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The Jaiminiya or Talavakara Upanisad Brahmana Hanns Oertel, Journal of the American Oriental Society, Vol. 16 (1896), 79-260 ARTICLE IV. THE JAIMINIYA OR TALAVAKĀRA UPANISAD BRAHMANA: TEXT, TRANSLATION, AND NOTES. BY HANNS OERTEL, PH.D., INSTRUCTOR IN YALE UNIVERSITY. Presented to the Society April, 1893. INTRODUCTION. THE text of the Brāhmaṇa, as here published, is founded on manuscript material sent by A. C. Burnell* in 1881 to Professor Whitney (see Proc. A.O.Š. for May, 1883; Journ. vol. xi., p. cxliv), as follows: A., according to Burnell’s note on the cover, copied “from a Malabar MS.” in 1878; at the end he has added: “Date of original, Kullam 1040-1864 A.D. From a MS. at Palghat”; B., from “a MS. on talipot leaves, written about 300 years ago, and got from Tinnevelly, but which was originally brought from near Aleppee;” of this only the various readings are given, interlined in red ink on A.; C., a transliterated text in Burnell’s own hand, breaking off after the beginning of i. 59, apparently because the copying was carried no further. The text of A. and the variants from B. are in the Grantha character, on European paper. They were copied in transliteration by Professor John Avery, and the copy was compared with its originals by Professor Whitney, who also added the readings of C.; from this copy was prepared the text given below. The originals are now in the Library of the India Office, London. The attempt has been made to obtain new materials, but without success. Professor G. Oppert, in his List of Sanskrit

• Burnell’s discovery of the existence of the Jaiminiya Brahmana was announced by him in the London Academy of Sept. 29th, 1877, and his acquisition of the MSS. in the same paper for Feb. 8th, 1879. 80

MSS. in Private Libraries of Southern India (Madras, 1880), mentions three Jaimini or Talavakara Brahmanas (i. 416, No. 5045; ii. 22,462, Nos. 385, 7876); and, at my request, he kindly promised to examine them, in order to ascertain whether they were Burnell’s originals or independent copies; but as, after a year, no information has come, I infer that his endeavor to procure it has been in vain, and that nothing would be gained by further delay of publication. Burnell’s MSS. of the Jaiminiya-Brahmaņa proper are altogether insufficient to found a complete edition upon; extracts from it have been published, by Burnell* and by myself (see this Journal, vol. xiv., p. 233 ff.); and I may perhaps hereafter undertake further work in the same direction; the text is in great part very corrupt. The Upanisad-Brahmana is less unmanageable, though the manuscripts go back to a faulty archetype, and present in common considerable corruptions. They are also carelessly written as regards punctuation, orthography, and samdhi; and these points I have taken the liberty of regulating; in all cases not purely orthographical I have given at the foot of the page the various readings of the manuscripts. For convenience of reference, I have numbered the sections (khanda) in each book (adhyāya) successively, disregarding the useless anuvāka division, and have added a division of the sections into paragraphs by inconspicuous but readily discoverable figures; this last has no manuscript authority. The translation is literal, and purely philological. I have sometimes been compelled to force a translation of an obscure passage; attention is called to this in the notes, lest it might appear that the translation pretended to offer a solution of the difficulty. In the notes at the end will be found chiefly parallel passages from the Jaiminiya Brāhmaṇa proper and elsewhere, which may help to throw light on certain passages, to support emendations, and to show, to some extent, the relation of our text to the kindred literature; but regarding the last point an exhaustive collection has not been aimed at. At the close I have added an index of proper names, of quotations, of the arrat eipnuéva and rare words, and of some grammatical points of interest. Professor Whitney has placed me under deep obligation by his kind assistance throughout this work. *Namely, A Legend, etc. (Journal, xiv. 233, note), and The Jaiminiya Text of the Arşeya Brahmana of the Sama-Veda, Mangalore, 1878. There should also be mentioned Professor Whitney’s translation of the story of Cyavana in the Proceedings for May, 1883 (Journ., vol. xi.).

81 TE JAIMINIYA-UPANISAD-BRAHMANAM. I. 1. 1. prajapatir va idam trayena vedena’ ‘jayad’ yad asye ‘dam jitam tat. 2. sa aikṣate ’ttham ced va anye deva anena vedena yakṣyanta imam vāva te jitim jesyanti ye ‘yam mama. hanta’ trayasya vedasya rasam adada iti. 3. sa bhur ity eva rgvedasya rasam adatta. se ‘yam prthivy abhavat. tasya yo rasaḥ pranedat so ‘gnir abhavad rasasya rasah. 4. bhuva ity eva yajurvedasya rasam adatta. tad idam antarikṣam abhavat. tasya yo rasaḥ pranedat sa vayur abhavad rasasya rasaḥ. 5. svar ity eva samavedasya rasam adatta. so’ ‘sāu dyāur abhavat. tasya yo rasaḥ prānedat sa adityo bhavad rasasya rasaḥ. 6. athai ‘kasyai ‘vā ‘kṣarasya rasam na ‘śaknod adatum om ity etasyai ‘va. 7. se ‘yam rag abhavat. om eva numai ‘ṣā. tasya u nāmāi prāna eva rasaḥ. 8. tāny etány aṣṭāu. asṭākṣarā gāyatrī. güyatram sama brahma u gāyatrī, tad u brahma ‘bhisampadyate. astaśāphaḥ paśavas teno paśavyam. 1. prathame ’nuvake prathamaḥ khandaḥ. I. 1. 1. Prajapati verily conquered this [universe] by means of the threefold knowledge (Veda) that [namely] which was conquered of him. 2. He considered: “If the other gods shall sacrifice thus by means of this knowledge (Veda), verily they will conquer this conquest which is mine here. Come now, let me take the sap of the threefold knowledge (Veda).” . Saying bhus, he took the sap of the Rigveda. That became this earth. The sap of it which streamed forth became Agni (fire), the sap of the sap. 4. Saying bhuvas, he took the sap of the Yajurveda. That became this atmosphere. The sap of it which streamed forth became Vayn (wind), the sap of the sap. 5. Saying svar, he took the sap of the Samaveda. That became yonder sky. The sap of it which streamed forth became Aditya (sun), the sap of the sap. 6. Now of one syllable he was not able to take the sap of om, just of that. 7. That became this speech. This [speech] is namely om. Of it breath is the sap. 8. These same are eight. Of eight syllables is the gayatri. The saman is in the gayatri-metre and the gayatri is the brahman; and thus it becomes the brahman. Eight-hoofed are the domestic animals, and therefore it belongs to the domestic animals.

1. A. vedena. A. vajayad. ’ repetition and confusion in C. 12 VOL. XVI. 5 A. padena. hanta. A.B. insert da. 1. sā. 82

I. 2. 1. sa yad om iti so ‘gnir vāg iti prthivy om iti vayur vāg ity antarikṣam’ om ity adityo nag iti dyaur om iti prāno vāg ity eva vāk. 2. sa ya evam vidvan udgāyaty om ity evā ‘gnim adaya pṛthivyām pratisthapayaty om ity eva vāyum ādāyā ’ntarikṣe pratisthapayaty om ity eva “dityam ādāya divi pratisthapayaty om ity eva prāṇam ādāya vāci pratisthāpayati. 3. tad dhai ’tac chailana gayatram gayanty ovasc ovasc ovasc hum bhu ova iti. 4. tad u ha tat parañ iva ’nayusyam iva, tad vāyoś cā ‘pāṁ cã ’nu vartma geyam. 5. yad vai vayuḥ parañ eva paveta kṣiyeta [sa]. sa purastad vāti sa daksinatas sa paścat sa uttaratas sa upariṣṭāt sa sarvā diśo ’nusaṁvāti. 6. tad etad ahur idānīṁ vā ayam ito ‘vāsīdR athe ’tthād vāti ’ti. sa yad reşmanam janamano” niveṣṭamāno vāti kṣayad eva bibhyat. 7. yad u ha vā1 apaḥ paracer eva prasṛtās syanderan ksiyerans tāḥ. yad" añkāñsi” kurvāņā niveṣṭamānā āvartan srjamānā yanti kṣayad eva bibhyatiḥ, tad etad vayoś cāi ‘và ‘pām cā ’nu vartma geyam. 2. prathame ’nuvake dvitiyaḥ khandah. I. 2. 1. Om is Agni (fire), speech is the earth; om is Vayu (wind), speech is the atmosphere; om is Aditya (sun), speech is the sky om is breath, speech is just speech. 2. He who knowing thus sings the udgitha saying om, he takes Agni (fire) and causes him to stand firm on the earth; saying om, he takes Vayu (wind) and causes him to stand firm in the atmosphere; saying om, he takes Aditya (sun) and causes him to stand firm in the sky; saying om, he takes breath and causes it to stand firm in speech. 3. Now the Cailanas sing the gayatra (-sāman) thus: ovā3c ovasc ovāse hum bha ova. 4. Truly, this is thrown away (paran), as it were; not productive of long life, as it were. It should be sung in accordance with the course of wind and waters. 5. Truly, if the wind should blow only straight away (paran), it would be exhausted. It blows from the front (east), from the right (south), from the back (west), from the left (north), from above, it blows from all quarters together. 6. This they say: “At this very moment it hath blown in this direction, now it bloweth thus.” When it blows begetting a whirlwind, winding itself in [it does so] just fearing exhaustion. 7. And if the waters should flow streaming straight away (paracir) only, they would be exhausted. When they proceed making bends, winding themselves in, producing eddies, [they do so] just fearing exhaustion. 8. Therefore that [saman] should be sung according to the course of the wind and waters. 2 4 6 A.B. 2. 1C. antariks-, B. āpā. vācī. B. chel-; C. chil-. -ca. parand; C. purad. B.C. -risthat. & C. sit. A. yajamano, the ya correction: B.C. jamano. 10 C. vam. 11 A. dayad, da struck out in B.; C. yad. 12 añkāsi.

83 I. 3. 1. ovā1 ova ova hum bha ova iti karoty eva. etabhyāṁ sarvam ayur eti. 2. sa yatha vṛkşam akramaṇāir akramamāņa iyād evam evai ’te dve-dve devate samdhaye ‘man lokan rohann eti. 3. eka u eva mṛtyur anvety aśanayai ‘va. 4. atha hinkaroti. candramā vai hinkaro ’nnam u vai candramaḥ, annena ‘śanayam ghnanti. 5. tain-tām aśanayam annena hatvo ‘mn ity etam eva “dityain” samaya ’timucyate. etad eva divaś chidram. 6. yatha khám và ’nasas syād rathasya vi van etad divaś chidram, tad raśmibhis samchannam dreyate. 7. yad gayatrasyo “rdhvaṁ hinkarāt tad amṛtam. tad atmānam dadhyad atho yajamānam. atha yad itarat samo “rdhvam tasya pratihārāt. 8. sa yatha ‘dbhir ūpas samsṛjyeran” yatha ‘gninā ‘gnis samsriyeta yatha kṣire kṣīram āsicyād evam evai ’tad akṣaram etabhir devatābhis samsṛjyate. 8. prathame ’nuvake trtiyaḥ khandaḥ. I. 4. 1. tam vā etaṁ hiñkāram him bha iti hinkurvanti. grir vai bhaḥ, asâu và’ adityo bha iti. 2. etam ha va etam nyangam anu garbha iti. yad bha iti striņām prajananam nigacchati I. 3. 1. He utters ova ova ovā hum bhā ova. By means of these two [divinities] he arrives at complete age. 2. As one would keep climbing up a tree by steps, even so uniting these divinities pairwise he keeps ascending these worlds. 8. Death alone goes after, viz. hunger. 4. Then he utters him. The hinkara is the moon, and the moon is food. Through food they slay hunger. 5. Having slain through food this hunger and that, saying om, he escapes through the midst of this sun. That is the fissure of the sky. 6. As is the [axle-] hole of a cart or of a chariot, even so is this fissure of the sky. That appears all covered by rays. 7. What of the gayatra [-saman] is beyond the hinkara, that is immortal. There he should place himself as well as the sacrificer. And the rest of the saman is beyond its pratihāra. 9. As waters might be united with waters, as fire might be united with fire, as one would pour milk into milk, even so this syllable is united with these divinities. Fortune is I. 4. 1. They utter this same hinkara as him bhā. bhas (splendor); yonder sun is bhās. 2. According to this same sign is [the word] garbha (fœtus). In that he, saying bha, ap- 3. 1ova. A.B. div. A.B. akram-. 4 A. iti. 5B. -tyam; C. -tyo *A.B. toad; C. tad (P), 1 B-Tẵn. 6 nasa. Trasasya. A.B. -nna. 4. A. om. gambha. A.B. striņ-, 84

tasmat tato brahmana rṣikalpo jayate ’tivyadhi rajanyaś śurah. 3. etam ha vu etam nyangam anu vṛṣabha iti. yad’ bha iti nigacchati tasmat tatah punyo balivardo duhānā dhenur ukṣā daśavāji jāyante. 4. etam ha vā etaṁ nyañgam anu gardabha iti. yad bha iti nigacchati tasmāt sa pāpīyañ chreyasiṣu carati tasmād asya papiyasaś śreyo jayate ‘śvataro va ‘śvatarī vā. 5. etam ha va etam nyangam anu kubhra iti. yad bha iti nigacchati tasmāt so ’nāryas’ sann api rājñaḥ prāpnoti. 6. tam hai ’tam eke hinkaram him bha ova iti bahirdhe ‘va hiñkurvanti, bahirdhe ‘va vai griḥ. grir vai sāmno hiñkāra iti. 7. sa ya enam tatra brāyād” bahirdhā nvā ayaṁ śriyam adhita pāpiyān bhavisyati." sa yadā vai mriyate ’tha ‘gnau prūsto bhavati: kṣipre bata marisyaty agnav enam prasisyanti ’ti tatha hai ‘va syāt. 8. tasmād u hūi’tam hinkāram him vo ity antar ivāi ‘vā “tmann arjayet. tatha ha na bahirdha śriyam kurute sarvam ayur eti. 4. prathame ’nuvāke caturthaḥ khandah. proaches the secret parts of women, therefore thence is born a Brahman like a rsi, a piercing kingly hero. 3. According to this same sign is [the word] vrsabha (bull). In that he approaches saying bha, therefore thence a [sacrificially] pure bull, a milking cow, an ox possessing tenfold strength (?) are born. 4. According to this same sign is [the word] gardabha (ass). In that he approaches saying bha, therefore he (the ass) being inferior covers those [mares] which are superior; therefore of this inferior one something better is born, either a mule or a she-mule. 5. According to this same sign is [the word) kubhra. In that he approaches saying bha, therefore he, even though he be not an Arya, obtains kings (?). 6. This same hinkara some utter him bha ova-outside as it were. Truly outside is fortune; fortune indeed is the syllable him of the saman. 7. If upon this one should say of him: “Truly he hath now put fortune outside, he will become worse; Truly, when he dies, he is thrown into the fire; quickly, alas, he will die, they will throw him into the fire-” even so it would come to pass. 8. And therefore one should put that hinkara, viz. him vo, inside of one’s self, as it were. Thus, indeed, he does not put fortune outside, he attains complete age. 4. C. jayata itivy-. thyas; C. nārthyas. 10 bahirddhve, om. va. 7 5A. yaşat. 6-ya. insert ’ti. 8 A.B. nākC. om. bahirdhe’va. … tatra brüyad 11 -yati ’ti. "

85 5. 1. sā hāi ‘ṣāa khala devata ‘pasedhanti tisthati. idam vai tvam atra papam akar ne ‘hai “syasi. yo vai punyakṛt syāt sa ihe ‘yad iti. 2. sa brayad apaśyo vai tvam tad yad aham tad akaravam tad vai mā tvam na ‘karayisyas tvam vai tasya karta ‘si ’ti. 3. sa ha veda satyam mã “he’ ’ti. satyam hāi ‘șā devatā, sā ha tasya ne “śe yad enam apasedhet satyam” upāi ‘va hvayate. 4. atha ho ‘vācāi “kṣvāko vā vārṣno ’nuvaktā vā satyakīrta utai ‘ṣā khala devatu ‘paseddhum eva dhriyate1o ‘syai diśaḥ. s. [tad] divo ’ntah, tad ime dyavapṛthivi samślisyataḥ, yāvati vai vedis tavati’yam prthivi. tad yatrai ’tac catvālam khatam tat samprati sa diva ākaśaḥ. 6. tad bahispavamane stüyamūne manaso ‘dgṛhniyat. 7. sa yatho ‘cchrayam pratiyasya” prapadyetai ‘vam evai ’taya” devataye ‘dam amṛtam abhiparyeti yatra ‘yam idam tapati ’ti. s. atha ho ‘vāca5. prathame ’nuvāke pañcamaḥ khandaḥ. 6. 1. gobalo vārṣṇaḥ ka etam adityam arhati samayai ’tum. dūrād vā eșa etat tapati nyañ. tena vā etam pūrveņa sāmapathas tad eva manasā “hṛtyo ‘parisṭad etasyai ’tasminn amṛte nida- I. 5. 1. This same base divinity stands driving away: “This evil thou hast done here; thou shalt not come here. Verily he who is doer of good deeds, he may come here.” 2. Let him say: “Thou sawest what I thus did; thou wouldst not make me do this; thou art doer of it.” 3. That [divinity] knows: “He tells me truth.” This divinity is truth. It is not competent to drive him away; he just calls upon truth. 4. Now either Aikṣvāka Vārsna or Anuvaktar Satyakirta said: “And this base divinity begins to drive away from this quarter. 5. [There] is the end of the sky; there heaven and earth embrace. So great as the sacrificial hearth is, so great is this earth; and where that ditch (for the northern altar) is dug, precisely there is that space of the sky. 6. Thus, when the bahispavamana is being sung, he should take up [the cup] with the mind. 7. As one would approach an elevation, toiling toward [it], even thus by means of this divinity one compasses this immortality, where this one here burns. Moreover 8. I. 6. 1. Gobala Vārṣṇa said: “Who is able to go through the midst of this sun? Verily from afar he thus burns downward. On that account, verily, the saman-path is before him (?); seizing [him] thus with the mind he should place him above this 1 C. satyam mǎhe. dhry-. 11 pratyasya. 5. insert ’ti. *B.C. toad. 3 C. arka-. + sā. 4 matum. kṣako. 10 8 B.C. sǎtyakirtta. B. -ā. 12 A.B. ’tatay-. 86

dhyad iti. 2. tad u ho ‘vaca śatyāyanis samayāi ‘vāi ’tad enaṁ kas tad veda. yady età apo vā abhito yad vāyuṁ1 vā eṣa upahvayate raśmin vā eșa tad etasmui vyuhati ’ti. 3. atha ho ‘vāco ’lukyo janaśruteyo yatra va eșa etat tapaty etad evā ‘mṛtam. etac ced vai prapnoti tato mṛtyunā pāpmanā vyāvurtate. 4. kas tad veda yat parena” “dityam antarikṣam idam analayanam avarena. s. athai tad eva ‘mṛtam. etad eva mām yuyam prapayiṣyatha.” etad eva ‘ham na ’timanya” iti. 6. tany etany aṣṭāu. aṣṭākṣarā gayatri. gayatram sama brahma u gayatri. tad u brahma ‘bhisampadyate. aṣṭāśaphaḥ pacavas teno pagayvam. 6. prathame ’nuvake sasthaḥ khandaḥ. I. 7. 1. tā eta aṣṭau devatāḥ. etavad idam sarvam, te […] karoti. 2. sa nāi ‘şu lokeṣu papmane bhrātṛvyāyā ‘vakāśam kuryāt. manasai ’nam nirbhajet. s. tad etad rca ‘bhyanucyate. catvāri vāk parimitā padāni tani vidur brahmana ye maniṣinaḥ: guha trini nihita’ ne ‘ñgayanti turiyam vāco manuşya vadanti ’ti. 4. tad yani tāni guha trini nihita ne ‘ñgayanti [’ti] ‘ma one in this immortality. 2. Further śatyayani said: “Thus through the midst of him,’ who knows that? Truly when he either calls upon these waters round about, or when upon the wind, he then parts the rays for him.” 3. Further Ulukya Janaśruteya said: “Truly, where this one burns thus, there is this immortality. If one obtains this, he thereupon separates himself from death, from evil. 4. Who knows that which is beyond the sun, beneath this abodeless atmosphere? 5. And just this is immortality. This you will cause me to obtain. This I do not despise.” 6. i. 1. s. I. 7. 1. These are these eight divinities. So great is the universe. They [………] does. 2. He should not give an opportunity in these worlds to his hateful rival. He should exclude him with his mind. 3. That same is referred to in a re: “Speech is four measured quarters; Brahmans who are wise know these; three, deposited in secret, do not stir; one quarter of speech men speak.”. Now these ’three [quarters] deposited in secret which 6 7 I 6. va ‘yam, A.B. tady; C. ta. vaca (!) ulukyo A.C.; ulukyo B. 10 -ta; A. prapip-. 11-yata. 7. 1 B. -tāni. A. no; C. om. 3 3 C. syai. C. atho. 5 C. om. B. yat. “A.anvilay-. B. paron-. C. gayanti. C. -tāni. C. om.

87 eva te lokāḥ. 6. turiyam vaco manuṣyā vadanti ’ti. caturbhāgo ha vai turiyam vācaḥ, sarvayā ‘sya vācā sarvair ebhir lokāis sarvena ‘sya kṛtam bhavati ya evam veda. 6. sa yatha ‘śmānam akhanam rtva lostho’ vidhvansata evam eva sa vidhvansate ya evam vidvāñsam upavadati. 7. prathame ’nuvake saptamaḥ khandah. prathamo ’nuvākas samaptaḥ. I. 8. 1. prajapatir va idam trayeņa vedena jayad yad asye ‘dam jitam tat. 2. sa aikṣate ’ttham ced va anye deva anena vedena yaksyanta imām vāva te jitim jeṣyanti ye ‘yam mama. 3. hante ‘mam trayam vedam’ pilayani ’ti. 4. sa imam trayam vedam apilayat. tasya pilayann ekam evā ‘kṣaram nā ‘śaknot3 pilayitum om iti yad etat. 5. eșa u ha vāva sarasaḥ, sarasa ha va evamvidas trayī vidya bhavati. 6. sa imam rasam pīlayitvā ‘panidhayo “rdhvo ‘dravat. 7. tam dravantam’ catvāro devānām anvapaśyann indrag candro rudras samudraḥ, tasmād ete śresthā devānām. ete3 hy° enam anvapaśyan. 8. sa yo ‘yam rasa āsīt tad eva tapo bhavat. 9. ta imam rasaṁ devā anvāîksanta. te ‘bhyapaśyant” sa1 tapo vā abhūd iti. 10. imam u vāi do not stir,’ they are these worlds. 5. ‘One quarter of speech men speak. A fourth part indeed is this quarter of speech. Of him who knows thus it (?) is done by all speech, by all these worlds, by the all. 6. As a clod of earth colliding with a stone as target breaks to pieces, even so he breaks to pieces who speaks ill of one knowing thus. I. 8. 1-2 I. 1. 1-2. 3. Come now, I will press this threefold knowledge (Veda).” 4. He pressed this threefold knowledge (Veda). Pressing, he could not press one syllable of it, viz. om. 5. And that, indeed, is full of sap. Full of sap is the threefold knowledge of him who knows thus. 6. He, having pressed this sap, putting it aside, ran upward. . Him running four of the gods looked after, Indra, Candra, Rudra, Samudra. Therefore these are the best of the gods. For they looked after him. 8. What this sap was, that became penance (tapas). 9. These gods looked after this sap. They became aware: “Verily this [sap] hath become penance.” 10. They, feeling this threefold knowledge (Veda) all over, found in it that same unpressed syllable, 1. Aud that, indeed, is full of sap. They mixed it viz. om. 7. C. kṛtvā. 7 losto. A.C. om. evam upavadati. • vidhvansate. B. adds 3A.B. -kno. Adravam. B A. senam. -an; B. -dich-. tebhyaḥpa-. 10 C. cyams ta-. (1.60. 7-8) sa eso. 8. ‘A. -ne. 2 A. -dā; B. -da. & A. om. B. hy ete.88

12. te trayam vedam marimṛśitvā tasminn etad evā ‘kṣaram apilitam” avindann om iti yad etat. 11. eṣa u ha vāva” sarasaḥ. tenāi ’nam prayuvan.” yatha madhunā lājān prayuyād1 evam. ‘bhyatapyanta. teṣām tapyamanānām āpyāyata vedaḥ, te ’nena1 ca tapasā “pinena ca vedena tam u eva jitim ajayan” yām prajāpatir ajayat." ta ete sarva eva prajāpatimātrā ayāsm" ayaзm" iti. 13. tasmat tapyamanasya bhūyasi kirtir bhavati bhuyo yaśaḥ, sa ya etad evam vedai ‘vam evā “pinena vedena yajate.1o yado yajayaty evam eva “pinena” vedena” yajayati. 14. tasya hai ’tasya nai ‘va kā canā “rtir asti” ya evam veda. sa ya evāi ’nam upavadati sa artim rcchati. 8. 23 21 dvitiye ’nuvake prathamaḥ khandah. I. 9. 1. tad ahur yad ova ova iti giyate kva ’tra rg’ bhavati kva same ’ti. 2. om iti vai sama vāg ity ṛk. om iti mano vāg iti vāk, om iti prano vāg ity eva vāk. om iti ’ndro vāg iti sarve devāḥ, tad etad indram eva sarve devā anuyanti. 3. om ity etad evā ‘kṣaram. etena vāi samsave parasye ’ndraṁ vṛñjīta.* etena ha vai tad bako dalbhya ajakeśinām indram vavarja." with that, just so as one might mix beans with honey. 12. They brooded over [it] (did penance). Of them brooding over [it] knowledge (the Veda) was filled up. And by means of this heat (penance) and the filled up Veda they conquered that conquest which Prajapati [had] conquered. All these are just commensurate with Prajapati, [of whom one may doubt :] “Is it this one? Is it this one ?” 13. Therefore greater becomes the renown, greater the glory of one who does penance. He who knows this thus sacrifices for himself by means of the filled-up Veda; and when he sacrifices for anyone else he thus sacrifices for him by means of the filled-up Veda. 14. For him who knows thus there is no misfortune at all. He who speaks ill of him, he meets with misfortune. I. 9. 1. This they say: “If one sings ova ovu, what becomes of the re, what of the saman?” 2. Om is the saman, speech is the re; om is the mind, speech is speech; om is breath, speech is just speech; om is Indra, speech is all the gods. Thus all the gods go after Indra. 3. Om is this syllable; by it at a simultaneous soma-sacrifice one would force Indra away from his rival. 18 prǎy-. 14 -yayād. 15 C. tena; B. 17 A.B. -yan. 18 aзyam. 19 C. om. yajate 21 A. asi. 29 A. upadati; C. uva-
13. “C. pilitam; B. -ta. C. vā. te ena; A. te naina. 16C. -yat. yado. vedena. 20 A.B. eva api-. dati. 22 A, acheati; B.C. ar-.
14. B. evā. 2 A. ovāta (=ová3 ?). -śin-, vavraja. 3rg. 4 avṛñj-. A.B. -śîn-; C. Jaiminiya-Upaniṣad-Brāhmaṇa. 89 om ity etenāi’vā”nināya.” s. tāny etāny aṣṭāu, aṣṭākṣarā gāyatrī. gayatram sama brahma u gāyatrī, tad u brahma ‘bhisampadyate. aṣṭāśaphaḥ paśavas teno paśavyam. 5. tasyai ’tāni nāmāni ’ndraḥ karma ‘kṣitir amṛtam vyomanto vācaḥ, bahur bhūyas sarvam sarvasmad uttaram jyotiḥ. rtam satyam vijñānam” vivacanam aprativacyam." purvam sarvam sarvā vāk. sarvam idam api dhenuḥ pinvate parag arvāk. 9. dvitiye ’nuvake dvitiyaḥ khandah. I. 10. . sa pṛthaksalilam kamadughākṣiti pranasamhitam cakṣuśśrotram vākprabhūtam manasa vyaptam hṛdayāgram’ brahmanabhaktam annaśubham varṣapavitram gobhagam prthivyuparam tapastanu varunapariyatanam indraśrestham sahasrākṣaram ayutadharam amṛtam duhānā sarvan iman lokan abhivikṣarati ’ti. 2. tad etat satyam akṣaram yad om iti. tasminn apaḥ pratisthita apsu’ pṛthivī pṛthivyūm ime lokāḥ. 3. yathā sūcyā palāśāni samtṛnnāni syur evam etenu ‘kṣarene ‘me lokus samtṛnnah. s. tad idam iman atividhya daśadha Truly by means of it Baka Dālbhya forced Indra away from the Ajakeśins; just by means of this om he led [him] to himself. 4 = I. 1. 8. 6. These are its names: Indra, action, imperishableness, the immortal, end of the firmament of speech (?); the manifold, the numerous, the all, the light higher than the all; righteousness, truth, distinction, decision which is not to be contradicted; the ancient all, all speech. This all also, [like] a cow, fattens thitherward, hitherward. I. 10. 1. She that milks immortality possessing individual oceans (?), possessing wish-granting imperishableness, connected with breath, possessing sight and hearing, superior by speech, permeated by the mind, having the heart as its point, apportioned to the Brahmans, pleasant through food, having the rain as means of purification (?), cow-protecting, higher than the earth, having penance as a body, having Varuna as an enclosure, having. Indra as leader, possessing a thousand syllables, possessing ten thousand streams, flows in all directions unto all these worlds. a. Om is this same true syllable. In it the waters are firmly set, in the waters the earth, in the earth these worlds. 3. As leaves might be stuck together with a pin, so these worlds are stuck together by this syllable. 4. That same having pierced them flows tenfold, hun-
15. ‘va ninaya. i; C. ‘kṣīti. -hir. 10 vijijñā-. “C. -aḥ. 6 3
16. sā. 2-ksuśrotr-. -dayogr. A. bhraktram; B. bhratram; C. bhṛtram. paryyat-. -ah. C. om. iti. A.B. -psuh. A.B. am; C. leaves space between idam and daśadhā. VOL. XVI. 13 90

kṣarati śatadha sahasradhà ‘yutadha prayutadha [niyutadhā] ‘rbududha nyarbudadha” nikharvadha" padmam akṣitir vyomāntaḥ. 6. yathau ‘gho visyandamanah" paraḥ-parovariyān bhavaty evam evai tad aksaram parah-parovariyo bhavati. 6. te hāi ’te" lokā ūrdhvā eva śritāḥ, ima evam trayodaśamāsāḥ. 7. sa ya evam vidvān udgayati sa evam evāi’tan lokan ativahati. om ity eteni ‘kṣareņā ‘mum adityam mukha adhatte. eșa ha vā etad akṣaram. s. tasya1 sarvam aptam bhavati sarvam jitam na ha ‘sya kaś cana" kāmo ’napto bhavati ya evam veda. tad dha prthur vainyo" divyan vrātyān papraccha sthūņām divastambhanim suryam āhur antarikṣe suryaḥ prthivipratisthaḥ: apsu bhumiś śiśyire" bhuribhārāḥ kim svin mahir adhitisthanty apa iti. 10. te ha pratyucus sthūņām eva divastambhanim sūryam āhur antarikṣe suryaḥ pṛthivipratisthaḥ: apsu bhumiś śiśyire" bhuribhārās satyam mahir adhitisthanty" apa 9. iti. 11. om ity etad eva ‘kṣaram satyam, tad etad apo dhitisthanti. 10. dvitiye ’nuvāke trtiyaḥ khandaḥ. dvitiyo ’nuvākas samāptaḥ. dredfold, thousandfold, ten thousandfold, hundred thousandfold, millionfold, ten millionfold, hundred millionfold, billionfold, ten billionfold, hundred billionfold, thousand billionfold. 5. As a flood flowing in different directions [proceeding] farther and farther becomes broader, even so this syllable [proceeding] farther ard farther becomes broader. 6. These same worlds are lying [piled] upward [one above the other]. They thus are of thirteen months. 7. He who knowing thus sings the udgitha, he carries [the sacrificer] beyond these worlds. By means of this syllable om he places yonder sun in his mouth. Verily it (the sun) is this syllable. 8. Whoso knows thus, by him all is obtained, all conquered, of him no desire whatsoever is unfulfilled. 9. Now Pṛthu Vainya asked the divine mendicants: “They call the sun (surya) a sky-supporting post; in the atmosphere is the sun having the earth as a support; in the waters the much-bearing earths lie; on what, pray, do the great waters rest?” 10. They answered: They do call the sun a sky-supporting post; in the atmosphere is the sun having the earth as a support; in the waters the muchbearing earths lie; on truth the great waters rest." 11. This syllable om is truth. Thereon, then, the waters rest. 10. 10 A.B. nirbu-. 11 A.B. nikharvaca; C. nikharvadāca. 13 C. om. paraḥ-paro. 14 tai. 15 A.B. tasi. 16 A. kanva. 18-miś. 19 gigire. 20 A. athit-. 12 C. -nan. A. vài. Jaiminiya-Upaniṣad-Brahmana. 91 I. 11. 1. prajapatiḥ prajā asrjata. ta enam sṛṣṭā annakāśinir abhitas samantam paryaviśan. 2. tā abravīt kiṁkāmās sthe ’ti. annadyakama ity abruvan. 3. so bravid ekam vai vedam annadyam asṛkṣi sāmai ‘va. tad vaḥ prayacchani ’ti. tan nah prayacche ’ty abruvan. 4. so bravid iman vai pagun bhuyistham upajivāmaḥ, ebhyaḥ prathamam pradāsyami ’ti. 6. tebhyo hinkaram prayacchat. tasmat pagavo hinkarikrato* vijijñāsamānā iva caranti. 6. prastavam manusyebhyah. tasmad u te stuvata ive’ ‘dam me bhavisyaty ado me bhaviṣyati ’ti. 7. adim vayobhyaḥ. tasmāt tāny ādadanany upapapātam iva caranti. s. udgitham devebhyo mṛtam. tasmat te mṛtāḥ. 9. pratihāram aranyebhyaḥ paśubhyah. tasmat te pratihṛtās tantasyamānā iva caranti. 11. trtiye ’nuvake prathamaḥ khandaḥ. I. 12. 1. upadravam gandharvāpsarobhyaḥ’. tasmât ta upadravam grhnanta iva caranti. 2. nidhanam pitṛbhyaḥ, tasmād u te nidhanasamsthah. 3. tad yad ebhyas tat sama prayacchad etam evāi ‘bhyas tad adityam prāyacchat. 4. sa yad anuditas 80 hiñkāro ‘rdhoditaḥ prastāva āsaṁgavam ādir3 mādh- I. 11. 1. Prajapati created creatures. They being created beleaguered him completely on all sides, yearning for food (?). 2. He said to them: “What is your desire ?” “We are desirous of food-eating,” they said. 3. He said: “Truly, one Veda have I created for food-eating, viz. the saman; that I will furnish to you.” They said: “Furnish that to us.” 4. He said: “We live mostly on these domestic animals. To them I will give first.” 6. He gave them the hinkara. Therefore domestic animals go about continually uttering him, desirous of knowing [each other], as it were. 6. The prastava [he gave] to men. And therefore they praise themselves (stu), as it were, [saying]: “This will be mine, that will be mine.” 7. The adi [he gave] to the birds. Therefore they move about taking themselves (da+a), flying up and down, as it were. 8. The udyitha [he gave] to the gods, being immortal. Therefore they are immortal. 9. The pratihara [he gave] to the beasts of the forest. Therefore they, being kept back, move shaking (?) as it were. I. 12. 1. The upadrava [he gave] to the Gandharvas and Apsarases. Therefore they move taking hold as it were of the upadrava (?). 2. The nidhana [he gave] to the Fathers. And therefore they are resting on the nidhana. 3. In that he gave them this saman, thereby he gave them this sun. 4. When it is 11. 1vá. C. sum-, prya-. 4-krto. B.C. stuvateva. pratikatās. ‘A.B. tātṛ(?)s(!)yamānā; C. tāṭāsyamānā. 12. 1C. -apsarebh-. C. arthodit-. adityaḥ. 92

