(3) ' Yajnavalkya/ said he, ' since everything here is overtaken by death, since everything is overcome by death, whereby is - a sacrificer liberated beyond the reach of death? ' 'By the Hotri-priest, by fire, by speech. Verily, speech is the Hotri of sacrifice. That which is this speech is this fire, is the Hotri. This is release (mukti), this is complete release/ 4- ' Yajnavalkya, said he, c since everything here is overtaken by day and night, since everything is overcome by day and night, whereby is a sacrificer liberated beyond day and night? ' By the Adhvaryu-priest, by the eye, by the sun. Verily, the eye is the Adhvaryu of sacrifice. That which is this eye is yonder sun, is the Adhvaryu. This is release, this is complete release/

(3) ' Yajfiavalkya, ' said he, 'how many oblations will the Adhvaryu pour out today in this sacrifice? J ' Three,' £ Which are those three? ' ' Those which when offered flame up, those which when offered flow over, those which when offered sink down.' ' What does one win by these? ' ( By those which when offered flame up, one wins the world of the gods, for the world of the gods gleams, as it were. By those which when offered flow over (ati-nedante), one wins the world of the fathers, for the world of the fathers is over (ati), as it were. By those which when offered sink down (adhiserate)^ one wins the world of men, for the world of men is below (adhas)^ as it were,

(5) If the sacrifice is injured from the Yagur-veda side, let him offer a libation in the Dakshina fire, saying, Bhuvah, Svâhâ! Thus does he bind together and heal, by means of the essence and the power of the Yagus verses themselves, whatever break the Yagus sacrifice may have suffered.

(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.

(3) £ Yajnavalkya/ said he, 'when the voice of a dead man goes into fire, his breath into wind, his eye into the sun, his mind into the moon, his hearing into the quarters of heaven, his body into the earth, his soul (atman) into space, the hairs of his head into plants, the hairs of his body into trees, and his blood and semen are placed in water, what then becomes of this person (purusa)? ' 'Artabhaga, my dear, take my hand. We two only will know of this. This is not for us two [to speak of] in public/ The two went away and deliberated. What they said was karma (action). What they praised was karma. Verily, one becomes good by good action, bad by bad action. Thereupon Jaratkarava Artabhaga held his peace.

(1) 'The altar (on which the sacrifice is supposed to be offered) is that world (heaven), O Gautama; its fuel is the sun itself, the smoke his rays, the light the day, the coals the moon, the sparks the stars.

(6) c Yonder world, verily, is a sacrificial fire, O Gautama. The sun, in truth, is its fuel; the light-rays, the smoke; the day, the flame; the quarters of heaven, the coals; the inter- mediate quarters, the sparks. In this fire the gods offer faith (smddha). From this oblation King Soma arises.

(1) 'Agni will declare to you another foot of Brahman.' (After these words of the bull), Satyakâma, on the morrow, drove the cows (toward the house of the teacher). And when they came towards the evening, he lighted a fire, penned the cows, laid wood on the fire, and sat down behind the fire, looking to the east.

(6) Verily, Svetaketu Aruneya went up to an assembly of Pancalas. He went up to Pravahana Jaibali while the latter was having himself waited upon. He, looking up, said unto him, f Young man! ' ' Sir!' he replied. f Yes/ said he. a. ' Know you how people here, on deceasing, separate in different directions? ** ' No/ said he. ' Know you how they come back again to this world? ' c No/ said he. 'Know you why yonder world is not filled up with the many who continually thus go hence? ' ' No/ said he. 1 A parallel account is found in Chand. 5. 3-10. 1 6 < Know you in which oblation that is offered the water be- comes the voice of a person, rises up, and speaks? ' ' No,' said he. ' Know you the access of the path leading to the gods, or of the one leading to the fathers? by doing what, people go to the path of the gods or of the fathers? for we have heard the word of the seer: — Two paths, I've heard — the one that leads to fathers, And one that leads to gods — belong to moitals. By these two, every moving thing here travels, That is between the Father and the Mother.'

(1) 'The altar is the earth, O Gautama; its fuel is the year itself, the smoke the ether, the light the night, the coals the quarters, the sparks the intermediate quarters.

(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.

(6) Those who know this, and those too who in the forest truly worship (ujasate) faith (traddka), pass into the flame [of the cremation-fire]; from the flame, into the day; from the day, into the half month of the waxing moon; from the half month of the waxing moon, into the six months during which the sun moves northward; from these months, into the world of the gods (deva-loka); from the world of the gods, into the sun -^ from the sun, into the lightning-fire. A Peison (puntsd) consisting of mind (manasa) goes to those regions of lightning and conducts them to the Brahma-worlds. In those Brahma- worlds they dwell for long extents. Of these there is no return. 1 6. But they who by sacrificial offering, charity, and austerity conquer the worlds, pass into the smoke [of the cremation-fire]; from the smoke, into the night; from the night, into the half month of the waning moon; from the half month of the waning moon, into the six months during which the sun moves southward; from those months, into the world of the fathers; from the world of the fathers, into the moon. Reaching the moon, they become food. There the gods—as they say to King Sotna, " Increase! Decrease!"_even so feed upon them there. When that passes away for them, then they pass forth into this space; from space, into air; from air, into rain; from rain, into the earth. On reaching the earth they become food. Again they are offered in the fire of man. Thence they are born in the fire of woman. Rising up into the world, they cycle round again thus. But those who know not these two ways, become crawling and flying insects and whatever there is here that bites/

(6) From him come the Rik, the Sâman, the Yagush, the Dîkshâ (initiatory rites), all sacrifices and offerings of animals, and the fees bestowed on priests, the year too, the sacrificer, and the worlds, in which the moon shines brightly and the sun.

