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(Śastra). (The strophe) contains the word 'great' because of the occurrence of we choose.' (The Sastra) has the word 'great,' for this day is described as 'great.' 'To-day, god Savitr' is the antistrophe. It contains the word 'great because of the occurrence of the words 'May we win all good things.' (The Śastra) has the word 'great,' for this day is described as 'great.' great.' 'That desirable greatness of the god Savity' is a Savitṛ hymn. It has the word 'great,' for this day is described as 'great.' They, heaven and earth, all propitious,' is a hymn to heaven and earth. (The verse 5) Widely-capacious, great, never-failing,' contains the word 'great,' for this day is described as 'great.' 'Why has the best, why has the youngest, come to us,' is a hymn to the Ṛbhus. (The verse) 'We blame not the bowl of great birth' contains the word 'great,' for this day is described as 'great.' 'Of the aged, grey-haired Hotṛ,' is the 'Water' hymn,” addressed to the All-gods. For that is the water of the gods. He places a Nivid in the (hymn) of the one-day rite. The one-day (rite) is support, so that support is won. The (hymn of the) one-day rite is addressed to Vaiśvānara. is support, so that support is won. 'The Maruts rushing onwards with gleaming lances,' is a hymn to the Maruts. (The hymn) contains the words 'mighty' and 'great' in 'Ye great ones, mightily and wide ye rule,' for this day is described as great. Of a truth the fair refulgence was established' is a hymn to Jatavedas. The last (verse), With hymns of might hath Agni now been praised,' contains the word 'hymn.' That is the symbol of this day. These are the hymns of the Āgnimāruta (Sastra).

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The one-day (rite)

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These are the hymns of this day. So ends the Agnistoma.11 Brahman(n.) is the Agnistoma. Brahman is this day. So

they place Brahman in Brahman. who observe (the ritual of) this day.

They obtain immortality (18.)

1 The sense seems to be that vṛṇimahe gives mah, as dhimahi below.

2 RV., v, 82, 4-6.

4 RV., i, 160.

6 RV., i, 161.

8 RV., iii, 3.

3 RV., iv, 53, 1.
5 RV., i, 160, 2.

7 RV., i, 164, 1.

9 RV., v, 55, 1.

10 RV., i, 141, 1.

11 Cf. Aitareya Araṇyaka, v, 3, 2 fin. The Agniştoma is the Prakṛti of the Mahāvrata.

Adhyaya III.

Citra Gangyayani,1 being about to sacrifice, chose Āruņi (as the priest). He sent his son, Śvetaketu, saying, 'Perform the sacrifice.' Him when he had arrived (the King) addressed, 'Thou art the son of Gautama. Is there a secret place 2 in the world where thou wilt set me, or is there any road and wilt thou set me in the world to which that road leads?' He said, 'I do not know that. I will ask my teacher.' Going to his father he asked him, saying, 'Thus did he question me. How shall I reply?' He replied, 'I also do not know that; we will learn in his house and gain the knowledge, for even others give to us. Come, we will both go.' With fuel in his hand he went to Citra Gangyayani, saying, 'Let me approach thee.' He said to him, 'Thou art fit to receive the knowledge of Brahman,3 3 since thou hast not been proud.

thee.' (1.)

Come, I will instruct

He said: Those who depart from this world all go to the moon. Their breaths swell the first fortnight (of the moon); in the second it brings them to birth again. The moon is also the door of the world of heaven. Him who can answer," it sends

1 More likely than the obvious v.l. Gārgyāyani of Śankarānanda's

recension.

2 The question is vague and mysterious. Yasya and anyataro, suggested by Max Müller, would be easier, but mystery is in place, and too much need not be made of it. Deussen paraphrases it satisfactorily as 'Is there any end of transmigration, and will you set me on the path to it?' Sankarananda's recension has the very unsatisfactory anyam utaho for anyatamo, and renders vādhvā as baddhvā, contrasting a secret with a non-secret place. Max Müller renders 'Is there a hidden place .

or is it the other way.' Böhtlingk, Ber. d. sächs. Ges. d. Wiss., xlii, 198, adopts practically the same view as Deussen does.

3 Deussen reads agraṇīr for grāhī; Sankarānanda has brahmārghaḥ, but the text, if less easy, is certain.

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Gladdens them not,' in Śankarānanda's version. Max Müller's conjecture aparapakşe is not necessary.

