Speech yields the milk, which is the milk of speech itself1, to him who thus knowing meditates on those

and cantalena is the same thing as lenis cantus, i. e. a soft, sweet chant to God, and to the Virgin Mary, and to all the Saints. And the reason why the word puince (puncta) is so called is because the points (or musical notes) ut, re, mi, fa, sol, la, hurt the devil and puncture him. And it is thus that these points are to be understood: viz. When Moses the son of Amram with his people in their Exodus was crossing the Red Sea, and Pharaoh and his host were following him, this was the chant which Moses had to protect him from Pharaoh and his host-these six points in praise of the Lord

"The first point of these, i. e. ut: and ut in the Greek is the same as liberat in the Latin; and that is the same as saer in the Gaelic; i. e. O God, said Moses, deliver us from the harm of the devil.

"The second point of them, i.e. re: and re is the same as saer; i. e. O God, deliver us from everything hurtful and malignant.

"The third point, i.e. mi: and mi in the Greek is the same as militum in the Latin; and that is the same as ridere (a knight) in the Gaelic; i. e. O God, said Moses, deliver us from those knights who are pursuing us.

"The fourth point, i. e. fa: and fa in the Greek is the same as famulus in the Latin; and that is the same as mug (slave) in the Gaelic; i. e. O God, said Moses, deliver us from those slaves who are pursuing us.

"The fifth point, i. e. sol: and sol is the same as grian (sun); and that is the same as righteousness; because righteousness and Christ are not different; i. e. O Christ, said Moses, deliver us.

"The sixth point, i. e. la, is the same as lav; and that is the same as indail (wash); i. e. O God, said Moses, wash away our sins from us.

"And on the singing of that laud Pharaoh and his host were drowned.

"Understand, O man, that in whatever place this laud, i.e. this chant, is sung, the devil is bound by it, and his power is extirpated thence, and the power of God is called in."

'We have been taught that the names of the first six notes

1 The milk of speech consists in rewards to be obtained by the Rig-veda, &c. Or we may translate, Speech yields its milk to him who is able to milk speech.

syllables of the name of udgitha, he becomes rich in food and able to eat food.

8. Next follows the fulfilment of prayers. Let a man thus meditate on the Upasaranas, i. e. the objects which have to be approached by meditation: Let him (the Udgâtri) quickly reflect on the Sâman with which he is going to praise;

9. Let him quickly reflect on the Rik in which that Sâman occurs; on the Rishi (poet) by whom it was seen or composed; on the Devatâ (object) which he is going to praise;

10. On the metre in which he is going to praise; on the tune with which he is going to sing for himself;

II. On the quarter of the world which he is going to praise. Lastly, having approached himself (his name, family, &c.) by meditation, let him sing the hymn of praise, reflecting on his desire, and avoiding all mistakes in pronunciation, &c. Quickly1 will the desire be then fulfilled to him, for the sake of which he may have offered his hymn of praise, yea, for which he may have offered his hymn of praise 2.

in the gamut were suggested by the initial syllables of the first six hemistichs in one of the stanzas of a hymn to St. John:

Ut queant laxis
Resonare fibris
Mira gestorum
Famuli tuorum,
Solve polluti

Labii reatum,

Sancte Ioannes.'

1 Abhyâso ha yat, lit. depend on it that it will be fulfilled, but always explained by quickly. See Kh. Up. II, 1, 4; III, 19, 4; V, 10, 7. Frequently, but wrongly, written with a dental s.

2 The repetition of the last sentence is always an indication that a chapter is finished. This old division into chapters is of great importance for a proper study of the Upanishads.

FOURTH KHanda.

And this

1. Let a man meditate on the syllable Om, for the udgitha is sung beginning with Om. is the full account of the syllable Om :

2. The Devas, being afraid of death, entered upon (the performance of the sacrifice prescribed in) the threefold knowledge (the three Vedas). They covered themselves with the metrical hymns. Because they covered (khad) themselves with the hymns, therefore the hymns are called khandas.