(2) 'He who meditates on fire as Brahman, obtains, resplendent himself, resplendent worlds, full of light and free of darkness; he is, as it were, lord and master as far as fire reaches--he who meditates on fire as Brahman.' 'Sir, is there something better than fire?' 'Yes, there is something better than fire.' 'Sir, tell it me.'

(3) ' Yajnavalkya/ said he, * since everything here is food for death, who, pray, is that divinity for whom death is food? ' £ Death, verily, is a fire. It is the food of water (apas}. He overcomes (apa-jayati) a second death [who knows this].' 3

(3) 'Yajnavalkya/ said he, c how many hymns of praise will the Udgatri chant today in this sacrifice? ' 'Three.' ' The introductory hymn, the accompanying hymn, and the benediction hymn as the third.' < Which are those three with reference to the self? ' 'The introductory hymn is the in-breath (prana). The accompanying hymn is the out-breath (apand). The bene- diction hymn is the diffused breath (yyana).' ' What does one win by these? ' ' One wins the earth-world by the introductory hymn, the atmosphere-world by the accompanying hymn, the sky-world by the benediction hymn.' Thereupon the Hotri-priest Asvala held his peace,

(3) [Sakalya said:] * What divinity have you in this southern (daksina) quarter? ' ' That Yama — on what is he based? ' ' On sacrifice.' t And on what is sacrifice based? ' f On gifts to the priests (daksind}' priests. Verily, on faith the gifts to the priests are based/ ' On the heart,' he said, ' for with the heart one knows faith. Verily, on the heart alone faith is based/

(3) Then Bhujyu Lahyayani questioned him. £ Yajfiavalkya/ said he, ( we were traveling around as wanderers among the Madras. As such we came to the house of Pataficala Kapya. He had a daughter who was possessed by a Gandharva. We asked him: " Who are you? " He said: " I am Sudhanvan, a descendant of Angiras." When we were asking him about the ends of the earth, we said to him: " What has become of the Parikshitas? What has become of the Parikshitas? "— I now ask you, Yajnavalkya. What has become of the Pari- kshitas? ' a. He said: ' That one doubtless said, c{ They have, in truth, gone whither the offerers of the horse-sacrifice go." ' ' Where, pray, do the offerers of the horse-sacrifice go? ' c This inhabited world, of a truth, is as broad as thirty-two days [i.e. days' journeys] of the sun-god's chariot. The earth, which is twice as wide, surrounds it on all sides. The ocean, which is twice as wide, surrounds the earth on all sides. Then there is an interspace as broad as the edge of a razor or the wing of a mosquito. Indra, taking the form of a bird, delivered them [i.e. the Parikshitas] to Wind. Wind, placing them in himself, led them where the offerers of the horse-sacrifice were. Somewhat thus he [i.e. Sudhanvan] praised Wind. Therefore Wind alone is individuality (vyasti). Wind is totality (samastf). He who knows this overcomes a second death.' Thereupon Bhujyu Lahyayani held his peace.

(4) f Let us hear what anybody may have told you/ [con- tinued Yajfiavalkya]. ' Udanka Saulbayana told me: "Brahma, verily, is the breath of life (prana)" ' As a man might say that he had a mother, that he had a father, that he had a teacher, so did that Saulbayana say, f< Brahma is the breath of life." For he might have thought, " What can one have who is without the breath of life? " But did he tell you Its seat and support? ' I He did not tell me. c Forsooth, your Majesty, that is a one-legged [Brahma].' c Verily, Yajfiavalkya, do you here tell us. should worship It as the dear (przya).' £The breath of life itself, your Majesty/ said he. c Verily, out of love for the breath of life, your Majesty, one has sacrifice offered for him for whom one should not offer sacrifice, one accepts from him from whom one should not accept. Out of love of just the breath of life, your Majesty, there arises fear of being killed wherever one goes. The highest Brahma, your Majesty, is in truth the breath of life. The breath of life leaves not him who, knowing this, worships it as such. All things run unto him. He, having become a god, goes even to the gods/ I 1 will give you a thousand cows with a bull as large as an elephant/ said Janaka, [king] of Videha. Yajnavalkya replied: c My father thought that without having instructed one should not accept/

(8) Having cleansed the vessel, whether it be a kamsa or a kamasa, he sits down behind the fire on a skin or on the bare ground, without speaking or making any other effort. If in his dream he sees a woman, let him know this to be a sign that his sacrifice has succeeded.