yandina udgitho parahṇaḥ pratihāro yad upāstamayam lohitayati sa upadravo ‘stamita eva nidhanam. 5. sa esa sarvair lokais samaḥ, tad yad esa sarvair lokāis samus tasmad eșa eva sama. sa ha vai samavit sa sama veda ya evam veda. 6. te ‘bruvan dure va idam asmat. tatre ‘dam kuru yatro ‘pajīvāme “ti.” 7. tad ṛtun abhyatyanayat. sa vasantam eva hiñkāram akarod grismam prastāvam varṣam udgitham śaradam pratiharam hemuntam nidhanam. masardhamasav eva saptamav akarot. 8. te bruvan nediyo nvāvai ’tarhi. tatrai ‘va kuru yatro ‘pajivāme ’ti. 9. tat parjanyam abhyatyanayat. sa purovātam eva hinkaram akarot. 12. trtiye ’nuvake dvitiyaḥ khandah. 3. I. 13. 1. jîmūtan prastāvam’ stanayitnum udgitham vidyutam pratihāram vrstim nidhanam. yad vṛṣṭāt prajās cau ‘sadhayaś ca jayante te saptamyāv akarot. 2. te bruvan nediyo nvāvāi ’tarhi. tatrai ‘va kuru yatro ‘pajivāme ’ti. tad yajñam abhyatyanayat. sa yajunsy eva hinkaram akarod rcaḥ prastavam samany udgitham stomam pratihāram chando not yet risen it is the hinkara; when half risen it is the prastava; at the time when the cows are driven together it is the adi; noon is the udgitha; the afternoon is the pratihara; when it turns red toward sunset it is the upadrava; having gone to setting it is the nidhana. . This (sun) is the same (sama) with all the worlds, therefore it is the saman. Truly he is saman-knowing, he knows the saman, who knows thus. 6. They said: “Verily, this is far away from us; make it there where we may live on [it].” 7. Then he transferred it to the seasons. He made the spring the hiñkāra, the summer the prastāva, the rainy season the udgitha, the fall the pratihara, the winter the nidhana. Both months and half-months he made as sixth and seventh. 9. They said: “Verily, it is nearer now; [but] make it there where we may live on [it].” 9. Then he transferred it to Parjanya. He made the preceding wind the hiñkāra,— I. 13. t. The thunder-clouds the prastava, the thunder the udgitha, the lightning the pratihāra, the rain the nidhana; what creatures and herbs are born from rain, those he made as sixth and seventh. 2. They said: “Verily, it is nearer now, [but] make it there where we may live on [it].” s. Then he transferred it to the sacrifice. He made the yajuses the hinkara, the re’s the prastāva, the samans the udgitha, the stoma the pratihāra, the 12. C. repeats sa sama veda. udgithaḥ; B.C. śarat pratihāraḥ; 13. A. prastātrāi ‘vam. 2-tir. 6 -ma iti. kar-. prastāvaḥ, varṣā A. om. śaradam pratiḥāram. A. sapatam-. ma iti. Jaiminiya-Upaniṣad-Brahmana. 93 4. te nidhanam. svāhākāravaṣatkārāv eva saptamav akarot. ‘bruvan nediyo nvāvāi ’tarhi. tatrai ‘va kuru yatro ‘pajivāme ’ti.* 5. tat puruşam abhyatyanayat." sa mana eva hiñkāram akarod vācam prastāvam prānam udgitham cakṣuḥ pratihāram grotram nidhanam. retaś cai ‘va prajām ca saptamav akarot. te ‘bruvann atra va enat tad akar yatro ‘pajivisyama iti. 7. sa vidyad aham eva sāmā ‘smi mayy eta devatā iti. 13. trtiye ’nuvake trtiyah khandaḥ. 6. I. 14. 1. na ha duredevatas’ syat. yavad dha va atmanā devan upaste tavad asmai deva bhavanti. 2. atha ya etad evam veda ‘ham eva sāmā ‘smi mayy etās sarva’ devatā ity evam ha ‘sminn etās sarvā devata bhavanti. 3. tad etad devagrut sāma. sarvā ha vai devatāś śṛnvanty evamvidam punyāya sādhave. ta enam punyam eva sadhu kārayanti. 4. sa ha sma “ha sucittaś śãilano’ yo yajñakāmo mām eva sa vṛṇītām. tata evāi ’nam yajña upanamsyati. evaṁvidaṁ hy udgāyantaṁ sarvā devatā anusamtṛpyanti, tā asmãi tṛptās tathā kariṣyunti yathâi ’nam yajña upanamsyati ’ti. 14. trtiye ’nuvake caturthaḥ khandaḥ. tṛtiyo ’nuvākas samāptaḥ. chandas the nidhana; the exclamations svāhā and vaṣaṭ he made as sixth and seventh. . They said: “Verily, it is nearer now, [but] make it there where we may live on [it].” 5. He transferred it to man. He made the mind the hinkara, speech the prastava, breath the udgitha, sight the pratihara, hearing the nidhana; seed and offspring he made as sixth and seventh. They said: “Now thou hast made it here, where we shall live on [it]”. 7. He should know: “I am the sāman, in me are these divinities.” 6. I. 14. 1. He should not be one having the divinities far away. Truly to what extent he worships the gods with the self, to that extent the gods exist for him. 2. And who knows this thus: “I am the saman, in me are all these divinities,” truly thus in him all these divinities exist. 3. That is the devagrut saman; for all the divinities give ear to one knowing thus for what is pure, for what is good. They make him do what is pure, what is good. 4. Now Sucitta śailana used to say: “Whoso wisheth to sacrifice, let him choose me; then the sacrifice will become his. For with one who knowing thus singeth the udgitha all the divinities are pleased together. They being pleased will so act for him that the sacrifice shall become his.” 13. A. abhyatyatyan-. 1 14. A.B. devata. 2 A. om. 8 B. esma. A. devaśrait; B. deva- grut; C. evaśrüt. B. -nam. 94

I. 15. 1. devā vai svargam lokam āipsan. tam na śayānā nā ”sin natisthanto na thāvanto nài va kena cana Karana” n van. 2. te devāḥ prajāpatim upādhavan’ svargam vui lokam āipsisma. tam na śayānā nā “sīnā na tisthanto na dhūvanto nāi ‘va kena cana karmaņā “pāma. tatha no ’nuśudhi yatha svargam lokam apnuyāme ’ti. . tān abravit sāmnā ’nṛcena svargam lokam prayāte” ’ti. te sāmnā ’nṛcena svargam lokam prāyan. 4. pra và ime sāmnā ‘gur iti. tasmāt prasāma tasmād u prasamy annam atti. 5. devā vāi svargaṁ lokam ayan. ta etany rkpadani śarīrāņi dhunvanta ayan. te svargam lokam ajayan.” 4. tany a divaḥ prakirṇāny aśeran. athe ‘māni prajapatir ṛkpadāni śarīrāņi samcityā ‘bhyarcat, yad” abhyarcat ta" eva rco ‘bhavan. 15. caturthe ’nuvake prathamaḥ khandaḥ. I. 16. 1. sāi ‘va rg abhavad iyam eva śriḥ. ato devā abhavan. 2. athāi ‘ṣām imām asurāś’ śriyam avindanta. tad eva “suram I. 15. 1. The gods desired to obtain the heavenly world. Neither lying nor sitting nor standing nor running nor by any [other] action whatsoever did they obtain it. 2. These gods ran unto Prajapati [saying]: “We have desired to obtain the heavenly world. Neither lying nor sitting nor standing nor running nor by any [other] action whatsoever have we obtained it. Instruct us so that we may obtain the heavenly world.” 3. He said to them: “Approach the heavenly world by means of a reless saman.” They approached the heavenly world by means of a re-less saman. 4. “Truly, these have gone forth (pra) by means of the saman.” Hence [the word] prasāma, and hence one eats food imperfectly (? prasami). 5. Verily, the gods went to the heavenly world. They kept shaking off their bodies, the rcparts. They conquered the heavenly world. 6. These [bodies] lay strewn up to the sky. Then Prajapati, collecting these bodies, the re-parts, honored (re) them. Because he honored them, they became rc’s. I. 16. 1. That one became the re, this one [became] fortune. Thence the gods prevailed. 2. Now the Asuras acquired for 6 A. praAfter this there 15. A. “śin-. A. -ntyo. 3 A. upaya-. C. prayame. yate; B. pradhame; C. prayame. lokammaprayat. is confusion and repetition in the MSS. Before 5, all insert: ta etāny rkpadani śarirani dhunvanta ayan (A. rtthayan). te svargam lokam ajayan (A. -at). athe ‘mani prajapatir….tā eva rco bhavan. A. yat. MSS. om. te svargam ajayan; inserted here from repetition above 7. 10 C. om. yad. 11 A.B. om. tā eva….. 16. B. as-. Jaiminiya-Upanisad-Brahmana. 95 abhavat. 3. te devā3 abruvan yā vai naś śrir abhūd avidanta tam asurah. katham nv esam imam śriyam punar eva jayeme ’ti. . te bruvann rey eva sama gāyāme ’ti. te punaḥ pratyadrutya rci sāmā ‘gayan. tenā ‘smal lokād ̧ asuran anudanta. s. tad vai madhyandine ca savane trtiyasavane’ ca na rco ‘parādho ‘sti. sa yat te rei gāyati tenā ‘smal lokad dvisantam bhrātṛvyam nudate. atha yad amṛte” devatāsu prātassavanam gayati tena svargam lokam eti. 6. prajapatir vai sāmne ‘mām jitim ajayad ya ‘sye ‘yam jitis tām.” sa svargum lokam arohat." 7. te devaḥ prajapatim upetya ‘bruvann asmabhyam api ‘dam sama prayacche ’ti. tathe ’ti. tad ebhyas sama prāyacchat. 8. tad enan idam sama svargam lokaṁ nā ‘kamayata" vodhum. 9. te devāḥ prajapatim upetya ‘bruvan yad vai nas sāma prādā idam vai nas tat svargam lokam na kamayate" vodhum iti. 10. tad vai papmanā samsṛjate ’ti. ko ‘sya papme ’ti. rg iti. tad ṛcā samasṛjan. 11. tad idam prajāpater garhayamanam atiṣṭhad idam vai ma tat papmanā samasrākṣur iti. so ‘bravid yas tvāi ’tena vyavartayud vy eva sa themselves this fortune of theirs. Thereupon the cause of the Asuras prevailed. 3. These gods said: “Truly, what hath been our fortune, that the Asuras have acquired for themselves. How then may we win back this fortune of theirs?". They said: “Let us sing the saman in the rc.” They in turn, running up toward [the Asuras], sang the saman in the rc. Thereby they pushed the Asuras from this world. 5. Thus indeed at the noonlibation and at the evening-libation there is no offense from the rc. He who sings these two [libations] in the re thereby pushes his hostile rival away from this world. Moreover, in that he sings the [chant of the] morning-libation in immortality, in the divinities, thereby he goes to the heavenly world. 6. Verily by means of the saman Prajapati conquered this conquest, viz. what conquest there is of him. He ascended to the heavenly world. 7. These gods coming unto Prajapati said: “Furnish this saman to us also.” [Saying] “Yes,” he furnished this sāman to them. s. This same saman did not wish to carry them to the heavenly world. 9. These gods coming unto Prajapati said: “Verily, that saman which thou hast given to us, that does not wish to carry us to the heavenly world.” 10. “Mix it with evil.” “What is its evil ?” “The rc.” They mixed it with the rc. 11. That same [saman] stood upbraiding Prajapati: “Verily, they thus have mixed me with evil.” He (P.) said: “Whoso shall separate thee 7 16. A.B. tad. 3A.B. evā. 4 vindanta. A. ava. B. -drucyatya. trit. A. paratho. rci. 10 anrte. C. tam. 12 C. ar-, 13 A.B. na kāmāyate; C. na kamayate. 14 A. kāmāy-; B. samay. 15 samsr-. 96 II. Oertel, pāpmanā vartātā iti. 12. sa ya etad rcā prātassavane vyāvartayati vy evam1 sa papmanā vartate. 16. caturthe ’nuvake dvitiyaḥ khandah. I. 17. 1. tad ahur yad ovā ovā iti giyate kvā ’tra rg bhavati kva same ’ti. 2. prastuvann evā ‘ṣṭābhir aksaraiḥ prastauti. aṣṭākṣarā gāyatri. akṣaram-akṣaram tryakṣaram. tac caturvinśatis sampadyante. caturvinśatyakṣarā gāyatrī. 9. tām etām prastavena’ rcam aptva ya śrir ya ‘pacitir yas svargo’ loko yad yaśo yad annadyam tany āgāyamāna āste. 17. caturthe ’nuvake trtiyaḥ khandaḥ. I. 18. 1. prajapatir devān asṛjata. tān’ mṛtyuḥ pāpmā ’nvasrjyata. 2. te deva prajapatim upetya ‘bruvan kasmad’ u no ‘srstha mṛtyum cen naḥ pāpmānam anvavasraksyann’ asithe ’ti. 3. tan abravic chandansi sambharata. tāni yathāyatanam pravicata’ tato mṛtyunā pāpmanā vyāvartsyathe” ’ti. 4. vasavo gāyatrīṁ samabharan. tūṁ te prāviśan, tān sā ‘cchādayat. 5. rudrās tristubhaṁ samabharan. tāṁ te prāviśan, tān sā ‘cchādayat. 6. aditya jagatim samabharan. tam te pravican, tan sā from this [evil], he shall separate himself from evil." 12. He who at the morning-libation separates it from the re, he thus separates himself from evil. I. 17. 1. This they say: “If there be sung ova ovā, what becomes of the re, what of the saman.” 2. When he sings the prastāva, he sings the prastava with eight syllables. Of eight syllables is the gayatri; each syllable is a triple syllable. Thus they amount to twenty-four. The gayatri has twenty-four syllables. 3. Having obtained this same re by means of the prastava, he sits singing into his possession what fortune [there is], what reverence, what heavenly world, what glory, what food-eating. I. 18. 1. Prajapati created the gods. After them death, evil was created. 2. These gods coming unto Prajapati said: “Why, pray, hast thou created us, if thou wast going to create death, evil, after us ?” 3. He said to them: “Bring together the metres; enter these each one at his proper place, then you will be separated from death, evil. 4. The Vasus brought the gayatri together. They entered it. It concealed them. 5. The Rudras brought the tristubh together. They entered it. It concealed 16. 18 A. eva. 1 17. A. prastāveprastavena. A. -rga. 1 18. A.B. tā; C. tāḥ. kasmā. C. -ṣṭā. -srkşann. -śan. A.B. -vaksy-; C. -vatsy-. A. cchād-. Jaiminiya-Upanisad-Brahmana. 97 ‘cchadayat. 1. viśve deva anustubhaṁ samabharan. tām te prāviśan, tān sā ‘cchādayat. s. tān asyām ṛcy asvarāyām1 mṛtyur nirajānad yatha manau manisutram paripaśyed” evam. 9. le svaram pravican. tān svare sato na nirajānāt. svarasya tu ghoṣenā ’nvait. 10. ta om ity etad eva ‘kṣarami samarohan. etad evā ‘kṣaram trayī vidyā. yad ado10 mṛtam tapati tat prapadya" tato mṛtyuna papmanā vyavartanta. 11. evam evai ‘vam vidvān om ity etad eva ‘kṣaram samāruhya yad ado" mrtam tapati tat prapadya tato mṛtyunā pūpmanā vyavartate ’tho yasyai ‘vam vidvan udgāyati. 18. caturthe ’nuvake caturthaḥ khandaḥ, caturtho ’nuvākas samaptaḥ. sāma, I. 19. 1. athai tad ekavinśam sāma. 2. tasya trayy eva vidya hiñkāraḥ, agnir vayur asav aditya eṣa prastavaḥ. ima eva lokā ūdiḥ. teṣu hi ‘dam lokeṣu sarvam ahitam, graddhā yajño dukṣina esa udgithaḥ, diśo ‘vantaradiśa ākāśa eṣa pratihāraḥ. apaḥ prajā oṣadhaya eşa upadravaḥ. candramā nakṣatrani pitara etan nidhanam. 3. tad etad ekavinśam sama. sa ya evam etad ekavinśaṁ sāma vedāi ’tena hā ‘sya sarveno ‘dyr- them. 6. The Adityas brought the jagati together. They entered it. It concealed them. 7. All the gods brought the anustubh together. They entered it. it concealed them. 8. Death became aware of them in this tone-(tune-) less rc, just as one might discover the jewel-string within a jewel. 9. They entered tone. Them, being in tone, he did not become aware of. But he went after them by the noise of tone. 10. They climbed together upon that syllable om. That same syllable is the threefold knowledge (Veda). Resorting unto that immortality which burns yonder, they then separated themselves from death, evil. 11. Even so one knowing thus, climbing upon that syllable om, resorting unto that immortality which burns yonder, then separates himself from death, evil, and likewise he for whom one knowing thus sings the udgitha. I. 19. 1. Now this is the twenty-onefold saman. 2. Of it the threefold knowledge is the hinkara; Agni, Vayu, yonder sun, those are the prastava; these worlds the adi-for this all is placed (dha+a) in these worlds; faith, sacrifice, sacrificial gifts, those are the udgitha; the quarters, the intermediate quarters, space, those are the pratihara; the waters, creatures, herbs, those are the upadrava; the moon, the asterisms, the Fathers, those are the nidhana. 3. This is the twenty-onefold saman. He who thus knows this twenty-onefold saman, of him 18. A.B. -yām. A.B. -yaid. A.C. om. 10C. o. 11 A. -ped-. 12 A.B. edo; C. o. 19. A. trai. B. vāvāyur. 3yeṣu. C. -jñā. VOL. XVI. 1498

tam bhavaty etasmād v eva sarvasmād āvṛścyate’ ya evam vidvānsam upavadati. 19. pañcamo ’nuvākas samāptaḥ. 25 10 I. 20. 1. idam eve ‘dam agre ’ntarikṣam’ āsīt, tad v evā ‘py etarhi. 2. tad yad etad antarikṣam’ ya eva" ‘yam’ pavata etad evā ’ntarikṣam.’ eṣa ha vā antarikṣanāma. 3. eṣa u evãi ‘ṣa vitataḥ, tad yathā kāṣṭhena palaśe viskabdhe syātām akṣeņa vā cakrāv evam etene’ ‘māu lokāu viṣkabdhāu. 4. tasminn idam sarvam antaḥ, tad yad asminn idam sarvam antas tasmad antaryakşam. antaryakṣam’ ha vai nāmāi ’tat. tad antarikṣam1 iti parokṣam acakṣate. 5. tad yathā mūtāḥ prabaddhāḥ pralamberann evam hai ’tasmin sarve lokaḥ prabaddhaḥ pralambante. 6. tasyai ’tasya sāmnas" tisra āgās" triny agitani şad vibhutayaś catasraḥ pratistha daśa pragas sapta samsthā dvāu stobhav ekam rūpam. 7. tad yās tisra āgā ima eva te" lokāḥ, 8. atha yani [triny] agitany agnir vayur asav aditya etany agītāni. na ha vai kāṁ cana śriyam aparādhnoti ya evam veda. 20. 13 şaşthe ’nuvāke prathamaḥ khandaḥ. the udgitha is sung by this all; and from this same universe he is cut off who speaks ill of one knowing thus. I. 20. 1. This [all] in the beginning was this atmosphere here; and that is so even now. 2. As for this atmosphere-he who cleanses here is this atmosphere. For he is atmosphere by name. 8. That same is stretched apart. As two leaves might be propped apart by means of a peg, or two wheels by means of an axle, so these [two] worlds are propped apart by means of this [atmosphere]. 4. This all is within it. Because this all is within (antas) it, therefore [it is called] antaryakṣa. Antaryaksa verily is its name. It is called antariksa in an occult way. 5. As baskets bound [to one another] would hang down, so in it all the worlds bound [to one another] hang down. 6. Of this same saman there are three agās, three agītas, six vibhutis, four pratisthās, ten pragas, seven samsthus, two stobhas, one form. 7. Now the three agās, they are these worlds. 8. Further, the [three] agitas, Agni (fire), Vayu (wind), yonder sun are these agitas. He misses no fortune whatever who knows thus. 19. A.B. -as. 6 C. avṛeyote. 20. 1C. -riks-. C. inserts eşa ha va antarikşam. 3C. evam. C. om. 5-kṣona-. B. navam. A. etenna. 8 A. om. tad.. antas. 9 C. om. 10 B. -band-. 11B. -nams. 12 B. agamaḥ. 19 A. ekaraipam; B.C. ekarupam. 14 A.B. to. JaiminiyaUpaniṣad-Brahmana. 8. 99 I. 21. 1. atha yaş ṣad vibhutaya ṛtavas te. 2. atha yaś catasraḥ pratistha imā eva tāś catasro diśaḥ. 3. atha ye daśa praga ima eva te daśa prāṇāḥ. 4. atha yūs sapta’ samsthā ya evai ’tās’ sapta’ ‘horātrāḥ prācir vașaṭkurvanti tā eva tāḥ. s. atha yau dvau stobhav ahoratre eva te. 6. atha yad ekam rūpam karmai ‘va tat. karmana hi ‘dam sarvam vikriyate. 1. tasyai ’tasya samno deva ajim ayan. sa prajapatir harasa hiñkāram udajayad agnis tejasā prastāvam’ rupena brhaspatir udgitham svadhaya pitarah" pratihāram viryene ’ndro nidhanam. s. athe ’tare deva antarita iva “san. ta indram abruvan tava vai vayam smo ’nu na etasmin sāmann ābhaje ’ti. 9. tebhyas svaram prāyacchat. tam prajāpatir abravit kathe ’ttham akaḥ. sarvam vā ebhyas sama prādāḥ, etavad vāva sāma yāvān svaraḥ. rg va eşa rte svarad bhavati ’ti. 10. 80 bravit punar va aham eṣām1 etam rasam adāsya iti. tan abravid upa mā gāyata, abhi mặ sparate ’ti. tathe ’ti. 11. tam upāgāyan. tam abhyasvaran. teṣām puna rasam adatta.” 21. şaşṭhe ’nuvake dvitiyaḥ khandaḥ. I. 21. 1. Further, the six vibhūtis, they are the seasons. 2. Further, the four pratisthus, they are these four quarters. 3. Further, the ten pragūs, they are these ten breaths. 4. Further, the seven samsthus, they are those seven successive (?) days and nights that they utter vasat (?). 6. Further, the two stobhas, they are day and night. 6. Further, the one form, that is action. For by action this all is developed. 7. About this same saman the gods ran a race. Prajapati by a grasp conquered the hinkara, Agni by splendor the prastava, by form Brhaspati the udgitha, by the svadha the Fathers the pratihāra, by heroism Indra the nidhana. 8. Now the other gods were excluded, as it were. They said to Indra: “Verily, thine we are; let us also have a share in this sāman.” . He gave them the tone. Prajapati said to him: “Why hast thou acted thus? Verily, the whole sāman thou hast given to them. Truly, as great as the tone is, so great is the sāman. Verily, without tone it becomes rc. 10. He (I.) said: “I will take back again this sap of them.” He said to them: “Join in my song, intone with me!” “Yes.” 11. They joined in the song, they intoned with him. Of them he took the sap back again. 21. A. om. sapta. 5A. raipim. C. -sam. eşo; C. esom. 11-ttā. etās. 2 A.B. -. C. varsa-. 4 A.B. vad. B. tāvava. 8 A. -rama. 9 A. savar-. 10 B. 100

I. 22. 1. sa yatha madhudhāne’ madhunālībhir madhv āsiñcād evam eva tat sāman punā rasam usiñcat. 2. tasmad u ha no ‘pagayet. indra esa yad udgātā. sa yathā ‘sāv amiṣāṁ’ rasum adatta evam eșa teșām rasam adatte. 8. kumam ha tu yajamāna upagayed yajamānasya hi tad bhavaty atho brahmacāry ācāryoktaḥ. 4. tad u vā āhur upai ‘va gayet. diśo hy upagayan* diśam evam salokatām jayati ’ti. s. te ya eve ‘me” mukhyāḥ prānā eta evo ‘dgātāraś co ‘pagātāraś ca. ime ha traya udgātāra ima u catvāra upagātāraḥ. 6. tasmad u catura evo ‘pagātṛn’ kurvita. tasmādu ho ‘pagātṛn pratyabhimrśed diśas sthu protram me ma hinsiste ’ti. 7. sa yas sa rasu asid ya evā ‘yam panata eșa eva sa rasaḥ. 8. sa yatha madhvālopam adyad iti ha smā “ha sucittaś śailana evam etasya rasasyā “tmānam purayeta. sa evo ‘dgātā “tmānaṁ ca yajamānaṁ cā ‘mṛtatvaṁ gamayali ’ti. 22. şaşthe ’nuvake trtiyaḥ khandah. sastho ’nuvākas samāptaḥ. I. 23. 1. ayam eve ‘dam agra ākāśa āsīt. sa u eva ‘py etarhi. 2. sa yas sa akāśo vag eva sa. tasmad akāśad vāg vadati. I. 22. 1. As one might pour honey into a honey-vessel by means of the honey-cells, even so he then poured the sap again into the saman. 2. And therefore one should not join in the song [of the udgatar]. This udgātar is Indra. As he then took the sap of those, even so he now takes the sap of these. 3. But the sacrificer may join in the song [of the udgatar] at will-for that is the sacrificer’sand also a Vedic student directed by the teacher. 4. Verily, they also say this: “One should join in the song. For the quarters joined in the song. He thus wins the same world with the quarters.” 5. These breaths in the mouth, they are the udgūtars and upagātars. For these three are the udgatars and these four are the upagatars. 6. And therefore one should appoint four upagatars. And therefore he should touch the upagatars respectively [saying]: “Ye are the quarters, do not injure my hearing.” 7. As to what this sap was, he who cleanses here, he is that sap. 8. “As one might eat a bite of honey,” Sucitta śailana used to say, “so one should fill himself with this sap. This same udgatar causeth himself and the sacrificer to attain immortality.” T. 23. 1. This [universe] in the beginning was this space here, and that is so even now. 2. What this space is, that is speech. va. 22. B.C. -dhuvane. ‘dga-; A.B. -trn. insert sa. A.B. -yat. 4C. -śam. 5 evāi. C. -trn. Jaiminiya-Upanisad-Brahmana. 3 101 3. tām etām1 vācam prajapatir abhyapilayat, tasyā abhipîlitāyāi rasaḥ pranedat. ta eve ‘me lokā abhavan. 4. sa iman lokān abhyapilayat. teṣām abhipīlitānāṁ rasaḥ prāṇedat, tā evāi ’tā devata abhavann agnir vayur asav aditya iti. 5. sa eta devatā abhyapilayat. tāsām abhipilitānām rasaḥ pranedat. sā trayi vidya ‘bhavat. 6. sa trayim vidyam abhyapilayat. tasya abhipilitayai rasaḥ pranedat. tā evai tā vyahṛtayo bhavan bhūr bhuvas svar iti. 7. sa eta vyahṛtir abhyapilayat. tāsām abhipīlitānām rasaḥ prāṇedat. tad etad aksaram abhavad om iti yad etad. 8. sa etad aksaram abhyapilayat. tasya bhipilitasya rasaḥ pranedat. 23. saptame ’nuvake prathamaḥ khandaḥ. I. 24. 1. tad akṣarad eva. yad akṣarad eva tasmad akṣaram. 2. yad v eva ‘kṣaram na ‘kṣiyata tasmad akṣayam. akṣayam ha vai nāmāi ’tat. tad aksaram iti parokṣam acakṣate. 3. tad dhai ’tad eka om iti gayanti, tat tatha na gayet. iśvaro hai ’nad etena rasenā ’ntardhātoḥ, atho3 dve’ ivāi ‘vam bhavata om iti. o ity u hai ‘ke gayanti, tad u ha tan na gitam. nai ‘va’ tatha gāyet. om3 ity eva gayet, tad enad etena rasena samdadhāti. Therefore speech speaks from space. 3. This same speech Prajapati pressed. Of it being pressed the sap streamed forth. That became these worlds. 4. He pressed these worlds. Of them being pressed the sap streamed forth. That became these divinities: Agni, Vayu, yonder sun. 8. He pressed these divinities. Of them being pressed the sap streamed forth. That became the threefold knowledge. 6. He pressed the threefold knowledge. Of it being pressed the sap streamed forth. That became these sacred utterances: bhus, bhuvas, svar. 7. He pressed these sacred utterances. Of them being pressed the sap streamed forth. That became that syllable, viz. om. 8. He pressed that syllable. Of it being pressed the sap streamed forth. I. 24. 1. That flowed. Because it flowed (akṣarat), therefore it is akṣara (syllable). 2. And because, being aksara, it was not exhausted (ksi), therefore it is akṣaya. Verily, akṣaya is its name. It is called aksara in an occult way. s. Now some sing this as om. Let one not sing it thus. He is liable to hide it by this sap. So also there come to be two, as it were, viz. o-m. And some sing o. And that is also not sung thus. Let him not sing it thus either. Let him sing om. Thus he combines it with 23. A. etā vā. (1) prāṇedat. nedat. 1-ā. 24. 1 A.B. -vā. om. ‘A.B. ni-. C. rasam. C. inserts vs. 6 sa trayīm. A.B. om. 5 A.B. -ā. 6 C. om. sa trayīm . rasam prā- oC. yā-. 3 B.C. -the. C. ddhai; A.B. dvāi. ‘C. A.B. ne eva. o. 102

4. tad etam rasam tarpayati. rasas trpto kṣaram tarpayati. akṣaram tṛptam vyahṛtis tarpayati. vyahṛtayas tṛpta vedāns tarpayanti. vedās tṛptā devatās tarpayanti, devatās tṛptā lokāns tarpayanti. lokās tṛptā akṣaram tarpayanti, akṣaram tṛptam vacam tarpayati.” vāk” tṛptā “kāśaṁ tarpayati, ākāśas tṛptaḥ prajas tarpayati. trpyati prajaya paśubhir ya etad evam vedā ’tho yasyai ‘vam vidvan udgãyati.” 24. saptame ’nuvake dvitiyaḥ khandaḥ, saptamo ‘nuvākas samāptaḥ. I. 25. 1. ayam eve ‘dam’ agra ākāśa āsīt sa u eva ‘py etarhi. 2. sa yas sa ākāśa aditya eva sa, etasmin [hy] udite’ sarvam idam ākāśate. 3. tasya martyāmṛtayor vāi tīrāņi” samudra eva. tad yat samudreņa parigṛhitam tan mṛtyor üptam atha yat param tad amṛtam. 4. sa yo ha sa samudro ya evā ‘yam pavata esa eva sa samudraḥ, etam hi samdravantam sarvāņi bhūtāny anusamdravanti. 5. tasya dyāvāpṛthivi eva rodhasi. atha yathā nadyām kańsāni" vā prahīņāni” syus sarānsi vāi ‘vam asya’yam pārthivas" samudraḥ. 6. sa esa pāra eva samudra- that sap. 4. He thus causes this sap to rejoice. The sap, rejoiced, causes the syllable to rejoice. The syllable, rejoiced, causes the sacred utterances to rejoice. The sacred utterances, rejoiced, cause the Vedas to rejoice. The Vedas, rejoiced, cause the divinities to rejoice. The divinities, rejoiced, cause the worlds to rejoice. The worlds, rejoiced, cause the syllable to rejoice. The syllable, rejoiced, causes speech to rejoice. Speech, rejoiced, causes space to rejoice. Space, rejoiced, causes the creatures to rejoice. He rejoices in offspring and cattle who knows this thus, and also he for whom one knowing thus sings the udgitha. I. 25. 1. This [universe] was in the beginning this space here; and that is so even now. 2. What this space is, that is the sun. For when he has risen this all is visible. 3. Verily its limits of the mortal and immortal are the ocean. What is encompassed by the ocean, that is obtained by death, and what is beyond, that is immortal. 4. As for this ocean-he who cleanses here is this ocean. For after him running together (dru+sam) all created beings run together. 6. Heaven and earth are its two banks. As beakers or pails abandoned in a river would be, so is this earthly ocean of his. 6. This one rises at the shore of the ocean.
5. A. om. akṣaram….. vacam tarpayati. 10 B.C. -yanti. “A.B. vārkas. 12 C. gãyati.
6. A.B. dav (!). 2 sudite. B. vāirva. B. -dre-. C. anudr-. B.C. -yā. 12 A.B. insert sas; C. sa. -yām. 4 tarani. 5 A.B. -grah-. 10 kasāni. 11 prahinahini. Jaiminiya-Upaniṣad-Brāhmaṇa. 103 syo ‘deti. sa udyann eva vāyoḥ prstha akramate. so ‘mṛtād evo ‘deti. amṛtam anusamcarati. amṛte pratisthitaḥ.” 7. tasyai ’tat trivṛd rūpam mṛtyor anāptaṁ śuklum kṛṣṇam puruṣaḥ. s. tad yac chuklam tad vāco rūpam rco ‘gner mṛtyoḥ, sā yā sā vāg" rk sa. atha yo ‘gnir mṛtyus saḥ. 9. atha yat kṛṣṇam tad apám rüpam annasya’s manaso yajuṣaḥ. tad" yās tū apo ’nnam tat. atha yan mano yajuş tat. 10. atha yaḥ purușas sa prāņas tat sama tad brahma tad amṛtam. sa yaḥ prāņas tat sāma, atha yad brahma tad amṛtam. 25. aṣṭame ’nuvake prathamaḥ khandah. I. 26. 1. atha ‘dhyatmam. idam eva cakṣus trivṛc chuklam krsnam purusaḥ. 2. tad yac chuklam tad vāco rupam rco ‘gner mṛtyoḥ, sa yā sā vāg ṛk’ sā.’ atha yo ‘gnir mṛtyus sah. 3. atha yat krsnam tad apam rupam annasya manuso yajuṣaḥ, tad yās tā apo ’nnam tat. atha yan mano yajus tat. 4. atha yaḥ purusas sa prānas tat sāma tad brahma tad amṛtam. sa yaḥ prānas tat sama. atha yad brahma tad amṛtam. 5. sai ‘so ’tkrantir brahmanah. atha ’taḥ parākrāntiḥ. 6. sa yā sā “krantir vidyud eva sa, sa yad eva vidyuto vidyotamānāyāi śyetam rūpam bhavati tad vāco rūpam reo ‘gner mṛtyoh. 7. yad v eva vidyu- Rising he ascends on the back of the wind. He rises from the immortal. He goes about after the immortal. He stands firm in the immortal. 7. That threefold form of him which is not obtained by death is white, black, person. 8. What is white, that is the form of speech, of the rc, of Agni (fire), of death. What this speech is, that is the re; and what Agni is, that is death. 9. Further, what is black, that is the form of the waters, of food, of mind, of the yajus. What these waters are, that is food; and what the mind is, that is the yajus. 10. Further, what this person is, that is breath, that is the saman, that is the brahman, that is the immortal. What breath is, that is the sāman; and what the brahman is, that is the immortal. I. 26. 1. Now with regard to the self. This eye here is threefold white, black, person. 2-4 I. 25. 8-10. 5. This is the upgoing of the brahman. And from there is the on-going (?). 6. This ascending is the lightning. The reddish-white form which is of the lightning as it lightens, that is the form of speech, of the rc, of Agni (fire), of death. 7. And the dark-blue
7. 13 A.B. pratitisthataḥ. 14 A.B. vakg; C. vāgg. asya. 17 C. om. tad yah. yah purusas.
8. C. grt. 3-so. 8 (!). C. -t. 2 A.B. add ‘ksā. 16 annam 15 C. rt. A. om. ścãitam. 6 104

