the duties to be performed for the Guru, who, after receiving his discharge, has settled in his own house, keeping up the memory of what he has learnt by repeating it regularly in some sacred spot, who has begotten virtuous sons, and concentrated all his senses on the Self, never giving pain to any creature, except at the tîrthas (sacrifices, &c.), he who behaves thus all his life, reaches the world of Brahman, and does not return, yea, he does not return.

(1) Then he rubbed thus. From his mouth as the fire-hole (yoni) and from his hands he created fire (agni}< Both these [i.e. the hands and the mouth] are hairless on the inside, for the fire-hole (yom) is hairless on the inside. This that people say, £ Worship this god! Worship that god!' — one god after another — this is his creation indeed! And he himself is all the gods. Now, whatever is moist, that he created from semen, and that is Soma. This whole world, verily, is just food and the eater of food. That was Brahma's super-creation: namely, that he created the gods, his superiors; likewise, that, being mortal, he created the immortals. Therefore was it a super-creation. Verily, he who knows this comes to be in that super-creation of his.

(1) Âditya (the sun ) is Brahman, this is the doctrine, and this is the fuller account of it:-- In the beginning this was non-existent . It became existent, it grew. It turned into an egg . The egg lay for the time of a year. The egg broke open. The two halves were one of silver, the other of gold.

(6) These are the five men of Brahman, the doorkeepers of the Svarga (heaven) world. He who knows these five men of Brahman, the door-keepers of the Svarga world, in his family a strong son is born. He who thus knows these five men of Brahman, as the door-keepers of the Svarga world, enters himself the Svarga world.

(5) The threefold offspring- of Prajapati — gods, men, and devils (asura)— dwelt with their father Prajapati as students of sacred knowledge (brahviacarya). Having lived the life of a student of sacred knowledge, the gods said: ' Speak to us, Sir/ To them then he spoke this syllable, 'Da.' £ Did you understand? ' ' We did understand/ said they. ' You said to us? ct Restrain yourselves (damyata)? ' ' Yes (Om)! ' said he. « You did understand/

(1) The gods (devd) and the devils (asurd) were the twofold offspring of Prajapati. Of these the gods were the younger, the devils the older. They were struggling with each other for these worlds. The gods said • * Come, let us overcome the devils at the sacrifice with the Udgitha.' 2

(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.

(17) "OM, TAT, SAT": this has been taught to be the triple designation of Brahman. By that were created of old the brâhmanas and the Vedas and the sacrifices.

(1) The teachers of Brahman (Veda) declare, as the Prâtah-savana (morning-oblation) belongs to the Vasus, the Mâdhyandina-savana (noon-libation) to the Rudras, the third Savana (evening-libation) to the Âdityas and the Visve Devas,

(5) In the beginning this world was just Water. That Water emitted the Real—Brahma [being] the Real—; Brahma, Prajapati; Prajapati, the gods. Those gods reverenced the Real (satyam). That is trisyllabic: sa-ti-yam — sa is one syllable, ti is one syllable, yam is one syllable. The first and last syllables are truth (satyam^ In the middle is falsehood (anrtam}* This falsehood is embraced on both sides by truth; it partakes of the nature of truth itself. Falsehood does not injure him who knows this.

(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.

(9) I am the father of this world, the mother, the dispenser, and grandsire; I am the knowable, the purifier, the syllable 'Om,' and also the Rik, the Saman, and the Yajus also.

(1) And it is also Brahmanaspati. Prayer (brahman)? verily, is speech. He is her lord (pati), and is therefore Brah- manaspati. A glorification of the Chant as breath

(5) What he is just at noon, that is the udgîtha. On it the Devas are dependent (because they are brilliant). Therefore they are the best of all the descendants of Pragâpati, for they share the udgîtha of that Sâman.

(3) This I ask Thee, O Ahura! tell me aright: Who by generation was the first father of the Righteous Order (within the world)? Who gave the (recurring) sun and stars their (undeviating) way? Who established that whereby the moon waxes, and whereby she wanes , save Thee ? These things, O Great Creator! would I know , and others likewise still.

(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.

(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.

(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.