(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 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

(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 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

(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? '

(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

(5) Some recite this Savitrl stanza as Anushtubh meter, saying: 'The speech is Anushtubh meter. We recite the speech accordingly/ One should not so do. One should recite the Savitrl stanza as Gayatri meter. Verily, even if one who knows thus receives very much, that is not at all in comparison with one single line of the Gayatri.

(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.

(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.

(1) Now of forms. — That which is called the Eye is their hymn of praise (uktha), for from it arise (nt-thd) all forms. It is their Saman (chant), for it is the same (sama) as all forms. It is their prayer (brahman), for it supports (Vb/iar) all forms.

(4) I am Sechit Uat’it who sitteth on the right side of Heaven: I am Sahit encircled by the Spirits of Heliopolis. [36

(2) These two [sense-organs] here [i. e. the ears] are Gotama and Bharadvaja. This is Gotama and this is Bharadvaja. These two here [i. e. the eyes] are VisVamitra and Jamadagni. This is VisVamitra. This is Jamadagni. These two here[L e. the nostrils] are Vasishtha and Kas"yapa. This is Vasishtha. This is Kas"yapa. The voice is Atri, for by the voice food is eaten (*/ad). Verily, eating (at~ti) is the same as the name 1 A very similar stanza is found at AV. 10. 8. 9. Atri. He who knows this becomes the eater of everything; everything becomes his food.

(265) He who always quiets the evil, whether small or large, he is called a Samana (a quiet man), because he has quieted all evil.

(3) When the perceiving consciousness in this meditative is wholly given to illuminating the essential meaning of the object contemplated, and is freed from the sense of separateness and personality, this is contemplation (samadhi).