(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.

(2) 'He who knowing this meditates on him, destroys sin, obtains the world (of Agni Âhavanîya), reaches his full age, and lives long; his descendants do not perish. We guard him in this world and in the other, whosoever knowing this meditates on him.'

(2) 'He who knowing this meditates on him, destroys sin, obtains the world (of Agni Gârhapatya), reaches his full age, and lives long; his descendants do not perish. We guard him in this world and in the other, whosoever knowing this meditates on him.'

(1) Now next, the praying of the puiificatory formulas (pavamana). — The Prastotri priest (Praiser), verily, begins to praise with the Chant (sdman). When he begins to praise, then let [the sacrlficer] mutter the following: — ' From the unreal (asaf) lead me to the real (sat) I From darkness lead me to light! From death lead me to immortality ' ' When he says ' From the unreal lead me to the real/ the unreal, verily, is death, the real is immortality. * From death lead me to immortality. Make me immortal ' — that is what he says. death, the light is immortality. ' From death lead me to im- mortality. Make me immortal ' — that is what he says. ' From death lead me to immortality '—there is nothing there that seems obscure. Now whatever other verses there are of a hymn of praise (stotra), in them one may win food for himself by singing. And, therefore, in them he should choose a boon, whatever desire he may desire. That Udgatri priest who knows this — whatever desire he desires, either for himself or for the sacri- ficer, that he obtains by singing. This, indeed, is world-con- quering. There is no prospect of his being without a world who knows thus this Saman.

(2) 'He who knowing this meditates on him, destroys sin, obtains the world (of Agni Anvâhârya), reaches his full age, and lives long; his descendants do not perish. We guard him in this world and in the other, whosoever knowing this meditates on him.'

(6) Ghora Âṅgirasa, after having communicated this (view of the sacrifice) to Krishna, the son of Devăkî --and he never thirsted again (after other knowledge)--said: 'Let a man, when his end approaches, take refuge with this Triad : "Thou art the imperishable," "Thou art the unchangeable," "Thou art the edge of Prâna."' On this subject there are two Rik verses (Rig-veda VIII, 6, 30):--

(20) And, that gift of blessedness for you, all (the Bountiful Immortals) with one consent in sympathy to help us (are disposed ) to grant; (and may they likewise make) the Holy Order (firm) for us through the Good Mind (in our folk); and may they reveal to us the words with which Piety likewise (speaks her truths). And receiving sacrifice with homage (from our praises), may they seek for us Ahura Mazda's grace.

(14) Then he sacrifices, saying: 'Adoration to the Âdityas and to the Visve Devas, who dwell in heaven, who dwell in the world. Obtain that world for me, the sacrificer!'

(2) Let a man sing , wishing to obtain by his song immortality for the Devas. 'May I obtain by my song oblations (svadhâ) for the fathers, hope for men, fodder and water for animals, heaven for the sacrificer, food for myself,' thus reflecting on these in his mind, let a man (Udgâtri priest) sing praises, without making mistakes in pronunciation, &c.

(10) And this is declared by the following Rik-verse: 'Let a man tell this science of Brahman to those only who have performed all (necessary) acts, who are versed in the Vedas, and firmly established in (the lower) Brahman, who themselves offer as an oblation the one Rishi (Agni), full of faith, and by whom the rite of (carrying fire on) the head has been performed, according to the rule (of the Âtharvanas).'

(9) And may we be such as those who bring on this great renovation, and make this world progressive, (till its perfection shall have been reached). (As) the Ahuras of Mazda (even) may we be; (yea, like Thyself), in helpful readiness to meet (Thy people), presenting (benefits ) in union with the Righteous Order. For there will our thoughts be (tending) where true wisdom shall abide in her home .

(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.

(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, ' since this atmosphere does not afford a [foot]hold, as it were, by what means of ascent does a sacrificer ascend to the heavenly world? ' the mind. is the Brahman of the sacrifice. That which is this mind is yonder moon, is the Brahman. This is release, this is complete release,' — Thus [concerning] liberation. Now the acquirements. —

(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.

(6) 'He leads them to Brahman. This is the path of the Devas, the path that leads to Brahman. Those who proceed on that path, do not return to the life of man, yea, they do not return.'

(9) That sacrifice is inclined towards the north (in the right way) in which there is a Brahman priest who knows this. And with regard to such a Brahman priest there is the following Gâthâ : 'Whereever it falls back, thither the man goes,'--viz. the Brahman only, as one of the Ritvig priests. 'He saves the Kurus as a mare' (viz. a Brahman priest who knows this, saves the sacrifice, the sacrificer, and all the other priests). Therefore let a man make him who knows this his Brahman priest, not one who does not know it, who does not know it.

(6) 'I (the sacrificer) shall go thither, when this life is over. Take this! (he says, in offering the libation.) Cast back the bolt!' Having said this, he rises. For him the Vasus fulfil the morning-oblation.

(9) And let (one like those ), O Mazda! bear on to Thee the spirit of the two leaders who cause the holy ritual Truth to flourish; let him bear them to (Thy) brilliant home with preternatural insight, and with the Better Mind. Yea, let him bear that spirit on as a fellow-help in (furthering) the readiness of those (in their holy work) whose souls go hand in hand .

(5) 'Om, let us eat! Om, let us drink! Om, may the divine Varuna, Pragâpati, Savitri bring us food! Lord of food, bring hither food, bring it, Om!'