5 I follow Deussen. The moon is the centre of the Devayana and Pitryāna, and sends on the one who can reply. Sankarānanda, Cowell, Max Müller, take pratyāha as 'reject.' For the theory, cf. Bṛhadaranyaka Upanisad, vi, 1 (= 2 K.); Chandogya Upanisad, v, 3-10; and Deussen, Sechzig Upanishad's, pp. 137-40, with whose view of the priority of these two Upanisads to the Kauṣītaki I agree. Max Müller recognises two classes: the former, which rejects the moon and is set free at once; the latter, which rejects Svarga, and is then set free, but the sense 'set free' is hardly to be got out of atisrjate. It means 'sends on.'

on; him who answers it not, it rains down on earth, becoming itself rain. He is born on earth as a worm, or a grasshopper, or a fish, or a bird, or a lion, or a boar, or a snake (?),1 or a tiger, or a man, or another creature, in one or other station according to his deeds and his knowledge. Him, when he has arrived, it asks, 'Who art thou?' To it should he reply,2 'From the light I came as seed, O seasons, from that produced as the fifteen-fold fatherland. In the man as creator ye placed me, and by man as creator impregnated the mother. I am born and again born as the twelve-month (year) and the thirteen-month (year), from the twelve-fold, the thirteen-fold father. I know this and I recognise this. Then do ye bear

1 Paraśvān. Śankarānanda has dandaśūkaviśeṣaḥ vāśabdād vṛścikādiḥ, Böhtlingk's Dict. compares parasvant, wild ass' (Atharva Veda, Paipp.); 'Beisstier,' Deussen; 'dog,' Weber, Ind. Stud., i, 396.

2 What follows is in verse, and as it has been much misunderstood (even in Bloomfield's Vedic Concordance) I give the text as I restore it— 'vicakṣaṇād ṛtavo reta ābhṛtam pañcadaśāt prasītāt pitryāvatas |

tan ma pumsi kartary erayadhvam pumsā kartrā mātari māsiṣiñca || 1 |||
sa jāyamāna upajāyamāno dvādaśatrayodasopamāsaḥ |

dvadasatrayodasena pitrā sam tad vide 'ham prati tad vide 'ham

tan martavo 'mṛtyava ābharadhvam || 2 || '

I keep erayadhvam; Deussen suggests airayadhvam, but the augment is not needed. For the mă nișim ca of the ordinary recension (including the Berlin and Bodleian MSS.), or the māsişikta of Sankarānanda's recension, adopted by Deussen, I read mā-āsişiñca as 2nd plur. perf. with strong form (Whitney, Sanskrit Grammar, p. 284) metri causa. Bloomfield, p. 588a, conjectures nişincata, but this would hardly have been corrupted, and the conjecture ignores the fact that, though the first two Pādas are in Jagati, the third and presumably the fourth are in Triṣṭubh. The verse occurs in Jaminīya Brāhmaṇa, i, 18; 50, where tam mā pumsi is, of course, palæographically the same as tan, which (=retas) I prefer, and the last Pāda reads pumsaḥ kartur mātary āsişikta, also a Triṣṭubh. In v. 2 jāyamāna is Deussen's certain restoration for jaya (Berlin reads jāyamānaḥ, only showing how easy the omission was). For dvadasatrayodasopamāsaḥ, Cowell's MS. A, Berlin and Bodleian MSS. have dvadasatrayodašo māsaḥ, Sankarananda's recension trayodaśa upamāsaḥ, which gives perhaps the pronunciation of the real text, though it is much more probably düā, as in Pada 3. I read sam, not āsam, and metri causa begin a new Pada with it; vide I recognise as a verbal form, not an infinitive. In his version Cowell accepts one view of Sankarānanda that ṛtavaḥ is in the first verse abl., in the second acc., and that vide is infin., āsam, 'I was.' Deussen takes the other view of Sankarānanda in the first case, in both cases rightly, of rtavaḥ as voc., but adheres to asam, vide as infin., and reads mrtyave for amṛtyave, which is unnecessary, since we need not take the verb as imperfect. His martavo for the archaic ma rtavo I have accepted metri causa. The Berlin MS. in a correction reads arabhadhvam, like Anand. MS. Gh. Max Müller agrees with Cowell, and both render the first two second persons as if third persons. Anand. has nişikta. Cf. J.A.O.S.,xix, 118.

C

me, seasons, to deathlessness.
I am the season of the seasons.'
thou.' He then sends him on.

By that truth, that penance, 'Who art thou?' 'I am

(2.)

He having reached the road of the gods arrives at the world of Agni, then at the world of Vayu, the world of Varuṇa, the world of Indra, the world of Prajapati, the world of Brahman. Of that world is the lake Ara (of enemies), the moments Yeşṭiha (which destroy the sacrifice 1), the Vijarā (unaging) river, the Ilya 5 tree, the Salajya city, the Aparajita (unconquerable) palace, Indra and Prajapati the doorkeepers, the hall Vibhu, the throne Vicakṣaṇa, the couch Amitaujas (of unsurpassed splendour), the dear Mānasī (spirit of mind), her peer Cākṣuși (spirit of the eye), who weave the worlds holding flowers in their hands, the Apsarases, Amba and Ambāyavī, and the streams Ambayaḥ. The knower advances to that world. Brahman says of him, 'Run to meet him with the glory due to me. He has won the unaging river. He shall never grow old.' (3.)

