2. Gärgya said: 'The Person who is yonder in the sun-him, indeed, I worship as Brahma !'

Ajātaśatru said: 'Talk not to me about him! I worship him as the pre-eminent, the head and king of all beings. He who worships him as such becomes pre-eminent, the head and king of all beings.'

3. Gārgya said: 'The Person who is yonder in the moonhim, indeed, I worship as Brahma!'

Ajātaśatru said: 'Talk not to me about him! I worship him as the great, white-robed king Soma. He who worships him as such, for him soma is pressed out and continually pressed out day by day. His food does not fail.'

4. Gargya said: The Person who is yonder in lightning -him, indeed, I worship as Brahma!'

Ajātaśatru said: 'Talk not to me about him! I worship him, verily, as the Brilliant. He who worships him as such becomes brilliant indeed. His offspring becomes brilliant.'

5. Gargya said: 'The Person who is here in space-him, indeed, I worship as Brahma!'

Ajātaśatru said: 'Talk not to me about him! I worship him, verily, as the Full, the non-active. He who worships him as such is filled with offspring and cattle. His offspring goes not forth from this earth.'

6. Gargya said: 'The Person who is here in wind-him, indeed, I worship as Brahma!'

Ajātaśatru said: 'Talk not to me about him! Verily, I worship him as Indra, the terrible (vaikuntha), and the unconquered army. He who worships him as such becomes indeed triumphant, unconquerable, and a conqueror of adversaries.'

7. Gārgya said: 'The Person who is here in fire—him, indeed, I worship as Brahma!'

Ajātaśatru said: 'Talk not to me about him! I worship him, verily, as the Vanquisher. He who worships him as such becomes a vanquisher indeed. His offspring become vanquishers.'

8. Gargya said: 'The Person who is here in water-him, indeed, I worship as Brahma!'

Ajātaśatru said: 'Talk not to me about him! I worship him, verily, as the Counterpart [of phenomenal objects]. His

counterpart comes to him [in his children], not that which is not his counterpart. His counterpart is born from him.'

9. Gārgya said: 'The Person who is here in a mirrorhim, indeed, I worship as Brahma!'

Ajātaśatru said: 'Talk not to me about him! I worship him, verily, as the Shining One. He who worships him as such becomes shining indeed. His offspring shine. He outshines all those with whom he goes.'

10. Gargya said: 'The sound here which follows after one as he goes-him, indeed, I worship as Brahma!'

Ajātaśatru said: 'Talk not to me about him! I worship him, verily, as Life (asu). To him who worships him as such there comes a full length of life (ayu) in this world. Breath (prāna) leaves him not before the time.'

11. Gargya said: 'The Person who is here in the quarters of heaven-him, indeed, I worship as Brahma !'

Ajātaśatru said: 'Talk not to me about him! I worship him, verily, as the Inseparable Companion. He who worships him as such has a companion. His company is not separated from him.'

12. Gargya said: 'The Person here who consists of shadow —him, indeed, I worship as Brahma!'

Ajātaśatru said: 'Talk not to me about him! I worship him, verily, as Death. To him who worships him as such there comes a full length of life in this world. Death does not

come to him before the time.'

13. Gārgya said: 'The Person here who is in the body (ātman)-him, indeed, I worship as Brahma!'

Ajātaśatru said: 'Talk not to me about him! I worship him, verily, as the Embodied One (atmanvin). He who worships him as such becomes embodied indeed. His offspring becomes embodied.'

Gargya became silent.

14. Ajātaśatru said: 'Is that all?'

Gārgya said: 'That is all.'

Ajātaśatru said: 'With that much [only] it is not known.' Gargya said: 'Let me come to you as a pupil.'

15. Ajātaśatru said: 'Verily, it is contrary to the course of things that a Brahman should come to a Kshatriya, thinking

"He will tell me Brahma." However, I shall cause you to know him clearly.'

He took him by the hand and rose. The two went up to a man who was asleep. They addressed him with these words: 'Thou great, white-robed king Soma!' He did not rise. He [i.e. Ajātaśatru] woke him by rubbing him with his hand.

That one arose.

16. Ajātaśatru said: 'When this man fell asleep thus, where then was the person who consists of intelligence (vijñāna)? Whence did he thus come back?'

And this also Gārgya did not know.

17. Ajātaśatru said: 'When this man has fallen asleep thus, then the person who consists of intelligence, having by his intelligence taken to himself the intelligence of these senses (prāṇa), rests in that place which is the space within the heart. When that person restrains the senses, that person is said to be asleep. Then the breath is restrained. The voice is restrained. The eye is restrained. The ear is restrained.