3. Then, as a fisherman might observe a fish in the water, Death observed the Devas in the Rik, Yagus, and Sâman-(sacrifices). And the Devas seeing this, rose from the Rik, Yagus, and Sâman-sacrifices, and entered the Svara 1, i. e. the Om (they meditated on the Om).

4. When a man has mastered the Rig-veda, he says quite loud Om; the same, when he has mastered the Sâman and the Yagus. This Svara is the imperishable (syllable), the immortal, free from fear. Because the Devas entered it, therefore they became immortal, and free from fear.

5. He who knowing this loudly pronounces (pranauti) that syllable, enters the same (imperishable) syllable, the Svara, the immortal, free from fear, and having entered it, becomes immortal, as the Devas are immortal.

1 Cf. I, 3, 2.

2 Pranauti, he lauds, i. e. he meditates on. Comm.

FIFTH KHANDA.

1. The udgitha is the pranava1, the pranava is the udgitha. And as the udgitha is the sun, so is the pranava, for he (the sun) goes sounding Om.

2. 'Him I sang praises to, therefore art thou my only one,' thus said Kaushitaki to his son. 'Do thou revolve his rays, then thou wilt have many sons.' So much in reference to the Devas.

3. Now with reference to the body. Let a man meditate on the udgitha as the breath (in the mouth), for he goes sounding Om 3.

4. 'Him I sang praises to, therefore art thou my only son,' thus said Kaushitaki to his son. 'Do thou therefore sing praises to the breath as manifold, if thou wishest to have many sons.'

5. He who knows that the udgîtha is the pranava, and the pranava the udgitha, rectifies from the seat of the Hotri priest any mistake committed by the Udgâtri priest in performing the udgîtha, yea, in performing the udgitha.

SIXTH KHANDA.

1. The Rik (veda) is this earth, the Sâman (veda) is fire. This Sâman (fire) rests on that Rik (earth)*. Therefore the Sâman is sung as resting on the Rik.

1 Pranava is the name used chiefly by the followers of the Rigveda, udgîtha the name used by the followers of the Sâma-veda. Both words are intended for the syllable Om.

2 Cf. Kh. Up. I, 3, I.

3 The breath in the mouth, or the chief breath, says Om, i. e. gives permission to the five senses to act, just as the sun, by saying Om, gives permission to all living beings to move about. The Sâma verses are mostly taken from the Rig-veda.

Sâ is this earth, ama is fire, and that makes Sâma.

This Sâman Therefore the Sâ is heaven,

2. The Rik is the sky, the Sâman air. This Sâman (air) rests on that Rik (sky). Therefore the Sâman is sung as resting on the Rik. Sâ is the sky, ama the air, and that makes Sâma. 3. Rik is heaven, Sâman the sun. (sun) rests on that Rik (heaven). Sâman is sung as resting on the Rik. ama the sun, and that makes Sâma. 4. Rik is the stars, Sâman the moon. Sâman (moon) rests on that Rik (stars). Therefore the Sâman is sung as resting on the Rik. Sâ is the stars, ama the moon, and that makes Sâma.

This

5. Rik is the white light of the sun, Sâman the blue exceeding darkness 1 (in the sun). This Sâman (darkness) rests on that Rik (brightness). Therefore the Sâman is sung as resting on the Rik.

6. Sâ is the white light of the sun, ama the blue exceeding darkness, and that makes Sâma.

Now that golden 2 person, who is seen within the sun, with golden beard and golden hair, golden altogether to the very tips of his nails,

7. Whose eyes are like blue lotus's 3, his name is ut, for he has risen (udita) above all evil. He also who knows this, rises above all evil.

8. Rik and Sâman are his joints, and therefore he is udgîtha. And therefore he who praises him

1 The darkness which is seen by those who can concentrate their sight on the sun.

2 Bright as gold.

3 The colour of the lotus is described by a comparison with the Kapyâsa, the seat of the monkey (kapiprishthânto yena upavisati). It was probably a botanical name.