'May milk, may food go to thee' (Rv. I, 91, 18); 'That ray which the Âdityas gladden.'

Having muttered these three Rik verses, he says: 'Do not increase by our breath (prâna), by our offspring, by our cattle; he who hates us and whom we hate, increase by his breath, by his offspring, by his cattle. Thus I turn the turn of the god, I return the turn of Âditya'.' After these words, having raised the right arm (toward Soma), he lets it go again 2.

1 This refers to movements of the arm, following the moon and the sun.

2 It is extremely difficult to translate the Vedic verses which are quoted in the Upanishads. They are sometimes slightly changed on purpose (see § 11), frequently turned from their original purport by the authors of the Upanishads themselves, and then again subjected to the most fanciful interpretations by the various commentators on the Upanishads. In our paragraph (§ 8) the text followed by the commentator differs from the printed text. The commentator seems to have read: Yat te susîmam hridayam adhi kandramasi sritam, tenâmritatvasyesâne mâham pautram agham rudam. I have translated according to the commentator, at least up to a certain point, for, as Professor Cowell remarks, there is an undercurrent in the commentator's explanation, implying a comparison between the husband as the sun or fire, and the wife as the moon, which it would be difficult to render in an English translation. The same or a very similar verse occurs in § 10, while other modifications of it may be seen in Âsval. Grihya-sûtras I, 13, 7, and elsewhere. The translation of the verses in full, of three of which the Upanishad gives the beginnings only, would be according to the commentator: '(O goddess of the moon) who hast obtained immortal joy through that which is a beautiful (portion of the sun) placed in the moon, and filling thy heart (with pleasure), may I never weep for misfortune concerning my children.'

Rv. I, 91, 16; IX, 31, 4. ‘O goddess of the moon, increase! may the vigour from everywhere (from every limb of the fire or the sun) go to thee! Help us in the attainment of food.' Rv. I, 91, 18. 'O goddess of the moon, may the streams of thy milk go well to our sons, those streams of milk which are invigorating, and

9. Then (thirdly) let him worship on the day of the full moon the moon as it is seen in the east in the same manner, saying: 'Thou art Soma, the king, the wise, the five-mouthed, the lord of creatures. The Brahmana is one of thy mouths; with that mouth thou eatest the kings (Kshatriyas); make me an eater of food by that mouth! The king is one of thy mouths; with that mouth thou eatest the people (Vaisyas); make me an eater of food by that mouth! The hawk is one of thy mouths; with that mouth thou eatest the birds; make me an eater of food by that mouth! Fire is one of thy mouths; with that mouth thou eatest this world; make me an eater of food by that mouth! In thee there is the fifth mouth; with that mouth thou eatest all beings; make me an eater of food by that mouth! Do not decrease by our life, by our offspring, by our cattle; he who hates us and whom we hate, decrease by his life, by his offspring, by his cattle. Thus I turn the turn of the god, I return the turn of Âditya.' After these words, having raised the right arm, he lets it go again.

10. Next (having addressed these prayers to Soma) when being with his wife, let him stroke her

help to conquer the enemy. O Soma-goddess, increasing for immortal happiness (for the birth of a son), do thou place the highest glory (the streams of thy milk) in the sky.' That ray (sushumnâ) which (as a woman) the Âdityas gladden, that Soma which as imperishable the imperishable Adityas drink, may the guardian of the world (Pragâpati), Brihaspati, and king Varuna gladden us by it.'

The translations are made by the commentator regardless of grammar and sense: yet they command a certain authority, and must be taken into account as throwing light on the latest development of Indian mysticism.

heart, saying: 'O fair one, who hast obtained immortal joy by that which has entered thy heart through Pragâpati, mayest thou never fall into sorrow about thy children '.' Her children then do not die before her.

