breath. That is the Gâyatra Sâman, as interwoven in the (five) prânas1.

2. He who thus knows this Gâyatra interwoven in the prânas, keeps his senses, reaches the full life, he lives long, becomes great with children and cattle, great by fame. The rule of him who thus meditates on the Gâyatra is, ' Be not high-minded.'

TWELFTH KHANDA.

1. The hinkâra is, he rubs (the fire-stick); the prastava, smoke rises; the udgitha, it burns; the pratihâra, there are glowing coals; the nidhana, it goes down; the nidhana, it is gone out. This is the Rathantara Sâman as interwoven in fire 3.

2. He who thus knows this Rathantara interwoven in fire, becomes radiant and strong. He reaches the full life, he lives long, becomes great with children and cattle, great by fame. The rule is, 'Do not rinse the mouth or spit before the fire.'

THIRTEENTH KHANDA.

1, 2. Next follows the Vâmadevya as interwoven in generation".

veda ceremonial, as it is to be understood by meditation only (dhyâna), he proceeds to explain the secret meaning of the same ceremonial, giving to each its proper name in proper succession (gâyatra, rathantara, &c.), and showing the hidden purport of those names.

1 Cf. Kh. Up. II, 7, 1, where prâna is explained differently. The Gâyatrî itself is sometimes called prâna.

* The commentator generally takes gyok in the sense of bright. The Rathantara is used for the ceremony of producing fire. • Brahmavarkasa is the 'glory of countenance' produced by higher knowledge, an inspired look. Annâda, lit. able to eat, healthy, strong.

• Upamantrayate sa hinkâro, gñapayate sa prastâvah, striyâ saha

FOURTEENTH KHANDA.

1. Rising, the sun is the hinkâra, risen, he is the prastâva, at noon he is the udgitha, in the afternoon he is the pratihâra, setting, he is the nidhana. That is the Brihat Sâman as interwoven in the sun 1.

2

2. He who thus knows the Brihat as interwoven in the sun, becomes refulgent and strong, he reaches the full life, he lives long, becomes great with children and cattle, great by fame. His rule is, 'Never complain of the heat of the sun.'

FIFTEENTH KHANDA.

1. The mists gather, that is the hinkâra; the cloud has risen, that is the prastâva; it rains, that is the udgitha; it flashes and thunders, that is the pratihâra; it stops, that is the nidhana. That is the Vairûpa Sâman, as interwoven in Parganya, the god of rain.

2. He who thus knows the Vairûpa as interwoven in Parganya, obtains all kinds of cattle (virûpa), he reaches the full life, he lives long, becomes great with children and cattle, great by fame. His rule is, 'Never complain of the rain.'

SIXTEENTH KHANDA.

1. The hinkâra is spring, the prastâva summer, the udgitha the rainy season, the pratihâra autumn, sete sa udgîthah, pratistrî saha sete sa pratihârah, kâlam gakkhati tan nidhanam, pâram gakkhati tan nidhanam. Etad vâmadevyam mithune protam. 2. Sa ya evam etad vâmadevyam mithune protam veda, mithunî bhavati, mithunân mithunât pragâyate, sarvam âyur eti, gyog gîvati, mahân pragayâ pasubhir bhavati, mahân kîrttyâ. Na kâmkana pariharet tad vratam.

1 The sun is brihat. The Brihat Sâman is to be looked upon as the sun, or the Brihat has Âditya for its deity.

2 The same as brahmavarkasin.

the nidhana winter. That is the Vairâga Sâman, as interwoven in the seasons.

2. He who thus knows the Vairâga, as interwoven in the seasons, shines (virâgati) through children, cattle, and glory of countenance. He reaches the full life, he lives long, becomes great with children and cattle, great by fame. His rule is, 'Never complain of the seasons.'

SEVENTEENTH Khanda.

1. The hinkâra is the earth, the prastâva the sky, the udgîtha heaven, the pratihâra the regions, the nidhana the sea. These are the Sakvari Sâmans, as interwoven in the worlds 1.

2. He who thus knows the Sakvaris, as interwoven in the worlds, becomes possessed of the worlds, he reaches the full life, he lives long, becomes great with children and cattle, great by fame. His rule is, 'Never complain of the worlds.'

EIGHTEENTH KHANDA.

1. The hinkâra is goats, the prastâva sheep, the udgitha cows, the pratihâra horses, the nidhana These are the Revati Sâmans, as interwoven

man.

in animals.

2. He who thus knows these Revatis, as interwoven in animals, becomes rich in animals 2, he reaches the full life, he lives long, becomes great with children and cattle, great by fame. His rule is, 'Never complain of animals.'

1 The Sakvarîs are sung with the Mahânâmnîs. These are said to be water, and the worlds are said to rest on water.

2 Revat means rich.

NINETEENTH KHANDA.

1. The hinkâra is hair, the prastâva skin, the udgitha flesh, the pratihâra bone, the nidhana marrow. That is the Yagñâyagñîya Sâman, as interwoven in the members of the body.

2. He who thus knows the Yagñâyagñîya, as interwoven in the members of the body, becomes possessed of strong limbs, he is not crippled in any limb, he reaches the full life, he lives long, becomes great with children and cattle, great by fame. His rule is, 'Do not eat marrow for a year,' or 'Do not eat marrow at all.'

TWENTIETH KHANDA.

1. The hinkâra is fire, the prastâva air, the udgitha the sun, the pratihâra the stars, the nidhana the moon. That is the Râgana Sâman, as interwoven in the deities.

2. He who thus knows the Râgana, as interwoven in the deities, obtains the same world, the same happiness, the same company as the gods, he reaches the full life, he lives long, becomes great with children and cattle, great by fame. His rule is, 'Do not speak evil of the Brahmanas.'

TWENTY-FIRST KHANDA.

1. The hinkâra is the threefold knowledge, the prastava these three worlds, the udgitha Agni (fire), Vâyu (air), and Âditya (sun), the pratihâra the stars, the birds, and the rays, the nidhana the serpents, Gandharvas, and fathers. That is the Sâman, as interwoven in everything.

2. He who thus knows this Sâman, as interwoven in everything, he becomes everything.

3. And thus it is said in the following verse: 'There are the fivefold three (the three kinds of sacrificial knowledge, the three worlds &c. in their fivefold form, i. e. as identified with the hinkâra, the prastâva, &c.), and the other forms of the Sâman. Greater than these there is nothing else besides.'

4. He who knows this, knows everything. All regions offer him gifts. His rule is, 'Let him meditate (on the Sâman), knowing that he is everything, yea, that he is everything'.'

TWENTY-SECOND KHANDA 2.

1. The udgitha, of which a poet said, I choose the deep sounding note of the Sâman as good for cattle, belongs to Agni; the indefinite note belongs to Pragâpati, the definite note to Soma, the soft and smooth note to Vâyu, the smooth and strong note to Indra, the heron-like note to Brihaspati, the dull note to Varuna. Let a man cultivate all of these, avoiding, however, that of Varuna.

2. Let a man sing, wishing to obtain by his song immortality for the Devas. 'May I obtain by my song oblations (svadhâ) for the fathers, hope for men, fodder and water for animals, heaven for the sacrificer, food for myself,' thus reflecting on these in his mind, let a man (Udgâtri priest) sing praises, without making mistakes in pronunciation, &c.

1 Here ends the Sâmopâsana.

These are lucubrations on the different tones employed in singing the Sâman hymns, and their names, such as vinardi, anirukta, nirukta, mridu slakshna, slakshna balavad, krauña, apadhvânta.

It would be better if the first ity âgâyet could be left out. The commentator ignores these words.