tas samdravantyāi nīlam’ rūpam bhavati tad apām rūpam annasya manaso yajuṣaḥ. 8, ya evāi ‘ṣa vidyuti purusas sa prāņas tat sāma tad brahma tad amṛtam. sa yaḥ prānas tat sama. atha yad brahma tad amṛtam. 26. aştame ’nuvake dvitiyaḥ khandaḥ. I. 27. 1. sa hai ‘so ‘mṛtena parivṛdho mṛtyum adhyaste ’nnam kṛtvā. 2. athai ‘sa eva puruso yo ‘yam cakṣuşi. ya aditye’ so ’tipuruṣaḥ, yo vidyuti sa paramapuruşaḥ. 3. ete ha vāva trayaḥ purusaḥ, ā hā ‘syai ’te jayante. 4. sa yo ‘yam cakṣusy eṣo ’nurupo nama. anvan hy eṣa sarvāņi rūpāņi, tam anurupa ity upāsīta. anvañci hai nam sarini rūpani bhavanti, s, ya aditye sa pratirupaḥ. pratyan hy eṣa sarvani rūpāņi. tam pratirupa ity upasita. pratyañci hai ’nam sarvani rūpāņi bhavanti. 6. yo vidyuti sa sarvarupaḥ, sarvani hy etasmin rūpāni. tam10 sarvarupa ity upasita. sarvāni ha ‘smin rūpāni bhavanti. ete ha vāva trayaḥ puruṣaḥ, a ha ‘syai ’te jayante ya etad evam veda ’tho yasyai ‘vam vidvān udgāyati. 27. 10 aṣṭame ’nuvake trtiyaḥ khandaḥ, aṣṭamo ’nuvākas samāptaḥ. 7. form which is of the lightning as it runs together, that is the form of the waters, of food, of mind, of the yajus. 8. And that person which is in the lightning, that is breath, that is the saman, that is the brahman, that is the immortal. What breath is, that is the saman; and what the brahman is, that is the immortal. I. 27. 1. This same one, fortified by the immortal, having made food, sits upon death. 2. Now he is this person who is in the eye here. He who is in the sun is the superior-person. He who is in the lightning is the supreme-person. 3. These are the three persons; to him indeed they are born. 4. He who is here in the eye is conformable (anurupa) by name. For he follows after all forms. One should worship him as conformable. Verily all forms [will] follow after him. s. He who is in the sun is of corresponding form (pratirupa). For he is corresponding to all forms. One should worship him as of corresponding form. Verily all forms [will] correspond to him. 6. He who is in the lightning is of all forms. For all forms are in him. One should worship him as of all forms. Verily all forms [will] be in him. 7. Verily these are the three persons. They are born to him who knows this thus, and to him for whom oue knowing thus sings the udgitha. 26.-1-. -se. A.B. -ā. 1 3 A. -go; B. -şa (sec m.); C. -şa. 4 A. -vaja. A. hv. A. -vañci; B. -vañvi; C. -vam. B.C. hy enam. 8 C. pratyam. 27. 1-si. A.B. -yo. ‘C. inserts rūpāņi; C. om. tam. rūpāņi. Jaiminiya-Upaniṣad-Brāhmaṇa. 105 I. 28. 1. ayam eve ‘dam agra ākāśu āsīt. sa u eva ‘py etarhi. 2. sa yas sa ākāśa indra eva saḥ, sa yas sa indra eșa eva sa ya eşa eva’ tapati. sa esa saptaraśmir vṛṣabhas tuviṣmān. s. tasya vāñmayo raśmiḥ prāñ pratiṣṭhitaḥ, sā yā sā vāg agnis saḥ. sa daśadha bhavati śatadha sahasradha ‘yutadha prayutadha niyutadha ‘rbudadha’ nyarbudadha nikharvadha padmam akṣitir vyomāntaḥ. 4. sa esa etasya raśmir vāg bhūtvā sarvāsv āsu prajāsu pratyavasthitaḥ, sa yaḥ kaś ca vadaty etasyai ‘va raśmina vadati.” 5. atha manomayo dakṣina pratisthitaḥ. tad yat tan manag" candramās saḥ, sa daśadha bhavati. 6. sa esa etasya raśmir mano bhūtvā sarvāsv āsu prajāsu pratyavasthitaḥ, sa yaḥ kaś ca manuta etasyai ‘va raśminā manute. 7. atha cakṣurmayaḥ" pratyañ" pratisthitaḥ." tad yat tac" cakṣur adityas sah. sa daśadha bhavati. 8. sa esa etasya raśmiś cakṣur bhūtvā sarvāsv āsu prajāsu pratyavasthitaḥ, sa yah kaś ca paśyaty etasyai ‘va raśmina paśyati. 9. atha crotramaya udan pratisthitaḥ." tad yat tac chrotram diśas tāḥ, sa daśadha bhavati. 10. sa esa etasya raśmiś śrotram bhutvā sarvāsv ūsu prajāsu pratyavasthitaḥ, sa yaḥ kaś ca crnoty etasyāi ‘va raśminā śṛnoti. 28. navame ’nuvāke prathamaḥ khandah. 6. I. 28. 1. This [universe] here in the beginning was space, and that is so even now. 2. This space is Indra. What this Indra is, that is he who burns here. That same one is seven-rayed, virile, powerful. 3. Of him the ray consisting of speech stands firm in front (east). That speech is Agni (fire). It becomes tenfold, hundredfold, thousandfold, ten thousandfold, hundred thousandfold, millionfold, ten millionfold, hundred millionfold, billionfold, ten billionfold, a hundred billion fold, a thousand billionfold. 4. This ray of him becoming speech is located respectively in all these creatures. Whosoever speaks, he speaks by the ray of him. 5. Now [the ray] consisting of mind stands firm at the right (south). That mind is the moon. That becomes tenfold. That ray of him becoming mind is located respectively in all these creatures. Whosoever thinks, he thinks by the ray of him. 7. Now [the ray] consisting of sight stands firm in the rear (west). That sight is the sun. That becomes tenfold. That ray of him becoming sight is located respectively in all these creatures. Whosoever sees, he sees by the ray of him. 9. Now [the ray] consisting of hearing stands firm upward (north). That hearing is the quarters. That becomes tenfold. 10. That ray of him becoming hearing is located respectively in all these creatures. Whosoever hears, he hears by the ray of him. 28. 1 A. om. A.B. ar-. 3 A.B. nikharvacam. A.B. -ti. -ta; B. ssom-. “B. pacyati. B.C. paśyati. C. om. dakṣaṇā. 10 A.B. manvag. 11A.B. cakṣuma-. 12Ĉ. -ya. 13 C. vasthitaḥ. 14 A.B. ta; C. om. 15 Č. pratyavasthitaḥ. VOL. XVI, 15 2 5 8. 106

I. 29. 1. atha prāṇamaya urdhvaḥ pratisthitaḥ,’ sa yas sa prano vayus saḥ, sa dagadha bhavati. 2. sa esa etasya raśmiḥ prano bhutvā sarvāsv āsu prajāsu pratyavasthitaḥ, sa yaḥ kaś ca prunity etasyāi ‘va raśminā prāniti. s. atha ‘sumayas tiryan pratisthitaḥ, sa ha sa iśano nama. sa daśadha bhavati.* 4. sa eşa etasya raśmir asur bhūtvā sarvāsv āsu prajāsu pratyavasthitaḥ, sa yaḥ kaś cã ‘sumān etasyāi ‘va raśminā ‘sumān. 6. atha ’nnamayo ‘rvañ pratisthitah. tad yat tad annam upas tah. sa daśadha bhavati śatadha sahasradha ‘yutadha prayutadha niyutadha ‘rbudadha nyarbudadha nikharvadha padmam akṣitir vyomantaḥ.” 6. sa esa etasya raśmir annam bhutvā sarvāsv1 āsu prajāsu pratyavasthitaḥ, sa yaḥ kaś cā ‘śnaty etasyai ‘va raśminā ‘śnāti. 7. sa eṣa saptaraśmir vrṣabhas tuvisman. tad" etad rca ‘bhyanücyate iti. yas saptaraśmir vrsabhas tuviṣmān avāsrjat sartave sapta sindhun: yo rāuhinam’ asphurad vajrabāhur1 dyām ārohantaṁ1 sa janāsa indra 8. yas saptaraśmir iti. sapta hy eta adityasya raśmayaḥ. I. 29. 1. Now [the ray] consisting of breath stands firm aloft. That breath is Vayu (wind). It becomes tenfold. 2. That ray of him becoming breath is located respectively in all these creatures. Whosoever breathes, he breathes by the ray of him. s. Now [the ray] consisting of the vital spirit stands firm crosswise. That same is Lord by name. That becomes tenfold. 4. That ray of him becoming the vital spirit is located respectively in all these creatures. Whosoever possesses the vital spirit, he possesses the vital spirit by the ray of him. s. Now [the ray] consisting of food stands firm hitherward. That food is the waters. That becomes tenfold, hundredfold, thousandfold, ten thousandfold, hundred thousandfold, millionfold, ten millionfold, hundred millionfold, billionfold, ten billionfold, a hundred billionfold, a thousand billion fold. 6. That ray of him becoming food is located respectively in all these creatures. Whosoever eats, he eats by the ray of him. 7. That same one is seven-rayed, virile, powerful. That same is spoken of in a re: “Who sevenrayed, virile, powerful, let loose to run the seven streams; who with the thunderbolt in his arm smote Rāuhina ascending the sky-he, ye people, is Indra.” s. ‘Who seven-rayed,’ for these 5 29. C-sth-. C. om. C. space for sa . A. -vanti. C. after yat reads tat trudam nama, omitting tad annam…. sa. 6 A. andannam. A. tada; B. sta. A.B. nikharvācam; C. nikharvadhaca, A. voma-. 10 B. sāmāsv. 11 C. om. tad etad, . . . . vṛşabhas tuviṣmān. 12 A. roh-. 18-hu. 14-ta. 15 Jaiminiya-Upaniṣad-Brāhmaṇa. 107 vrsabha iti. esa hy evā “sām prajānām ṛṣabhaḥ. tuviṣmān iti. mahiyāi’ ‘vā ‘syai ‘ṣā. 9. avāsṛjat sartave sapta sindhun iti. sapta hy ete sindhavaḥ, tair idam sarvam sitam. tad yad etair idam sarvam sitam tasmat sindhavaḥ. 10. yo rauhiņam asphurad vajrahāhur iti. eșa [hi] rāuhinam asphurad vajrabāhuḥ. 11. dyām arohantam sa janasa indra iti. eșa hi ’ndraḥ. 29. 16 navame ’nuvake dvitiyaḥ khandaḥ. 10 I. 30. 1. tad yatha girim panthānas samudiyur iti ha sma “ha śatyayanir evam eta adityasya raśmaya etam adityam sarvato piyanti. sa hai ‘vam vidvan om ity adadana etāir etasya raśmibhir etam adityam sarvato pyeti. 2. tad etat sarvatodvāram aniṣedham sama. anyatodvaram hai ’nad eka eva ‘bhramgam upasate. ato nyatha vidyuh. 3. atha ya etad evam veda sa evāi ’tat sarvatodvāram anisedham sama veda. 4. sā eșa vidyut. [yad] etan mandalam samantam paripatati tat sama. atha yat param atibhuti sa punyakṛtyāyai rasaḥ. tam abhyatimucyate. 6. tad etad abhratrvyam sama. na ha và indraḥ kam cana bhrātṛvyam paśyate, sa yathe ’ndro na kam 10 < rays of the sun are seven. Virile,’ for he is the bull of these creatures. Powerful,’ that is his exaltation. 9. Let loose to run the seven streams,’ for these streams are seven; by them this all is bound. Because by them the all is bound (s), therefore they are [called] streams (sindhu). 10. Who with the thunderbolt in his arm smote Rauhina,’ for he with the thunderbolt in his arm did smite Rauhiņa. 11. Ascending the sky, he, ye people, is Indra,’ for he is Indra. I. 30. 1. “As paths might lead together up a mountain,” śātyāyani used to say, “even so these rays of the sun go from all sides to that sun.” Verily one knowing thus who starts with om approaches this sun from all sides by means of these rays of him. 2. That same is the unobstructed (aniṣedha) sāman having doors on all sides. Some, indeed, worship it as having doors on both sides, cloud-going. Let them know differently from that. 3. And he who knows it thus, he knows the unobstructed saman having doors on all sides. 4. That same is this lightning. What flies around this whole disk, that is the sāman; and what shines across, beyond, that is the sap of good action. Unto that he is released. 5. That same is the rivalless sāman. For Indra 29. 25 mahayai. 16 C. space for han-; B. -hattam. 30. B.C. evam. B. tiprativiyanti. 3 anus. A.C. om. B. nata; A.C. ta. 6 om. A.B. etava; C. eta. C. gam; leaves space for about four syllables. *eto. 10 viduḥ. 11 A.B. -trvim.108

cana bhrātṛvyam paśyata evam eva na kam cana bhrātṛvyam pacyate ya etad evam veda ’tho yasyai ‘vam vidvan udgayati. 30. navame ’nuvāke tṛtiyah khandaḥ. navamo ’nuvākas samāptaḥ. I. 31. 1. ayam eve ‘dam agra aākāśa āsīt. sa u eva ‘py etarhi. sa yas sa ākāśa indra eva saḥ, sa yas sa indras sāmāi ‘va tat. 2. tasyai ’tasya samna iyam eva praci dig’ ghinkara iyam prastava iyam adir iyam udgitho ‘sau pratihāro ’ntarikṣam’ upadrava iyam eva nidhanam. 3. tad etat saptavidham sama. sa ya evam etat saptavidham sama veda yat kim ca pracyāṁ diśi ya1 devata ye manuṣya ye paśavo yad annadyam tat sarvam hiñkāreņā “pnoti. s. atha yad dakṣināyaṁ diśi tat sarvam prastavenā “pnoti. 5. atha yat’ praticyām diśi tat sarvam ādinā “pnoti. 6. atha yad udicyām diśi tat sarvam udgithena “pnoti. 7. atha yad amusyam diśi tat sarvam pratihāreņā “pnoti. 8. atha yad antarikse tat sarvam upadraveņā “pnoti. 9, atha yad asyāṁ diśi ya devatā ye manuṣya ye paśavo yad annādyaṁ tat sarvam nidhanenā “pnoti. indeed sees no rival whatever. As Indra sees no rival whatever, even so he sees no rival whatever who knows this thus and likewise he for whom one knowing thus sings the udgitha. I. 31. 1. This [all] here was in the beginning space. And that is so even now. What this space is, that is Indra. What this Indra is, that is the saman. 2. Of this same saman this eastern quarter is the hinkara, this (i. e. the southern quarter) the prastāva, this (i. e. the western quarter) the adi, this (i. e. the northern quarter) the udgitha, yonder [quarter] the pratihara, the atmosphere the upadrava, this [quarter] the nidhana. 3. That is the sevenfold saman. He who knows this thus sevenfold saman, whatever there is in the eastern quarter, what divinities, what men, what domestic animals, what food, all that he obtains by means of the hinkara. 4. And what there is in the southern quarter, all that he obtains by means of the prastāva. 5. And what there is in the western quarter, all that be obtains by means of the adi. 6. And what there is in the northern quarter, all that he obtains by means of the udgitha. 7. And what there is in yonder quarter, all that he obtains by means of the pratihāra. 8. And what there is in the atmosphere, all that he obtains by means of the upadrava. 9. And what there is in this quarter, what divinities, what men, what domestic animals, what food, all 31. 1 A.B. dir. 2 C. -iks-. A. et. 4 insert manuṣyā. “B.C. insert here vs. 4, with pratihāreņa for prastavena. avyāt. A. inserts dakṣiņāyām diśi, struck out in red. 5 A.B. -vā. B. inserts Jaiminiya-Upaniṣad-Brāhmaṇa. 109 10. sarvam hại ‘vā ‘syā “ptam bhavati sarvaṁ jitaṁ na hā ‘sya kaś cana kāmo ’nupto bhavati ya evam veda. 11. sa yad dha kim ca kim cãi ‘vam vidvān esu lokeşu kurute svasya hai ‘va tat svataḥ kurute. tad etad ṛca ‘bhyanucyate. 31. daśame ’nuvake prathamaḥ khandaḥ. I. 32. 1. yad dyava indra te śatam śatam’ bhumir uta syuḥ: na tva vajrint sahasraṁ surya anu na’ jātam aşta rodasi iti. 2. yad dyava indra te śatam śatam bhumir uta syur iti. yac chatam dyāvas syuś śatam bhuūmyas tūbhya eṣa evā “kāśo jyāyan. 3. na tva vajrint sahasram surya anv iti. na hy etam sahasram cana sūryā anu. 4. na3 jātam asta rodasi iti. na hy etam jātam rodanti. ime ha vāva rodasi tabhyam eṣa evā “kāśo jyāyān. etasmin hy evai ’te antaḥ. 5. sa yas sa ākāśa indra eva saḥ. sa yas sa indra eșa eva sa ya esa tapati. 6. sa eṣo ‘bhrany atimucyamāna1 eti, tad yathai ‘ṣo ‘bhrāny’ atimucyamāna ety evam eva sa sarvasmāt pāpmano ’timucyamana eti ya evam veda ’tho yasyai ‘vam vidvan udgayati. 32. daśame ’nuvake dvitiyaḥ khandaḥ. daśamo ’nuvākas samāptaḥ. that he obtains by means of the nidhana. 10. Verily everything is obtained of him, everything conquered, no wish whatever is unfulfilled of him who knows thus. 11. Whatever one knowing thus does in these worlds, that is his, he does it by himself. That same is referred to by a re: I. 32. 1. “If, O Indra, there were a hundred skies and a hundred earths for thee, not a thousand suns, O thou possessing the thunderbolt, unto thee when born, attained, nor Rodasi.” 2. If, O Indra, there were a hundred skies and a hundred earths for thee,’ what hundred skies there might be and hundred earths, this space is superior to them. 3. Not a thousand suns, O thou possessing the thunderbolt, unto thee,’ for not at all [do] a thousand suns [attain] unto him. 4. When born attained, nor Rodasi,’ for they do not bewail (rud) him when born. Verily as to these two worlds (rodasi), this space is superior to them both. For both are within it. 5. What this space is, that is Indra; what this Indra is, that is he who burns here. 6. He keeps liberating himself from the clouds. As he keeps liberating himself from the clouds, even so does he keep liberating himself from all evil who knows thus, and he for whom one knowing thus sings the udgitha. om. 7 32. 1 space -y. 4 2 B. -yam. C. om. -yan. C. -manay; A.B. -yamānay. 5 C. om. sa.. sa. 6 C. 110 3

I. 33. 1. trivṛt suma catuspāt. brahma tṛtiyam’ indras tṛtiyam’ prajapatis tṛtiyam’ annam eva caturthaḥ pādaḥ. 2. tad yad vai brahma sa prano ’tha ya indras sa vāg atha yaḥ prajapatis tan mano ’nnam eva caturthaḥ pādaḥ. 3. mana eva hiñkāro vāk prastavaḥ prana udgitho ’nnam eva caturthaḥ pādaḥ. 4. karoty eva vāca nayati pranena gamayati manasa. tad etan niruddham yan manaḥ. tena yatra kamayate tad ātmānam ca yajamānam ca dadhāti. s. atha ‘dhidaivatam.’ candrama eva hinkaro ‘gniḥ prastāva aditya udgitha apa eva caturthaḥ pādah, tad dhi pratyakṣam annam. 6. tā vā eta devata amāvāsyam ratrim samyanti. candramā amāvāsyām rātrim adityam pravicaty adityo ‘gnim. 7. tad yat samyanti tasmut sama, sa ha vai samavit sa sama veda ya evam veda. s. tāsāṁ vā etāsāṁ devatānām ekai ‘kai ‘va devatā sāma bhavati. 9. esa eva “dityas trivṛe catuspad raśmayo mandalam purusaḥ. raśmaya eva hinkāraḥ. tasmāt te prathamata evo ‘dyatas tāyante. mandalam prastāvaḥ puruşa udgitho ya’ età apo ’ntas sa eva caturthaḥ pādah. 10. evam eva candramaso raśmayo mandalam purusaḥ, raśmaya eva hinkaro mandalam prastavaḥ purusa udgitho ya eta āpo I. 33. 1. Threefold is the saman, fourfooted. The brahman is a third, Indra is a third, Prajāpati is a third, food is the fourth foot (quarter). 2. What the brahman is, that is breath; and what Indra is, that is speech; and what Prajapati is, that is mind; food is the fourth foot (quarter). 3. Mind is the hinkara, speech is the prastava, breath is the udgitha, food is the fourth foot (quarter). 4. One acts with speech, one leads with breath, one causes to go with the mind. That same is shut up, viz. the mind. By means of it he thus places himself and the sacrificer where he wishes. 5. Now regarding the divinities. The moon is the hinkara, Agni is the prastava, the sun is the udgitha, the waters are the fourth foot (quarter). For they are manifestly food. 6. These same divinities come together on the night of the new moon. The moon, on the night of the new moon, enters the sun, the sun [enters] Agni. 7. Because they come together (vi+sam), hence [the word] saman. He is süman-knowing, he knows the saman, who knows thus. 8. Of these same divinities each one divinity is a saman. 9. This sun is threefold, fourfooted rays, disk, person. The rays are the hinkara. Therefore they are extended when it first rises. The disk is the prastava. The person is the udgitha. The waters within are the fourth foot (quarter). 10. Likewise of the moon [there are] rays, disk, person. The rays are the hinkara. The disk is the prastava. The person is the udgitha. The waters within are 33. trit. A. -devat-. A. am. 4C. -ā. A. say-. Jaiminiya-Upanisad-Brāhmaṇa. ’ntas sa eva caturthaḥ padaḥ. 111 11. catvāry anyāni catvāry anyāni. tany uṣṭāu’. aştākṣarā gayatri. güyatram samu brahma u gayatri.” tad u brahma ‘bhisampadyate. astāśaphaḥ paśavas teno paśavyam. 33. ekādaśe ’nuvake prathamaḥ khandaḥ. I. 34. 1. atha ‘dhyatmam. idam eva caksus trivṛe catuṣpāc chuklam kṛṣṇam purusah. śuklam eva hinkaraḥ kṛṣṇam prastāvaḥ purusa udgitho ya ima apo ’ntas sa eva caturthaḥ padaḥ. 2. idam adityasya ‘yanam idam candramasaḥ. catvārī ‘māni catvārī ‘māni. tāny aṣṭāu. aṣṭākṣarā gāyatrī. gāyatram sāma brahma u gayatri, tad u brahma ‘bhisampadyate.’ aṣṭaśaphaḥ paśavas teno paśavyam. 3. sa yo yum pavate sa2 eşa eva2 prajapatiḥ, tad v eva sama. tasya ‘yam devo yo ‘yam cakṣuşi purusaḥ, sa esa ahutim atimatyo ’tkrantaḥ. 4. atha yav etāu candramaś ca “dityaś ca yav etav apsu dreyete3 etav1 etayor devāu. 5. yad dha và idam āhur devānāṁ devā ity ete ha te. ta eta āhutim atimatyo ’tkrāntāḥ. 6. tad dha prthur vainyo divyān vrātyān3 papraccha yebhir vata iṣitaḥ pravati ye dadante pañca diśas’ samīciḥ : ya ahutir atyamanyanta’ devā apām” netāraḥ katame ta ásann the fourth foot (quarter). 1. Four are the one, four the others. =I. 1. 8. I. 34. 1. Now with regard to the self. This eye is threefold, fourfooted: white, black, person. The white is the hinkara, the black is the prastava, the person is the udgitha, the waters within are the fourth foot (quarter). 2. This is the course of the sun, this [the course] of the moon. Four are these, four these. I. 1. 9. s. He who cleanses here, that same one is Prajapati. That is also the saman. Its god is this person in the eye. That same, contemning the offering, [has] gone up (?). 4. And these two, moon and sun, which are seen here in the waters, these two are the gods of these two. 5. Truly when they say “the gods of the gods,” it is these [that they mean]. These same, contemning the offering, [have] gone up (?). 6. Now Prthu Vainya asked the divine mendicants thus: “The gods by whom impelled the wind blows forth, who give the five converging quarters, who contemned the offerings, the leaders of the waters 1 33. A. -am. 34. A.B. -paddaśas; C. daśa. C. om. 3A. om. C. ir. B. ud. 3-yate. C. ityam-. A. -tri; B.C. -tram. 6 etā u. 5 A. tán. ebhir. A.B. 10 B.C. parāň. 112 iti. 1. te ha pratyūcur

imām eṣām pṛthivīm vasta eko ’ntarikṣam” pary eko babhuva: divam eko dadate yo vidharta1 viśvā āśāḥ pratirakṣanty anya13 iti. e. imām eṣām pṛthivim vasta eka ity agnir ha saḥ. 9. antarikṣam” pary eko babhuve ’ti vayur ha saḥ. 10. divam eko dadate yo vidharte” ’ty adityo ha saḥ. 11. viśvā āśāḥ pratirakṣanty anya iti. eta ha vai devatā viśvā āśāḥ pratirakṣanti candramā nakṣatrāṇī ’ti. tā etās sāmāi ‘va satyo vyūḍho annadyāya. 34. ekādaśe ’nuvake dvitiyaḥ khandaḥ, ekādaśo ’nuvākas samāptaḥ. I. 35. 1. athai ’tat sama. tad ahus samvatsara eva same ’ti. 2. tasya vasanta eva hiñkāraḥ. tasmāt paśavo vasanta hinkarikratas samudayanti. 3. grismaḥ prastāvaḥ. anirukto vāi prastāvo ‘nirukta ṛtūnāṁ grīṣmaḥ. 4. varṣā udgīthaḥ. ud iva vāi varṣaṁ gāyati. 5. śarat pratihāraḥ, śaradi ha khalu vāi bhuyiṣṭhā oṣadhayaḥ pacyante. 6. hemanto nidhanam. nidhanakṛtā iva vāi heman prajā bhavanti. 1, tāv etāv antāu sam- –which are they?” 7. They answered : “One of them dons this earth here, one hath encompassed the atmosphere, one, who is the disposer, gives the sky, others severally protect all regions.” 8. One dons this earth here,’ that is Agni. 9. One hath encompassed the atmosphere,’ that is Vayu. 10. One, who is the disposer, gives the sky,’ that is the sun. u. Others severally protect all regions,’ these divinities indeed severally protect all regions, viz. moon and asterisms. These are true, extended kindness (?) for food-eating. I. 35. . Now this is the sāman. This they say: The saman is in the year. 2. Of it spring is the hinkara. Therefore animals come together in the spring, continually uttering him. 3. The summer is the prastava. The prastava is indistinct; the summer is indistinct among the seasons. 4. The rainy season (varṣaḥ) is the udgitha. One sings the udgitha through the year (varsa), as it were. 5. The autumn is the pratihara. Verily in the autumn most herbs ripen. 6. The winter is the nidhana. In the winter creatures are put to an end (nidhanakṛta), as it were. 7. These two ends combine together; consequently the year is 34. C. iks. 12-dhatta. 18 C. any. 14 A.B. vidhartte; C. vidhatte. 16 A.B. ann-; C. nn-; all MSS. -yāyā. 1 35. A.B. -karirkutas; C. -karikṛtas. Jaiminiya-Upanisad-Brahmana. 113 dhattaḥ. etad anv anantas’ samvatsaraḥ. tasyai ’tāv antau yad dhemantaś ca vasantaś ca. etad anu gramasya ’ntāu sametaḥ. etad anu niskasya ’ntuu sametah. etad anv ahir bhogan paryahrtya śaye. s. tad yatha ha vai niskas samantam grīvā abhipuryakta evam anantam sama. sa ya evam etad anantam sama veda ’nantatam eva jayati. 35. dvādaśe ’nuvāke prathamaḥ khandaḥ. I. 36. 1. athai ’tat parjanye sama. tasya purovata eva hinkāraḥ, atha yad abhrani samplavayati sa prastavaḥ. atha yat stanayati sa udgithah. atha yad vidyotate sa pratihāraḥ. atha yad varsati tan nidhanam. 2. tad etat parjanye sama. sa ya evam etat parjanye sama veda varṣuko’ ha ‘smui parjanyo bhavati. 3. athai ’tat puruse sama. tasya ‘yam eva hiñkāro ‘yam prastāvo ‘yam udgitho ‘yum pratihara idam nidhanam. etat puruse sama. sa ya evam etat purușe sāma vedo “rdhva eva prajaya paśubhir arohann eti. 6. ya u enat’ pratyag veda ye pratyañco lokās tāñ jayati, tasya ‘yam eva hiñkāro ‘yam prastāvo ‘yam’ udgitho’ ‘yam pratihāra idaṁ nidhanam, ye pratyañco lokās tāñ jayati. 6. ya u enať tiryag veda ye tiryañco’ 4. tad endless. Its two ends are winter and spring. In accordance with this the two ends of a village join together. In accordance with this the two ends of a necklace join together. In accordance with this a snake lies taking its coils about it. 8. Truly, as a necklace bent all around the neck, so is the endless sāman. He who knows this endless saman thus conquers endlessness. I. 36. 1. Now this is the saman in Parjanya. The wind which precedes is its hiñkāra, when it causes the clouds to float together, that is the prastava; when it thunders, that is the udgitha; when it lightens, that is the pratihura; when it rains, that is the nidhand. 2. That is the saman in Parjanya. He who thus knows the saman in Parjanya, truly to him Parjanya sends rain. 3. Now this is the sāman in man. Of it this is the hinkara, this the prastava, this the udgitha, this the pratihāra, this the nidhana. 4. That is the sāman in man. He who thus knows the sāman in man, he keeps ascending upward by progeny and by cattle. 5. And he who knows it in reversed direction conquers those worlds which are reversed. Of it this is the hinkara, this the prastavu, this the udgitha, this the pratihāra, this the nidhana. The worlds which are reversed, those he conquers. 6. And he who knows it crosswise conquers those worlds which 35. C. om. 3 A.B. -tat. 4 A.B. savat-. ’nantām. 7 2 6 cri-. A. -yattaḥ. “C. 36. C. -ak-. -so. prajā. -nam. C. om. A.B. ena; C. enam. A.B. -yunc-; A.B. insert ma. VOL. XVI. 16 114

lokās tāñ jayati. tasya lomai ‘va hiñkāras tvak prastāvo mānsam udgitho ‘sthi pratiharo majjā nidhanam. 7. tasya triny avir gayati prastāvam pratihāram nidhanam. tasmāt purușasya triny asthiny avir dantaś ca dvayaś ca nakhaḥ. ye tiryañco lokās tāñ jayati. 8. ya u enat samyag veda ye samyañco lokus tan jayati. tasya mana eva hinkaro vāk prastavaḥ prana udgi thaś cakṣuḥ pratiharaś śrotrum nidhanam. ye samyañco lokās tāñ jayati. 9. athai tad devatasu sāma, tasya vayur eva hinkaro ‘gniḥ prastāva aditya udgithaś candrama pratihāro diśa eva nidhanam. 10. tad etad devatūsu sāma. sa ya evam etad devatāsu sāma veda devatānām eva salokatām jayati. dvádaśe nuvake dvitiyaḥ khandaḥ. 36. I. 37. 1. tasyai ’tās tisra aga agneyy ekai “ndry’ ekā vāiśvadevy eka. 2. sa ya mandrà sa” “gneyi. taya prutassavanasyo ‘dgeyam. agneyam vai pratassavanam agneyo ‘yam lokah. svaya “gayā prātassavanasyo ‘dgayaty rdhnoti ‘mam lokum. 3. atha ya ghoṣiny upabdimatī sāi “ndrī. tayā mādhyandinasya’ savanasyo ‘dgeyam. aindram vai mādhyandinam savanam are crosswise. Of it the hair of the head is the hinkāra, the skin the prastava, the flesh the udyitha, the bone the pratihāra, the marrow the nidhana. 1. Of it he sings three openly, viz. the prastava, the pratihāra, the nidhana. Therefore three bones of man lie open, viz. the teeth and the two kinds of nails. The worlds which are crosswise, those he conquers. 8. And he who knows it converging conquers those worlds which are converging. Of it mind is the hinkara, speech the prastāva, breath the udgitha, sight the pratihura, hearing the nidhana. The worlds which are converging, those he conquers. 10. And this is the sāman in the divinities. Of it Vayu is the hinkara, Agni the prastuva, the sun the udgitha, the moon the pratihāra, the quarters the nidhana. 11. That is the sāman in the divinities. He who knows thus this sāman in the divinities, he conquers a share in the same world with the divinities. I. 37. 1. Of it there are these three agas: one belonging to Agni, one belonging to Indra, one belonging to all the gods. 2. That which is low, that belongs to Agni. With it the udgitha of the morning-libation should be sung. Verily the morninglibation belongs to Agni, this world belongs to Agni. He [then] sings the udgitha of the morning-libation with his (Agni’s) own aga, he enjoys this world. 3. And that which is loud [and] noisy, that belongs to Indra. With it the udgitha of the noon- 36. A. lāk. C. himkáraṁ. 37. 1C. ǎik-. 2 A.B. “ndr. C. om. sā. om. atha. . . . . lokam. C. space for -abdi-. ’d. B. mannadhi. C. -ndina. Б 5 A. Jaiminiya-Upaniṣad-Brāhmaṇa. 115 aindro sau lokaḥ, svaya “gaya madhyandinasya savanasyo ‘dgayaty rdhnoty amum lokam. 4. atha yam viñkhayann iva prathayann iva guyati sa vāiśvadevi. taya tṛtiyasavanasyo ‘dgeyam. vaiśnadevam vai tṛtiyasavanaṁ vāiśvadevo ‘yam antaralokaḥ. svaya “guya tṛtiyasavanasyo ‘dgayaty” rdhnoti ‘mam antaralokam. 5. atho ucca khalv ahur ekayai ‘va “gayo ‘dgeyam yad eva ‘sya madhyam vāca iti. tad yaya vai vācā vyāyacchamana udgayati tad evà ‘sya madhyam vācaḥ. taya” va etayā vācā sarvā vāca upagacchati. avyüsiktām ekastham śriyam rdhnoti ya evam veda. s. atha ya krauncā sā barhaspatyā, sa yo brahmavarcasakāmas syat sa tayo ‘dgayet. tad brahma vāi bhaspatih, tad vai brahmavarcasam rahnoti. tatha ha brahmavarcasi bhavati. 7. atha ha cüikitüneya ekasyai ‘va sumna agam gayati gayatrasyai ‘va. tad anavānam geyam.1 tatTM simna evil pratihrid ananinam geyam. tạt primo với gia tram. tad vai pranam rdhnoti. tatha ha sarvam ayur eti. 37. 12 dvādaśe ’nuvake dvitiyaḥ khandaḥ. libation should be sung. Verily the noon-libation belongs to Indra, yonder world belongs to Indra. He [then] sings the udgitha of the noon-libation with his (Indra’s) own āgā, he enjoys yonder world. 4. And [the aga] which he sings shaking, as it were (tremolo), spreading it, as it were, that belongs to all the gods. With it the udgitha of the evening-libation should be sung. Verily the evening-libation belongs to all the gods, this intermediate world belongs to all the gods. He [then] sings the udgitha of the evening-libation with their own agu, he enjoys this intermediate world. 5. Now above (?) they say: “The udgitha should be sung with one aga only, viz. [with that] which is the middle (mean) of his voice.” The voice with which he sings the udgitha expanding it apart, that is the middle (mean) of his voice. By means of this same voice he attains unto all voices. He who knows thus enjoys fortune not poured out in different directions [but] closely united. 6. And that which is plover-like belongs to Brhaspati. He who may be desirous of prominence in sacred lore should sing the udgitha with it. Verily this brahman is Brhaspati. He thus enjoys prominence in sacred lore. He thus becomes prominent in sacred lore. 7. Now Cāikitāneya sings the aga of one sāman only, viz. of the gayatra -saman]. That should be sung without taking breath. That [part] of the saman unto the pratihara should be sung without taking breath. Thus breath is the gayatra[-saman]. Verily he thus enjoys breath. IIe thus attains complete life. 11 tāyā. 37. 8-ti ‘mam. 9 ya; A. inserts ghoṣinyu. 10-yanti. s; C. om. 13 insert vai gayatram from below, 14 B. inserts sāmnas. 12 B. 116