The mind is restrained..

18. When he goes to sleep, these worlds are his. Then he becomes a great king, as it were. Then he becomes a great Brahman, as it were. He enters the high and the low, as it were. As a great king, taking with him his people, moves around in his own country as he pleases, even so here this one, taking with him his senses, moves around in his own body (śarīra) as he pleases.

19. Now when one falls sound asleep (suşupta), when one knows nothing whatsoever, having crept out through the seventy-two thousand veins, called hita, which lead from the heart to the pericardium, one rests in the pericardium. Verily, as a youth or a great king or a great Brahman might rest when he has reached the summit of bliss, so this one now rests.

20. As a spider might come out with his thread, as small sparks come forth from the fire, even so from this Soul come forth all vital energies (prāṇa), all worlds, all gods, all beings. The mystic meaning (upaniṣad) thereof is the Real of the real' (satyasya satya). Breathing creatures, verily, are the real. He is their Real.'

1 Part of this paragraph recurs at Maitri 6. 32.

SECOND BRAHMAŅA

The embodiment of Breath in a person

1. Verily, he who knows the new-born infant with his housing, his covering, his post, and his rope, keeps off seven hostile relatives.

Verily, this infant is Breath (prāṇa) in the middle. Its housing is this [body]. Its covering is this [head]. Its post is breath (prāna). Its rope is food.

2. Seven imperishable beings stand near to serve him. Thus there are these red streaks in the eye. By them Rudra is united with him. Then there is the water in the eye. By it Parjanya is united with him. There is the pupil of the eye. By it the sun is united with him. By the black of the eye, Agni; by the white of the eye, Indra; by the lower eyelash, Earth is united with him; by the upper eyelash, Heaven. He who knows this-his food does not fail.

3. In connection herewith there is this verse :

There is a cup with its mouth below and its bottom up.

In it is placed every form of glory.

On its rim sit seven seers.

Voice as an eighth is united with prayer (brahman).1

'There is a cup having its mouth below and its bottom up '— this is the head, for that is a cup having its mouth below and its bottom up. In it is placed every form of glory '-breaths, verily, are the 'every form of glory' placed in it; thus he says breaths (prāņa). 'On its rim sit seven seers'-verily, the breaths are the seers. Thus he says breaths. Voice as an eighth is united with prayer'-for voice as an eighth is united with prayer.

4. These two [sense-organs] here [i. e. the ears] are Gotama and Bharadvāja. This is Gotama and this is Bharadvāja. These two here [i. e. the eyes] are Viśvāmitra and Jamadagni. This is Viśvāmitra. This is Jamadagni. These two here [i. e. the nostrils] are Vasishtha and Kasyapa. This is Vasishtha. This is Kasyapa. 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.

THIRD BRAHMAŅA

The two forms of Brahma

1. There are, assuredly, two forms of Brahma: the formed (mūrta) and the formless, the mortal and the immortal, the stationary and the moving, the actual (sat) and the yon (tya).

2. This is the formed [Brahma]—whatever is different from the wind and the atmosphere. This is mortal; this is stationary; this is actual. The essence of this formed, mortal, stationary, actual [Brahma] is yonder [sun] which gives forth heat, for that is the essence of the actual.

3. Now the formless [Brahma] is the wind and the atmosphere. This is immortal, this is moving, this is the yon. The essence of this unformed, immortal, moving, yonder [Brahma] is the Person in that sun-disk, for he is the essence of the yon. -Thus with reference to the divinities.

4. Now, with reference to the self

Just that is the formed [Brahma] which is different from breath (prana) and from the space which is within the self (atman). This is mortal, this is stationary, this is actual. The essence of this formed, mortal, stationary, actual [Brahma] is the eye, for it is the essence of the actual.

5. Now the formless [Brahma] is the breath and the space which is within the self. This is immortal, this is moving, this is the yon. The essence of this unformed, immortal, moving, yonder [Brahma] is this Person who is in the right eye, for he is the essence of the yonder.

6. The form of this Person is like a saffron-colored robe, like white wool, like the [purple] Indragopa beetle, like a flame of fire, like the [white] lotus-flower, like a sudden flash of lightning. Verily, like a sudden lightning-flash is the glory of him who knows this.

Hence, now, there is the teaching 'Not thus! not so!' (neti, neti), for there is nothing higher than this, that he is thus. Now the designation for him is 'the Real of the real.' Verily, breathing creatures are the real. He is their Real.

1 Thus far the sentence recurs at Maitri 6. 3.