(4) Therefore, with the sword of Knowledge cut asunder the doubt born of ignorance about the Self, dwelling in the heart and take refuge in Yoga. Arise, O Arjuna!

(19) The horse is galloping, yet the rider is hid from view. The arrow speeds forth, yet the bow is not seen; Souls are seen, the Soul of souls (God) is hidden. Break not the arrow, for it is the arrow of the King Yea, it is an arrow from the bow of Wisdom. "Ye shot not when ye shot," was said by God; God's action has predominance over all actions. Break your own passion, break not that arrow, Kiss that arrow and bear it to the King,

(3) O mighty-armed Arjuna! Thus, having known what is greater than the intellect (i.e.) Atma, and restraining the mind by the intellect conquer the foe (kama) in the form of desire which is indeed hard to overcome..

(8) Next follows the fulfilment of prayers. Let a man thus meditate on the Upasaranas, i. e. the objects which have to be approached by meditation: Let him (the Udgâtri) quickly reflect on the Sâman with which he is going to praise;

(18) O Arjuna! With your whole being, take refuge in the Lord; by His grace, you will obtain supreme peace and the eternal abode (i.e.) liberation.

(71) Saying, "The voice told you to place an arrow on the bow, It did not bid you draw the bowstring to the utmost; It did not bid you draw the bow with all your might; It said, 'Adjust an arrow,' not 'Draw the bow fully.' You elevated the bow to excess, You magnified unduly the bowman's art, Go! abandon this strong bowmanship, Fix an arrow on the string, but make it not fly far. When it falls, dig in that spot and search, Abandon force and seek the treasure with humility."

(6) Now, if one's wife have a paramour, and he hate him, let him put fire in an unannealed vessel, spread out a row of reed arrows in inverse order, and therein sacrifice in inverse order those reed arrows, their heads smeared with ghee, saying: — in-breath and out-breath (prdndpanaii) — you, so-and-so ' You have made a libation in my fire! I take away your sons and cattle — you, so-and-so! You have made a libation in my fire! I take away your sacrifices and meritorious deeds x— you, so-and-so ' You have made a libation in my fire! I take away your hope and expectation 1 — you, so-and-so! } Verily, he whom a Brahman who knows this curses — he departs from this world impotent and devoid of merit. There- fore one should not desire sport with the spouse of a person learned in sacred lore (srotriyd] who knows this, for indeed he who knows this becomes superior.

(6) Then they meditated on the udgîtha (Om) as the mind, but the Asuras pierced it with evil. Therefore we conceive both what should be conceived and what should not be conceived. For the mind is pierced by evil.

(2) 'May we be able to master that Nâkiketa rite which is a bridge for sacrificers; also that which is the highest, imperishable Brahman for those who wish to cross over to the fearless shore.'

(6) Whoever may wish, ( I would attain something great! — in the northern course of the sun, on an auspicious day of the 1 M % half month of the waxing moon, having performed the Upasad ceremony for twelve days, having collected in a dish of the wood of the sacied fig-tree (udambara\ or in a cup, all sorts of herbs including fruits, having swept around, having smeared around, having built up a fire, having strewn it around, having prepared the melted butter according to rule, having com- pounded the mixed potion under a male star, he makes an oblation, saying: — ' However many gods in thee, All-knower, Adversely slay desires of a person, To them participation I here offer! Let them, pleased, please me with all desires! Hail! Whoever lays herself adverse, And says, "I the deposer am!" To thee, O such appeasing one, With stream of ghee I sacrifice. Hail! ' a. ( To the chiefest, hail! To the best, hail! ' — he makes an oblation in the fire and pours off the remainder in the mixed potion. A Hail to breath (prana) \ ' To the most excellent, hail! ' — he makes an oblation in the fire and pours off the remainder in the mixed potion. A Hail to speech! £ To the firm basis, hail!' — he makes an oblation in the fire and pours off the remainder in the mixed potion. A Hail to the eye! 'To attainment, hail!'— he makes an oblation in the fire and pours off the remainder in the mixed potion. A Hail to the ear! ' To the abode, hail! ' — he makes an oblation in the fire and pours off the remainder in the mixed potion. A Hail to the mind! -where some of the same directions occur. Another parallel passage is Chand.

(14) 'Rise, awake! having obtained your boons, understand them! The sharp edge of a razor is difficult to pass over; thus the wise say the path (to the Self) is hard.'

(8) That Supreme Purusha, in whom all beings abide and by whom the entire universe is pervaded, can be attained, Ο Pārtha, by whole-souled devotion directed to Him alone.

(10) 'I (the sacrificer) shall go thither, when this life is over. Take this! Cast back the bolt!' Having said this, he rises. For him the Rudras fulfil the noon-oblation.

(6) Then he takes a sip, saying: — 'On this desired [glory] of Savitri — 'Tis sweetness, winds for pious man — "Tis sweetness, too, the streams pour forth. Sweet-filled for us let be the herbs' To Earth (b/iur), hail! [On this desired] glory of the god let us meditate. Sweet be the night and morning glows! Sweet be the atmosphere of earth ' And sweet th' Heaven-father (dyaus pita) be to us! To Atmosphere (bhuvas), hail! And may he himself inspire our thoughts' 6 The tree be full of sweet for us! And let the sun be full of sweet! Sweet-filled the cows become for us 1 7 To the Sky (svar\ hail! ' He repeats all the Savitri Hymn and all the « Sweet-verses/ and says: 'May I indeed become this world -all! O Earth (bhnr) and Atmosphere (bhuvas) and Sky (svar) \ Hail!' Finally, having taken a sip, having washed his hands, he lies down behind the fire, head eastward. In the morning he worships the sun, and says: c Of the quarters of heaven thou art the one lotus-flower! s May I of men become the one lotus-flower! ' s bear some lesemblance to the phrase which involves a play on words m the corresponding passage in Chand. 5. 2. 6, amo ndmd 'si ama hi te sarvam zdam, c Thou art He (ama) by name, for this whole world is at home (ama) m thee.' 8 A symbolic expression for ' pre-eminent.' Then he goes back the same way that he came, and, seated behind the fire, mutters the Line of Tradition (vamsa)* 7- This, indeed, did Uddalaka Arurn tell to his pupil Vaja- saneya Yajnavalkya, and say: « Even if one should pour this on a dry stump, branches would be produced and leaves would spring forth.

(18) O Arjuna! learn from Me in brief how reaching perfection in action, man attains Brahman, the consummation of supreme knowledge.

(3) O Arjuna! Therefore, having controlled the senses in the beginning, kill surely this kama, the sinful destroyer of knowledge and Self-realisation.

(4) O scorcher of foes! Knowledge-sacrifice is superior to sacrifice performed with objects. All actions, O Arjuna, in their entirety, culminate in Knowledge.

(3) Now with reference to the body. Let a man meditate on the udgîtha as the breath (in the mouth), for he goes sounding Om .

(9) Fix your mind on Me, be devoted to Me, sacrifice to Me, bow down to Me. Having thus disciplined yourself, and regarding Me as the Supreme Goal, you will come to Me.

(170) Having put on the completely armed-vigour of resounding Light, with triple strength fortifying the Soul and the Mind, He must put into the Mind the various Symbols, and not walk dispersedly on the empyræan path, but with concentration.