I. 38. 1. atha ha brahmadattam’ caikitāneyam udgāyantam kurava upodur ujjahihi sāmu dālbhye ’ti. 2. sa ho ‘podyamūno nitaram jaguu. tam ho “cuḥ kim upodyamuno nitarum agāsīr iti. 3. sa ho ‘vace ‘dam vai lome’ ’ty etad evai ’tat pratyupaśṛnmaḥ. tasmad u ye na etad upāvādiṣur lomaśānī ‘va teṣām śmaśānāni bhavitāraḥ. atha vayam nd eva gātūras” sma iti. 4. atha ha rājā jāivalir galūnasam ārkṣākāyaṇam śāmālaparṇābhyām utthitam papraccha reā “gātā śālāvatyās sāmnās iti. 5. nāi ‘va rājann ṛce ’ti ho ‘vāca na sumne ’ti. tud yuyam tarhi sarva eva paṇāyya’ bhavisyatha ya evam vidvānso ‘gayate ’ti. . atha yad dha ‘vakṣyad ṛcā ca sāmnā cā “game” ’ti dhītena vai tud yatayāmnā ‘malākāṇḍenā “gate ’ti hai ’nāns tad avaksyat. tad dha tad uvāca svarena cai ‘va hiñkāreņa cā “gāme ’ti. 38. dvadaśe nuvake trtiyaḥ khandaḥ. I. 39. 1. atha hu satyadhivukaś cüitrarathis satyayajñam pitulusitam uvica pricinayoge’ti mama ced với tram sama vidvān sāmnā “rtvijyam kariṣyasi nāi ‘va tarhi punar dikṣām abhidhyātāsì ’ti. muhurdikṣi’ hy úsa.3 2. sa ho ‘vāca yo vãi I. 38. 1. Now the Kurus reproached Brahmadatta Caikitāneya when he was singing the udgitha, (saying): “Stop the saman, O Dalbhya.” 2. He being reproached sang so much the more(?). They said to him: “Why hast thou, being reproached, sung so much the more?” 3. He said: “Verily this is the hair-(loma-) [saman]; thus we make answer. And therefore the funeralplaces of those who have thus reproached us will be hairy (lomaśa), as it were. Now we shall only sing the udgitha.” 4. Now king Jaivali asked Galūnasa Arkṣākāyaṇa, who had stood up with a woolen shirt (?) and a leaf: “O Calavatya, wilt thou sing with the re [or] with the saman ?”. “Not with the re,” he said, “nor with the saman.” Thus then all of you will become renowned, who sang knowing thus.” 6. Now if he had said: “Let us sing both with the re and with the saman,” truly he would have told them: “Sing with a sucked-out, used-up branch of the amala-plant.” Therefore he spoke thus: “Let us sing both with tone and with the hinkara.” I. 39. 1. Now Satyadhivāka Caitrarathi said to Satyayajña Pāuluṣita: “O Pracinayoga, if thou, knowing the saman, shalt perform the priestly office for me with the saman, then thou wilt not think of a second consecration.” For he was one who repeatedly consecrated. 2. He said: “He who knowing the for- 2 8 4 10 38. 1taś. 1 ujjihi. some. -upāś-.A.B. -şul. 6-tāra. 1 A.B. galunasam; C. gulinasam. 8-ta. paṇāryyā. ca āgame. 39. mac. 2-kşi. 2ā. Jaiminiya-Upaniṣad-Brāhmaṇa. 117 samnaś śriyam vidvān sāmnā “rtvijyam karoti śriman eva bhavati. mano vāva sāmnaś śrir iti. 3. yo vai samnaḥ pratisthāṁ vidvān sāmnā “rtvijyam karoti praly eva tisthati. vāg vāva sāmnaḥ pratisthe ’ti. 4. yo vai sāmnas suvarņam vidvān sāmnā “rtvijyam karoty adhy asya gṛhe suvarnam gamyate. prano vāva sumnas suvarnam iti. 5. yo vai sāmno ‘pacitim vidvan sāmnā “rtvijyam karoty apacitimun eva bhavati. cakṣur vāva samno ‘pacitir iti. 6. yo vai sumnaś grutim vidvān sāmnā “rtvijyam karoti grutiman eva bhavati. grotram vāva sāmnaś grutir iti. 39. dvādage ’nuvāke caturthaḥ khandaḥ, dvadaśo ’nuvākas samāptaḥ. I. 40. 1. catvāri vāk parimitā padāni tāni vidur brāhmaṇā ye manīṣinaḥ: guha’ trīņi nihitā’ ne3 ‘ñgayanti turīyaṁ vāco manuṣyā vadantī ’ti. 2. vāg eva sāma, vācā hi sāmā gāyati. vāg evo ‘ktham.* vācā hy uktham’ śamsati. vāg eva yajuḥ, vācā3 hi yajur anuvartate. 3. tad yat kim ca ‘rvacinam brahmanas tad vāg eva sarvam. atha yad anyatra brahmo ‘padiśyate, nāi ‘va hi tenā “rtvijyam karoti, parokseņūi ‘va tu kṛtam bhavati. 4. tasyā tune of the saman performs the priestly office with the sāman, he becomes fortunate. Verily mind is the fortune of the saman. 3. He who knowing the firm stand of the sāman performs the priestly office with the saman, he stands firm. Verily speech is the firm stand of the saman. 4. He who knowing the gold of the saman performs the priestly office with the saman, in his house gold is found. Verily breath is the gold of the saman. 5. He who knowing the reverence of the saman performs the priestly office with the saman, he becomes revered. Verily sight is the reverence of the saman. 6. He who knowing the renown of the saman performs the priestly office with the saman, he becomes renowned. Verily hearing is the renown of the sāman. I. 40. 1. I. 7. 3.

2. Speech is the saman, for with speech one sings the sāman. Speech is the uktha; for with speech one chants the uktha. Speech is the yajus; for with speech he follows out (recites) the yajus. 3. Whatsoever is this side of the brahman, all that is speech; and what is elsewhere is taught [to be] brahman. For not at all does one perform with it the priestly office, but it is performed in an occult manner.
3. C. -ho.
4. B.C.-hani. C. -hitānī. C. om. 1 7 ? A. om.
5. Of 4-kt-. 5 A.B. vācaṁ. 6 ne.118

10 etasyai vācu manaḥ pudaś cakṣuḥ” padaś śrotram pãdo vag eva caturthaḥ padaḥ. 5. tad yad vai manasā dhyāyati tad vācā vadati. yac cakṣuṣā paśyati tad vācā vadati, yac chrotrena crnoti1 tad vācā vadati. 6. tad yad etat sarvam vācam eva ‘bhisamayati” tasmād vāg eva sāma. sa ha või sāmavit su sūma veda ya evan veda. 7. tasya etasyai vācaḥ prāṇā” evā ‘suḥ, eṣu hi ‘dam sarvam asute’ ’ti. 40. 13 trayodaśe nuvüke prathamaḥ khandah. I. 41. 1. tena hai ’tena ‘suna deva jivanti’ pitaro jivanti manuşya jiranti paśavo jivanti gandharvapsaraso jivanti sarvam idam jivati. 2. tad ahur yad’ asune’ ‘dam sarvam1 jivati kas sāmno ‘sur iti. prāna iti brüyāt. pruno ha vāva sumno ‘suḥ. 3. sa eșa prūno vāci pratisthito vag u prune pratisthita. tāv etāv evum anyo ’nyasmin pratisthitau. pratitisṭhati ya evam veda. 4. tad etad rea ‘bhyanñcyate ‘ditir dyaur aditir antarikṣam* aditir3 mātā sa pita sa putraḥ: viśve devā aditiḥ pañca” janā aditir jūtam aditir janitvam this same speech mind is a quarter, sight is a quarter, hearing is a quarter, speech itself is the fourth quarter. 5. What he thinks with the mind, that he speaks with speech. What he sees with sight, that he speaks with speech. What he hears with hearing, that he speaks with speech. 6. In that this all thus unites (Vi+sam) into speech, therefore speech is the saman. Verily he is saman-knowing, he knows the saman, who knows thus. 7. The breaths of this same speech are the vital air (asu). in them this all was born (/s). For I. 41. 1. By this same vital air the gods live, the Fathers live, men live, beasts live, Gandharvas and Apsarases live, this all lives. 2. This they say: “If this all lives by the vital air, what is the vital air of the saman?” Let him say: “Breath.” Verily breath is the vital air of the sāman. 3. This breath stands firm in speech, and speech stands firm in breath. Thus these two stand firm in each other. He stands firm who knows thus. 4. This same is spoken of in a re: “Aditi is the heaven, Aditi is the atmosphere, Aditi is the mother, she is the father, she is the son; Aditi is all the gods, the five races; Aditi is what is born, 40. C. inserts caturthah. A. svād. 10 grunoti. ‘hisam. 12-na. 18 asute; after this all MSS. insert: eşu hi ‘dam sarvam sute ’ti (A. om. ’ti). 41. A.B. -nti ’ti. B. yadā. 3 B. yene. 4 C. inserts idam. -ye. 6 A.B. manyas-. C. pratisthitaḥ. Č. rīks-. 9 A. om. aditir mātā aditir antarikṣam in 5. 10 B. -can. る Jaiminiya-Upaniṣad-Brāhmaṇa. 119 iti. 5. aditir dyaur aditir antarikṣam iti. eṣā” vai dyaur eṣā” ’ntariksam. 9. aditir mātā sa pita sa putra iti. eṣā vai” mātāi ‘şā pitai ‘ṣā putrah. 7. viśve deva aditiḥ pañca jana iti. ye devā asurebhyaḥ purve pañca jana asan ya eva ‘sav aditye puruşo yaś candramasi yo vidyuti yo ‘psu yo ‘yam akṣann antar eşa eva te. tad eṣai ‘va. s. aditir jūtam aditir” janitvam iti. esa hy eva jātam eṣā janitvam. 41. 13 trayodaśe nuvake dvitiyah khandah. trayodaśo ’nuvākas samaptaḥ. I. 42. 1. arunir ha vāsistham caikitüneyam brahmacaryam upeyāya. tam ho ‘vācā “jānāsi saumya gautama yad idam vayam’ cüikitāneyās sāmāi ‘vo ‘pāsmahe.” kāṁ tvam devatām upassa iti. sāmai ‘va bhagavanta iti ho ‘vāca. 2. tam ha papraccha yad agnāu tad vetthās iti. jyotir vā etat tasya sāmno yad vayam sumo ‘pasmaha iti.” 3. yat pṛthivyām tad vetthās iti. pratisthā vā eṣā tasya sāmno yad vayaṁ sāmo ‘pāsmaha iti. 4. yad apsu tad vetthus iti. śāntir vā eșā tasya’ sāmno yad vayam samo ‘pasmaha iti. 5. yad’ antarikṣe tad vetthus iti. Aditi is what is to be born.” 5. ‘Aditi is the heaven, Aditi is the atmosphere;’ verily she is the heaven, she is the atmosphere. 6. ‘Aditi is the mother, she is the father, she is the son;’ verily she is the mother, she is the father, she is the son. 7. ‘Aditi is all the gods, the five races; the gods who were before the Asuras-five racesyonder person which is in the sun, in the moon, in lightning, in the water, within the eye here, that is they, that is she. 8. Aditi is what is born, Aditi is what is to be born;’ verily she is what is born, she is what is to be born. I. 42. 1. Āruni went to Vasistha Caikitāneya to serve his studentship. He (V.) said to him (A.): “Thou knowest, my dear Gautama, that we Câikitāneyas worship this sāman. What divinity dost thou worship “The saman, reverend sirs,” he (A.) said. 2. He (A.) asked him (V.): “Dost thou know that which is in the fire?” “That is the brightness of that saman which we worship.” 3. “Dost thou know that which is in the earth?” “That is the firm standing of that saman which we worship.” 4. “Dost thou know that which is in the waters ?” “That is the tranquillity of that saman which we worship.” 5. “Dost thou know that which is in the atmosphere ?” “That I .41. C. -$0. 12 A. vair. 13 C. -şam. 1A.B. itir; C. iti. 42. (‘vācā) aja. C. yam. -maha; after this insert iti. -vata. ta. B. inserts here, in margin, 5. space for -sa. iti. (end of 5). C. om. yad… 6 7 C. leaves etasya. 120

ātmā vā eṣa tasya samno yad vayam samo ‘pasmaha iti. 6. yad vayau tad vetthas iti. śrir vā eṣā tasya samno yad vayam sāmo ‘pāsmaha iti. 1. yad diksu tad vetthas iti. vyaptir va eṣā tasya samno1 yad vayam samo ‘pasmaha” iti. 8. yad divi tad vetthas iti. vibhutir va eṣa tasya sumno yad vayam sāmo ‘pasmaha” iti. 42. caturdaśe nuvake prathamaḥ khandah. I. 43. 1. yad aditye tad vetthas iti. tejo vā etat tasya’ samno yad vayam samo ‘pāsmaha iti. 2. yac candramasi tad vettha3 iti. bhā vā eṣā’ tasya samno yad vayam samo ‘pāsmaha iti. 3. yan nakṣatreşu tad vetthas iti. prajñā vā eṣā tasya’ sāmno yad vayam samo ‘pusmaha iti. 4. yad anne tad vetthas iti. reto va etat tasya’ samno yad vayam samo ‘pasmaha iti. . yat paśuşu tad vettha3 iti, yaśo vā etať’ tasya sāmno yad vayaṁ sāmo ‘pāsmaha iti. 6. yad rci tad vettha3 iti. stomoo vā eṣa tasya’ sāmno yad vayam sāmo ‘pāsmaha iti. 7. yad yajuşi tad vetthas iti. karma vā etat tasya’ samno yad vayam sāmo ‘pāsmaha iti. 8. atha kim upassa iti, akṣaram iti. katamat tad akṣaram iti. yat kṣaran na ‘kṣiyate ’ti. katamat tat kṣaran’ na ‘ksiyate ’ti. indra is the self of that saman which we worship.” 6. “Dost thou know that which is in the wind ?” “That is the fortune of that saman which we worship.” . “Dost thou know that which is in the quarters?” “That is the pervasion of that saman which we worship.” 8. “Dost thou know that which is in the sky ?” is the display of that saman which we worship.” “That “That 2. “Dost I. 43. 1. “Dost thou know that which is in the sun ?” is the splendor of that saman which we worship.” thou know that which is in the moon?” “That is the light of that saman which we worship.” 3. “Dost thou know that which is in the asterisms ?” “That is the understanding of that saman which we worship.” 4. “Dost thou know that which is in food ?” “That is the seed of that saman which we worship.” “Dost thou know that which is in the domestic animals ?” “That is the glory of that saman which we worship.” 6. “Dost thou know that which is in the re?” “That is the praise of that saman which we worship.” 7. “Dost thou know that which is in the yajus?” “That is the action of that saman which we worship.” s. “Now what dost thou worship?” “The syllable.” “Which is that syllable ?” “[That] which flowing (kṣar) was 5. …. 42. 10 A.B. om. sāmno. 11-hā. 12 A.B. om. șa.. ‘pa. -smaha. 43. A.B. om. rest of quotation. C. prajā. A.B. om. tat of etat. A.B. ste-. C. leaves space for -ssa. 9 akşaran. t • C. om. 5 vo. 8-d. 19 Jaiminiya-Upaniṣad-Brāhmaṇa. 121 2 iti. 9. katamas sa indra iti. yo kṣan1 ramata iti. katamas sa11 yo kṣan ramata iti. iyam devate ’ti ho ‘vāca. 10. yo ‘yam caksuşi purusa esa indra esa prajapatiḥ. [sa] samaḥ prthivya sama ākāśena samo divā samas sarvena bhūtena. esa paro divo dipyate.” esa eve ‘dam sarvam ity upasitavyaḥ.” 11. sa ya etad evam veda jyotişman pratiṣṭhāvāñ chantiman ātmaváñ chriman vyāptimān vibhutimūns tejasvī” bhāvān prajñāvān retasvi yuśasvi stomavān’ karmavān akṣaravān indriyavān samanvi bhavati. 12. tad v etad ṛca ‘bhyanucyate. 43. ’ti. 19 caturdaśame ’nuvake dvitiyaḥ khanḍaḥ. I. 44. 1. rupa-rupam pratirupo babhuva tad asya rupam praticakṣaṇaya: indro māyābhiḥ pururupa’ iyate’ yukta hy asya harayaś śata dage 2. rūpam-rupam pratirupo babhūve ’ti. rupaṁ-rupaṁ hy eṣa pratirupo babhuva. 3. tad asya rupam praticakṣaṇaye ’ti. praticakṣanaya ha ‘syai ’tud rūpam. 4. indro māyābhiḥ pururupa* iyata iti. māyābhir hy esa etat pururupa iyate. 6. yuktā hy 8 “This not exhausted (/ksi).” “Which is that which flowing was not exhausted ?” “Indra.” 9. “Who is this Indra ?” “He who rests in the eye.” “Who is he who rests in the eye ?” divinity,” he said. 10. That person which is in the eye, that is Indra, that is Prajapati. [He is] the same with the earth, the same with space, the same with the sky, the same with all existence. He shines beyond the sky. He it is who must be worshiped as this all.’ 11. He who knows this thus becomes bright, having a firm stand, tranquil, self-possessed, fortunate, pervading, displayed, possessing splendor, possessing light, possessing understanding, possessing seed, glorious, possessing praise, active, possessing the syllable, possessing Indra’s power, possessing the sāman. 12. And this is also spoken of in a re: I. 44. 1. “He became corresponding in form to every form; such is his form to look upon; Indra through magic moves about in many forms, for his ten hundred bay steeds are yoked.” 2. He became corresponding in form to every form,’ for he became corresponding in form to every form. 3. Such is his form to look upon, verily to look upon his form is such. 4. Indra through magic moves about in many forms,’ for through magic he thus moves about in many forms. 5. For 43. 10 A.B. -kşa. 11 A.B. indramata. 12 C. so. 15 C. divy-. 16-sitavyam. 17-vi. 18 A.B. stoman. } 13 C. om. “ud. 14 A.B. -i. 44. A.B. purura ipa; C. pururupaṁ. C. ramyate. -ņā. C. -pam. C. -pam. C. ramiyate. VOL. XVI. 17 122

asya harayaś śata daśe ’ti. sahasram hai ’ta adityasya raśmayaḥ. te ‘sya yuktās tāir idaṁ sarvam harati, tad yad etair idam sarvam harati tasmad dharayah. 6. rupam-rupam maghava bobhaviti māyāḥ kṛṇvānaḥ pari tanvam svām: trir yad divaḥ pari muhurtam āgāt svāir mantrair anṛtupā ṛtāve ’ti. 1. rūpam-rupam maghava bobhavīti ’ti.” rūpam-rupam” hy eṣa maghava bobhaviti. 8. māyāḥ kṛṇvūnaḥ pari tanvam svām iti. māyābhir” hy” eṣa” etat svām tanum gopāyati. 9. trir yad divaḥ pari muhurtam agad iti.” trir ha va esa etasya muhurtasye ‘mam pṛthivim samantaḥ paryeti ‘māḥ prajās samcakṣaṇaḥ. 10. svair mantrair anṛtupa” ṛtāve ’ti. anṛtupã hy eṣa etad ṛtāvā. ’ti. 18 44. caturdaśe ’nuvāke tṛtiyaḥ khandaḥ. I. 45. 1. tad dha prthur vainyo divyan vratyān papracche ’ndram’ uktham rcam udgitham ahur brahma sāma prāṇaṁ vyānam : muno và calgur apānam alue crotraṁ śrotriyā bahudhā vadantī 2. te pratyúcur his ten hundred bay steeds are yoked,’ verily these are the thousand rays of the sun; they are yoked for him, with them he takes this all. In that he takes (hr) with them this all, therefore they are called bay (hari). 6. “Into every form the bounteous one often changes, exercising magic around his own body, when thrice in a moment he hath come from the sky, through his own incantations drinking out of season, the holy one.” 7. Into every form the bounteous one often changes,’ for into every form this bounteous one does often change. s. Exercising magic around his own body,’ for through magic he thus protects his own body. 9. When he thrice in a moment hath come from the sky,’ for thrice in this moment he goes completely around this earth surveying these people. 10. Through his own incantations drinking out of season, the holy one,’ for he is thus drinking out of season, the holy one. I. 45. 1. Now Pṛthu Vainya inquired this of the divine mendicants: “They call Indra uktha, re, udgitha, brahman, saman, breath, vyana, or they call [him] mind, eye, apana, ear; the learned speak [of him] in many ways.” 2. They answered: “These hymn- 44. C. om. harayaś . te ‘sya. 8 A.B. insert ma. 9 murh-. 10 C. om. iti. 11 repeats rupam-rupam -vīti ’ti (!). 19 A. kṛśvā. 13 A. -bhi. 14 A. śa. 16 A. om. 16 ati. 18 C. nṛt-. 18 C. rtā. 45. C. -idam. C. no. Jaiminiya-Upaniṣad-Brahmana. rsaya ete mantrakṛtaḥ purajāḥ punar ājāyante vedānāṁ guptyāi kam: te vai vidvānso vāinya tad vadanti samānam puruşam bahudha nivistam 123 iti. 3. imâm ha va tad devatam trayyām3 vidyāyām imāṁ* samānām abhy eka apayanti nāi ‘ke. yo ha vāvāi tad evam veda sa evar ’tam devatam samprati veda. 4. sa eşa indra udgithaḥ. sa yadai ‘sa indra udgitha agacchati nai ‘vo ‘dgātug co ‘pagatṛṇām’ ca vijñāyale.” ita evo “rdhvas” svara udeti. sa upari murdhno lelayati. 5. sa vidyad agamad indro ne ‘ha kaś cana papma nyangaḥ pariśekṣyata1 iti. tasmin ha na kaś cana papma nyangaḥ pariśisyate. 6. tad etad abhrātṛvyaṁ sama. na ha va indraḥ kam cana bhratṛvyam paśyate. sa yathe ’ndro na kam cana bhrātṛvyam paśyata evam eva na kaṁ cana bhrātṛvyam paśyate ya etad evam veda ’tho yasyai ‘vam vidvan udgāyati. 45. caturdaśe ’nuvāke caturthaḥ khandaḥ, caturdaśo ’nuvākas samāptaḥ. I. 46. 1. prajāpatir vā veda agra āsīt, so kāmayata bahus syām prajayeya bhumanam gaccheyam iti. 2. sa sodaśadha “tmānam vyakuruta bhadram ca samaptiś cā “bhutiś ca’ sam- 3. So composing sages of old are born hither again for the keeping of the Vedas; verily they knowing [it], O Vainya, say this, that one and the same person is entered into many places.” some cause the attainment in the threefold knowledge of this divinity, this same one, others do not. 4. Verily he who knows this thus, he thoroughly knows this divinity. 5. That same Indra is the udgitha. When this same Indra comes as udgitha, he is not distinguished both of the udgatar and the upagatars. He rises upward from here to heaven; he twinkles above the head. 6. He should know: “Indra hath come; no evil whatever, [not a] trace, will be left here;” truly in him no evil whatever, not a] trace, is left. 7. That is the rivalless saman. Verily Indra sees no rival whatever. As Indra sees no rival whatever, so he also sees no rival whatever who knows this thus, and also he for whom one knowing thus sings the udgitha. I. 46. 1. Prajapati in the beginning was the Veda. He desired: “May I be many, may I beget progeny, may I attain manifoldness.” 2. He divided himself into sixteen parts: bliss # 45. A. traryyā; B. tṛryyā. A.B. imām. 5-nā. “C. ny. A.B. -trn-. 10 insert ti. 11rdhva. 12 svara. vāi. 46. 8 ya vai. C. ce.

• A.B. ha 13 parise-. 124

bhutic ca bhutam ca sarvam ca rupam ca ‘parimitam ca griś ca yaśaś ca nama cā ‘gram ca sajātāś ca payaś ca mahiya ca rasaś ca. 3. tad yad bhadram hrdayam asya tat. tatas samvatsaram asrjata, tad asya samvatsaro ’nupatisthate.” 4. samaptiḥ karma ‘sya tat. karmanā hi samupnoti. tata ṛtun asrjata, tad asya rtavo ’nupatisthante. 5. ubhutir annam asya* tat. [tac] caturdha bhavati. tato masan ardhamāsān ahoratrany usaso ‘srjata. tad asya māsā ardhamāsā ahoratrāny usaso nupatisthante. 6. sambhuti reto ‘sya tad. retaso hi sambhavati. 46. pañcadaśe ’nuvake prathamaḥ khandaḥ. I. 47. 1. tataś candramasam asjata. tad asya candramā anūpatisthate. tusmat sa retasaḥ pratirupaḥ. 2. bhutam pruno” ‘sya saḥ, tato vayum asrjata. tad asya vayur anupatisthate. 3. sarvam apano ‘sya saḥ, tataḥ paśun asrjata, tad asya paśavo ’nupatisthante. 1. rupaṁ vyano ‘sya saḥ. tataḥ praja asjata. tad asya praja anupatisthante. tasmad ūsu prajāsu rūpūny adhigamyante.* 5. aparimitam mano ‘sya tat. tato dico ‘srjata. and attainment and energy and growth and existence and the all and form and the infinite and fortune and glory and name and the summit and the fellows and milk and exaltation and sap. 3. What bliss is, that is his heart. Thence he created the year. That of him the year attends upon. 4. Attainment, that is his action. For by action one attains. Thence he created the seasons. That of him the seasons attend upon. 5. Energy, that is his food; that becomes four-fold. Thence he created months, half-months, nights and days, dawns. That of him months, halfmonths, nights and days, dawns attend upon. 6. Growth, that is his seed. For from seed one grows. I. 47. 1. Thence he created the moon. That of him the moon attends upon. Therefore one corresponds to the seed. 2. Existence, that is his breath. Thence he created the wind. That of him the wind attends upon. 3. The all, that is his apāna. Thence he created the domestic animals. That of him the domestic animals attend upon. 4. Form, that is his vyana. Thence he created offspring. That of him offspring attends upon. Therefore among this offspring forms are found. 5. The infinite, that is his mind. Thence he created the quarters. That 46. -yan. A.B. -ante. A.B. insert ta. 5 A.B. tad; C. om. 6 A.B. añcardha; C. ardha. -ti. A.B. -tā; C. -ta. 4 5 47. 1-ta. 2-na. A.B. rūpaśavo. -yate. C. om. tato….. tasmāt. Jaiminiya-Upanisad-Brahmana. 125 tad asya diśo ’nupatiṣṭhante. tasmāt tā aparimitāḥ. aparimitam iva hi manaḥ. 6. grir vāg asya sā, tatas samudram asrjata. tad asya samudro ’nupatisthate. 7. yaśas tapo ‘sya tat. tato ‘ynim asrjata. tad asya ‘gnir anupatisthate, tasmat sa mathitad iva samtaptad iva jāyate. 8. numa cakṣur asya tat. 47. pañcadaśe nuvake dvitiyaḥ khandaḥ. I. 48. 1. tata adityam asṛjata. tad asya “dityo ’nupatisthate. 2. agram murdha ‘sya saḥ, tato divam asrjata. tad asya dyaur anupatisthate. 3. sajūtā añgany’ asya tani.” angair hi saha jayate. tato vanaspatin asrjata. tad asya vanuspatayo ’nupatisthante. 4. payo lomany asya tani. tata oṣadhir asrjata. tad asyau ‘sadhayo ’nupatisthante. 5. mahiyā mānsāny asya tāni. mansair hi saha mahiyate. tato vayañsy asrjata. tad asya vayunsy anupatisthante. tasmat tani prapatiṣṇuni. prapatiṣṇunī ‘va mahāmānsuni. 6. raso majja” ‘sya saḥ. tataḥ pṛthivim asṛ- majjā* jata. tad asya prthiny anupatisthate.” 7. sa hai ‘vam ṣoḍaśadha of him the quarters attend upon. Therefore they are infinite; for infinite, as it were, is mind. 6. Fortune, that is his speech. Thence he created the ocean. That of him the ocean attends upon. 7. Glory, that is his heat (penance). Thence he created fire. That of him the fire attends upon. Therefore it is born from the churned, as it were, from the thoroughly heated, as it were. 8. Name, that is his eye. I. 48. . Thence he created the sun. That of him the sun attends upon. 2. The summit, that is his head. Thence he created the sky. That of him the sky attends upon. 9. The fellows, those are his limbs. For with his limbs one is born. Thence he created the forest-trees. That of him the forest-trees attend upon. 4. Milk, that is the hair of his body. Thence he created the herbs. That of him the herbs attend upon. 5. Exaltation, that is his flesh. For with the flesh one is exalted (?). Thence he created the birds. That of him the birds attend upon. Therefore they fly forth. Forth-flying (elastic?) as it were are the large [pieces of] flesh (?). 6. The sap, that is his marrow. Thence he created the earth. That of him the earth attends upon. 7. He thus having divided himself into sixteen parts came together. Because he came together (i+sam), 3 A. gair. 47. C. om. C. tasya. A.B. mathitamid; C. mathititad. 48. A. amgāny; B. amgamhany; C. amgamhy. 2A. tā. 4 A. om. payo. anupatisthante in 5. B. mabhiyā; C. mahiya. 1 mahim-. * A.B. majjyā. A.B. -nte. B. ta. . 126

“tmānam vikṛtya sārdhaṁ samāit, tad yat sardhaṁ samāitatTM tat sumnas sāmatvam. s. sa evui ‘sa hiranmayah purusa udatisthat prajānāṁ janitā.” 48. pañcadaśe ’nuvāke tṛtīyaḥ khandah. I. 49. 1. devāsurā aspardhanta. te devaḥ prajapatim upadhavan jayāmā ‘suran iti. 2. so bravin na vai mam yuyam vittha’ nā ‘surāḥ, yad vai mām yuyam vidyāta tato vai yuyam eva syāta para ‘sura bhaveyur iti. 3. tad vai bruhi ’ty abruvan. so bravit puruṣaḥ prajapatis same ’ti mo ‘paddhvam. tato vai yuyam eva bhavisyatha para ‘sura bhavisyanti ’ti. 4. tam puruṣaḥ prajapatis same ’ty upāsata, tato vai devā abhavan parā ‘suraḥ, sa yo hai ‘vam vidvān purusaḥ prajapatis same ’ty upāste bhavaty ātmana para ‘sya dviṣan bhrātṛvyo bhavati. 49. pañcadaśe ’nuvāke caturthaḥ khandaḥ, pañcadaśo ‘nuvākas samāptaḥ. I. 50. 1. devā vai vijigyānā’ abruvan dvitiyam karavāmahāi. mā ‘dvitiya bhume ’ti. te bruvan sāmāi ‘va’ dvitiyam karavamahāi. sāmai ‘va no dvitiyam astv iti. 2. ta ime dyavapṛthivi abruvan sametam sama prajanayatam iti. 3. so3 ‘sāv asyā abi bhatsata.* so bravid bahu vā etasyāṁ kiṁ ca kim ca kurvanty 3 that is the reason why the sāman is called so. 8. That same one arose, a golden person, a generator of offspring. I. 49. 1. The gods and the Asuras contended. These gods ran unto Prajapati [for help, saying]: “Let us overcome the Asuras.” 2. He said: “Verily you do not know me, neither do the Asuras. Verily if you should know, then you would prevail, the Asuras would perish.” 3. “Tell that,” they said. He said: “Worship me [saying]: Purusa, Prajapati, Saman.’ Verily you will then prevail, the Asuras will perish.” 4. They worshiped him [saying]: “Purusa, Prajapati, Saman.” Thereupon the gods verily prevailed, the Asuras perished. He who knowing thus worships [saying]: “Purusa, Prajapati, Saman,” prevails himself, his hostile rival perishes. I. 50. 1. The gods, having completely conquered, said: “Let us make a second; let us not be without a second.” They said: “Let us make the saman the second; let the saman be our second.” 2. They said to this sky and earth: “Unite, bring forth the saman.” Yonder [sky] strongly abhorred this [earth]. 48. C. samait; A.B. after this repeat: tad yat sardham samāitat (!). 11 jayita. 2-yata. A.B. -hi. 3 49. B. sattha. 1 50. 1A. vijijñānā. A.B. vā. $sā. ‘abîhat-. Jaiminiya-Upaniṣad-Brāhmaṇa. 127 adhisthivanty adhicaranty adhyasate. punita nv enam aputā va iti. 4. te gatham abruvan tvaya puname ’ti. kim tatas syad iti. śatasanis sya iti. tathe ’ti. te gathaya ‘punan. tasmud uta gathaya śatam sunoti, b. te kumbyam abruvan tvaya puname ’ti. kim tatus syad iti. śatasanis sya iti. tathe ’ti. te kumbyaya ‘punan. tasmad uta kumbyaya śataṁ sunoti. 6. te” nārāśansim abruvan tvaya puname ’ti. kim tatas syad iti. śatasanis1o sya iti. tathe ’ti. te nārāśañsya ‘punan. tasmad uta nārāśansyā śatam sunoti. 1. te raibhīm” abruvan tvaya puname ’ti. kim tatas syad iti. śatasanis sya iti. tathe ’ti. te raibhya ‘punan. tasmād uta raibhya śatam sunoti. 8. se ‘yam pūtā, athā ‘mum abravid bahu vai kim ca kim ca pumang carati. tvam13 anupunişve ’ti. 50. sodaśe ’nuvake prathamah khandah. 13 I. 51. 1. sa āilabena’ ‘punita. pūtāni ha va asya samani pūtā reaḥ pūtāni yajūnṣi pūtam anūktam putam sarvam bhavati ya He said: “Verily they do much on her of this kind and of that, they spit on her, they go about on her, they sit on her. Cleanse her now; verily she is unclean.” 3. They said to the gathā: “With thee we will cleanse [her].” “What would be the consequence?” “Thou wouldst be gainer of a hundred.” “Very well.” They cleansed [her] with the gathā. And therefore one obtains a hundred with the gāthā. 4. They said to the kumbya: “With thee we will cleanse [her].” “What would be the consequence of it ?” “Thou wouldst be gainer of a hundred.” “Very well.” They cleansed [her] with the kumbya. And therefore one obtains a hundred with the kumbya. 5. They said to the nārāransi: “With thee we will cleanse [her].” “What would be the consequence of it.” “Thou wouldst be gainer of a hundred.” “Very well.” They cleansed [her] with the naraśansi. And therefore one obtains a hundred with the nārāśansi. 6. They said to the raibhi: “With thee we will cleanse [her].” “What would be the consequence of it ?” “Thou wouldst be gainer of a hundred.” “Very well.” They cleansed [her] with the raibhī. And therefore one obtains a hundred with the raibhi. 7. This [earth] here [was] cleansed. Then she said to yonder [sky]: “Verily much does a man practice of this sort and of that; cleanse thyself also.” I. 51. 1. He cleansed himself with noise (?). Verily the samans are cleansed, the re’s are cleansed, the yajuses are 5 50. -sthiv-. 8 -ni; C. -ni, and so all MSS. in 5, 6, and 7. A.B. repeat 5. C. tena. 10 C. śatani. 11-bhim. 12 C. ta. 51. -lav-; B. āilavaināṁ. I 2-vām. C. -bhy-. 13 tam.128

