(3) Having taken the Upanishad as the bow, as the great weapon, let him place on it the arrow, sharpened by devotion! Then having drawn it with a thought directed to that which is, hit the mark, O friend, viz. that which is the Indestructible!

(5) (But while I as yet know not the issue, I can yet hope and pray.) Let the good kings obtain the rule. Let not the evil monarchs govern us , (but let the righteous gain the day and rule us), with deeds done in a good discernment, O thou pious wisdom, Âramaiti! sanctifying to men's minds the best of blessings for (their) offspring . Yea, for the Kine, (O Âramaiti !) let (Thy) toil be given , and may’st Thou cause her to prosper for our life.

(7) O Arjuna! This is the inferior (described in the previous verse), Know My other nature, the Higher – Para Prakriti, the life-element by which the universe is upheld.

(4) 'He who knows this and meditates on the foot of Brahman, consisting of four quarters, by the name of Anantavat, becomes endless in this world. He conquers the endless worlds, whoever knows this and meditates on the foot of Brahman, consisting of four quarters, by the name of Anantavat.

(3) 'He who knows this and meditates on the foot of Brahman, consisting of four quarters, by the name of Prakâsavat, becomes endowed with splendour in this world. He conquers the resplendent worlds, whoever knows this and meditates on the foot of Brahman, consisting of the four quarters, by the name of Prakâsavat.

(11) And for Thee hath Âramaiti (who is Our Piety) increased both the Universal Weal and (its continuance in) Immortality, and (with them as ever united) the Righteous (ritual and moral) Order (established and made firm) in the Kingdom of (Thy Good Mind). Those powerful lasting two (hath she increased) to (give us the needful) food . And through these, O Mazda! art Thou with Thy perfect expellers of hate . (Thou removest Thy foes afar !)

(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) In which (last) changing Thou shalt come, and with Thy bounteous spirit, and Thy sovereign power, O Ahura Mazda! by deeds of whom the settlements are furthered through the Righteous Order. And saving regulations likewise unto these shall Âramaiti utter, (she, our Piety within us), yea, (laws) of Thine understanding which no man may deceive .

(9) And there came forth for Lud8 the fifth portion, the mountains of Asshur and all appertaining to them till it reacheth ^ * -. the Great Sea, and till it reacheth the east of Asshur his brother.

(684) 2051 To say: N. ascended at thy ascension, Osiris; 2051 N. has spoken (with) his ka in heaven. 2051 The bones of N. are firm (or, copper), and the limbs of N. 2051 are like the stars, the imperishable stars. 2052 Given that N. be encompassed, then a great one falls into the hands of N. 2052 The mother of N. is Nut; 2053 the father of N. is Shu; the mother of N. is Tefnut. 2053 They take N. to heaven, to heaven-on the smoke of incense. 2054. N. is purified; N. lives; N. makes his seat like Osiris; 2055 N. sits at thy side (lit. shoulder), Osiris; N. spits on thy hair, Osiris; 2055 he will not let him become diseased; N. will not permit him to be bald, 2055 at the mouth of N. daily, at the beginnings (of the feast) of the half months, at the beginnings (of the feast) of the months. 2056 N. sits at thy side (lit. shoulder), Horus; N. spits on thy hair, Horus; 2056 he will not let it become diseased; N. will not permit himself to be bald, 2056 at the mouth of N. daily, at the beginnings (of the feast) of the half months, at the beginnings (or the feast) of the months. 2057. N. is one of these four beings, sons of Atum, sons of Nut, 2058 who do not rot; N. does not rot; 2058 who do not decay; N. does not decay; 2058 who do not fall upon earth from heaven; 2058 N. does not fall upon the earth from heaven. 2059 N. was sought; N. is found with them; 2059 N. is one of them, praised by the bull of heaven. 2060. N. makes his ka arise; N. returns (?); N. strides- 2061 the good companion makes his ka arise, returns (?), strides. 2061 N. rests at home, on the under (side) of the body of the sky, like a nfr.t-star, 2061 at the meanderings of the Winding Watercourse. 2062 When N. ascends to heaven, give him this formula: "R` is good each day." 2062 N. put himself on thy way, Horus of Ssm.t, on which thou leadest the gods 2062 to the beautiful ways of heaven and of the Marsh of Offerings. 56. TEXTS OF MISCELLANEOUS CONTENTS,

(7) By thus being set face to face, however weak the mental faculties may be, there is no doubt of one's gaining Liberation. Yet, though so often set face to face, there are classes of men who, having created much bad karma, or having failed in observance of vows, or, their lot [for higher development] being altogether lacking, prove unable to recognize: their obscurations and evil karma from covetousness and miserliness produce awe of the sounds and radiances, and they flee. [If one be of these classes], then, on the Fourth Day, the Bhagavan Amitabha and his attendant deities, together with the light-path from the Preta-loka, proceeding from miserliness and attachment, will come to receive one simultaneously.

