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.

I. The hinkâra is the earth, the prastâva the sky, the udgitha heaven, the pratihâra the regions, the nidhana the sea. These are the Sakvarî 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 man. These are the Revati Sâmans, as interwoven. 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.

I. The hinkâra is hair, the prastâva skin, the udgitha flesh, the pratihâra bone, the nidhana. marrow. That is the Yagñâyagñiya 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 udgîtha 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 prastâva these three worlds, the udgîtha 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 udgîtha, 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 3, 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.

2 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, krauñka, apadhvânta.

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

3. All vowels (svara) belong to Indra, all sibilants (ûshman) to Pragâpati, all consonants (sparsa) to Mrityu (death). If somebody should reprove him for his vowels, let him say, 'I went to Indra as my refuge (when pronouncing my vowels): he will

answer thee.'

4. And if somebody should reprove him for his sibilants, let him say, 'I went to Pragâpati as my refuge he will smash thee.' And if somebody should reprove him for his consonants, let him say, 'I went to Mrityu as my refuge: he will reduce thee to ashes.'

5. All vowels are to be pronounced with voice (ghosha) and strength (bala), so that the Udgâtri may give strength to Indra. All sibilants are to be pronounced, neither as if swallowed (agrasta)1, nor as if thrown out (nirasta)2, but well opened3 (vivrita), so that the Udgâtri may give himself to Pragâpati. All consonants are to be pronounced slowly, and without crowding them together, so that the Udgâtri may withdraw himself from Mrityu.

1 Grâsa, according to the Rig-veda-prâtisâkhya 766, is the stiffening of the root of the tongue in pronunciation.

2 Nirása, according to the Rig-veda-prâtisâkhya 760, is the withdrawing of the active from the passive organ in pronunciation.

3 The opening, vivrita, may mean two things, either the opening of the vocal chords (kha), which imparts to the ûshmans their surd character (Rig. Prât. 709), or the opening of the organs of pronunciation (karana), which for the ûshmans is asprishtam sthitam (Rig. Prât. 719), or vivrita (Ath. Prât. I, 31; Taitt. Prât. II, 5).

Anabhinihita, for thus the commentaries give the reading, is explained by anabhinik shipta. On the real abhinidhâna, see Rig. · Prât. 393. The translation does not follow the commentary. The genitive pragâpateh is governed by paridadâni.

TWENTY-THIRD KHANDA.

1. There are three branches of the law. Sacrifice, study, and charity are the first1,

2. Austerity the second, and to dwell as a Brahmakârin in the house of a tutor, always mortifying the body in the house of a tutor, is the third. All these obtain the worlds of the blessed; but the Brahmasamstha alone (he who is firmly grounded in Brahman) obtains immortality.

3. Pragâpati brooded on the worlds. From them, thus brooded on, the threefold knowledge (sacrifice) issued forth. He brooded on it, and from it, thus brooded on, issued the three syllables, Bhû, Bhuvah, Svah.

4. He brooded on them, and from them, thus brooded on, issued the Om. As all leaves are attached to a stalk, so is all speech (all words) attached to the Om (Brahman). Om is all this, yea, Om is all this.

TWENTY-FOURTH KHANDA.

1. The teachers of Brahman (Veda) declare, as the Prâtah-savana (morning-oblation) belongs to the Vasus, the Mâdhyandina-savana (noon-libation) to

1 Not the first in rank or succession, but only in enumerating the three branches of the law. This first branch corresponds to the second stage, the âsrama of the householder. Austerity is meant for the Vânaprastha, the third âsrama, while the third is intended for the Brahmakârin, the student, only that the naish/hika or perpetual Brahmakârin here takes the place of the ordinary student. The Brahmasamstha would represent the fourth âsrama, that of the Sannyâsin or parivrâg, who has ceased to perform any works, even the tapas or austerities of the Vânaprastha.