3 evam veda. 2. te sametya sama prājanayatām, tad yat sametya sama prajanayatām tat samnas sāmatvam. s. tad idam sama srstam ada utkramya lelayad atisthat, tasya sarve deva mamatvina asan mama mame’ ’ti. 4. te bruvan vi ‘dam’ bhajaāmahā iti. tasya vibhāge na samapadayan. tan prajapatir abravid apeta. mama va etat. aham eva vo vibhakṣyāmīti. 5. so ‘gnim. abravit tvam vui me jyesthaḥ putrāṇām asi, tvam prathamo vrniṣve ’ti. 6. so bravin mandram samno vṛne ’nnadyam” iti. sa ya etad jāyād° annāda” eva so ‘san mām u sa devānām rechad ya evam vidvānsam etad gayantam upavadad iti. 7. athe” ’ndram” abravit tvam anuvṛniṣve ’ti. 8. so bravid ugram” samno vrne śriyam” iti. sa ya etad gayac” chriman eva so ‘san mām u sa devānām ṛechūd ya evaṁ vidvānsam etad gayantam upavadud iti. 9. atha somam abravit tvam anuvṛnisve ’ti. 10. so bravid" valgu samno vrne priyam iti. sa ya etad gāyāt priya eva sa kirteḥ priyaś cakṣuṣaḥ priyas sarveṣām asan mām u sa devānām ṛcchād ya evaṁ vidvānsam etad gāyantam upavadād iti. 11. atha bṛhaspatim abravit tvam" anuvṛnișve1’ti. 12. so ‘bravīt krāuñcaṁ sāmno vṛne brahmavarcasam iti. cleansed, the anūkta is cleansed, the all is cleansed of him who knows thus. 2. These two having united generated the saman. Because they having united (i+sam) generated the saman, therefore the saman is called so. 3. This same saman, having been created, coming up there stood twinkling. All the gods were desirous of possessing it [saying]: “[It is] mine, [it is] mine.” 4. They said: “Let us share it out among ourselves. They did not agree in its division. Prajapati said to them: “Go away! Verily, this is mine. I will share it out among you.” 5. He said to Agni: “Verily, thou art the eldest of my sons; choose thou first.” 6. He (A.) said: “I choose the soft (piano) of the saman, i. e. the food-eating. Whosoever shall sing this, may he be a food-eater; and may he encounter me of the gods who speaketh ill of one who knoweth thus, who singeth this.” he (P.) said to Indra: “Choose thou after [him].” 8. He (I.) said: “I choose the strong of the saāman, i. e. fortune. Whosoever shall sing this, may he be fortunate; and may he encounter me of the gods who speaketh ill of one who knoweth thus, who singeth this. 9. Then he said to Soma: “Choose thou after [him].” 10. He (S.) said: “I choose the pleasant of the sāman, i. e. the dear. Whosoever shall sing this, may he be dear to fame, dear to sight, dear to all, and may he encounter me of the gods who speaketh ill of one who knoweth thus, who singeth this. 11. Then he (P.) said 51. A.B. prāj-. -at. A. me. C. leaves space for vi ‘dam; A.B. vidāṁ. 8 B.C. bhavisy, B.C. criyam. R.C. gayatrac. 10 B.C. chrimān. 11 B.C. atha. B.C. somam. 19 15 B.C. valgu. 14B.C. priyam. 15 A. om. sa ya. so ‘bravid in 9. 15 B.C. gayatrac. “A. om. 18 A. nuvṛ-. 16 Jāiminîya-Upaniṣad-Brahmana. 129 sa ya etad gayad brahmavarcasy eva so ‘san mām u sa devānām rechad ya evam vidvāñsam etad gāyantam upavadūd iti. 51. soḍaśe nuvake dvitiyaḥ khandaḥ. I. 52. 1. atha viśvān devān abravid yūyam anuvṛṇīdhvam iti. 2. te bruvan vāievadevam samno vṛnimahe prajananam iti. sa ya etad gayat prajāvān eva so ‘sad’ asman u devānām ṛechad ya evam vidvānsam etad gayantam upavadad iti. 3. atha paśün abravid yuyam anuvṛṇidhvam iti. 4. te bruvan vāyur vā asmākam iśe, sa eva no varisyata3 iti. te vayuś ca paśavaś cā ‘bruvan niruktam samno vṛnimahe paśavyam iti. sa ya etad gāyāt paśumān eva so ‘sad asman u ca sa vāyum’ ca devānām rcchüd ya evam vidvānsam etad gayantam upavadad iti. 5. atha prajapatir abravid aham anuvarisya iti.” 6. so bravid aniruktam sāmno vṛne svargyam iti. sa ya etad gāyāt svargaloka eva so ‘san” mām u sa devānām rechād ya evaṁ vidvānsam etad guyantam upavadad iti. 1. atha varunam abravit tvam anuvṛṇīṣve ’ti. 8. so ‘bravid yad vo na kaś canā ‘vṛta tad aham pariha- to Brhaspati: “Choose thou after [him].” He (B.) said: “I choose the plover-like of the sāman, i. e. excellence in sacred lore. Whosoever shall sing this, may he be excellent in sacred lore; and may he encounter me of the gods who speaketh ill of one who knoweth thus, who singeth this.” I. 52. . Then be said to all the gods: “Choose ye after [him].” 2. They said: “We choose that of the saman which belongs to all the gods, i. e. generation. Whosoever shall sing this, may he be rich in generation, and may he encounter us of the gods who speaketh ill of one who knoweth thus, who singeth this.” 3. Then he said to the domestic animals: “Choose ye after [them].” They said: “Vayu is our lord; he will choose for us.” 4. They, Vayu and the domestic animals, said: “We choose the distinct [part] of the sāman, i. e. that which belongs to the domestic animals. Whosoever shall sing this, may he be rich in domestic animals; and may he encounter us and Vayu of the gods who speaketh ill of one who knoweth thus, who singeth this.” 5. Then Prajapati said: “I will choose after [them].” 6. He said: “I choose the indistinct [part] of the saman, i. e. that which belongs to heaven. Whosoever shall sing this, may he be in possession of the heavenly world, and may he encounter me of the gods who speaketh ill of one who knoweth thus, who singeth this. 7. Then he said to Varuna: “Choose thou after [me].” 8. He said: 52. 1 B. inserts ma. 4 anir. B. -yuś. gam. 9 B. samut. VOL. XVI, insert from below ca sa vayum. A.B. omit the rest, to iti. 18 A.B. ti. C. varistha. 8 A.B. svar- 130

risya iti. kim iti. apadhvāntam” sāmno vṛne ‘paśavyam iti. sa ya etad gayād apaśur” eva so ‘san mām u sa devānām rechad1 ya etad gāyād iti. 9. tāni vā etāny aṣṭāu gītāgītāni sāmnaḥ. imany u ha vai sapta gītāni. athe” ‘yam eva vāruny āgā ‘gītā. 10. sa yam ha kām" cāi ‘vam vidvān etāsām saptānām āgānāṁ gayati gitam eva ‘sya bhavaty etān u kāmān1 rādhnoti ya etāsu kāmāḥ. athe ‘mam eva vāruṇīm āgāṁ na gayet. 52. şodaśe nuvake trtiyaḥ khandah. ṣoḍaśo ’nuvākas samāptaḥ. 3 I. 53. 1, do yum va ve dem agra asít sao cãi ’và ’sac ca 2. tayor yat sat tat sama tan manas sa prāṇaḥ, atha yad asat sa rk’ sā vāk so ‘pānaḥ. 3. tad yan manaś ca prāṇaś ca tat samānam, atha yā vāk cā ‘pānaś ca tat samānam. idam āyatanam manaś ca prāṇaś ce ‘dam āyatanaṁ2 vāk cā ‘pānaś ca. tasmāt puman dakṣinato yoṣām upaśete. 4. se ‘yam rg asmin sāman* mithunam uicchata. tām apṛechat kā tvam asī ’ti. sā ’ham asma ’ty abravit. atha và aham amo‘gm’ti. 5. tad yat sā “What no one of you hath chosen, with that I will gird myself (?).” “What is it?” “I choose the ill-sounding [part] of the sāman, i. e. that which does not belong to the domestic animals. Whosoever shall sing this, may he be without domestic animals, and may he encounter me of the gods who singeth this.” 9. These same then are eight [ugas] of the sāman, sung and unsung; and verily these seven are sung, but this agā belonging to Varuņa is not sung. 10. Whichever of these seven agus any one knowing thus sings, of him [the saman?] is sung, and he accomplishes those wishes which are in these [ugus]. And this āgā belonging to Varuna one should not sing. I. 53. 1. Verily, this [all] was twofold in the beginning: the existent and the non-existent. 2. Of these two the existent, that is the saman, the mind, breath; and the non-existent, that is the rc, speech, exhalation. That which is mind and breath, that is the same; and that which is speech and exhalation, that is the same. This resting-place is mind and breath; this resting-place is speech and exhalation. Therefore a man lies by a woman at the right side. 4. This re desired intercourse with this saman. He (the saman) asked her (the re): “Who art thou?” She answered: “I am she (sa).” “Verily, then, I am he (ama).” 6. What was she (su) and he (ama), that became the saman; that 52. 10 A.B. -hrsy-; A.B. -yata. 11 A.B. apaddhamatam; C. apadhmatam. 12 C. pag- 13 A. prim. m. rddhad. 14 B. -tha; C. katha. 15 A. -ś. C. nirudhn-; A.B. nirrdhnoti. 16 A.B. kāmā. 1 53. B. myak; after this A.B. insert asmy adadya bhavite ’ti; C. asty (space) bhavite ’ti (a misplaced gloss?). 2-na. C. upavaśete. 4.ma. Jaiminiya Upaniṣad-Brāhmaṇa. 131 ca ‘maś ca tat sāmā ‘bhavat tat sāmnas sāmatvam. 6. tāu vāi sambhavave ’ti. ne ’ty abravit svasā vāi mama tvam asy anyatra mithunam icchasve ’ti. 7. sa ‘bravin na vai tam vindāmi yena sambhaveyam. tvayai ‘va sambhavāni ’ti. sā vai puniṣve ’ty abravit. apūtā vā asi ’ti.* 8. sa ‘punita yad idam viprā vadanti tena. su bravit kve ‘dam bhavisyati ’ti. pratyuhe ’ty abravit. dhir va eṣā. prajūnām jivanam và etad bhavisyati ’ti. tathe ’ti. tat pratyauhat. tasmad eșa dhir eva prajānāṁ jivanam eva. 9. puniṣve ’ty abravit. sa ‘punita gathaya sa ‘punita kumbyaya1o su ‘punita nārāśansya sa ‘punita puranetihāsena su ‘punita yad idam" adaya na" “gayanti tena. 10. sa ‘bravit kve ‘dam bhavisyati ’ti. pratyūhe ’ty abravit. dhir va eṣā. prajānāṁ jīvanaṁ va etad bhavisyati ’ti. tathe ’ti. tat pratyauhat. tasmād eṣā dhir v eva prajānāṁ jivanam v eva. 11. puniṣvai ’ve ’ty abravit. 53. saptadaśe ’nuvake prathamaḥ khandaḥ. I. 54. 1. sā madhuna ‘punīta.’ tasmad uta brahmacārī madhu na ‘śniyad vedasya palava iti. kamam ha tv acaryadattam aśniyat. 2. atha rk sāmā ‘bravid bahu vai kim ca kim cu is the reason why the sāman is called so. 6. “Let us two here have intercourse.” “No,” he said, “verily thou art my sister; desire intercourse elsewhere.” 7. She said: “Verily, I find no one with whom I might have intercourse; let me have intercourse with thee.” Then cleanse thyself,” he said; “verily thou art unclean.” 8. She cleansed herself with that which the inspired bards say. She said: “What is to become of this ?” “Cast it back,” he said; “verily this is device; it will become the living of people.” “Yes.” She cast it back. Therefore is this device the living of people. 9. “Cleanse thyself,” he said. cleansed herself with the gathā, she cleansed herself with the kumbya, she cleansed herself with the nuruśansi, she cleansed herself with the purana and itihasa, she cleansed herself with that which they do not sing here when starting (?). 10. She said: “What is to become of it?” “Cast it back,” he said; “verily this is device. It will become the living of people.” “Yes.” She cast it back. Therefore this is both device and the living of people. 11. “Cleanse thyself,” he said. And therefore a I. 54. 1. She cleansed herself with honey. Vedic student should not eat honey [saying]: “[It is] the husk of the Veda.” But he may eat at pleasure what his teacher gives him. 2. Now the re said to the saman: “Verily much does a insert va. A.B. prā; C. riprā. A.B. tve. B.C. insert vā. 1C. imam. 12 A.B. mādā- 53. sambhavet. yam. “A.B. tyat. 10 C. -mbh-; yana; C. adâyanā. 1 54. repeat whole clause. C. leaves space for first two syllables, third syllable sa; for kamam all MSS. read -mā. 132

pumanś carati. tvam anupuniṣve ’ti. sa bharandakeṣnena ‘punita. pūtāni ha va asya sāmāni pūtā ṛcaḥ pūtāni yajūnṣi pūtam anūktam putam sarvam bhavati ya evam veda. s. tābhyāṁ sado mithuniya paryaśrayan. tasmad upavasathiyām rātrim sadasi na śayita. atra hy etav ṛksame upavasathiyām rātrim sadasi sambhavataḥ, sa yatha greyasa upadrastai ‘vam hi śaśrad igvaro nulabdhaḥ parabhavitoḥ, 4. atho uhur udgatur mukhe sambhavataḥ. udgātur eva mukham ne” “ksete ’ti. 5. tad u va ühuḥ kamam evo ‘dgātur mukham ikṣeta. upavasathiyum evāi ’tam ratrim sadasi na śayita. atra hy evai ’tāv ṛksame upavasathāyām rātrim sadasi sambhavata iti. 6. tām sambhavisyann ahā ‘mo ham asmi su tvaṁ su tvam asy amo ham. sā mām anuvratā” bhūtvā prajāḥ prajanayāvahāi. ehi sambhavāvahā” iti. . tam sambhavann atyaricyata." so bravin na vai tā ’nubhavami. viraḍ bhūtva prajanayāre ’ti. tathe ’ti. 8. tāu viraḍ bhūtvā prājanayatām. hiñkāraś cā “hāvaś” ca prastavaś ca prathama co ‘dgithaś ca madhyama ca pratihāraś co ’ttamā ca nidhanam ca vasaṭkāraś cai ‘vam" viraḍ bhūtvā prājana- 13 man practice of one sort and another; cleanse thyself also." He cleansed himself with ….. . = I. 51. 1, 3. They enclosed the sadas for their intercourse. Therefore in the night of the fastday one should not lie in the sadas, for there, in the sadas, these two, re and saman, have intercourse in the night of the fast-day. For, as one who spies upon a superior, even so he, apprehended, is altogether likely to perish. 4. Now they say: “In the mouth of the udgatar they have intercourse; one should not look at the mouth of the udgūtar.” 5. But they also say this: “He may look at pleasure at the mouth of the udgatar. Only in this night of the fast-day he should not lie in the sadas; for there, in the sadas, these two, re and saman, have intercourse in the night of the fast-day.” 6. When he was about to have intercourse with her, he said: “I am he, thou art she; thou art she, I am he; becoming obedient to me (my wife), let us generate offspring. Come! let us have intercourse.” 7. When he had intercourse with her, he exceeded. He said: “Verily, I am not adapted to thee. Having become the viraj let us two generate.” “Yes.” 8. They, having become the viraj, generated. [AS] hinkara and ahava and prastāva and first [aga?] and udgitha and middle [āgā?] and pratihara and last [aga ?] and nidhana 54. A. harundakeṣṇenā; B. bharanda(second a corr. from u); C. bharundakoksṇenā. 4 A. -van. A. -dhiyām; B. -śiyām. 6.2. 1 A. yita; B.C. yeta. A.B. dh-. A. gead. 19 A.B. nunulavap; C. anunuluv-, C. na. 1 A.B. -thi-. 13 B.C. insert rana. 14 A. -pr-. 15 sambhavata. 16 atyaricyate. 17 C. hǎ-. Jaiminiya-Upanisad-Brahmana. 133 yatām." te amum ajanayatāṁ yo ‘sau tapati. te vyadravatum.20 54. saptadaśe nuvake dvitiyaḥ khandah. I. 55. 1. mad adhy abhusn mad adhy abhu3d iti. tasmād āhur madhuputra’ iti. 2. tasmād uta striyo madhu na ‘śnanti putrānam idam vratam caruma iti vadantiḥ. 2. tad ayam treo nudaśrayata. iyam eva yuyatry antarikṣam tristub asuu jagati. tasyai ’tat treah. 3. sa uparisṭāt sāmā ‘dhyāhitam tapati. so ‘dhruva iva “sid alelayad iva, sa no “rdhvo tapat. 4. sa devan abravid un ma gayate ’ti. kim tatus syad iti. griyam vaḥ prayaccheyam, mam iha drnhete” ’ti. s. tathe ’ti. tam udagayan.” tam etad atra ‘drihan. tebhyaś griyam prayacchat, sāi șā devanām gril. 6. tata etud rahvas tapati. sa na ‘rvan atapat.* 7. sa ṛṣin abravid anu mā gāyate ’ti. kim tatas syad iti. griyam vah prayaccheyam. mam iha druhete ’ti. s. tathe ’ti. tam anvagāyan. tam etad atrā ‘dṛňhan. tebhyaś śriyam prāyacchat. sai ‘sa rṣiņām grih. 9. tata etad arvan tapati. sa na tiryan and vaṣatkara-thus having become the viraj they brought forth. They generated him who burns yonder. They ran apart- I. 55. 1.-[saying]: “Hath he originated from me (mad adhy abhut)? Hath he originated from me?” Therefore they say “honey-son” (madhuputra). And therefore women do not eat honey, saying: “We perform this vow of sons.” 2. Then this triplet rose up in consequence: this [earth] the gayatri; the atmosphere the tristubh; yonder [sky] the jagat. That is its triplet. 3. He (yonder sun) burns on high, a sāman set above. He was unstable, as it were; he twinkled, as it were. He did not burn upward. 4. He said to the gods: “Sing me the udgitha.” “What would be the result?” “I would bestow fortune upon you. Make me firm here.” 5. “Very well.” They sang him the udgitha. They thus made him firm there. He bestowed fortune upon them. That is that fortune of the gods. 8. Hence he thus burns upwards. He did not burn hitherward. 7. He said to the sages (rsi): “Sing after me.” “What would be the result of it ?” “I would bestow fortune upon you. Make me firm here.” 8. " Very well." They sang after him. They thus made him firm there. He bestowed fortune upon them. That is that fortune of the sages. 9. Hence he thus burns hitherward. 54. 18 ca. evam. 1 prāj-. 20 A. vyadṛptām; B. bhyadṛvatām; C. vyadṛpatām (?). C. -iks-. 4 A.B. ddh-; C. dh-. dumhete. B.C. tiyyamd. 55. A.B. -a. B.C. idam. 6 udagat. B.C. -hat. tap-. 134 II. Oertel, atapat. 10. sa gandharvapsaraso bravid à ma gayate ’ti. kim tatas" syad iti. śriyam vaḥ prayaccheyam. mum iha drnhete’ ’ti. 11. tathe ’ti. tam āgāyan. tam etad atrā ‘drihan. tebhyay griyam prayacchat. sai ‘sa gandharvapsarasām gril. 12. tata etat tiryan" tapati. 13. tāni va etûni trini samna udgitam anugitam ügitam, tad yathe ‘dam vayam ūgāyo" ‘dgāyāma etad udgitam." atha yad yathagitam tad anugitam. atha yat kim ce ’ti samnas tad agitam. etani hy eva triņi sāmnaḥ. 55. vā saptadaśe ’nuvake tṛtiyaḥ khandah. saptadaśo ’nuvākas samāptaḥ. I. 56. 1. āpo va idam agre mahat salilam āsīt. sa urmiṛ urmim askandat. tato hiranmayāu kukṣyāu samabhavatāṁ te eva rksame. 2. se ‘yam rg idam sama ‘bhyaplavata. tām aprechat kā tvam asi ’ti. su ‘ham asmi ’ty abravit, atha va aham amo ‘smi ’ti. tad yat sā cā ‘maś ca tat sāmnas sāmatvam. 3. tâu vai sambhavāve ’ti. ne ’ty abravit svasā vai mama tvam asi. anyatra mithunam icchasve ’ti. 4. sã paraplavata mithunam icchamānā, sā samās sahasraṁ saptatiḥ paryaplavata. s. tad eşa ślokas sā He did not burn crosswise. 10. He said to the Gandharvas and Apsarases: “Sing unto me.” “What would be the result of it ?” “I would bestow fortune upon you. Make me firm here.” 11. “Very well.” They sang unto him. They thus made him firm there. He bestowed fortune upon them. That is that fortune of the Gandharvas and Apsarases. 12. Hence he thus burns crosswise. 13. Verily these are the three of the saman [viz.]: what is sung as udgitha, what is sung after (anugita), what is sung unto (agita). As we here having sung unto sing the udgitha, that is what is sung as udyitha; and what is sung like the agīta, that is that which is sung after; and anything of the saman [that is sung], that is sung unto. For there are just these three [parts] of the saman. I. 56. 1. This all was at first the waters, a great flood. One wave mounted [the other] wave. Thence two golden wombs came into being, these two [viz.]: re and saman. 2. This same re floated unto that same saman. I. 53. 5. 3. I. 53. 6. 4. She floated away desiring intercourse. She floated around a thousand seventies of years. 5. Regarding this there is this 55. 10 A.B. ta. A.B. tiryanda. A.B. agayo; C.āgeyo. 13-tham. 56. 1-da. kucyāu. 3yepa. Arkkasā-. A. hyapl-. A.B. papara-. 2 Jaiminiya-Upaniṣad-Brāhmaṇa. stri smái ‘và ‘gre samcarati’ ‘cchanti" salile patim: samās sahasram saptatis tato jāyata paśyata 135 13 iti. 6. asāu va adityaḥ paśyataḥ." esa eva tad" ajayata, etena hi paśyati. 1. sa ‘vittva" nyaplarata. sa ‘bravin na vai tam vindami yena sambhaveyam. tvayai ‘va sambhavani ’ti. s. sā vai dvitiyam icchasve ’ty abravin na vai mai ‘ko ‘dyamsyasi ’ti. sa dvitiyām" vittva" nyaplavata. 9. [tṛtiyam] icchasvai ’ve" ’ty abravin no vāva ma dve" udyamsyatha iti. sa tṛtiyām1 vittva nyaplavata. so bravid" atra vai mo ‘dyamsyathe’ ’ti. 10. sa yad ekaya ‘gre samavadata" tasmād ekarce sāma, atha yad dve apasedhat tasmad dvayor na kurvanti. atha yat tisṛbhis" samapadayat" tasmādu tree sama. 11. tā abravit punidhvam na pūtā vai sthe ’ti. 56. aşṭādaśe ’nuvake prathamaḥ khandaḥ. I. 57. 1. sẽ gâyatri gāthai purita narigansui tristub ri bhya jagati. bhimam bata malam aparadhiṣate ’ti. tasmād bhimala dhiyo va etaḥ. dhiyo va ima malam apavadhiṣate" ’ti. gloka: “In the beginning the woman used to go seeking [her] lord in the flood, one thousand seventies of years; thence the beauteous one was born.” 6. Yonder sun is the beauteous one (paś yata); he was born then, for by him one sees (paśyati). 7. She, not having found [anyone], floated in. She said: “Verily I find no one with whom I might have intercourse. Let me have intercourse with thee.” s. “Then seek a second one,” he said; “verily not alone wilt thou sustain me.” She, having found a second one, floated in. 9. Seck a third one," he said; “verily ye two will not sustain me.” She, having found a third one, floated in. He said: “Verily now you will sustain me.” 10. Because he talked first with one, therefore the sāman is in one re. And because he refused two, therefore they do not do (sing) it in two [re’s]. And because he agreed with three, therefore the saman is in a triplet. 11. He said to them: “Cleanse yourselves, verily you are not clean.” 66 I. 57. 1. That gayatri cleansed itself with the gatha, the tristubh with the naragansi, the jugate with the raibhi. “Lo, they have struck away fearful (bhima) defilement (mala).” Therefore these devices are terrible (? bhimala). “Verily, these devices have struck away defilement.” And therefore [they are] terrible (? bhimala). And therefore one should not eat [any- pitvā. 12 A. om. sā. 16 C. leaves space; A.B. 20 A.B. tisra-. 21 samp-. 56. C. samti. $-ti. 71 “paśyah. 10 tam. nyaplavata. 13 C. -yam. 14 A.B. vai. 15 C. va. dhve. C. abr-. 18 B.C. -syasi. 19 C. -pad-. 2 A, ba. 3 C. -the. 57. A.B. -syot. 136

12 5. tām tasmād u bhimalāḥ, tasmād u gāyatāṁ1 nā ‘śniyāt.’ malena hy ete jivanti. 2. atha rk” sāmā ‘bravid bahn vai kim ca kim ca pumang carati. tvam anupuniṣve ’ti. sa urdhvaganenā ‘punita. 3. pūtāni ha vā asya sāmāni pūtā1 ṛeaḥ pūtāni yajūnṣi pūtam anuktam pūtam sarvam bhavati ya evam veda. 4. tābhyām diśo mithunaya paryauhan. tām sambhavisyann ahvayatā” ‘mo ‘ham asmi sa tvam sā" tvam asy amo ham iti. etad ubhayato vācā" ’tyaricyata1 hiñkāreņa purastāt stobhena madhyato nidhaneno ‘parisṭāt. ati tisro brāhmaṇāyanīs sadṛśī ricyate ya evam veda. 6. tayor yas sambhavator urdhraś śüṣo’ ‘dravat [prānās] te. te prānā evo “rdhva adravan.18 7. so ‘sāv adityas sa eșa eva ud agnir eva gi candramā eva tham, sāmāny eva ud rca eva gi yajunsy eva tham ity adhideratam. s. athā ‘dhyātmam.” prūṇa eva ud vāg eva yī mana eva tham, sa eso ‘dhidevatam cā ‘dhyatmam co ‘dgithaḥ. 9. sa ya evam etad adhidevatam cā ‘dhyatmam co ‘dgitham vedai ’tena ha ‘sya sarveno ‘dgitam" bhavaty" etasmad u eva sarvasmād avṛśeyate ya evam vidvānsam upavadati. 57. 15 aṣṭādaśe ‘nuvāke dvitiyaḥ khandaḥ. thing] of those singing; for they live on defilement (mala). 2. Then the re said to the sāman: “Verily, much does a man pratice of this sort and of that. Cleanse thyself also.” He cleansed himself with the upper series (?). 3. = I. 51. 1. 4. They enclosed the quarters for their intercourse. When he was about to have intercourse with her, he called out: “I am he, thou art she; thou art she, I am he.” 5. With speech he thus exceeded her on both sides, with the hinkara in front, with the stobha in the middle, with the nidhana in the rear. Three similar women of the Brahman caste exceeds he who knows thus. 6. The vital blast which when they had intercourse ran upward, that is the breaths. These breaths ran upward. 7. Yonder sun, that same is ud, Agni is ge, the moon is tham. The samans are ud, the re’s are go, the yajuses are tham. So with regard to the divinities. 8. Now with regard to the self. Breath is ud, speech is gi, mind is tham. That is this udgitha with regard both to the divinities and to the self. 9. He who thus knows the udgitha with regard both to the divinities and to the self, verily his udgitha is sung by this all; and he is cut off from this all who speaks ill of one who knows thus. 4 6 57. -tā. 5 A. ‘gni-. A.B. rkka. i-tāni. SA.. -tā. “A. nuk-. 10-syany. 11 A. avacayata; B.C. ahvayanta. 12A.B. sama. C. -cā. 14 A.B. tyarucyate. 15 A.B. cu-. 16A.B. dra-. 19 C. -gith-. 20 A. bhavatye ’ti; B. bhavanti. 11 A. ‘ddha-. 18 C. gith-. Jaiminiya-Upanisad-Brahmana. 10 137 I. 58. 1. tad yad idam āhuḥ ka udagūsir iti ka etam adityam agāsir iti ha vu etat pṛechanti. 2. etam ha va etam trayyā3 vidyaya gayanti. yathā vīņāgāthino gapayeyur evam. 3. sa eṣa hradaḥ kāmānām pārņo yan manah. tasyai ‘ṣā kulya yad’ vuk. 4. tad yatha va apo hradut kulyayo ‘parām upanayanty” evam evāi ’tan manaso ‘dhi vuco ‘dgūtā yajamānam" yasya kāmān prayacchati. 5. sa ya udgātāram dakṣinābhir1 ārūdhayati11 taṁ sā kulyo’ ‘padhāvati, ya u enam nā “rādhayati sa u tām apihanti. 6. atha va ataḥ prattic” cui ‘va pratigrahaś ca. tad dhumam" iti vai pradiyate. tad vācā yajamānāya pradeyam manasā “tmane.” tatha ha sarvam na prayacchati. 7. tad yad idam sambhavato reto ‘sicyata" tad aśayat." yathā hiranyam avikṛtam" leluyad evam. s. tasya sarve deva mamatvina ūsan mama mame ’ti. te bruvan vi ‘dam karavāmahā iti. te ‘bruvan chreo và idam asmat, atmabhir evāi ’nud vikarav maha iti. 9. tad atmabhir eva vyakurvata. teṣāṁ vāyur eva hinkāra āsā ‘gniḥ prastāva indra ādis somabṛhaspati udgitho ‘śvināu pratihāro viśve devā upadravaḥ prajapatir eva nidha- 22 I. 58. 1. When they say here: “As who hast thou sung the udgitha?” they ask this: “As who hast thou sung this sun?” 2. Verily they sing it with the threefold knowledge, just as lute-players might play. 3. Mind is this pool full of desires. Speech is the stream of it. 4. As they lead the water from a lake nearer by means of a stream, just so the udgātar [leads] that from the mind by means of speech unto the sacrificer whose wishes he fulfils. 5. Whoso by sacrificial gifts conciliates the udgütar, unto him this stream runs; and whoso does not conciliate him, he drives this [stream] away. 6. Now henceforth [about] giving and receiving. [A gift] is given [with the words]: This is smoke." Thus it should be given to the sacrificer with speech, with the mind to one’s self. Thus one does not bestow all. 7. That seed which was shed when they had intercourse, that lay there, just like undefiled sparkling gold. 8. Of it all the gods were desirous to be possessors [saying]: “It is mine, it is mine.” They said: “Let us divide it among ourselves.” They said: “Verily, it is superior to us. Let us divide it by our selves.” 9. They divided it by their selves. Of them Vayu was the hinkara, Agni the prastava, Indra the adi, Soma and Bṛhaspati the udgitha, the two Aśvins the pratihāra, all the 11 A. 58. 1 A.B. -sī. 2A.B. pracchanny. A.B. nṛyyā. C. -gayino; all gayay-. C. hrd-. A.B. kül-. Č. yat. vat. 9-tra. 30 ado. -yanny; B. -yante; C. -yanty. 12 -ná. 13 dakṣinobhi. 14 rādh-. 15 B.C. adhah. pratig. 12 A.B. dhu-. 18 at-. 19 C. sidhy-. 20 C. daś-. 21 api-; 23 A.B. somābṛ-i. 16 A. apitṛtam. 21 yā. VOL. XVI. 19138 nam.

