(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.

(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.

(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

(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

(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) But when the sun has set, Yajnavalkya, and the moon has set, and the fire has gone out, what light does a person here have? ' £ Speech, indeed, is his light/ said he, f for with speech, indeed, as his light one sits, moves around, does his work, and returns. Therefore, verily, O king, where one does not discern even his own hands, when a voice is raised, then one goes straight towards it.' ' Quite so, Yajnavalkya.

(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.

(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.

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

(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.

(1) 'There are the two, drinking their reward in the world of their own works, entered into the cave (of the heart), dwelling on the highest summit (the ether in the heart). Those who know Brahman call them shade and light; likewise, those householders who perform the Trinâkiketa sacrifice.'

(4) But when the sun has set, Yajnavalkya, what light does a person here have? ' 'The moon, indeed, is his light/ said he, c for with the moon, indeed, as his light one sits, moves around, does his work, and returns/ ' Quite so, Yajnavalkya.

(4) ' Yajnavalkya, what light does a person here have? ' ' He has the light of the sun, O king/ he said, c for with the sun, indeed, as his light one sits, moves around, does his work, and returns. ( Quite so, Yajnavalkya.

(5) O thou who art called aloud ( bis ), second verse. Thy head is ... woven by a woman from Asia; thy face shines brighter than the moon; the top of thy head is lapis blue; thy hair is darker than the doors of the Tuat, thy hair is black like the night; thy forehead is adorned of blue; the rays of Horus are on thy face. Thy garments are of gold; Horus has decked them with blue; thy eyebrows, the two sisters joined together; Horus has adorned them with blue; thy nose inhales the perfume of ... and thy nostrils are like the winds in the sky

(3) [Sakalya said:] 'Verily, he who knows that Personwhose abode is forms (rilpa), whose world is the eye, whose light is mind, who is the last source of every soul — he, verily, would be a knower, 0 Yajfiavalkya/ whom you speak. This very person who is in the mirror is He, Tell me, Sakalya, who is his god? ' 'Life (*WH)/ said he. 1 6. [Sakalya said:] 'Verily, he who knows that Personwhose abode is water, whose world is the heart, whose light is -mind, who is the last source of every soul — he, verily, would be a knower, O Yajnavalkya.' whom you speak. This very person who is in the waters is He. Tell me, Sakalya, who is his god? 3 1 7. [Sakalya said:] f Verily,he who knows that Person whose abode is semen, whose world is the heart, whose light is mind, who is the last source of every soul— he, verily, would be a knower, O Yajnavalkya/ ' Verily, I know that Person, the last source of every soul, of whom you speak. This very person who is made of a son is He. Tell me, Sakalya, who is his god? J 'Prajapati/ said he. 1 8. 'Sakalya/ said Yajnavalkya, 'have those Brahmans made you their coal-destroyer? ' l Mve directions in space, their regent gods, and their bases

(3) "Pity us! We shall not see the dawn here, when the sun rises and lights the face of the earth," they said at leaving. But they left some people on the road which they followed so that they would keep watch. Each of the tribes kept getting up to see the star which was the herald of the sun. This sign of the dawn they carried in their hearts when they came from the East, and with the same hope they left there, from that great distance, according to what their songs now say.

(5) The head of the person who is here in the right eye is Bhur— there is one head, this is one syllable. BJmvar is the arms — there are two arms, these are two syllables. Svar is the feet — there are two feet, these are two syllables (su-ar). The mystic name (upanisad) thereof is * I ' (akam). He slays evil, he leaves it behind ( */ka) who knows this.