(12) And Thou, O Ahura! do Thou (Thyself) arise to me! Through Âramaiti give me power, O most bountiful Spirit Mazda! through (my) faithful appeals and offerings ; and for (my) Righteousness grant me mighty strength, and (Thy) thrift-law through (Thy) Good Mind .

(6) The antiquity of the chapter is proved by its occurrence on the second coffin of Mentuhotep; but its condition there is such that no one can read it who is not already familiar with it from other sources. It begins, Aelteste Texte , p. 22, line 34, and goes on till the red letters at line 50. The text, in spite of its importance, is very inaccurate

(15) Yet, though set face-to-face thus, if, through power of evil propensities, terror and awe being produced, not recognizing them to be tutelary deities, one flee from them, then, on the Eleventh Day, the blood- drinking Lotus Order will come to receive one. Thereupon the setting-face-to-face is, calling the deceased by name, thus: O nobly-born, on the Eleventh Day, the blood-drinking [deity] of the Lotus Order, called the Bhagavan Padma-Heruka, of reddish-black colour; [having] three faces, six hands, and four feet firmly postured, the right[face] white, the left, blue, the central, darkish red; in the first of the right of the six hands holding a lotus, in the middle [one], a trident-staff, in the last, a club; in the first of the left [hands], a bell, in the middle [one], a skull-bowl filled with blood, in the last, a small drum; his body embraced by the Mother Padma-Krotishaurima, her right hand clinging to his neck, her left offering to his mouth a red shell [filled with blood]; the Father and Mother in union; will issue from the western quarter of thy brain and come to shine upon thee. Fear that not. Be not terrified. Be not awed. Rejoice. Recognize [them] to be the product of thine own intellect; as [they are] thine own tutelary deity, be not afraid. In reality they are the Father -Mother Bhagavan Amitabha. Believe in them. Concomitantly with recognition, liberation will come. Through such acknowledging, recognizing them to be tutelary deities, in at-one-ment thou wilt merge [into them], and obtain Buddhahood.

(1) Upakosala Kâmalâyana dwelt as a Brahmakârin (religious student) in the house of Satyakâma Gâbâla. He tended his fires for twelve years. But the teacher, though he allowed other pupils (after they had learnt the sacred books) to depart to their own homes, did not allow Upakosala to depart.

(12) Now then! The deliberation should be about him! Enlil went up inside the boat and, grasping my hand, made me go up. He had my wife go up and kneel by my side. He touched our forehead and, standing between us, he blessed us: 'Previously Utanapishtim was a human being. But now let Utanapishtim and his wife become like us, the gods! Let Utanapishtim reside far away, at the Mouth of the Rivers. They took us far away and settled us at the Mouth of the Rivers." "Now then, who will convene the gods on your behalf, that you may find the life that you are seeking! Wait! You must not lie down for six days and seven nights." soon as he sat down (with his head) between his legs sleep, like a fog, blew upon him. Utanapishtim said to his wife: "Look there!

(2) Ud is the udgîtha, pra the pratihâra, upa the upadrava, ni the nidhana.

(8) This chapter is often found not only in papyri but upon coffins, in accordance with the rubric at the end. The earliest copy is on the coffin of Queen Mentuhotep. A very fine copy is on the alabaster sarcophagus of Seti I, and our museums are rich in funereal monuments inscribed with this ancient text. A very similar text is found at the end of chapter 99

(439) 812 To say: N. is Satis who has taken possession of both lands, 812 the burning one who has seized her two lands. 812 N. has ascended to heaven; 812 he has found R` standing; he approaches him; 813 he sits down beside him; 813 R` allows him not to throw himself on the ground, 813 knowing that he (the king) is indeed greater than he (R`). 813 N. is more spiritual than the spirits, 813 more excellent than the excellent ones; 813 N. is more enduring than the enduring ones. 814 N. has triumphed over the lady of the tp.t; 814 N. has taken his stand with him in the north of the sky; 814 N. has taken possession of both lands as king of the gods.

(4) O thou who art raised up, thou art raised up, N. has been raised up by means of all the manifold ceremonies done to him; thy enemies are struck down; Ptah has struck down thine enemies, thou art victorious and thou hast dominion over them. Thy words are listened to, what thou hast ordered is done, thou art raised, thou art triumphant before the Circles of gods attached to every god and every goddess