10. etā vai sarvā devatā etā hiranyam." asya sarvabhir devatābhis stutam bhavati ya evam veda. etabhya u eva sa sarvābhyo devatabhya avṛścyate ya evam vidvānsam upavadati. 58. aṣṭādaśe ’nuvake tṛtiyaḥ khandaḥ. I. 59. 1. atha ha brahmadattaś cãikitāneyaḥ kurum’ jagāmā ‘bhipratūrinam kākṣasenim. sa ha ‘smui madhuparkam yayāca. 2. atha ha ‘sya vai prapadya’ purohito ’nte nişasāda śaunakaḥ. tam ha ’nāmantrya’ madhuparkam papau. 3. tam ho ‘vāca kim vidvān no dalbhya ’namantrya madhuparkam pibasi ’ti. samavāiryam prapadye ’ti ho ‘vāca. 4. tam ha tatrai ‘va papraccha yad vāyāu tad vetthas iti. hinkaro va asya sa iti. 5. yad agnau tad vetthas iti. prastāvo va asya sa iti. 6. yad indre tad vetthus iti. adir va asya sa iti. 7. yat somabṛhaspatyos tad vetthas iti. udgitho va asya sa iti. 8. yad aśvinos tad vā vetthas iti. pratiharo va asya sa iti. 9. yad viśveșu deveṣu* tad vetthas iti. upadravo và asya sa iti. 10. yat prajāpatāu tad vetthas iti. nidhanam va asya tad iti ho ‘vāca. ārṣeyam vā asya tad vā gods the upadrava, Prajapati the nidhana. 10. Verily these are all the divinities; these are gold. Praised by all divinities it is of him who knows thus; and from all divinities he is cut off who speaks ill of one who knows thus. I. 59. 1. Now Brahmadatta Caikitaneya went to the Kuru Abhipratārin Kākṣaseni. He (A.) offered him a honey-potion (madhuparka). 2. Now his purohita śaunaka, stepping forth, sat down near by. He (B.) drank the honey-potion without addressing him (C.). 3. He (C.) said to him (B.): “As knowing what, O Dalbhya, dost thou drink the honey-potion without addressing [me]?” “Having recourse to that which belongs to the strength of the saman (?),” he (B.) said. 4. He (C.) asked him (B.) just there: “Dost thou know that which is in Vayu?” “Verily, the hinkara of it.” 5. “Dost thou know that which is in Agni ?” “Verily, the prastava of it.” 6. “Dost thou know that which is in Indra ?” “Verily, the adi of it.” 7. “Dost thou know that which is in Soma and Bṛhaspati ?” “Verily, the udgitha of it.” 8. “Dost thou know that which is in the two Agvins?” “Verily, the pratihara of it.” 9. Dost thou know that which is in all the gods?" “Verily, the upadrava of it.” “Dost thou know that which is in Prajapati ?” “Verily, the
12. 24hirany.
13. B. ku-; A. arain. mavāiryya, the r cancelled. A. om. C. ends here. -yap. 4A. -mantraḥ. sa- 6A. tata. 7 A.В somāb-, B. repeats d-. Jaiminiya-Upaniṣad-Brāhmaṇa. 139 bandhutā vā asya1 se ’ti. 11. sa ho ‘vāca namas te ‘stu bhagavo vidvan apa madhuparkam iti. 12, atha he ’tarah papraccha kimdevatyam” samavāiryam" prapadye ’ti. yaddevatyāsu stuvata iti ho ‘vāca taddevatyam iti. 13, tad etat sadhv eva pratyuktam." vyaptir va asyai ‘se ’ti ho ‘vāca bruhy eve ’ti. me ‘dam te namo karme ’ti ho ‘vāca. mai ‘va no ’tiprākṣir iti. 14. sa ho vācā praksyam vava tea devatam apraksyam vāva tva devatāyāi devatāḥ, vāgdevatyam sama vāco mano devatā manasaḥ paśavaḥ paśunum oṣadhaya oṣadhīnām apaḥ, tad etad adbhyo" jūtam sāmā ‘psu pratisthitam iti. 59. aṣṭādaśe ’nuvāke caturthaḥ khandaḥ. 9 I. 60. 1. devāsurā aspardhanta. te deva manaso ‘dagayan.’ tad eṣām asurā abhidrutya’ pāpmanā samasṛjan. tasmād bahu kim ca kim ca manasi dâyāyati punyam cãi nena dhyayati рарат са. 2. te vaco ‘dagayan. tām tathai ‘va’ ‘kurvan." tasmād bahu kim ca kim ca vacā vadati, satyam" cāï’ ’nayā (C 39 nidhana of it," he said; “that of it belongs to the sages (rṣi); that is its connection.” 11. He (ś.) said: “Homage be to thee, reverend sir; with knowledge hast thou drunk the honey-potion.” 12. Then the other one (A.) asked: “What divinities has that which belongs to the strength of the sāman (?) to which thou hast recourse ?” “What divinities the [verses] have with which the praise (stotra) is sung,” he (B.) said, “those it has as divinities.” 13. That was well answered; that is its accomplishment (?)," he said; “just talk.” “Don’t! We have done thee this honor,” he said; 66 I do not ask us too much." 14. He said: “I should have asked thee about the divinity, I should have asked thee about the divinities of the divinity. The saman has speech as its divinity; mind is the divinity of speech, the domestic animals [are the divinity] of mind, the herbs [are the divinity] of the domestic animals, the waters [are the divinity] of the herbs. That same is the saman born from the waters, standing firm in the waters.” I. 60. 1. The gods and the Asuras contended. The gods sang the udgitha with the mind. The Asuras, running against this [mind] of them, mixed it with evil. Therefore with the mind one thinks many a thing of one kind and another; both [what is] good one thinks with it and [what is] evil. 2. They sang the udgitha with speech. That [speech] they treated in just the 14 bhyo. 5 kūr-,
14. 10 A. avya. A. -vatyā. 12 sāmavāiyyā. 13-uttam. 60. ‘gay-. 1 2-draksya or -dratya. 3-sraj-. 4 va. &-tya. 1 vāi. 140

vadaty anṛtam ca. 3. te cakṣuso ‘dagayan. tat tathai ‘va ‘kurvan. tasmad bahu kim ca kim ca cakṣusa paśyati, darśaniyam cai ’nena pacyaty adarśaniyam ca. 4. te crotreno ‘dagāyan. tat tathai ‘vā ‘kurvan. tasmād bahu kim ca kim ca protrena crnoti. cravaniyam cãi ’nena crnoty agravaniyam ca. 5. te ‘paneno ‘dagayan. tam tathai ‘vā ‘kurvan. tasmad bahu kim ca kim cā ‘panena jighrati. surabhi cãi ’nena jighrati durgandhi ca. 6. te praneno ‘dagayan." atha ‘sura adravans tatha karisyama iti manyamānāḥ. 7. sa yatha ‘śmānam ṛtvā lostho" vidhvansetai ‘vam eva ‘sura vyadhvansanta." sa eṣo ‘śma “khanam yat pranaḥ. s. sa yatha ‘śmānam ākhanam” rtva lostho" vidhvansata evam eva sa vidhvansate ya evam vidvāñsam upavadati. 60. aṣṭādaśe ’nuvāke pañcamaḥ khandaḥ. aṣṭādaśo ‘nuvākas samāptaḥ. II. 1. 1. devānāṁ vāi ṣaḍ udgātāra āsan vāk ca manaś ca caksuś ca grotram cã ‘panaś ca prāṇaś ca. 2. te ‘dhriyanta teno ‘dgātrā dikṣāmahāi yenā ‘pahatya mṛtyum apahatya papmānaṁ same way. Therefore with speech one speaks many a thing of this kind and of that; both [what is] true one speaks with it and [what is] untrue. 3. They sang the udgitha with sight. That [sight] they treated in just the same manner. Therefore with sight one sees many a thing of this kind and of that; both [what is] seemly one sees with it and [what is] unseemly. 4. They sang the udgitha with hearing. That [hearing] they treated in just the same manner. Therefore with hearing one hears many a thing of this kind and of that; both [what is] worth hearing one hears with it and [what is] not worth hearing.. They sang the udgitha with exhalation. That [exhalation] they treated in just the same manner. Therefore with exhalation one smells many a thing of this kind and of that; both what is fragrant one smells with it and what is of bad odor. 6. They sang the udgitha with breath. Then the Asuras ran up, thinking: “We will treat it in the same manner.” 7. As a clod of earth colliding with a stone would break to pieces, even so the Asuras broke to pieces. Breath is this stone as a target. a clod of earth, colliding with a stone as a target, breaks to pieces, even so he breaks to pieces who speaks ill of one who knows thus. 8. As II. 1. 1. Of the gods there were six udgātars: viz., speech and mind and sight and hearing and exhalation and breath. 2. They resolved: “Let us consecrate ourselves with that udgatar by 60. A. om. 9B. -gāt. 10-sto. “A. sate; B. -şantā. 12-nom. 13 B. aņem. Jaiminiya-Upaniṣad-Brāhmaṇa. 141 svargam lokam iyāme ’ti. 3. te bruvan vāco❜dgātrā dīkṣāmahā iti. te vaco ‘dgātrā ‘dīkṣanta, sa yad eva vācā vadati tad ātmana agayad atha ya itare kamās tān devebhyaḥ. s. tām pāpmā ’nvasrjyata. sa yad eva vāca papaṁ vadati sa eva sa papmā. 5. te bruvan na vai no ‘yam mṛtyum na papmānam atyavākṣit. manaso ‘dgātrā dikṣāmahā iti. 6. te manaso ‘dgātrā ‘dikṣanta. sa yad eva manasa dhyāyati tad atmana agayad atha ya iture kāmās tan devebhyah. 7. tat papma ’nvasrjyata. sa yad eva manasā pāpaṁ dhyāyati sa eva sa papmā. s. te bruvan” no nvāva no ‘yam mṛtyum3 na papmānam atyavākṣit. cakṣuso ‘dgātrā dikṣamaha iti. 9. te cakṣuso ‘dgatrā ‘dikṣanta. sa yad eva cakşuşā paśyati tad utmana agayad atha ya itare kāmās tān devebhyah. 10. tat papma ’nvasṛjyata. sa yad eva cakṣuṣā pāpam paśyati [sa eva sa papmā]. 11. te bruvan no nvāva no ‘yam mṛtyum na papmānam atyavākṣit. śrotreno ‘dgātrā dīkṣāmahā iti. 12. te grotreno ‘dgatrā ‘dikṣanta. sa yad eva crotrena crnoti tad ātmana agayad atha ya itare kāmās tān devebhyaḥ. whom, having smitten away death, having smitten away evil, we may go to the heavenly world.” 3. They said: “Let us consecrate ourselves with speech as udgātar.” They consecrated themselves with speech as udgatar. What one speaks with speech, that it sang to itself; and what the other desires are, those [it sang] to the gods. 4. Evil was created after it. What evil thing one speaks with speech, that is that evil. 5. They said : “Verily, this one hath not carried us beyond death, nor beyond evil. Let us consecrate ourselves with the mind as udgātar.” 6. They consecrated themselves with the mind as udgūtar.” What one thinks with the mind, that it sang to itself; and what the other desires are, those [it sang] to the gods. 7. Evil was created after it. What evil thing one thinks with the mind, that is that evil. s. They said: “Verily, this one hath not carried us beyond death, nor beyond evil. Let us consecrate ourselves with sight as udyutar.” 9. They consecrated themselves with sight as udgatar. What one sees with sight, that it sang to itself; and what the other desires are, those [it sang] to the gods. 10. Evil was created after it. What evil thing one sees with sight [that is that evil] 11. They said: “Verily, this one hath not carried us beyond death, nor beyond evil. Let us consecrate ourselves with hearing as udgatar.” 12. They consecrated themselves with hearing as udgatar. What one hears with hearing, that it sang to itself; and what the other desires are, those [it sang] to the gods. 13. Evil was created after it. What evil thing one hears

1. 1-ma. -mān-. *insert ya. 3-tyu. A. bravin. 5 6 nva. avatyav-. B. 142

pāpmā ’nvasṛjyata. sa yad eva śrotreņa pāpaṁ crnoti sa eva sa papmā. 14. te ‘bruvan no nvāva no ‘yam mṛtyuṁ na pāpmānam atyavākṣit. apāneno ‘dgātrā dīkṣāmahā iti. 15. te ‘pāneno ‘dgātrā ‘dikṣanta. sa yad eva ‘panenā ‘pāniti tad ātmana āgayad atha ya itare kamus tan devebhyaḥ. 16. tam papmā ’nvasrjyata, sa yad eva ‘punena papam gandham apaniti sa eva sa papmā. 17. te ‘bruvan no nvāva no ‘yam mṛtyum na papmānam atyavākṣit. praneno ‘dgātrā dīkṣāmahā iti. 18. te praneno ‘dgātrā ‘dikṣanta. sa yad eva pranena prāniti tad atmana aguyad atha ya itare kamās tan devebhyaḥ. 19. tam pāpmā nā ’nvasṛjyata. na hy etena prāṇena pāpaṁ vadati na papaṁ dhyāyati na papam paśyati na papam crnoti na papam gandham apaniti.* 20. tena ‘pahatya mṛtyum apahatya papmānam svargam lokam ayan. apahatya hai ‘va mṛtyum apahatya papmānaṁ svargaṁ lokam eti ya evam veda. 61. prathame ’nuvāke prathamaḥ khandaḥ. II. 2. 1. sā yā sā vāg āsīt so ‘gnir abhavat. 2. atha yat tan mana āsīt sa candramā abhavat. 3. atha yat tac cakṣur āsīt sa adityo bhavat. 4. atha yat tac chrotram āsīt tā imā diśo bha- with hearing, that is that evil. 14. They said: “Verily, this one hath not carried us beyond death, nor beyond evil. Let us consecrate ourselves with exhalation as udgātar.” 15. They consecrated themselves with exhalation as udgatar. What one exhales with exhalation, that it sang to itself; and what the other desires are, those [it sang] to the gods. 16. Evil was created after it. What evil odor one exhales with exhalation, that is that evil. 17. They said: “Verily, this one hath not carried us beyond death, nor beyond evil. Let us consecrate ourselves with breath as udgatur.” 18. They consecrated themselves with breath as udgatar. What one breathes with breath, that it sang to itself; and what the other desires are, those [it sang] to the gods. 19. No evil was created after that. For with this breath one speaks no evil thing, thinks no evil thing, sees no evil thing, hears no evil thing, exhales no evil odor. 20. By it having smitten away death, having smitten away evil, they went to the heavenly world. Having smitten away death, having smitten away evil, he who knows thus goes to the heavenly world. II. 2. 1. What this speech was, that became Agni. 2. And what this mind was, that became the moon. 3. And what this sight was, that became the sun. 4. And what this hearing was, that

1. apariti. Jaiminiya-Upanisad-Brahmana. 143 van. tu u eva viśve devah. s. atha yas so ‘pana āsīt sa bṛhaspatir abhavat. yad asyāi vāco bṛhatyai patis tasmad bṛhaspatiḥ. 6. atha yas sa prāņa āsīt sa prajapatir abhavat. sa esa putri prajāvān udgitho yah’ pranaḥ, tasya svara eva prajaḥ, prajāvan bhavati ya evam veda. 7. tam hui ’tam eke pratyakşam eva gayanti pranas prānās prānās hum bhā ova iti. s. tad u ho vaca śāṭyāyanis tata etam arhati pratyakṣam gātum. yad vāva vācā karoti tad etad eva ‘sya kṛtam bhavatī ’ti. 9. atha va ata" rksamnor era prajatiḥ. sa yad dhinkaroty abhy eva tena krandati. atha yat prastauty ai ‘va tena plavate. atha yad adim adatte reta eva tena siñcati. atha yad udgayati reta eva tena siktam sambhavayati. atha yat pratiharati reta eva tena sambhutam pravardhayati. atha yad upadravati reta eva tena pravṛddham vikaroti. atha yan nidhanam upāiti reta eva tena vikṛtam prajanayati. sāi ‘șa rksāmnoḥ prajātiḥ. 10. sa ya evam etām ṛksāmnoḥ prajātiṁ veda pra hai ’nam ṛksāmanī janayatah. 62. 3 prathame ’nuvake dvitiyaḥ khandah. prathamo ’nuvākas samāptaḥ.
2. And what became these quarters; and these are all the gods. this exhalation was, that became Bṛhaspati. Because he is the husband (lord, pati) of this great (brhati) speech, therefore he is [called] Bṛhaspati. 6. And what this breath was, that became Prajapati. That same, viz. breath, is rich in sons, rich in offspring, the udgitha. Of it tone is the offspring. Rich in offspring becomes he who knows thus. 7. Some sing that [breath] openly: “Breath, breath, breath, hum, bhā, ovā.” s. And śãtyayani said regarding this: “Therefore it is possible to sing it directly. Verily, what he performs with speech, that same is performed of him.” 9. Now [about] the generation of the re and the saman. In that he utters the hinkara, thereby he cries to [her]. In that he utters the prastava, thereby he mounts. In that he utters the adi, thereby he emits seed. In that he utters the udgitha, thereby he causes the emitted seed to come to life. In that he utters the pratihāra, thereby he causes the seed, come to life, to grow forth. In that he utters the upadrava, he develops the seed, having grown forth. In that he enters upon the nidhana, thereby he causes the seed, being unfolded, to be born forth. That is the generation of the re and of the saman. 10. He who thus knows this generation of the re and of the saman, him the rc and the saman propagate. 4 e.
3. A. yat. A. atam; B. atha. 3B. kurvati. om. yati, atha yat pratiharati. A. samnoḥ; B. ksāmnoḥ. 5-bhav-; A. 144

II. 3. 1. eșa eve ‘dam agra asid ya’ esa tapati, sa eṣa sarveṣām3 bhūtānāṁ tejo hara indriyam viryam ādāyo “rdhva udakrāmat. 2. so ‘kamayatai ‘kam eva ‘kṣaram svadu mṛdu devānām vanāme’ ’ti, 3. sa tapo tapyata. sa tapas taptvai ‘kam evā” ‘ksaram abhavat’. 4. tam devāś ca rṣayaś co ‘pasamãipsan. athai ‘so ‘suran bhutahano ‘srjatai ’tasya pupmano ’nanvāgamaya. s. tam vaco ‘pasamāipsan. te vacaṁ samarohan. teṣām vacam paryadatta. tasmāt paryadattā vāk. satyam ca hy enaya vadaty anṛtam ca. 6. tam manaso ‘pasamãipsan. te manas samarohan. teṣām manaḥ paryādatta. tasmāt paryadattam manas. punyam ca hy enena dhyāyati papaṁ ca. cakṣuso ‘pasamüipsan. te cakṣus samarohan. tesãm cakṣuḥ paryadatta. tasmāt paryattam cakṣuḥ. darśaniyam ca hy enena paśyaty adarśaniyam ca. 2. tam grotreno ‘pasamãipsan. te grotram samarohan. teṣām protram paryadatta. tasmāt paryāttam crotram. cravaniyam cui ’nena crnoty aśravaniyam ca. 9. tam apaneno ‘pasamuipsan. te panam samurohan. teṣùm apānam paryadatta. tasmut paryātto ‘pānaḥ, surabhi ca hy 7. tam II. 3. 1. This [universe] in the beginning was he who burns here. This same, taking the splendor, the grasp, the vitality, the virility of all beings, went upward.. 2. He desired: “May we win the one sweet soft syllable of the gods.” . He performed penance. He having performed penance became the one syllable. 4. That gods and sages desired together to obtain. Then he created creature-slaying Asuras, in order to prevent evil from going after. 5. That they desired together to obtain by speech. They ascended speech together. He took possession of their speech. Therefore speech is taken possession of; for [what is] true one speaks with it and [what is] untrue. 6. That they desired together to obtain by mind. They ascended mind together. He took possession of their mind. Therefore mind is taken possession of; for [what is] good one thinks with it and [what is] evil. 7. That they desired together to obtain by sight. They ascended sight together. He took possession of their sight. Therefore sight is taken possession of; for [what is] seemly one sees with it and [what is] unseemly. s. That they desired together to obtain by hearing. They ascended hearing together. He took possession of their hearing. Therefore hearing is taken possession of. For [what is] worth hearing one hears with it and [what is] not worth hearing. 9. That they desired together to obtain by exhalation. They ascended exhalation together. He took possession of their exhalation. There- 3 3. B. sa. 6 -ṣā. $madu. om. eti. aiva. repeat from above udevānām. paryyattam. A. paryātta; B. paryāptaṁ. 8 JaiminiyaUpaniṣad-Brāhmaṇna. 145 enena jighrati durgandhi ca. 10. tam praneno ‘pasamãipsan. tam praneno ‘pasamapnuvan. 11. utha ‘sura bhutahana adravan mohayisyāma iti manyamānāḥ. 12, sa yathā ‘śmānam ṛtvā lostho" vidhvansetai ‘vam evā ‘surā vyadhvansanta. sa eșo śma “khano yat praṇaḥ. 13. sa yatha ‘śmānam akhanam ṛtvā lostho” vidhvansata evam eva sa vidhvansate ya evam vidvānsam upavadati. 63. dvitiye ’nuvake prathamaḥ khandaḥ. II. 4. 1. sa eşa vaśi diptagra udgitho yat pranaḥ.’ esa hi ‘dam sarvam vaśe kurute. 2. vaśi bhavati vaśe’ svān kurute ya evam veda. asya hy asuv agre dipyates amuṣya3 vā saḥ. s. tam hai ’tam udgitham śatyāyanir ācaste vaśi diptāgra iti. diptāgrā ha va asya kirtir bhavati ya evam veda. 4. abhutir iti kariradayah. prānam vā anu projāḥ paśava ābhavanti. sa ya evam etam abhutir ity upāsta āi ‘va prāṇena prajayā paśubhir bhavati. s. sambhutir iti satyayajñayaḥ, prānam va anu prajāḥ paśavas sambhavanti, sa ya evam etaṁ sambhūtir ity upāste sam e[va] pranena prajayā paśubhir bhavati. 86. prabhutir iti śāilanāḥ. prānam va anu prajaḥ paśavaḥ prabhavanti. sa fore exhalation is taken possession of; for fragrance one smells with it and bad odor. 10. That they desired together to obtain by breath. That they obtained together by breath. 11. Then the creature-slaying Asuras ran unto [them], thinking: “We will confound [them].” 12. I. 60. s., 18. = I. 60. 9. II. 4. 1. That same, viz. breath, is the controling flame-pointed udgitha. For it gets this all into control. 2. He becomes controling, he gets his people into control who knows thus; for does yonder one flame at this one’s point or this one at yonder one’s? 3. That same udgitha śatyayani calls the controling one, the flame-pointed one.’ Verily flame-pointed becomes his fame who knows thus. 4. The Karirādis [call it] ’existence’ (abhuti). Verily, along with breath offspring and domestic animals exist. Whoso thus worships it as existence, with breath, with offspring, with domestic animals he exists. 5. The Satyayajis [call it] origination’ (sambhuti). Verily, along with breath offspring and domestic animals originate. Whoso thus worships it as origination, with breath, with offspring, with domestic animals he originates. 6. The śailanas [call it] prevalence’ (prabhuti). Verily, along with breath offspring and domestic ani- 3. 10 losto. 4. 1 insert eşan ta hi ‘dam sarvam vaśe kurute. 1-śo. 3’mus-. ataḥ. 5-bhūr. śāuļi-. VOL. XVI. 20 146

ya evam etam prabhutir ity upuste prai ‘va pranena prajayā paśubhir bhavati. 7. bhutir iti bhallabinah.” prāṇam va anu prajāḥ paśavo bhavanti. sa ya evam etam bhutir ity upaste bhavaty eva pranena prajaya paśubhiḥ. 8. aparodho ’naparuddha iti pārṣṇaś śāilanaḥ. esa hy anyam aparunaddhi" nai ’tam anyaḥ, esa ha" va ‘sya dviṣantam" bhrātṛvyam aparunaddhi ya evam veda, 64. dvitiye ’nuvake dvitiyaḥ khandaḥ. II. 5. 1. ekavira’ ity’ aruneyah. eko hy evai’ṣa viro yat prāṇaḥ. ā hā ‘syai ‘ko viro viryavāñ jayate ya evam veda. 2. ekaputra iti cãikitaneyaḥ, eko hy evai ‘ṣa putro yat prāṇaḥ. 3. sa u eva dviputra iti. dvāu hi prāṇāpānāu. 4. sa u eva triputra iti. trayo hi prano ‘pāno vyānaḥ. 5. sa u eva catusputra iti. catvāro hi prano pāno vyānas samānaḥ, s. sa u eva pañcaputra iti. pañca hi prāņo ‘pūno vyānas samāno ‘vānaḥ. 7. sa u eva satputra iti. sad dhi prano ‘pano vyānas samāno ‘vāna udānaḥ. 8. sa u eva saptaputra iti. sapta hi ‘me girṣanyaḥ prāṇāḥ. 9. sa mals prevail. Whoso thus worships it as prevalence, with breath, with offspring, with domestic animals he prevails. 7. The Bhallabins [call it]coming into being’ (bhūti). Verily, along with breath offspring and domestic animals come into being. Whoso thus worships it as coming into being, with breath, with offspring, with domestic animals he comes into being. 8. Parsna śailana [calls it] ’the unexcluded exclusion.’ For it excludes another, [but] another [does] not [exclude] it. Verily, it excludes the hateful rival of him who knows thus. For II. 5. 1. Aruneya [calls it] ‘sole hero.’ For that, viz. breath, is sole hero. Of him a sole hero, rich in heroism, is born who knows thus. 2. śaikitāneya [calls it] having one son.’ For that, viz. breath, is the only son. s. It is also having two sons. breath and exhalation are two. 4. It is also having three sons. For breath, exhalation, and vyana are three. 5. It is also having four sons. For breath, exhalation, vyana, [and] samāna are four. 6. It is also having five sons. For breath, exhalation, vyāna, samāna, [and] avana are five. 7. It is also having six sons. For breath, exhalation, vyana, samana, avana, [and] uduna are six. 8. It is also having seven sons. For these breaths in the head are seven, 9. It is also having nine sons. se. 4. B. inserts pajaya. A. bhur. 5. 32 -ta. 1 -ru. B. -nā. 18-bin-. 3 abhi. avaroddha. 10 A. -nadvi. 11 A -naya; for eko all MSS. ekā. A. e. A. dvip-. Jaiminiya-Upaniṣad-Brāhmaṇa. 147 u eva navaputra iti. sapta hi śirṣanyāḥ prānā dvāv avāñcāu. 10. sa u eva daśaputra iti. sapta śirṣanyaḥ praṇā dvāv avāñcāu nabhyam daśamaḥ. 11. sa u eva bahuputra iti. etasya hi ‘yam1 sarvāḥ prajāḥ. 12. etam ha sma vai tad udgitham vidvānsaḥ purve brāhmaṇāḥ kāmāgāyina" ahuḥ kati te putran āgāsyama iti. 65. dvitiye ’nuvake trtiyaḥ khandah. II. 6. 1. sa yadi brūyad ekam’ ma āgāye ’ti prāņa udgitha iti vidvān ekam manasa dhyāyet. eko hi prāṇaḥ, eko ha ‘syā “jāyate. 2. sa yadi brūyad dvau ma agaye ’ti prana udgitha ity eva vidvān dvāu manasa dhyāyet. dvāu’ hi prāṇāpānāu.’ dvāu hai ‘vā ‘sya “jāyete. 3. sa yadi brūyāt trin ma’ āgāye ’ti prāṇa udgitha ity eva vidvāns trin manasā dhyāyet. trayo hi prano ‘pano vyānaḥ, trayo hai ‘vā ‘sya “jāyante. 4. sa yadi bruyāc caturo ma agaye ’ti prana udgitha ity eva vidvanś caturo manasa dhyāyet. catvāro hi prano ‘pāno vyānas” samanaḥ, catvāro hai và ‘sya “jayante. 5. sa yadi brüyāt pañca ma agaye ’ti prana udgitha ity eva vidvan pañca manasa dhyāyet. pañca hi For there are seven breaths in the head [and] two downward ones. 10. It is also having ten sons. For there are seven breaths in the head, two downward ones, [and] the tenth in the navel. 11. It is also having many sons. For this [earth] is all its offspring. 12. Verily, knowing thus this udgitha, the Brahmans of old when they sang a wish [to any one] used to say: “How many sons shall we sing unto thee ?” 66 II. 6. 1. If he should say: “Sing one unto me,” knowing that breath is the udgitha, he should think one with his mind. For breath is one. Truly, one is born unto him. 2. If he should say: “Sing two unto me,” knowing that breath is the udgitha, he should think two with his mind. For breath and exhalation are two. Truly, two are born unto him. s. If he should say: Sing three unto me,” knowing that breath is the udgitha, he should think three with his mind. For breath, exhalation, [and] vyāna are three. Truly, three are born unto him. 4. If he should say: “Sing four unto me,” knowing that breath is the udgitha, he should think four with his mind. For breath, exhalation, vyunu, [and] samana are four. Truly, four are born unto him. 6. If he should say: “Sing five unto me,” knowing that breath is the udgitha, he should think five with his mind. For breath, 5. A.-ām. 6. A. aik-. ‘syā “jāyante. B. vasuputra. 10 A. yam; B. dayam. 11-gaina. B. inserts sa hai ‘vā B. trayo. “B. inserts vyanaḥ. 5 mana. A. om. sa yadi. vyānas.148

prāno ‘pāno vyānas samāno ‘vanaḥ, pañca hāi ‘vā ‘syā “jāyante. 6. sa yadi brūyat ṣaṇ ma āgāye ’ti prāņa udgitha ity eva vidvān ṣan manasā dhyayet. sad dhi prāṇo ‘pūno vyānas samāno ‘vāna udanah. sad dhai ‘va ‘syā “jayante. 7. sa yadi bruyāt sapta ma agaye ’ti prana udgitha ity eva vidvan sapta manasa dhyāyet. sapta hi ‘me śirṣanyaḥ prāṇāḥ, sapta hai ‘vā ‘syā “jāyante. 8. sa yadi bruyān nava ma agaye ’ti prāṇa udgitha ity eva vidvān nava manasa dhyāyet. sapta śirṣanyāḥ prānā dvāv avāñcau. nava hai ‘va ‘sya “jāyante. 9. sa yadi bruyad daśa ma agaye ’ti prana udgitha ity eva vidvan daśa’ manasā dhyāyet. sapta śirṣaṇyāḥ prāṇā dvāv avāñcāu nābhyam daśamaḥ. daśa hai ‘va ‘syā “jāyante. 10. sa yadi bruyāt sahasram ma agaye ’ti prana udgitha ity eva vidvan sahasram manasa dhyayet. sahasram hai ’ta adityaraśmayaḥ. te1 ‘sya putrāḥ, sahasram hai ‘vā ‘syā “jāyante. 11. ’evam hãi11 ‘vai ’tam udgitham para atnāraḥ kakṣivāns trasadasyur iti purve mahārājāś1 śrotriyas sahasraputram upaniṣeduḥ. te ha sarva eva sahasraputrā asuḥ. 12. sa ya’ erai ‘vam veda sahasram hai ‘va ‘sya putrā bhavanti. 66. dvitiye ’nuvāke caturthaḥ khandaḥ, dvitiyo ’nuvākas samāptaḥ. exhalation, vyāna, samāna, [and] avana are five. Truly five are born unto him. 6. If he should say: “Sing six unto me,” knowing that breath is the udgitha, he should think six with his mind. For breath, exhalation, vyana, samana, avana, udana are six. Truly, six are born unto him. 7. If he should say: “Sing seven unto me,” knowing that breath is the udgitha, he should think seven with his mind. For these breaths in the head are seven. Truly, seven are born unto him. s. If he should say: “Sing nine unto me,” knowing that breath is the udgitha, he should think nine with his mind. There are seven breaths in the head [and] two downward ones. Truly, nine are born unto him. 9. If he should say: “Sing ten unto me,” knowing that breath is the udgitha, he should think ten with his mind. There are seven breaths in the head, two downward ones, [and] the tenth in the navel. Truly, ten are born unto him. 10. If he should say: “Sing a thousand for me,” knowing that breath is the udgitha, he should think a thousand with his mind. Truly, a thousand are the rays of the sun. They are its sons. Truly, a thousand are born unto him. 11. Para Aṭņāra, Kakṣivant, Trasadasyu, great kings of old, scholars in sacred lore, thus studied this same udgitha of a thousand sons. All of them had a thousand sons. He who knows thus, of him there come to be a thousand sons. & 6. bhi. dhe. B. dva. 10 B. ta. 11 ha. 12 jǎś. 13 yad. Jaiminiya-Upanisad-Brāhmaṇa. 149 II. 7. 1. śaryato’ vai mānavaḥ pracyām sthalyam ayajata.” tasmin ha bhūtāny udgīthe ‘pitvam1 eșire. 2. tam devā bṛhaspatino ‘dgātra dikṣāmahā iti purastad agacchann ayam ta udgayatv iti. bambena “jadvisena pitaro dakṣinato’ ‘yam ta udgayatv ity uśanasā kāvyenā3 ‘surāḥ’ paścãd” ayam ta udgāyatv ity ayisyenā” “ngirasena manusya uttarato ‘yam ta udga yatv iti. 3. sa he “ksam cakre hantai ’nan prochani kiyato” vā eka iśe kiyata ekaḥ kiyata eka iti. 4. sa ho ‘vāca bṛhaspatim1 yan me tvam udgayeḥ kim tatas syad iti.”. s. sa ho vaca deveṣv eva śris syad deveṣv iśā svargam u tvam lokam gamayeyam iti. 6. atha ho ‘vāca bambam ajadvisam yan me tvam udgayeḥ kim tatas syad iti. 7. sa ho ‘vāca pitṛṣv eva cris syāt pitrṣv iśā svargam u tvām lokam gamayeyam iti. s. atha ho ‘vaco ‘śanasam kavyam yan” me” tvam udgayeḥ kim tatas syād iti. 9. sa ho ‘vācā ‘sureṣv eva gris syad asureṣv iśā” svargam u tvām lokam gamayeyam iti. 10. atha ho ‘vācā ‘yāsyam āñgira- 18 II. 7. 1. Caryata Mānava made a sacrifice on the eastern site. With him created beings sought a share in the udgitha. 2. Unto him the gods came from the east (front) [saying]: “Let us consecrate ourselves with Bṛhaspati as udgātar. Let this one sing the udgitha for thee.” With Bamba Ajadvisa the Fathers [came] from the south (right) [saying]: “Let this one sing the udgitha for thee.” With Uśanas Kavya the Asuras [came] from the west (rear) [saying]: “Let this one sing the udgitha for thee.” With Ayasya Añgirasa men [came] from the north (left) [saying]: “Let this one sing the udgitha for thee.” . He considered: “Come now, I will ask them how great the power of the one is, how great the power of the other is, how great the power of the other (third) is.” 4. He said to Bṛhaspati: “If thou shouldst sing the udgitha for me, what would be the result of it?” 5. He said: “Among the gods there would be fortune, among the gods dominion, and I should cause thee to go to the heavenly world.” 6. Then he said to Bamba Ajadvisa: “If thou shouldst sing the udgitha for me, what would be the result of it ?” 7. He said: “Among the Fathers there would be fortune, among the Fathers dominion, and I should cause thee to go to the heavenly world.” s. Then he said to Uśanas Kavya: “If thou shouldst sing the udgitha for me, what would be the result of it?” 9. He said: Among the Asuras there would be fortune, among the Asuras dominion, and I should cause thee to go to the heavenly world.” 10. Then he said to Ayasya Añgirasa: “If thou shouldst sing 66 7. 1 śǎyya-. ‘dakṣanato. 8 10 11 sthalyām. ajayata. B. ‘pisaam, diśire. bimb-. B. kāṁsyenā. -rāṁ. ścātaḥ. “A. ayamhyasyena; 13-tih. 14 B. inserts criyam. A. om. sa tatas syad iti in 6. 10ya. “je. 18-śāḥ. hãi. B. ayam hi syenā. 12 kiyo. ho ‘vāca 15 150

sam yan me tvam” udgāyeḥ kim tatas syad iti. 11. sa ho vāca devan eva devaloke dadhyam” manuṣyān manusyaloke pitṛn” pitṛloke nudeya ‘smal lokād asuran” svargam u tvām lokam gamayeyam iti. 67. trtiye ’nuvake prathamaḥ khandah. 4. tān II. 8. 1. sa ho ‘vāca tram me bhagava udgaya ya etasya sarvasya yaśo’ [si] ’ti. 2. tasya ha ‘yāsya evo ‘jjagāu. tasmād udgātā vṛta uttarato niveśanam lipseta. etad dha na “ruddham niveśanam yad uttarataḥ. 3. uttarata agato yāsya añgirasaś śaryatasya’ mānavasyo jjagāu. sa pranena devan devaloke ‘dadhad apānena manusyan manuṣyaloke vyanena pitṛn2 pitṛloke hinkarena vajrenā ‘smal lokād asuran anudata. ho ‘vāca duram gacchate ’ti. sa duro ha nama lokaḥ, tam ha jagmuḥ. ta ete ‘surā asambhāvyama parābhūtāḥ, 5. chandobhir eva vācā śaryātam mānavam svargam lokam gamayam cakāra. 6. te ho “cur asurā eta taṁ vedāma yo no ‘yam ittham adhatte ’ti. tata agacchan. tam etya ‘paśyan. r. te ‘bruvann ayaṁ vā asya iti. yad abruvann ayaṁ và āsya iti tasmād ayamāsyaḥ. the udgitha for me, what would be the result of it ?” !!. He said: “I should place the gods in the world of the gods, men in the world of men, the Fathers in the world of the Fathers; I should push the Asuras away from this world; and I should cause thee to go to the heavenly world.” II. 8. 1. He (C.) said: “Sing thou, reverend sir, the udgitha for me, who art the glory of this all.” 2. Of him Ayasya sang the udgitha. Therefore an udgatar, when chosen, should desire to take his resting-place in the north (left). For that restingplace which is in the north is not obstructed. 3. Having come from the north, Ayasya Añgirasa sang the udgitha of Caryata Manava. By breath he placed the gods in the world of the gods, by exhalation men in the world of men, by the vyana the Fathers in the world of the Fathers, by the hinkara [as] thunderbolt he pushed the Asuras away from this world. 4. He said to them: “Go ye afar.” That is a world named ‘afar.’ They went to it. These same Asuras were irretrievably defeated. 5. By the metres, by speech, he caused Caryata Mānava to go to the heavenly world. 6. These Asuras said: “Come, let us know him who placed us thus.” Thereupon they came. Having come, they saw him. 7. They said: “Verily he (ayam) is in the mouth (asya).” Because they said: “Verily he is in the mouth,” there- 7. 19 A. nvam. 20-dhyāt. 21 tin. 8. 1-casa. 2-trn. asamhyeyam 4 22 insert u. śayya-. 5 A. ta. -chas. Jaiminiya-Upanisad-Brahmana. 151 ayamāsyo ha vai nāmāi ‘ṣaḥ, tam ayusya iti parokṣam acakṣate. 8. sa prāno va ayāsyah. prano ha va enān sa nunude. 9. sa ya evam vidvan udgayati pranenai ‘va devin devaloke dadhaty apānena” manuṣyān” manuṣyaloke vyanena pitṛn pityloke hinkareṇāi ‘va vajrenā ‘smal lokād dviṣantam bhratṛvyam nudate. 68. trtiye ’nuvake dvitiyaḥ khandah. II. 9. 1. tam ha brüyad duram gacche ’ti. sa yam eva lokam asura agacchans tam hai ‘va’ gacchati. 2. chandobhir eva vācā yajumānam svargam lokam gamayati. 3. tā eta vyahṛtayuḥ pre ’ty e’ti vag [iti] bhur bhuvas svar ity [ud iti]. 4. tad yat pre ’ti tat pranas tad ayam lokas tad imam lokam asmin loka abhajati. 5. e ’ty apanas tad asuu lokas tad amum lokam amusmin loka ābhajati. 6. vāg iti tad brahma tad idam antariksam. 7. bhur bhuvas svar iti su trayī vidya. s. ud iti so ‘sav adityaḥ. tad yad ud ity ud iva cleṣayati. 9. tad yad ekam evā ‘bhisampadyate tasmād ekavīraḥ, eko ha tu san viro viryavān bhavati. ā hā ‘syāi ‘ko vēro vīryavān jāyate ya evam veda. 10. tad u ho ‘vāca śāṭyāyanir bahuputra esa udgitha’ ity evo ‘pasitavyam. fore he is [called] Ayamasya. Ayamasya, verily, is his name. Him they call Ayasya in an occult way. 8. This breath is Ayasya. Verily as breath he pushed them away. 9. He who knowing thus sings the udgitha places with breath the gods in the world of the gods, with exhalation men in the world of men, with the vyana the Fathers in the world of the Fathers, with the hinkara [as] thunderbolt he pushes his hateful rival away from this world. II. 9. 1. He should say to him: “Go afar.” What world the Asuras went unto, unto that same one he goes. 2. With the metres, with speech, he causes the sacrificer to go to the heavenly world. 3. These are the sacred utterances: pra, a, vāc, bhüs bhuvas svar, [ud]. 4. What pra is, that is breath, that is this world, that gives a share of this world in this world. 5. A, that is exhalation, that is yonder world, that gives a share of yonder world in yonder world. 6. Vac, that is the brahman, that is this atmosphere. 7. Bhus bhuvas svar, that is the threefold knowledge. 8. Ud, that is yonder sun. Inasmuch as it is ud, it causes to cling up (clis+ud), as it were. 9. Inasmuch as it forms a unit, therefore it is sole hero. But being one it becomes a hero possessing heroism. To him a sole hero possessing heroism is born who 10. And śatyāyani said this: “One should worship knows thus. 8. 7 -aso. A. pan-. ehimk-. 10-san. 9. B. -ā. sya-. sat. A. cyes-. A. -e. 2 ♦-yāvān. 1-e(ity), 152