II. Next, if a man has been absent and returns home, let him smell (kiss) his son's head, saying: 'Thou springest from every limb, thou art born from the heart, thou, my son, art my self indeed, live thou a hundred harvests.' He gives him his name, saying: Be thou a stone, be thou an axe, be thou solid 2 gold; thou, my son, art light indeed, live thou a hundred harvests,' He pronounces his name. Then he embraces him, saying: 'As Pragâpati (the lord of creatures) embraced his creatures for their welfare, thus I embrace thee,' (pronouncing his name.) Then he mutters into his right ear, saying: 'O thou, quick Maghavan, give to him' (Rv. III, 36, 103). 'O Indra, bestow the best wishes' (Rv. II, 21, thus he whispers into his left ear. Let him then thrice smell (kiss) his head, saying: 'Do not cut off (the line of our race), do not suffer. Live a hundred harvests of life; I kiss thy head, O son, with thy name.' He then thrice makes a lowing sound over his head, saying: 'I low over thee with the lowing sound of cows.'

6),

12. Next follows the Daiva Parimara, the dying around of the gods (the absorption of the two

Comm. Professor

1 Cf. Âsvalâyana Grihya-sûtras I, 13, 7. 2 Widely scattered, everywhere desired. Cowell proposes unscattered, hoarded, or unconcealed.

3 The original has asme, to us, not asmai, to him.

Cf. Taitt. Up. III, 10, 4; Ait. Brâhm. V, 28; Colebrooke, Miscellaneous Essays (1873), II, p. 39.

classes of gods, mentioned before, into prânа or Brahman). This Brahman shines forth indeed when the fire burns, and it dies when it burns not. Its splendour goes to the sun alone, the life (prâna, the moving principle) to the air.

This Brahman shines forth indeed when the sun is seen, and it dies when it is not seen. Its splendour goes to the moon alone, the life (prâna) to the air.

This Brahman shines forth indeed when the moon is seen, and it dies when it is not seen. Its splendour goes to the lightning alone, its life (prâna) to the air.

This Brahman shines forth indeed when the lightning flashes, and it dies when it flashes not. Its splendour goes to the air, and the life (prâna) to the air.

Thus all these deities (i. e. fire, sun, moon, lightning), having entered the air, though dead, do not vanish; and out of the very air they rise again. So much with reference to the deities (mythological). Now then with reference to the body (physiological).

13. This Brahman shines forth indeed when one speaks with speech, and it dies when one does not speak. His splendour goes to the eye alone, the life (prâna) to breath (prâna).

This Brahman shines forth indeed when one sees with the eye, and it dies when one does not see. Its splendour goes to the ear alone, the life (prâna) to breath (prâna).

This Brahman shines forth indeed when one hears with the ear, and it dies when one does not hear. Its splendour goes to the mind alone, the life (prâna) to breath (prâna).

This Brahman shines forth indeed when one thinks with the mind, and it dies when one does not think. Its splendour goes to the breath (prâna) alone, and the life (prâna) to breath (prâna).

Thus all these deities (the senses, &c.), having entered breath or life (prâna) alone, though dead, do not vanish; and out of very breath (prâna) they rise again. And if two mountains, the southern and northern, were to move forward trying to crush him who knows this, they would not crush him. But those who hate him and those whom he hates, they die around him.

14. Next follows the Nihsreyasâdâna1 (the accepting of the pre-eminence of prâna (breath or life) by the other gods). The deities (speech, eye, ear, mind), contending with each for who was the best, went out of this body, and the body lay without breathing, withered, like a log of wood. Then speech went into it, but speaking by speech, it lay still. Then the eye went into it, but speaking by speech, and seeing by the eye, it lay still. Then the ear went into it, but speaking by speech, seeing by the eye, hearing by the ear, it lay still. Then mind went into it, but speaking by speech, seeing by the eye, hearing by the ear, thinking by the mind, it lay still. Then breath (prâna, life) went into it, and thence it rose at once. All these deities, having recognised the pre-eminence in prâna, and having comprehended prâna alone as the conscious self (pragñâtman)2, went out of this body with all these (five different kinds of

1 For other versions of this story see Kh. Up. V, 1, note 2; Ait. Âr. II, 1, 4, 9; Brih. Âr. VI, 1, 1–14; and Kaush. Up. III, 3. 2 Cf. Kh. Up. VII, 15, note.