The

Who am I? Who art thou?' in Śankarānanda's recension. father and son are both here identified with the year of twelve or thirteen months (upamāsa is curious and refers to the intercalary month). The question Who art thou?' is probably the moon's (so all the translators). It might be rhetorical, and the omission of iti is doubtful; see Synt. Forsch., v, 533; Eggeling, S.B.E., xliv, 61, 355.

2 We need not doubt the personal Brahman anywhere in this Upaniṣad. On the other hand, neither the Aitareya Brahmana nor Aranyaka, i-iii, know him; cf. von Schroeder, Ind. Lit., p. 91.

3 Cf. Chandogya Upanisad, viii, 5, 3, where occur the Somasavana tree, the Aparajita city, the Prabhuvimita, and the Airammadiya lake, the Ara and Nya seas, etc., and Weber, Ind. Stud., i, 398, 399.

This is Weber's rendering, taking yeşti from yaj. It is admittedly conjectural, but yeşți is read in Cowell's MSS. and the Berlin MS., and is probably correct.

Sankarananda derives it from ila, so evidently read ilya, not ilpa. Deussen accepts this. Cf. Hillebrandt, Ved. Myth., iii, 312, n. 3.

6 Protected by bow-strings thick as Sal trees,' Deussen with Sankarānanda.

avayato (not tau as Sankarananda) and probably caiva for vai ca should be read. For jagāni, a vox nihili, read jaganti, an easy corruption, as the is easily confused with an a-i. Below Deussen joins 'with my glory' with the following words, but this is against their place in the

sentence.

Weber, p. 183, has ambāyavāḥ, like Anand. MS. Gh. The form is irregular, and may be an error for ambuyaviḥ. The exact sense of these expressions must remain in doubt, but probably they are all variants of 'mother,' Böhtlingk's Dict., s.vv.

Five hundred Apsarases advance towards him, a hundred with fruit in their hands, a hundred with unguents, a hundred with garlands, a hundred with garments, a hundred with aromatic powders. Him they adorn with the ornaments of Brahman. He, adorned with the ornaments of Brahman, knowing Brahman, advances to Brahman (n.). He arrives at the lake of enemies. He crosses it by his mind. Men who know but the present, on coming to it, are overwhelmed. He arrives at the moments which destroy the sacrifice. They flee from him. He arrives at the unaging river. He crosses it by his mind alone. His good deeds and his evil deeds then shake themselves off. His dear relatives obtain his good deeds, his enemies his bad. Just as a man driving on a chariot may look down at the wheels of the chariot, so may he look down at day and night, good deeds and evil deeds, and all opposites. He, severed from good, severed from evil deeds, knowing Brahman, advances to Brahman (n.). (4.)

He arrives at the Ilya tree. The odour of Brahman reaches him. He arrives at the Salajya city. The savour of Brahman reaches him. He arrives at the unconquerable palace. The splendour of Brahman reaches him. He arrives at Indra and Prajapati, the doorkeepers. They flee from him. He arrives. at the hall Vibhu. The glory of Brahman reaches him. He arrives at the throne Vicakṣaṇā. The Samans, Bṛhad and Rathantara, are its eastern 3 feet; Syaita and Naudhasa its western feet; Vairupa and Vairāja the sides south and north; Śākvara and Raivata the sides east and west. It is knowledge, for by knowledge he discerns. He arrives at the couch of unsurpassed splendour. It is breath. The past and the future are its eastern feet; prosperity and food its western feet; (the Sāmans) Bhadra and Yajñāyajñīya are the

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1 Śankarānanda's recension has phana, ornaments,' a mere misreading. 2 Read dhunvāte, which alone accounts for the variants dhunutevă, dhunvate, dhunuvāte, J.R.A.S., 1908, p. 388.

3 These expressions are taken with Sankarānanda, Cowell, and Max Müller, as local, not merely front, etc., though the two would coincide. I read tiraścye, see Whitney on Atharva Veda, xv, 3, 5. Cf. also Aitareya Brāhmaṇa, viii, 12; Jaiminīya Brāhmaṇa, ii, 24. In Latyāyana Śrauta Sūtra, iii, 12, 2, anūcī and tiraści are read. Cf. Weber, Ind. Stud., i, 401; Aufrecht, ibid., pp. 122 seq.

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