(1) 2. And it is also the Sama-Veda. The Chant (saman\ verily, is speech. It is sa (she) and ama (he). That is the origin of the word sdman. Or because it is equal (sama) to a gnat, equal to a fly, equal to an elephant, equal to these three worlds, equal to this uni- verse, therefore, indeed; it is the Sama-Veda. He obtains intimate union with the Saman, he wins its world who knows thus that Saman.

(10) Of the Sāman hymns I am the Brihat-Sāman, and of metres I am the Gāyatri. Of months I am Mārga-śirsha, and of seasons I am the flowery spring.

(1) He who knows the gold of that Saman comes to have gold. The tone (svara), verily, is its gold. He comes to have gold who knows thus that gold of the Saman.

(11) I have come to my abode among the ka , uniting the hearts through my great wisdom. I am Sau near the god, at the western side of Rā; my sceptre (?) is in my hand. I am called the great favourite, as I am clad in red garments. I am Sau, on the western side of Rā, with a stout heart in the cave of Nu

(1) He who knows the property of that Saman has that property. Its property, truly, is tone. Therefore let him who is about to perform the duties of an Ritvij priest desire a good itself. tone in his voice. Being possessed of such a voice, let him perform the duties of the Ritvij priest. Therefore people desire to see at the sacrifice one who has a good tone, as being one who has a possession. He has a possession who knows thus the property of the Saman.

(1) He who knows the suppoit of that Saman is indeed supported. Voice, verily, is its support, for when supported on voice the breath sings. But some say it is supported on food. Prayers to accompany an intelligent performance of the Chant

(10) N. is triumphant among the ka , smiting the hearts through his great wisdom. He is near the god, he is the Sau (the knowing one) at the western (right) side of Rā

(17) The Qabbalists used the letter ש, Shin, to signify the trinity of the first three Sephiroth. The central circle slightly above the other two is the first Sephira--Kether, the White Head, the Crown. The other two circles represent Chochmah, the Father, and Binah, the Mother. From the union of the Divine Father and the Divine Mother are produced the worlds and the generations of living things. The three flame-like points of the letter ש have long been used to conceal this Creative Triad of the Qabbalists.

(5) This Gayatrl is based upon that fourth, sightly foot, the one above-the-darksome. That is based upon truth (satya). Verily, truth is sight, for verily, truth is sight. Therefore if now two should come disputing, saying ' I have seen! ' c I have heard! ' we should trust the one who would say c I have seen/ Verily, that truth is based on strength (bald). Verily, strength is life (prand). It is based on life. Therefore they say, s Strength is more powerful than truth. contents. s Similarly referring to the Sama-Veda. Thus is that Gayatii based with regard to the Self (adky- atmam). It protects the house-servants. Verily, the house- servants are the vital breaths (prand). So it protects the vital breaths. Because it protects (V ' tra) the house-servants (gaya\ therefore it is called Gayatri. That Savitrl stanza which one repeats is just this. For whomever one repeats it, it protects his vital breaths.

(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.

(65) The sun stands in the centre or midst of the deep, and is the light or heart which proceeded out of all stars: For when, in the kingdom of Lucifer, before the creation of the world, the Salitter and Mercurius was thin or dim, and had qualified the one with the other, then God extracted the heart out of all the powers, and made the sun thereof.

(2) At the third watch the disk of the sun sends out shining rays. On the water blows the wind of gentleness. Wandering in Heaven, one eats the spirit-power of the receptive. And the deeper secret within the secret: The land that is nowhere, that is the true home....

(1) In the beginning nothing whatsoever was here. This [world] was covered over with death, with hunger — for hunger is death. Then he made up his mind (manas): ' Would that I had a self!' So he went on (acarat) praising (arcau). From him, while he was praising, water was produced. 'Verily, while I was praising, I had pleasure (ka) \ ' thought he, This, indeed, is the tfTv&tf-nature of what pertains to brightness (arkya). Verily, there is pleasure for him who knows thus that ar/ca-naturc of what pertains to brightness. 2* The water, verily, was brightness. That which was the froth of the water became solidified. That became the earth. On it he [i.e. Death] tortured himself ( Vsram}. When he had tortured himself and practised austerity, his heat (tejas) and essence (rasa) turned into fire.

(3) [Sakalya said:] * Verily, he who knows that Person whose abode is forms (rupd), whose world is the eye, whose light is mind, who is the last source of every soul he, verily, would be a knower, O Yajnavalkya.' whom you speak. That very person who is in the sun is He. Tell me, Sakalya, who is his god? ' 'Truth/ said he.

(2) 'He (Brahman) is the swan (sun), dwelling in the bright heaven; he is the Vasu (air), dwelling in the sky; he is the sacrificer (fire), dwelling on the hearth; he is the guest (Soma), dwelling in the sacrificial jar; he dwells in men, in gods (vara), in the sacrifice (rita), in heaven; he is born in the water, on earth, in the sacrifice (rita), on the mountains; he is the True and the Great.'

(6) Then he comes to her and says: — ' This man (ama) am I; that woman (so), thou 1 That woman, thou; this man am I! I am the Saman; thou, the Rig! I am the heaven; thou^ the earth! Come, let us two together clasp!* Together let us semen mix, A male, a son for to procure! ' of barley or rice cooked with milk. RV. 10. 59.6; 10.167.3; VS 34-3,9; AV.i.iS.2; 5.7.4; gat. Br. 5. 2. 3.2, 4. Specifically invoked, as here, to favor procreation at AV. 6. 131. 2; 7. 2 (21). 2. In the ritual, associated with the day of the full moon, Ait. Br. 7. n. VS. 10. 2; 3at. Br. 5 3. 3 2; 13. 4. 2. 12, this epithet of Savitn is usually taken as from another */su, with the meaning { whose is true impelling.'

(1) These same are the three Vedas. The Rig-Veda is Speech. The Yajur-Veda is Mind. The Sama-Veda is Breath.

(26) " me. "..." [The following twenty-two lines are taken from K. 3,449a, and probably form part of the Fifth Tablet.] (66 ). (67) (68 ) From (69) In E-sagil (70) To establish (71) The station of (72) The great gods (73) The gods (74) He took and (75) The gods [his fathers] beheld the net which he had made, (76) They beheld the bow and how [its work] was accomplished. (77) They praised the work which he had done (78) Then Anu raised [the ...] in the assembly of the gods. (79) H e kissed the bow, (saying), "It is !" (80) And thus he named the names of the bow, (saying), (81) "'Long-wood' shall be one name, and the second name [shall be ...] (82) "And its third name shall be the Bow-star, in heaven [shall it ...]" (83) Then he fixed a station for it (84) Now after the fate of (85) [He set] a throne (86) in heaven (87) ... [The following traces of the last thirteen lines of the Fifth Tablet are taken from the reverse of K. 11,641 and from the reverse of K. 8,526.] (128) " him " (129) " them " (130) " him " (131) " them " (132) " their may " (133) the gods spake, (134) the heavens : 1 (135) "[... your] son " (136) " our hath he " (137) " he hath caused to live " (138) " splendour " (139) " not !" (140) " we !"

(8) 'There is Agni (fire), the all-seeing, hidden in the two fire-sticks, well-guarded like a child (in the womb) by the mother, day after day to be adored by men when they awake and bring oblations. This is that.'

(3) [Sakalya said:] 'Verily, he who knows that Person whose abode is space (akasa), whose world is the ear, whose light is mind, who is the last source of every soul — he, verily, would be a knower, O Yajfiavalkya.' whom you speak. This very person who is in hearing and who is in echo is He. Tell me, Sakalya, who is his god? '