bahavo hy eta adityasya raśmayas te ‘sya putrāḥ. tasmād bahuputra eşa udgitha ity evo ‘pāsitavyam iti. 69. trtiye ’nuvake trtiyaḥ khandaḥ. tṛtiyo ’nuvākas samāptaḥ. II. 10. 1. devāsurās samayatante ’ty ahuḥ. na ha vai tad devāsurās samyetire. prajapatiś ca ha vai tan mṛtyuś ca samyetate. 2. tasya ha prajapater devāḥ priyaḥ putrā anta üsuḥ. te ‘dhriyanta teno ‘dgatrā dīkṣāmahāi yena ‘pahatya mṛtyum apahatya papmānam svargam lokam iyame ’ti. s. te ‘bruvan vaco ‘dgātrā dikṣāmahā iti. 4. te vaco ‘dgātrā ‘dikṣanta. tebhya’ idam vāg aguyad yad idam vācā vadati yad idam vācā bhuñjate. s. tām papmā ’nvasṛjyata. sa yad eva vāca papam vadati sa eva sa рарта. 6. te brevan na vai no ‘yam mrtyum na papmanam atyavākṣit. manaso ‘dgātrā dīkṣāmaha iti. 7. te manaso ‘dgatrā ‘dīkṣanta. tebhya idam mana āgāyad yad idam manasā dhyāyati yad idam manasā bhuñjate. s. tat pāpmā❜nvasṛjyata. sa yad eva manusā pāpaṁ dhyāyati sa eva sa papmā. 9. te bruván no nvāva no ‘yam mṛtyuṁ na pāpmānam atyavākṣīt. 8 [saying]: Possessing many sons is this udgitha.’ For many are these rays of the sun. They are its sons. Therefore one should worship [saying]: ‘Possessing many sons is this udgitha.’ 537 II. 10. 1. They say the gods and the Asuras strove together. Truly, the gods and the Asuras did not then strive together. Both Prajapati and Death then strove together. 2. Now the gods were near to this Prajapati, [being his] dear sons. They resolved: “Let us consecrate ourselves with that udgatar by whom, having smitten away death, having smitten away evil, we may go to the heavenly world.” s. They said: “Let us consecrate ourselves with speech as udgatar.” 4. They consecrated themselves with speech as udgātar. Speech sang to them that which one speaks here with speech, which one enjoys here with speech. 5. Evil was created after it. Just what evil thing one speaks with speech, that is that evil. 6. They said: “Verily, this one hath not carried us beyond death nor beyond evil. Let us consecrate ourselves with mind as udgatar.” 7. They consecrated themselves with mind as udgātar. Mind sang to them that which one thinks here with the mind, which one enjoys here with the mind. 8. Evil was created after it. Just what evil thing one thinks with the mind, that is that evil. 9. They said: “Verily, this one, too, hath not carried us beyond death, nor beyond evil. 9. adityamsya. ta. 10. B. -yāyao. 2 A. inserts no ‘dgātrā dikṣāmahā iti, which is cancelled in red, between te and bhya. avaty-. Jaiminiya-Upanisad-Brahmana. 153 cakṣuso ‘dgātrā dīkṣāmahā iti. 10. te cakṣuso ‘dgātrā ‘dīkṣanta. tebhya idam cakṣur āgāyad yad idam cakṣuṣā paśyati yad idam cakṣuṣā bhuñjate. 11. tat pāpmā ’nvasṛjyata. sa yad eva cakṣuşā papam pacyati sa eva sa papmā. 12. te bruvan no nvāra no ‘yam mṛtyum na papmānam atyavākṣit. crotreno ‘dgātrā dīkṣāmaha iti. 13. te grotreno ‘dgātrā ‘dikṣanta. tebhya idam śrotram agayad yad idam grotrena crnoti yad idam śrotrena bhuñjate. 14. tat papmā ’nvasrjyata. sa yad eva śrotrena papam crnoti sa eva sa papma. 15. te ‘bruvan no nvāva no ‘yam mṛtyum’ na papmānam atyavākṣīt, prāneno ‘dgātrā dīkṣāmahā iti. 16. te praneno ‘dgātrā ‘dikṣanta. tebhya idam prāņa āgāyad yad idam pranena prāniti yad idam pranena bhuñjate. 17. tam pāpmā ’nvasrjyata. sa yad eva prāṇena [pāpam] prāniti sa eva sa pāрmā. is. te ‘bruvan no nvāva no” ‘yam mṛtyum na papmānam atyavākṣīt. anena mukhyena prāneno ‘dgātrā dikṣāmahā iti. 19. te nena mukhyena praneno ‘dgātrā ‘diksanta. 20. so bravin mṛtyur eşa eṣām sa udgātā yena mṛtyum’ atyesyanti’ti. 21. na hy etena prāṇena pāpaṁ vadati na papaṁ dhyāyati na pāpam paśyati na pāpaṁ grņoti na pāpaṁ Let us consecrate ourselves with sight as udgatar.” 10. They consecrated themselves with sight as udgōtar. Sight sang to them that which one sees here with sight, which one enjoys here with sight. 11. Evil was created after it. Just what evil thing one sees with sight, that is that evil, 12. They said: “Verily, this one, too, hath not carried us beyond death nor beyond evil. Let us consecrate ourselves with hearing as udgutar.” 13. They consecrated themselves with hearing as udgatar. Hearing sang to them that which one hears here with hearing, which one enjoys here with hearing. 14. Evil was created after it. Just what evil thing one hears with hearing, that is that evil. 15. They said: “Verily, this one, too, hath not carried us beyond death nor beyond evil. Let us consecrate ourselves with breath as udgatar.” 16. They consecrated themselves with breath as udgatar. Breath sang to them that which one breathes here with breath, which one enjoys here with breath. 17. Evil was created after it. Just what evil thing one breathes with breath, that is that evil. 18. They said: “Verily, this one, too, hath not carried us beyond death nor beyond evil. Let us consecrate ourselves with this breath of the mouth as udgātar.” 19. They consecrated themselves with this breath of the mouth as udgatar. 20. Death said: “This is that udgatar by whom they will go beyond death.” 21. For with this breath one speaks no evil thing, thinks no evil thing, sees no evil thing, hears no VOL. XVI, 10. 4-tyu. B. inserts sa. ne. -yam. 21 154

gandham apuniti. 2. tena ‘pahatya mṛtyum apahatya papmānam svargam lokam ayan.” apahatya hai ‘va mṛtyum apahatya papmānam svargam lokam eti ya evam veda. 70. caturthe ’nuvake prathamaḥ khandah. II. 11. 1. sa yathā hatvā pramṛdyā ’tīyad’ evam evāi ’tam mṛtyum atyāyan. 2. sa vācam prathamam atyavahat. tām parena mṛtyum’ nyadadhat. so ‘gnir abhavat. 3. atha mano ’tya- vahat. tat parena mṛtyum’ nyadadhat. sa candrama abhavat. 4. atha cakṣur atyavahat. tat parena mṛtyum nyadadhat. sa adityo bhavat. 6. atha crotram atyavahat. tat parena mṛtyum2 nyadadhat. tā imā diśo bhavan. tā u eva viśve devāḥ. 8. atha prānam atyavahat. tam parena mṛtyum2 nyadadhat. sa vayur abhavat. 7. atha “tmane kevalam eva ’nnadyam āgāyata. 8. sa eṣa evā ‘yāsyaḥ, āsye’ dhiyate. tasmād ayasyaḥ, yad v evā1 [‘yam] āsye3 ramate tasmād v evā ‘yāsyaḥ, 9. sa eṣa evā “ñgirasaḥ, ato hì ‘māny añgāni rasaṁ labhante. tasmād āñgirasaḥ.10 yad v evāi ‘ṣām añgānāṁ rasas tasmād v evā “ñgirasaḥ. 10. tam deva abruvan kevalam vā ātmane ’nnadyam āgāsīḥ. anu na etasminn annadya abhaja.” etad asyā ’nāmayatvam11 evil thing, exhales no evil odor. 22. By him having smitten away death, having smitten away evil, they went to the heavenly world. Having smitten away death, having smitten away evil, he goes to the heavenly world who knows thus. II. 11. 1. As one would pass beyond [another], having smitten him, having crushed him, even so they passed beyond that death. 2. Speech he carried beyond it first. He deposited it beyond death. It became fire. 3. Then he carried mind beyond it. He deposited it beyond death. It became the moon. 4. Then he carried sight beyond it. He deposited it beyond death. It became the sun. 5. Then he carried hearing beyond it. He deposited it beyond death. It became these quarters; they are also all the gods. 6. Then he carried breath beyond it. He deposited it beyond death. It became wind. 7. Then he sang food-eating for himself only. 8. That same is Ayasya. He (ayam) is placed in the mouth (asya); therefore he is [called] Ayasya. And as he rests in the mouth, therefore also he is [called] Ayasya. 9. That same is Angirasa. For from him these limbs (anga) take their sap (rasa); therefore he is [called] Angirasa. And because he is the sap of these limbs, therefore also he is Angirasa. 10. The gods said to him: “Only for thyself hast thou sung foodeating. Let us also have a share in this food-eating. That is his 8 10. gamayan. 2 10 2-yu. ān-. 3-N. ah. 11. B. inserts sa; for atyāyan all -yat. dhyati. B. ega. sye. ‘myāsyaḥ. 7 8 5 ase. 4 dathā. 12 āmayatvam. 13 Jaiminiya-Upanisad-Brāhmaṇa. 16 155 asti’s ’ti. 11. tam vai pravicate ’ti. sa va ākāśan” kuruşve ’ti. sa iman prāṇān ākāśān” akuruta. 12. tam vag eva bhutvā ‘gniḥ pravican’ mano bhutva candramaś cakṣur bhutvā “dityaś grotram bhutva diśah prano bhutvā vayuḥ. 13. eṣā vai dāivi pariṣad daivi sabha daivi samsat. 14. gacchati ha va etām” daivim parişadam daivim sabhaṁ daivim” samsadam ya evam veda. 71. caturthe ’nuvake dvitiyaḥ khandah. 17 II. 12. 1. yatro ha vai kva cai’ ’tā devata nisprśanti na hai ‘va tatra kaś cana papmā nyangaḥ pariśisyate. 2. sa vidyan ne ‘ha kaś cana papmā nyangaḥ pariśekṣyate sarvam evāi” ’tā devatāḥ papmanam nidhaksyanti ’ti. tatha hai ‘va bhavati. 3. ya u ha va evaṁvidam rechati yathāi ’tā devatā ṛtvā niyād evam nyeti. etāsu hy evāi ’naṁ devatāsu prapannam etāṣu vasantam upavadati. 4. tasya hai ’tasya nai ‘va kā canā “rtir” asti ya evaṁ veda. ya evāi ’nam upavadati sa ārtim ārechati.’ 5. sa ya enam1 ṛechâd eva tā devatā upasṛtya brūyād ayam mā “rat” sa imām ārtiṁ1 nyetv iti, tāṁ hãi ‘vā “rtiṁ nyeti. 6. yāvadāvāsā” u hā ‘sye ‘me prāņā asmin loka etāvadāvāsā1 u immunity from illness (?).” 11. “Verily enter that.” “Then make spaces.” He made these breaths spaces [for them]. 12. Fire, having become speech, entered that; [so did] the moon, having become mind; the sun, having become light; the quarters, having become hearing; the wind, having become breath. 13. Verily, this is the divine assembly, the divine congregation, the divine conference. 14. He goes to that divine assembly, divine congregation, divine conference, who knows thus. II. 12. 1. Verily, wheresoever these divinities touch, there no evil whatever, [not a] trace, is left. 2. He should know: “No evil whatever, [not a] trace, will be left here; these divinities will burn down all evil.” Truly it happens thus. 3. And whoso encounters one knowing thus, as one having encountered these divinities would perish, even so he perishes. For he speaks ill of him who has resorted to these divinities, who dwells in them. 4. Verily, of one who knows thus there is no misfortune whatever; he who speaks ill of one knowing thus, he meets with misfortune. 6. If one should harm him, he should say, approaching these divinities: “This one hath harmed me. Let him go down unto this misfortune.” He goes down unto that misfortune. 6. And as many 11. 13 asi. 14 15 ākāśāt. āśāsanam. 18 kuruta. “om, the -m. 18 prāvi-. 12. 1ce. 2kşate. evam. 4 etā. 5-vid or -vida. 6 ducchati. ’neti. “achchati. “rát. Patti. 13-dávaśā. 8 -tir. 3 10 em. 156

ha ‘syai ’tā devata amusmin loke bhavanti. i, tasmad ụ hãi ‘vam vidvan nai ‘va ‘gṛhatāyāi” bibhāyān na ’lokatāyāi. etā me devata asmin loke gṛhan karisyanti, etā amuṣmin” loke bhavanti. tasmādu lokam pradasyanti ’ti. s. tasmad u hai ‘vam vidvān nai ‘va ‘gṛhatāyāi bibhāyān na ’lokatāyāi. eta me devata asmiñ loke grhebhyo gṛhan karisyanti svebhya ayatanebhya iti hai ‘va vidyad [eta] devata amusmin loke lokam pradāsyanti ’ti. 9. tasmad u hai ‘vam vidvan nai ‘vā ‘gṛhatāyāi bibhiyan na ’lokatāyai. eta ma etad ubhayam samnamsyanti ’ti hai ‘va vidyat. tatha hai ‘va bhavati. 72. caturthe ’nuvake trtiyaḥ khandah. caturtho ’nuvākas samāptaḥ. II. 13. 1. devā vai brahmano vatsenu’ vacam aduhran. agnir ha vai brahmano vatsaḥ. 2. sā yā sā vāg brahmai ‘va tat, atha yo ‘gnir mṛtyus saḥ. 3. tām etām vācam yatha dhenum vatseno etāṁ ‘pasrjya prattāṁ duhītāi ‘vam eva devā vācaṁ sarvān kāmān aduhran.” 4. duhe1 ha vai vācam sarvān kāmān ya evam veda. sa hai ‘so ’nānṛto vācaṁ devim udindhe vada vada vade ’ti. 5. tad yad iha puruṣasya pâpaṁ kṛtam bhavati tad āviṣkaroti. abodes as these breaths of him have in this world, so many abodes these divinities of him come to have in yonder world. 7. Therefore one knowing thus should not be in fear of houselessness, nor of worldlessness [thinking]: “These divinities will make houses for me in this world. They come to be in yonder world; and therefore they will give me the world.” 8. And therefore one knowing thus should not be in fear of houselessness, nor of worldlessness. “These divinities will make in this world houses for me from [their] houses, from abodes of their own,” he should know; “these divinities will give a world in yonder world.” 9. And therefore one knowing thus should not be in fear of houselessness, nor of worldlessness. Let him know: “They will bring about both for me.” Verily so it comes to pass. II. 13. 1. Verily, the gods milked speech by means of the calf of the brahman. Verily, fire is the calf of the brahman. 2. This speech, that is the brahman; and fire, that is death. From this same speech-as one would milk a given cow by means of a calf, admitting [it to her]-even so the gods milked from speech. all desires. 4. Verily, he milks from speech all desires who knows thus. He, not being untruthful, kindles (?) divine speech [saying]: “Speak, speak, speak.” 5. What evil is done here by man, 1 B. inserts ayatanebhya. 18 eva tā. 15 B. asmil. 17 16 pravadā.. -ra. 4jahe. A. udigdhe. 12. 14 grah-. 13. A. pastena; B. patsena. 2 vakṣ-, 6 amiha. 5 Jaiminiya-Upaniṣad-Brāhmaṇa. 157 yad thai ’nad api rahasi ‘va kurvan manyate" ’tha hai ’nad úvir eva karoti. tasmād vāva papaṁ na kuryāt. 73. pañcame ’nuvāke prathamaḥ khandaḥ. II. 14. 1. esa u ha viva devanām nedistham upacaryo yad agniḥ. 2. tam sadhu ‘pacaret. ya enam asmin loke sadhu ‘pacarati tam eşo ‘muṣmin loke sadhu ‘pacarati. atha ya enam asmin loke na “driyate tam eşo ‘musmin loke na “driyate. tasmad vā agnim sadhu’pacaret. 3. tam nai’va hastabhyam spṛśen na pādābhyam na dandena. 4. hastabhyāṁ spṛśati yad asya ’ntikam avanenikte. atha yad abhiprasarayati tat pādābhyām. e. sa enam uspṛṣṭa iśvaro durdhāyām dhatoḥ, tasmād va agnim sadhu ‘pacarati. sudhayam hai ‘vai ’nam dadhati. 74. pañcame ’nuvāke dvitiyaḥ khandah. 6. II. 15. 1. esa u ha vāva devānām mahāśanatamo yad agniḥ. 2. tan na vratyam’ adadano’ ‘śniyāt. yo vai mahaśane ’naśnaty agniti nguāro hai nam abhisanhtoh. putim i và hà ’giyat,” 3. atho ha prokte ‘śane bruyāt samintsvā ‘gnim iti. sa yatha that it makes manifest. Although he thinks that he does it secretly, as it were, still it makes it manifest. Verily, therefore he should not do evil. II. 14. 1. Verily, he of the gods is to be next served, viz. Agni. 2. Him one should serve well. Whoso serves him well in this world, him he (A.) serves well in yonder world. And who does not care for him in this world, him he (A.) does not care for in yonder world. Verily, therefore one should serve Agni well. 3. Him one should not touch with the hands, nor with the feet, nor with a stick. 4. He touches him with the hands, when he washes himself in his neighborhood; and when he stretches himself out towards [him], then [he touches him] with the feet. 6. He, being touched, is liable to place him in díscomfort. Therefore one serves Agni well. Truly, he places such a one in comfort. II. 15. 1. And verily he of the gods is the most voracious one, viz. Agni. 2. Therefore he should not eat what belongs to a vow without having given [him]. Verily, if one eats while the voracious one does not eat, he is likely to fasten on him. Truly he would eat what is putrid, as it were. 3. So then, when the meal is announced, he should say: “Kindle the fire.” As, 13. -ta. 1 Sath-. B. adds eşa u ha va of the next chap. 14. carati. 15. pra-. A. tandenam; B. tandhāinam. 2 dadāsino. 3 abhiṣ(a)ñettāḥ. 4-ir. 5ivamiva. ‘gni-.158

prokte ‘śane śreyāñsam pariveṣṭavāi brāyāt tādṛk tat.’ 4. etad u ha vāva sāma yad vāk. yo vāi cakṣus sāma śrotraṁ sāme ’ty upaste na ha tena karoti. 5. atha ya’ adityas sama candramās same ’ty upaste na hai ‘va tena karoti. 6. atha yo vāk sāme ’ty upaste sa evā ’nusthya sama veda. vāca hi sāmnā “rtvijyaṁ kriyate. 7. sa yo vācas svaro jāyate so ‘ynir vāg v eva vāk. tad atrai ‘kadha suma bhavati. 8. sa ya evam etad ekadha sama bhavad vedai ‘vam hai tad ekadhā sāma bhavati ’ty ekadhe ‘va cresthas svānam bhavati. 9. tasmad u hai ‘vamvidam eva samnā “rtvijyam kārayeta. sa ha vāva sāma veda ya evam veda. 75. pañcame ’nuvake trtiyaḥ khandaḥ, pañcamo ’nuvākas samāptaḥ. III. 1. 1. ekā ha vāva kṛtsnā devatā ‘rdhadevatā evā ’nyāḥ. ayam eva yo ‘yam pavate. 2. eșa eva sarveṣāṁ devānāṁ grahah. 3. sa hai ‘so ‘stam nāma. astam iti he ‘ha paścād’ grahān acakṣate. 4. sa yad adityo ‘stam agad iti grahan agad iti hai ’tat. tena so ‘sarvaḥ. sa etam evā ‘pyeti. 5. astam candramā eti. tena so ‘sarvaḥ, sa etam evā ‘pyeti. 8. astaṁ nakṣatrāņi when the meal is announced, one would direct that one’s superior be served [first], even so is that. 4. And that is also the sāman, viz. speech. Verily, he who worships [saying]: “Sight is the saman, hearing is the saman,” he does not thereby perform it. 5. And he who worships [saying]: “The sun is the saman; the moon is the saman,” he does not thereby perform it. 6. Now he who worships [saying]: “Speech is the saman,” he at once knows the saman. For with speech as the saman the priestly office is performed. 7. The tone which is born from speech, that is Agni, and speech is just speech. That becomes here one, the sāman. 8. He who thus knows that which becomes one, the saman [saying]: “Verily that becomes one, the saman,” he becomes one, as it were, the best of his [people]. 9. And therefore one should cause one knowing thus to perform the priestly office with the saman. Verily he knows the saman who knows thus. III. 1. . One entire deity there is; the others are half-deities. [It is] this one namely who cleanses here (the wind). 2. He [represents] the seizers of all the gods. 3. He, indeed, is ‘setting by name. Setting’ they call here the seizers in the west. 4. In that the sun has gone to setting, it has gone to the seizers. Therefore it is not whole. It goes unto that [god]. 5. The moon sets. Therefore it is not whole. It goes unto that [god]. 6. The asterisms set. Therefore they are not whole. They go 9 15. B. tam. nā. yad. 10 etr-.

1. 1B. pancā. Jaiminiya-Upanisad-Brahmana. 159
2. sa ha yanti, tena tany asarvāṇi. tāny etam evā ‘piyanti. 7. anv agnir gacchati. tena so sarvah. sa etam eva ‘pyeti. 8. ety ahaḥ. eti ratrih. tena te asarve. te etam eva ‘pitah. 9. muhyanti diśo na vai tā rātrim prajñāyante. tena tā asarvāḥ. ta etam eva ‘piyanti. 10. varṣati ca parjanya uc ca gṛhṇāti, tena so ‘sarvah.” sa etam eva ‘pyeti. 11. kṣiyanta apa evam oṣadhaya evam vanaspatayaḥ. tena tany asarvani. tany etam eva ‘piyanti. 12. tad yad etat sarvam vāyum eva ‘pyeti tasmād vayur eva sama. vai samavit sa [kṛtsnam] sama veda ya evam veda.
3. athā ‘dhyatmam. na vai svapan vācā vadati. se ‘yam’ eva prāṇam apyeti. 15. na manasa dhyāyati. tad idam eva pranam apyeti.” 16. na cakṣusa paśyati. tad idam eva pranam apyeti. 17. na crotrena crnoti tad idam eva pranam apyeti. 18. tad yad etat sarvam prāṇam evā ‘bhisameti tasmāt prāṇa eva sāma. 19, 8C ha vai samavit sa kṛtsnam sama veda ya evam veda.
4. tad gad idam ahur na batā’dya vātā ’ti [sa] hài ’tat puruse Antar niramate sa purnas svedamāna aste. 21. lad dha śaunakam” ca kapeyam abhipratarinam ca [kākṣasenim] brahmanaḥ parivevisyamānā" upāvavrāja. 76. 13 prathame ’nuvāke prathamaḥ khandah. unto that [god]. 7. The fire goes out. Therefore it is not whole. It goes unto that [god]. 8. Day goes; night goes. Therefore they are not whole. They go unto that [god]. 9. The quarters are confounded; they are not known by night. Therefore they are not whole. They go unto that [god]. 10. Parjanya rains and holds up. Therefore he is not whole. He goes unto that [god]. 11. The waters are exhausted, even so the herbs, even so the foresttrees. Therefore they are not whole. They go unto that [god]. 12. So, as this all goes unto wind, therefore is wind the saman. 13. He is saman-knowing, he knows the [entire] saman, who knows. thus. 14. Now with regard to the self. One who sleeps speaks not with the voice. That same [voice] goes unto breath. 15. He thinks not with the mind. That same [mind] goes unto breath. 16. He sees not with sight. That same sight] goes unto breath. 17. He hears not with hearing. That same [hearing] goes unto breath. 18. So, as this all goes together unto breath, therefore is breath the saman. 19. He is saman-knowing, he knows the entire saman, who knows thus. 20. Now when they say: “Lo! it doth not blow to-day,” it is then resting within man; he sits full, sweating. 21. Now unto śaunaka Kāpeya and Abhipratārin [Kāksaseni], while they were being waited upon, a Brāhiman came.
5. A. -rah. oşā-. ‘mam. $ 3 -tāḥ. -yati. 9

Б tām. B. inserts sa sama veda. B. es-; A. -mite. 10-na. 11 A. -kāś. 12-visyā-. 13-prājā. 160

III. 2. 1. tāu ha bibhikse.’ tam ha na “dadrāte” ko vā ko ve ’ti manyamānau. 2. tau ho ‘pajagau iti. mahātmanaś caturo deva ekaḥ kas sa jagāra bhuvanasya gopaḥ: tam kapeya na vijananty eke ‘bhipratārin bahudhā niviṣṭam 3. sa ho ‘vaca ‘bhipratari ‘mam vāva prapadya pratibruhi ’ti. tvaya va ayam pratyucya" iti." 4. tam ha pratyuvācā" “tmā devānām uta martyānāṁ13 hiranyadanto rupaso” na" sunuḥ: mahāntam asya mahimānam1 ahur anadyamano yad" adantam1" atti19 ’ti. 5. mahātmanaś caturo [deva] eka iti. vag" va agniḥ, sa mahātmā devaḥ, sa yatra svapiti" tad vācam prano girati. 6. manaś candramās sa mahātmā devaḥ. sa yatra svapiti tan manaḥ prano girati. 1. cakṣur" adityas sa mahatma devaḥ. sa yatra svapiti tac cakṣuḥ prano girati. s. crotram diśas tā" mahātmāno devah. sa yatra svapiti tac chrotram prano girati. 9. tad yan mahātmanaś caturo deva eka ity etud dha tat. 10. kas sa" jagāre ’ti. prajapatir vai kaḥ, sa hai ’taj jagāra. 23 III. 2. 1. He begged [food] of them. They paid no attention to him, thinking: “Who or who is be ?” 2. He sang unto them: “One [god]–who is he?-swallowed up four magnanimous ones, being a keeper of creation; him, O Kapeya, some do not know; him, O Abhipratarin, settled down in many places.” 3. Said Abhipratārin: “Stepping forward, answer this man; by thee must this man be answered.” 4. Him he answered: “The self of the gods and of mortals, with golden teeth, defective (?), not a son. Great they call his greatness, in that he, not being eaten, eats him who eats.” 5. One [god] four magnanimous ones:’ speech verily is fire; that is a magnanimous god. When one sleeps, then breath swallows up speech. 6. Mind [is] the moon; that is a magnanimous god. When one sleeps, then breath swallows up mind. 7. Sight [is] the sun; that is a magnanimous god. When one sleeps, then breath swallows up sight. 8. Hearing [is] the quarters; those are magnanimous gods. When one sleeps, then breath swallows up hearing. 9. So, when [it is said]: One god four magnanimous ones,’ this is what that means. 10. Who (ka) is he who swallowed up:’ Ka is Prajapati. He swallowed this 2. 1 A. dvibh-. m(a)ma; B. mā. 11 ’ti. 12 2-yāca. 380. 4B. kalapeya. 2 drāte. 5 A. nivindam. 6 A. A. vayya; B. yayya. B. aya. B. vāva. 10-yucce. 13 maty-. 14 B. paraso. nu. 16 mabhi-. 17 B. yadi. 15 22 A. dantam. 19 A. anti. 20 A. pāś; B. vā. 21 B. ya. -na; after this inserts prão. 24-ar. 25 insert mahātmā. 27.80. 28 jagār-. 18 A. datam; B. svatipiti. 23 A. 26 A, ka. Jāiminiya Upaniṣad-Brāhmaṇa. 161 11. bhuvanasya gopa iti, sa u vāva bhuvanasya gopāḥ. 12. tam kāpeya" na vijananty eka iti. na hy etam eke vijananti. 13. abhipratārin bahudhā nivistam iti. bahudha hy evãi ‘sa nivisto yat pranaḥ. 14. ātmā devānām uta3 martyānām iti, ātmā hy eșa devānām uta martyānām. 18. hiranyadanto rapaso" na1 sunur iti. na hy eşa sunuḥ, sūnurupo hy eṣa san nas sūnuḥ. 16. mahāntam asya mahimanam ahur iti. mahantam hy" etasya mahimanam ahuh.** 17. anadyamano yad adantam atti ’ti. anadyamano hy eso ‘dantam atti. 77. 36 prathame ’nuvāke dvitīyaḥ khandah. 35 III. 3. 1. tasyai ‘sa śrīr ātmā samudrūḍho’ yad asāv adityaḥ. tasmād gayatrasya stotre nā ‘vānyān nec chriyā avachidya’ iti. 2. sa eşa evo ‘ktham. yat purastād avūniti3 tad etad ukthasya śiro yad dakṣinatas sa dakṣinaḥ pakṣo yad uttaratas sa3 uttaraḥ pakṣo yat paścat [tat] puccham. 8. ayam eva pruna ukthasya “tmā. sa ya evam etamR ukthasyā ”tmānam ātman pratisthitam veda sa hāʼmușmin loke sūngas” satanus [sarvas] sambhavati. 4. śaśvad dha va amusmin loke yad idam purusasya “ndau śiśnam up. 11. A keeper of creation:’ he, indeed, is a keeper of creation. 12. Him, O Kāpeya, some do not know:’ for some do not know him. 13. Him, O Abhipratarin, settled down in many places:’ for this breath has settled down in many places. 14. The self of the gods and of mortals: for he is the self of the gods and of mortals. 15. With golden teeth, defective, not a son:” for he is not a son; for he, having the form of a son, is not a son. 16. Great they call his greatness:’ for they call his greatness great. 17. In that he, not being eaten, eats him who eats:’ for he, not being eaten, eats him who eats. III. 3. 1. Of it he is the fortune, the self completely risen (?), viz. yonder sun. Therefore one should not take breath in (during) the stotra of the gayatra [-sāman] [saying]: “May I not be cut off from fortune.” 2. That same is the uktha. When one takes breath eastward, that is the head of the uktha; when southward, that is the right side (wing); when northward, that is the left side (wing); when westward, that is the tail. 3. This breath is the self of the uktha. Who thus knows this self of the uktha firmly established in the self, truly he comes into being in yonder world with limbs, with a body, [whole]. 4. Verily, that is certainly in yonder world, viz. a man’s two testicles, the penis, 2. 9-edha. 30-0. 31 A, -se. 32 nas. 33 A. S. iti mahanta hy etasya mahim ahuḥ. 35 antam. 5 34 B. ahur; and inserts 36 sūnūr-. 3. B. samadr-. vachc-. vā iti. A. -inah. sad. tad. 16 samgatas. VOL. XVI. 22 162

6. tad karņāu nāsike yat kim cā ’nasthikam na sambhavati. s. atha ya evam etam ukthasya “tmānam ātman pratisthitam veda sa hāi ‘vā ‘muṣmin loke sāngas satanus sarvas sambhavati. etad vaiśvamitram uktham. tad annam vui viśvam prano mitram. 7. tad dha viśvamitraś śramena tapasa vratacaryene” ’ndrasya priyam dhāmo ‘pajagāma. s. tasma u hui ’tat provāca yad idam manusyan ügatam. 9. tad dha sa upaniṣasada jyotir etad uktham" iti. 10. jyotir iti dve akşare prana iti dve annam iti dve. tad etad anna eva pratisthitam. 11. atha hai ’nam jamadagnir upaniṣasādā “yur” etad uktham iti. 12. ayur iti dve akşare prana iti dve annam iti dve. tad etad anna eva pratisthitam. 13. atha hai ’nam vasistha upaniṣasāda gāur etad uktham iti. tad etad annam eva, annam hi gauḥ. 14. tad ahur yad asya prāṇasya purusaś śariram atha kena ’nye" prānaś śariravanto bhavanti ’ti. 15. sa brūyad yad vācā vadati tad vācaś śariraṁ yan manasā dhyāyati tan manasaś śariraṁ yac cakṣuṣā paśyati tac cakṣuşaś śariram yac chrotrena crnoti tac chrotrasya śariram, evam u ha ’nye prāṇāś śariravanto bhavanti ’ti. 78. 13 prathame ’nuvāke tṛtīyaḥ khandah. the two ears, the two nostrils: whatever does not come into being boneless. 5. Now whoso thus knows this self of the uktha firmly established in the self, truly he comes into being in yonder world with limbs, with a body, whole. 6. That same is the uktha belonging to Vigvamitra. Verily, food is all (viśva), breath is a friend (mitra). 1. Now Viśvamitra through exertion, through penance, through the performance of vows, went unto the dear abode of Indra. 8. And he proclaimed to him that which has come to men here. 9. Now he went for instruction [to him] [saying]: “Light is this uktha.” 10. ‘Light’ has two syllables, breath’ has two, ‘food’ has two. That same is firmly established in food. u. Then Jamadagni went for instruction to him [saying]: “Life is this uktha.” 2. ‘Life’ has two syllables, ‘breath’ two, ‘food’ two. That same is firmly established in food. 13. Then Vasistha went for instruction to him [saying]: “The cow is this uktha.” That same is just food. For the cow is food. 14. This they say: “If man be the body of this breath, how then do the other breaths (senses) come to have bodies?” 15. Let him say: “What he speaks with speech, that is the body of speech. What he thinks with the mind, that is the body of the mind. What he sees with sight, that is the body of sight. What he hears with hearing, that is the body of hearing. Thus the other breaths (senses) also come to have bodies.” A. akth-. 9 pr-. 10 tad. 11 utth-. 12 A. (-sada) gaur; B. 13 -d. 4uted. 15 B. ’nyena.
7. A. -tad. ayugāur. Jaiminiya-Upaniṣad-Brāhmaṇa. 163 III. 4. 1. tad etad uktham saptavidham. śasyate stotriyo’ nurupo dhayyā pragathas sūktaṁ nivit paridhāniyā. 2. iyam* eva stotriyo ‘gnir anurupo vayur dhayya’ ’ntarikṣam pragatho dyaus suktam adityo nivit. tasmad bahvṛca udite nividam adhiyante. adityo hi nivit. digaḥ paridhaniye ’ty adhidevatam. 3. atha ‘dhyatmam. ātmāi ‘va stotriyaḥ prajā ’nurupaḥ prāno dhayya manaḥ pragathag giras suktam cuksur nivic chrotrum paridhaniya’. 4. tad dhai tad eke tristubha paridadhaty anustubhai ‘ke. tristubha tv eva paridadhyat. 5. tad dhai ’tad eka eta vyahṛtir abhivyahṛtya śansanti mahān mahya’ samadhutta devo devya samadhatta brahma brahmanya samadhattu. tad yat samadhatta samadhatte ’ti. 6. tasmād idānīm" puruṣasya parirani pratisamhitani. puruso hy etad uktham. 7. mahān mahya samadhatte ’ti. agnir vāi mahān iyam eva mahi. s. devo devyā samadhatte ’ti. vayur vui devo ’ntarikşam devi. 9. brahma brāhmaṇyā samadhatte ’ti. adityo vai brahma dyāur brāhmaṇī. 10. tāsām vā etāsām devatunam dvayor-dvayor deva- 12 III. 4. 1. That same uktha is sevenfold. Chanted is the stotriya (strophe), the anurupa (antistrophe), the dhāyyā (kindling verse), the pragātha (tristich), the sūkta (hymn), the nivid (notification), [and] the paridhaniya (closing verse). 2. This [earth] is the stotriya, Agni the anurupa; Vayu the dhayya, the atmosphere the pragatha; the sky the sakta; the sun the nividtherefore the Rig-veda scholars study the nivid when [the sun] has risen; for the sun is the nivid-the quarters the paridhaniya. Thus with regard to the divinities. 3. Now with regard to the self. The self itself is the stotriyu; offspring the anurupa; breath the dhayya; mind the pragatha; the head the sukta; sight the nivid; hearing the paridhaniyā. 4. Now some recite its paridhaniya with a tristubh, others with an anustubh. But let him recite the paridhāniyā with a tristubh. 5. That same some chant having uttered these sacred utterances: “He, the great one, united with her, the great one; the god united with the goddess; the brahman united with the brahmani. In that he united, he united.” 6. Therefore the bodies of men are now united respectively. For man is this uktha. 7. He, the great one, united with her, the great one.’ Verily Agni is he, the great one, this [earth] is she, the great one. 8. The god united with the goddess.’ Verily Vayu is the god, the atmosphere is the goddess. 9. The brahman united with the brahmani.’ Verily the sun is the brahman, the sky is the brahmaṇī. these divinities each two divinities make up nine syllables respec- 2
8. insert ‘gnir. -niyam. 5 6 ? 3 om.
9. Of 4 A. ddhasya; B. ddharyyā. prag-. dharyya. B. -dhatni-. insert tad uktham, a gloss. 9-ya. 16 A. -mahya. A. idāni. 12 B. -vā. 13-āu. 14 4-yo. 164

16 tayor nava-navā ‘kṣarāni sampadyante. etad ime" lokas trinavā bhavanti. 11. tad brahma vai trivṛt. tad brahma ‘bhivyahṛtya śansanti. eșa u eva stomas so ’nucaraḥ. 12. yad imam ahur ekastoma ity ayam eva yo ‘yam pavate. eso ‘dhidevatam. prano ‘dhyatmam. tasya śariram anucaraḥ.19 13. tad yatha ha vai maṇāu manisutram samprotam syad 79. prathame ’nuvake caturthaḥ khandah. III. 5. 1. evam hai ’tasmin sarvam idam samprotam gandharvapsarasaḥ paśavo manusyaḥ. 2. tad dha muñjas sāmagravasaḥ prayayāu. tasmai ha śvajanir vaiśyaḥ preyāya." 3. tasya ha ’ntarikṣāt patitvā navanītapinḍa urasi nipapāta. tam ha “dayā ’nudadhau. 4. tato hai ‘va stomam dadarśa ’ntarikse vitatam bahu śobhamānam. tasyo ha yuktim dadarśa. 5. bahispavamānam āsadya ṭītra’ viyi prānya iti kūryāt ṭītra” grhitra apanya iti vācā. didṛkṣetāi ‘vā ‘kṣibhyaṁ śuśrūṣetāi ‘va karṇābhyām. svayam idam manoyuktam. 6. tad yatra vā işur atyagro bhavati na vāi sa tato hinasti" taď" u vā etaṁ no tively. Thus these worlds come to be thrice nine. 11. Verily that brahman is threefold. Having uttered the sacred utterances they chant unto this brahman. And this is also the stoma, this the anucura (sequel). 12. When they call him ‘possessing one stoma,’ that is he who cleanses here. That [he is] with regard to the divinities; breath [he is] with regard to the self. The anucara is its body. 13. As the thread of a jewel would be twined in with the jewel,- III. 5. 1.

