(4) Therefore with the sword of wisdom cleave asunder this doubt of the Self lying in the heart and born of ignorance, and resort to Yoga. Arise, O Bharata.

(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;

(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.

(3) Thus knowing Him who is superior to reason, subduing the self by the self, slay thou, O mighty-armed, the enemy in the form of desire, hard to conquer.

(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.

(9) Fix thy mind on Me, be devoted to Me, sacrifice to Me, bow down to Me. Thus steadied, with Me as thy Supreme Goal, thou shalt reach Myself, the Self.

(6) Serene-minded, fearless, firm in the vow of godly life, having restrained the mind, thinking on Me, and balanced, let him sit, looking up to Me as the Supreme.

(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.'

(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.

(8) That Imperishable Goal which the knowers of the Veda declare, which the self-controlled and the passion-free enter, which desiring they lead the godly life, — That Goal will I declare to thee with brevity.

(11) Therefore do thou arise and obtain fame. Conquer the enemies and enjoy the unrivalled dominion. By Myself have they been already slain; be thou a mere instrument, O Savyasachin.

(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 .

(8) Now, that Highest Purusha, O son of Pritha, within Whom all beings dwell, by Whom all this is pervaded, is attainable by exclusive devotion.

(8) Having closed all the gates, having confined mind in the heart, having fixed his life-breath in the head, engaged in firm Yoga, uttering Brahman, the one-syllabled 'Om,' thinking of Me, whoso departs, leaving the body, he reaches the Supreme Goal.

(4) Superior is wisdom-sacrifice to the sacrifice with objects, O harasser of thy foes. All action, without exception, O son of Pritha, is comprehended in wisdom.

(5) And other works also which require strength, such as the production of fire by rubbing, running a race, stringing a strong bow, are performed without breathing up or down. Therefore let a man meditate on the udgîtha (Om) as vyâna.

(18) Fly unto Him for refuge with all thy being, O Bhârata; by His Grace shalt thou obtain supreme peace (and) the eternal resting place.