Even so this all is twined in with it, viz. Gandharvas, Apsarases, domestic animals, [and] men. 2. Now Muñja Samaśravasa went forth. Ovajani, a Vaigya, went before him. 3. Falling from the atmosphere, a lump of fresh butter fell down on his breast. He, taking it, put it in addition [in the fire (?)]. 3. Thereupon he saw the stoma spread out in the atmosphere, greatly shining; he also saw its application (?). 5. Having set himself about the bahispavamana, he should say titra viyi pranya; titra grhitra apanya, with speech. He should wish to see with the eyes, he should wish to hear with the ears. This is of itself yoked to mind. Now when an arrow is too pointed, verily it then does not hurt. Verily thus he would not attain it. 5 4. 15 B. -au. 16 B. -kau. 17 ṣā. 18 sā. 19-rantam. 1 4 5. A gloss, the second quotation in 5, is inserted at the beginning before evam (B. evā). 2 māuñj-. 3sāhaś-. A. sec. m.; B. tamasmãi. A. -a. $A. -i. tittra, the first letter may be an !. B. hanasti. 6 proyaya. teto. 10 grhittra. 11 A. asti; 12 yad. Jaiminiya-Upaniṣad-Brāhmaṇa. 165 ‘papnuyat. pa ity evā’pānyāt, tad yathā bimbena mṛgam anayed evam evāi ’nam etaya devataya “nayati. sa yuktaḥ karoti, eșa13 eva ‘pi yuktaḥ.” 80. prathame ’nuvāke pañcamaḥ khandaḥ, prathamo ’nuvākas samāptaḥ. 10 III. 6. 1. yo ‘sau samnaḥ prattim’ veda pra ha ‘smai diyate. 2. dada iti ha va ayam agnir dipyate tathe ’ti vayuḥ pavate hante ’ti candrama om ity adityaḥ. 3. eṣā ha vai sāmnaḥ prattiḥ. etām ha vai samnaḥ prattim sudakṣinaḥ kṣāimir vidāṁ cakāra. 4. tüm hai ’tam hotur va “jye gayen maitrāvarunasya vā tām dadas tathas hantas him bha ova iti. pra ha vā asmai diyate. 5. [so] ‘py anyān bahūn’ uparyupari ya evam etām samnaḥ prattim veda. 6. ya u ha va abandhur” bandhumat sama veda yatra ha ‘py enam na vidur yatra rosanti yatra pari ‘va caksate tad dha ‘pi eraisthyam adhipatyam annadyam purodhām paryeti. 7. agnir ha va abandhur11 bandhumat sama. kasmad và hy enam darvoḥ kasmad va paryavṛtya manthanti sa graiṣṭhyāyā" “dhipatyāyā ’nnādyāya purodhāyāï1⁄4 jāyate. s. sa yatra ha va apy evamvidam na vidur yatra ro- 13 Let him breathe out [saying] simply pa. As one would attract a deer by means of a mirror, even thus he attracts it (?) by means of this divinity. He (?) performs yoked, and he is yoked also.

/…

5. 18-$0. 13 14-tiḥ.

6. 1 pratim. A. tadan; B. dadan. 5 tāum. B. inserts hantas. A. om. 8 11-dhu. 12 -dhā. 13 cresth-. 14 A. -aye. A. praktiḥ; B. pravṛktih. apy. -huny. to A. -upa. 166 II. Oertel, şanti yatra pari ‘va cakṣate tud dha ‘pi grãisthyam” adhipatyam annadyam purodham paryeti. 81. dvitiye ’nuvake prathamaḥ khandah. III. 7. 1. svayam u tatra yatrai ’nam viduḥ. 2. sudakṣino ha vai kṣāimiḥ prācinaśālir’ jābālāu te ha sabrahmacāriņa asuḥ. 3. te he ‘me bahu japyasya cā ’nyasya cā ’nucire" pracinaśāliś ca jābālāu ca. 3. atha ha sma sudakṣinaḥ kṣaimir yad eva yajñasyā ’njo yat suviditam tad dha smai ‘va prechati. s. ta u ha va apodita vyakrośamānāś ceruś śüdro duranucuna iti ha sma sudakṣinam kṣāimim akrośanti pracinaśālig" ca jābālāu ca. e. sa ha smā “ha sudakṣinaḥ kṣāimir yatra bhūyisthāḥ kurupañcālās samagata bhavitāras tan na eṣa samvado na ’nupadṛste śūdrā iva samvadiṣyamaha” iti. 7. tā u ha vai jābālāu didiksāte" śukraś ca gogrue" ca. tayor ha pracinaśālir vṛta" udgātā. 8. sa tad dha sudaksino ’nububudhe jābālāu ha ‘dikṣiṣātām1 iti. sa ha samgrahitāram" uvācā “nayasṇā” ’re jābālāu ha ‘dikṣiṣātām" tad gamiṣyava iti. 82. 16 16 dvitiye ’nuvake dvitiyaḥ khandaḥ.

7. 15 part. 1 coruc.

8. *-ghlir. ? B. hãi. *’rúc…. -ā. akoś 10-patiṣy-. 4-śalác. “dadi-. 5 nam. 6 12 -rüś. py-; A. -a. A. 13 pr-. 14 samsam-. 15-nś. 16 didiks. 1.yāsvā. Jaiminiya-Upanisad-Brāhmaṇa. 167

9. sa ha III. 8. 1. tasya ha jñātikā aśrumukha ivā “sur anyataram vā ayam upāgāď iti. 2. atha ha sma vai yaḥ purā brahmavādyam vadaty anyatarum upāgād iti ha smai ’nam manyante. atho ha smái ’nam mṛtam ivui ‘vo ‘pasate. 3. tam ha samgrahito ‘vacā ’tha yad bhagavas te tabhyam na kugalum kathe ’ttham atthe ’ti. 4. om iti ho ‘vaca gantavyam ma ücāryas” suyaman’ amanyate ’ti. 5. sa ha ratham asthūya pradhavayāṁ cakāra. tam ha sma pratikṣante. 6. kam jānīte ’ti. sudakṣina iti. na vui nunam sa idam abhyaveyad iti. sa eve ’ti. sopānād evā ’ntarvedy avasthayo ‘vācā ‘ñga nv ittham gṛhapata? iti. tam ha na ’nudatisthāsat. sa ho ‘vācā ’nutthātā ma’ edhi. kṛṣṇājino ‘si [’ti]. tad ime kurupañcālā avidur anutthātūi ‘va ta iti ho “cuh. s. tam ha kaniyan bhrāto” ‘vaca” ’nuttistha" bhagava udgātāram iti. tam ha ’nuttasthāu. 9. sa ho ‘vaca trir hā vai gṛhapate puruso jayate. pitur eva ‘gre ‘dhi jayate tha matur atha yajñāt. 10. tripl ya eva" mriyata’ iti. sa yad dha va enam etat pita yonyāṁ reto bhūtam siñcati83. 13 y13 dvitiye ’nuvake tṛtiyah khandaḥ.

66

8. 1 B. -m. 7 2 B. t. 3acār-. 4

• sũy-. -sthǎs-. -uddha-. m. in2 A. grato. 10 A. va. “anutistha. 2A. triv. 13 A. a; B. u. 14 A. om. 15 B. triyata. sert iti.168 II. Oertel,

III. 9. 1. tat prathamam mriyate. 2. andham’ iva vai tamo yonih. lohitastoko và vai sa tad ābhavaty apām vā stokah. kim hi sa’ tad abhavati. 3. sa yas tām devatam veda yam ca sa3 tato ’nusambhavati yà cãi ’naṁ tam mṛtyum ativahati sa udgātā mṛtyum ativahati ’ti. 4. atha ya enam etad dikṣayanti tad dvitiyam mriyate. vapanti keśaśmaśrūni. nikṛntanti nakhan, pratyañjanty’ añgāni. pratyacaty” anguliḥ. apavṛto pavestita uste. na juhoti. na yajate. na yoṣitam carati. amānuşim vacam vadati. mṛtasya vāvāi ‘ṣa’ tadā rūpam bhavati. 5. sa yas tām devatām veda yùm ca sa tato ’nusambhavati ya cai ’nam tam mṛtyum ativahati sa ndgütü mṛtyum ativahati ’ti. 6. atha ya enam etad asmal lokāt pretam cityām adadhati tad tṛtiyam mriyate. 7. sa yas" tam devatam veda yam ca sa tato nusambhavati ya cai ’nam tam mṛtyum ativahati sa udgūtā mṛtyum ativahati ’ti. 8. etāvad dhāi ‘vo" ‘ktvā ratham isthūya pradhavayam cakara. 9. tam ha jābālam pratyetam kaniyan bhrāto ‘vāca kām" bhavan" chüdrako vācam avādi ’ti. hastinā gūdham āişir iti. 10, pra hai ‘vai ’nam tac chaśansa yaḥ katham avocad bhagava iti. yas trayūņām mṛtynāṁ sāmnā ’tivāhaṁ veda sa udgātā mṛtyum ativahati’ti. 84. dvitiye ’nuvāke caturthaḥ khandaḥ.

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III. 10. 1. tam vāva bhagavas te pito’ ‘dgātāram amanyate ’ti ho ‘vaca, tad u ha pracinaśālā vidur ya eṣam ayam vṛta udgātā “sa.” tasmin ha na ’nuviduh. 2. te ho “cur anudhāvata kandviyam iti. tam ha ’nusasruh. te ha kandviyam udgātāraṁ cakrire brahmāņam” prācīnaśālim. s. tam ha’bhyavekṣyo’ ‘vācāi ‘vam eṣa brāhmaṇo moghūya vādāya nā’glāyat, sa nā ‘ņu sāmno ’nvicchati ’ti. ati hai ‘vai ’nam tac cakre. 4. sa yad dha va enam etat pita yonyam reto bhutam siñcaty adityo hai ’nam tad yonyam reto bhutam" siñcati. sa ha ‘sya tatra mṛtyor iśe." 5. atho yad evai ’nam etat pitā yonyāṁ reto bhutam siñcati" tad dha vāva sa tato ’nusambhavati prānam ca. yada hy eva retas siktam prāņa āvigaty atha tat sambhavati." 6. atho yad evai ’nam etad dikṣayanty agnir hāi ‘vāi ’naṁ tad yonyam reto bhutam siñcati. sa hai ‘vā ‘sya tatra mṛtyor iśe." 7. atho yām evāi ’tām vāisarjanīyām āhutim adhvaryur juhoti tām eva sa tato ’nusambhavati chandunsi16 cãi ‘va. 8. atha ya enam etad asmāl lokut" pretam cityām ādadhati candramā hāi ‘vāi ’nam tad yonya reto bhutam siñeati. sa u hai và ’sya tatra mộtyor ige. 9. atho yad evāi ’nam etad asmāl" lokāt" pretaṁ cityām āda- 16 15

…

1 10. A. -e. 3 2 visur. saḥ. B. kāṇtyāvayam. 12 B. -0. tatra sraḥ. B. brahmanam. 7-pekṣya. 8 A. nvic-. 9 B. ranam. 10 B. om. 11 A. rat-. 13 insert atho ‘vāca. 14 insert atho ya enam etad dikṣayanty mrtyor iśe. 15 insert atho yad evai ’nam etad dikṣayanti. 13-an. 18 B. -vanti ’ti. VOL. XVI. 23 … 16 6 A. asi. 170

dhaty atho ya evāi ’tā avokṣaṇiyā āpas tā eva sa tato ’nusambhavati1 prāṇam v eva. prāno hy apaḥ. 10. tam ha vā evaṁvid udgātā yajamānam om ity etenā ‘kṣarenā “dityam mṛtyum ativahati vāg ity agnim hum iti vayum bhā iti candramasam. 11. tān” và etan mṛtyun sāmno ‘dgātā “tmānam ca yajamānam cā ’tivahaty om ity etena ‘kṣareņa prāṇenā ‘munā “dityena. 12. tasyai ‘şa śloka iti. utai ‘şam jyestha” uta va kanistha utāi ‘ṣām putra uta va pitai ‘ṣām: eko ha devo manasi pravistah purvo ha jajne sa u garbhe ’ntar 13. tad yad eso ‘bhyuktu” imam eva purusaṁ yo ‘yam achanno" ’ntar om ity etenai ‘vā ‘kṣareņa prāṇenāi ‘vā ‘munāi ‘vā “dityena [……] 85. dvitiye ’nuvāke pañcamaḥ khandaḥ, dvitiyo ’nuvākas samāptaḥ. III. 11. 1. trir ha vai puruso mriyate trir jāyate.* 2. sa hai ’tad eva prathamam mriyate yad retas siktam sambhūtam bhavati. sa prānam evā ‘bhisambhavati. āśām abhijāyate. 3. athāi ’tad dvitiyam mriyate yad dikṣate. sa chandānsy evā’ ‘bhisam-

III. 11.. Verily, thrice man dies, thrice he is born. 2. Then he dies for the first time, when the seed, emitted, comes into being. He is converted into breath; he is born into space. 3. Then he dies for the second time, when he consecrates himself. He is converted into the metres; he is born unto the sacrificial 10. 19 A. tā. 20 jāistha. 21 B. hyu-. 22 achann. 11. 1A, he. 2 insert sa hāi ’tad eva prathamam mriyate. trir jāyate, sabh-. A. ova. Jaiminiya-Upaniṣad-Brahmana. 171 bhavati. dakṣinām abhijāyate. 4. athai ’tat tṛtiyam mriyate yan mriyate. sa graddham eva ‘bhisambhavati, lokam abhijāyate. 6, tad etat tryāvṛd gayatraṁ gāyati.’ tasya prathamayā “vrte ‘mam eva lokam jayati yad u cā ‘smin loke. tad etena cāi ’nam prānena samardhayati yam abhisambhavaty etām cā ‘smā āśām” prayacchati yam abhijāyate. 6. atha dvitiyaya “vrte ‘dam eva ’ntarikṣam jayati yad u ca ’ntarikse. tad etāis cāi”’nam chandobhis samardhayati yāny abhisambhavati, etāṁ cā ‘smãi dakṣiņām prayacchati yām abhijayate. 7. atha tṛtiyaya “vṛtā ‘mum eva lokam jayati yad u cā ‘musmin loke. tad etaya cai ’nam graddhaya samardhayati yayai ‘vai ’nam etac chraddhaya ‘gnav” abhyadadhati sam ayam ito bhavisyati ’ti. etam ca ‘smai lokam” prayacchati yam abhijāyate. 86. trtiye ’nuvake prathamaḥ khandaḥ. III. 12. 1. etad vai tisṛbhir avṛdbhir imunś ca lokāñ’ jayaty etāiś cāi ’nam bhūtais samardhayati yany abhisambhavati. 2. atha va ato hiñkārasyāi ‘va. tam ha3 svarge loke santam* mrtyur anvety" aśanayā. 3. śrīr3 vā eṣā prajāpatis sāmno yad dhinkāraḥ, tam id udgātā śriyā prajāpatinā hiñkāreņa mr- gift. 4. Then he dies for the third time, when he dies. He is converted into faith; he is born into [his] world. . Therefore he sings the gayatra [-chant] in three turns (avṛt). By its first turn he conquers this world, and what there is in this world. Thus he causes him to thrive with that breath into which he is converted, and he gives him that space unto which he is born. 6. And by its second turn he conquers this atmosphere, and what there is in the atmosphere. Thus he causes him to thrive with those metres into which he is converted, and he gives him that sacrificial gift unto which he is born. 7. And with the third turn he conquers yonder world, and what there is in yonder world. Thus he causes him to thrive with that faith with which faith they lay him into the fire [saying]: “This one, from here, will come to life;” and he gives him that world unto which he is born. III. 12. 1. Verily, thus with three turns he conquers these worlds, and he causes him to thrive with those things into which he is converted. 2. Now from here concerning the hinkāra. After him, being in the heavenly world, death goes, hunger. The hinkara is the fortune, Prajapati of the saman. That death the udgatar drives away by means of for- 11. 5 -m. 6 triy-. B. -anti. bhavati, cancelled in red. 12. 1 vok. 2-mrdh. 11 ca. 9-mrdh-. 13-a. 8 im-(!). 12 ‘śnáv. 3 A. om. 4 B. sitam. 1 insert nyabhisam- 5 B. aneti. “gri. ed. 7 172 10 H. Oertel. tyum apasedhati. 4. hum me ’ty aha mã ’tra nu gā yatrāi ’tad yajamana iti hai ’tat. 5. sa yatha greyasā siddhaḥ pāpiyān prativijata evaṁ hai ‘vā ‘sman mṛtyuḥ papmā prativijate.” 6. yan me ’ty aha candramā vāi mā māsah. eṣa ha vai mā māsaḥ. tasmān me ’ty aha. bha" iti hai ’tat paroksene ‘va. yasmad v eva me ’ty aha yad v eva" me ’ty ahai ’tāni trīņi, tasmān me ’ti brayat. 87. tṛtiye ’nuvake dvitiyaḥ khandaḥ. III. 13. 1. hum bha iti brahmavarcasakāmasya. bhāti ‘va hi brahmavarcasam. 2. hum bo’ iti paśukamasya. bo iti ha paśavo vāśyante. s. hum bag iti grikamasya. bag iti ha griyam panayanti. 4. hum bha ova ity etad evo ‘pagitam. 5. mahad ivā ‘bhiparivartayan gayed iti ha sma “ha nāko mahāgramo mahaniveśo bhavati ’ti. sa yatha sthāṇum arpayitve ’tarena ve ’tarena va pariyāyāt tādṛk tat. 6. tad u ho ‘vaca śatyayanih kasmai kāmāya sthāņum arpayet. atho ‘pagitam evāi ’tat. nāi ‘vai tad adriyete’ ’ti. 7. [iti] nu hinkārānām.” atha va ato nidhanam eva, ovā iti dve akṣare. anto vai sāmno nidhanam tune, of Prajapati, of the hiñkāra. 4. He says hum mã: that is, “Do not now go thither, where the sacrificer now is.” As, driven by a better one, a worse one trembles before him, even so death, evil, trembles before him. 6. As for his saying mã, ma is the moon, the month. Verily, this month is ma. Therefore he says mā; that is bha, in an occult way, as it were. As to why he says ma-in that he says mā, there are these three [meanings]. Therefore he should say ma. III. 13. 1. Hum bha are [the utterances] of him who desires lustre in sacred lore. For lustre in sacred lore shines (bha), as it were. 2. Hum bo are [the utterances] of him who desires cattle. For cattle low bo. 3. Hum bag are [the utterances] of him who desires fortune. For saying bag they extol fortune. 4. Hum bhi ova, that is sung in response. “Let him sing turning about unto something great, as it were,” Naka used to say; “he becomes the owner of a great village, the owner of a great resting place.” That is as if, having caused to run against a post, with another or another one should go about [it]. 6. [But] śãtyayani said regarding this: “For what purpose should he cause to run against a post? Now that is sung in response. Let him pay no attention to that.” 7. So much about the hiñkāras. Henceforth regarding the nidhana. Ova is two syllables. Verily the ni- 12. 13. 1 ’tand. 2 9 insert iti. -vica-, vo. śrik-; A. -su. andr-. hinkak-. 11 10 eevam. bhaga. 12āiva. 3 5 -vā; A. ayitva. B. -ree. paryya-. A. Jaiminiya-Upaniṣad-Brāhmaṇa. 173 antas svargo lokānām anto bradhnasya vistapam. s. tam etad udgātā yajamānam om ity etena ‘kṣarena ’nte svarge loke da dhati. 9. ya u ha va apakṣo vrkṣagram gacchaty ava vai sa tataḥ padyate. atha yad vai pakṣī vṛkṣāgre yad asidhārāyāṁ yat kṣuradhārāyām āste na vai sa tato ‘vapadyate. pakṣābhyāṁ hi samyata aste. 10. tam etad udgātā yajamānam om ity etenā ‘kṣarena svarapakṣam kṛtva ’nte svarge loke dadhati. sa yatha paksy abibhyad āsitai ‘vam eva svarge loke bibhyad aste that “carati. 11. te ha va ete akṣare devalokaś cai ‘va manusyalokaś ca. adityaś ca ha va ete akṣare candramaś ca. 12. aditya eva devalokaś candramu manusyalokaḥ. om ity adityo” vāg iti candramaḥ. 13. tam etad udgātā yajamānam om ity etena ‘kṣarenā “dityam devalokam gamayati. 88. tṛtiye ’nuvake trtiyaḥ khandaḥ. III. 14. 1. tam hã “gatam pṛechati kas tvam asi ’ti, sa yo ha nāmnā vā gotreņa vā prabrūte tam hā “ha yas te ‘yam mayy ātmā ‘bhūd eșa te sa iti. 2. tasmin hā “tman pratipat, tam2 ṛtavas sampadāryapad gṛhītam apakarṣanti, tasya hã’horātre dhana is the end of the sāman, heaven is the end of the worlds, the summit is the end of the ruddy one. 9. Thus the udgatar places the sacrificer by means of this syllable om in the end in the heavenly world. 9. Verily he who without wings goes up to the top of a tree, he falls down from it. But if one having wings sits on the top of a tree, or on the edge of a sword, or on the edge of a razor, verily he does not fall down from it. For he sits supported by his wings. 10. Thus the udgātar, making him, the sacrificer, by means of that syllable om possess sound as wings, puts him in the end in the heavenly world. As one with wings would sit without fear, even so he sits without fear in the heavenly world, [and] likewise moves about. . These same two syllables are the world of the gods and the world of man. The sun these two syllables are, and the moon. 12. The sun is the world of the gods, [and] the moon is the world of man. The sun is om, the moon is vac. 13. Thus the udgatar causes him, the sacrificer, to go to the heavenly world by means of this syllable om. III. 14. 1. Him, having come, he asks: “Who art thou?” When he announces himself, either by his [personal] name or by his family [name], he says to him: “This self of thee that hath been in me, that same is thine.” 2. In this self is the beginning (pratipat). Him seized….. the seasons drag away; of him day and night 9 13. himsayata. 10 A. -0. 11-e. 14. B. -dhy. ita. 174

lokam apnutah. 3. tasma u hai ’tena” prabruvita’ ko ‘ham asmi suvas tvam. sa tvām svargyaṁ svar agām iti. 4. ko ha vāi prajapatir atha hai ‘vamvid eva suvargah. sa hi suvar gacchati. 5. tam ha “ha yas tvam asi so ‘ham asmi yo ‘ham asmi sa tvam asy ehi ’ti. 6. sa etam eva sukṛtarasam praviśati. yad u ha vā asmin loke manusya yajante’ yat sadhu kurvanti tud eṣām ūrdhvam annadyam utsidati. tad amum candramasam manusyalokam praviśati. 7. tasye ‘dam manuṣanikaśanam andam udare” ntas sambhavati. tasyo “rdhvam” annadyam utsidati stanav1 abhi. sa yad ajayate ’thā ‘smāi mātā stanam annadyam prayacchati. 8. ajato ha vai tavat puruso yavan na yajate.” sa yajñenai ‘va jayate. sa yutha ’ndam prathamanirbhinnam evam eva. 9. tada tam ha va evamvid udgātā yajamānam om ity etena ‘kṣarena “dityam devalokam gamayati. vāg ity asmā uttarena ‘kṣarena candramasam” annadyam akṣitim prayacchati.18 10. atha yasyai tad avidvān udgayati na hai ‘vai ’nam devalokam gamayati no enam annadyena samardhayati.” 11. sa yatha ’ndam vidigdham śayitā ’nnadyam alabhamanam evam eva vidigdhaś śete ’nnādyam alabhamanaḥ. 12. tasmād 19 20 obtain the world. 3. To him he should answer thus: “Who (ka) am I, heaven [art] thou. As such I have gone to thee, the heavenly heaven.” 4. Verily Prajapati is who (ka), and he who knows thus is heaven-going; for he goes to heaven. 5. He says to him: “Who thou art, that one am I; who I am, that one art thou; come!” 6. He enters this sap of good deeds. And what men in this world sacrifice, what good [deeds] they do, that of them rises upward [as] food-eating; it enters yonder moon, the world of men. 7. This human-like egg of him comes into being within the belly. Of it the food-eating rises upward toward the two breasts. When he is born, then the mother offers her breast to him for food-eating. s. Verily unborn is the man in so far as he does not sacrifice. It is through the sacrifice that he is born; just as an egg first burst. 9. Then the udgatar knowing thus causes him, the sacrificer, through this syllable, viz. om, to enter the sun, the world of the gods. By means of the next syllable, viz. vac, he gives him the moon, food-eating, imperishableness. 10. But whose udgitha one not knowing thus sings, verily he does not cause him to enter the world of the gods, nor to thrive through food-eating. 11. As an egg would lie besmeared (?), not receiving any food, so he lies besmeared (?), not receiving 14. 3 taina. 4-brav-; A. -vit. A. -gam. yante. * A. sā-. 9 A. -ãi. 10-şan nik-; 14 B. jāyate. adere, 18 -mṛdh-. 12 ddhv-. 13-nāc. 19-a. 20-áḥ. 6 susvar-; B. -. after it insert idam. 15 A. -sa. 16-yakṣiti. B. jā- 11 B. 17 nā. Jaiminiya-Upaniṣad-Brāhmaṇa. 175 u hai ‘vamvidam evo ‘dgapayeta. evamvid ihai ‘vo ‘dgatar iti hutaḥ praticṛnuyāt.” 89. tṛtiye ’nuvake pañcamaḥ khandah. tṛtiyo ’nuvākas samaptaḥ. III. 15. 1. vāg iti he ’ndro vigvamitrayo ‘ktham’ uvāca. tad etad viśvamitra upasate vācam eva. 2. manur ha vasisthāya brahmatvam uvāca. tasmad ahur vāsistham eva brahme ’ti. 3. tad u va ahur evamvid eva brahma. ka u evamvidam vāsiștham arhati ’ti. 4. prajapatiḥ prājijaniṣata. sa tapo ’tapyata. sa aikṣata hanta nu pratisṭhām janayai tato yāḥ prajās sraksye ta etad eva pratisthasyanti na ‘pratisthaś carantiḥ pradaghisyanta iti. 5. sa imam lokam ajanayad antariksalokam amum lokam iti. tan imans trin lokan janayitva ‘bhyaśramyat. 6. tān samatapat.’ tebhyas samtaptebhyas trini śukrany udayann agnih prthivya vayur antarikṣad adityo divaḥ. 7. sa etani śukrāni punar abhy eva ’tapat.’ tebhyas samtaptebhyas triny eva śukrāny udāyann ṛgveda evā ‘gner yajurvedo vāyos sāmaveda adityāt. 8. sa etāni śukrāni punar abhy eva ’tapat. tebhyas any food. 12. Therefore he should cause only one knowing thus to sing the udgitha. Only one knowing thus here being addressed with “O udgātar” should answer. III. 15. 1. Indra said the uktha for Vigvamitra [with] vac. That same the descendants of Vigvamitra worship, just speech. 2. Manu declared to Vasistha brahman-hood. Therefore they say: “The brahman belongs to Vasistha.” 3. This they also say: “One knowing thus is the brahman-priest; and who is equal to a Vasistha knowing thus ?” 4. Prajapati was desirous to have progeny. He performed penance. He considered: “Come now, I will generate a firm footing. What offspring I shall generate thereafter, that will thus stand firm; it will not, moving about without firm foundation, fall (?).” He generated this world, [also] the world of atmosphere [and] yonder world. Having generated these three worlds, he toiled upon [them]. 6. IIe heated them together. From them being heated together three bright [bodies] went up: Agni from the earth, Vayu from the atmosphere, the sun from the sky. 7. He again heated these bright [bodies]. From them being heated together three bright [bodies] went up: the Rigveda from Agui, the Yajurveda from Vayu, the Samaveda from the sun. 8. He again heated these bright [bodies]. From 3 2 utth-. A. jaye; B. janaye. *rk-. tām. 14. -grunu. 15. hải. 1 abhavan. ssa. 9 -N. 6-mu. 7 sam- 176

samtaptebhyas triny eva śukrāny udāyan bhur ity eva rgvedad bhuva iti yajurvedāt svar iti samavedāt tad eva. 9. tad dha vai trayyai vidyāyāi śukram. etavad idam sarvam. sa yo vai trayim vidyam viduso lokas so ‘sya loko bhavati ya evam veda. 90. caturthe ’nuvake prathamaḥ khandaḥ. III. 16. 1. ayam vāva yajño yo ‘yam pavate. tasya vāk ca manas ca vartanyāu. vacā ca hy esa etan manasā ca vartate. 2. tasya hota ‘dhvaryur udgate ’ty anyatarām vāca vartanim samskurvanti. tasmat te vācā kurvanti. brahmai ‘va manasā ’nyataram.’ tasmat sa tisnim aste. 3. sa yad dha so ‘pi stuyamāne vā śasyamane va vāvadyamāna āsītā ’nyatarām evā ‘sya ‘pi tarhi sa vāca vartanim samskuryut. 5. sa yatha puruşa ekapad yan bhreṣann eti ratho vai kacakro vartamana evam eva tarhi yajño bhresann eti. 5. etad dha tad vidvan brahmana uvāca brahmanam prātaranuvāka upakṛte vāvadyamānam asinam ardham’ va ime tarhi yajñasya ’ntaragur iti. ardham hi te tarhi yajñāsyā ’ntariyuḥ. 6. tasmad brahmā prātaranuvāka upākṛte vācaṁyama āsītā “paridhûnīyāyā ā vaṣaṭkārād them being heated together three bright [bodies] went up: bhus from the Rigveda, bhuvas from the Yajurveda, svar from the Samaveda, just so. 9. That is the brightness of the threefold knowledge. So great is this all. Verily what the world is of him who knows the threefold knowledge, that becomes the world of him who knows thus. III. 16. 1. This sacrifice verily is he that cleanses here. Speech and mind are the two tracks of it. For thus it rolls along by speech and mind. 2. Of it hotar, adhvaryu,‘udgatar’ arrange the one [track] by speech. Therefore they officiate with speech. The brahman-priest [arranges] the other by the mind. Therefore he sits in silence. s. If he should sit talking aloud, while the stotra or the castra are being uttered, then he would arrange with voice the one track of it. 4. As a one-legged man, going, keeps on tumbling, or a one-wheeled chariot, rolling, even so the sacrifice then keeps on tumbling. 5. A Brahman knowing this said this to a brahman-priest who, when the prataranuvāka was begun, sat talking aloud: “These here then have excluded half of the sacrifice.” For half of the sacrifice they then did exclude. 6. Therefore the Brahman-priest should sit in silence, when the 15. 10-m. 2 16. 1-an. B. gr. 3-nám. ta. 5 -0. B. repeats ās-. 7-N. 8-gu- rür. ’ntaryyuḥ. Jaiminiya-Upanisad-Brahmana. 177 itareṣām stutaśastrāṇām evā” “samsthāyāi pavamānānām. 7. sa yatha purusa ubhayapad” yan" bhreṣam na nyeti ratho vo ‘bhayacakro vartamāna evam etarhi yajño bhreṣam na nyeti. 91. caturthe ’nuvake dvitiyaḥ khandah. III. 17. i. sa yadi yajña rkto bhreṣann iyad’ brahmane prabrute ’ty ahuḥ. atha yadi yajusto brahmane prabrute ’ty āhuḥ. atha yadi samato brahmane prabrute ’ty ahuḥ, atha yady anupasmṛtāt kuta idam ajani ’ti brahmane prabrute ’ty eva" “huḥ. 2. sa brahma pran udetya sruvena “gnidhra ajyam juhuyad bhur bhuvas svar ity etābhir vyāhṛtibhiḥ. 3. etā vai vyāhṛtayas sarvaprayaścittayah. tad yatha lavanena suvarnam samdadhyat suvarnena rajatam rajatena trapu trapuna lohayasaṁ lohāyasena kārṣṇāyasaṁ’ kārṣṇāyasena dāru dāru ca carma ca śleṣmaṇāi ‘vam evāi ‘vaṁ vidvāns tat sarvam bhiṣajyati. 4. tad ahur yad ahauṣin me grahan me ‘grahid ity adhvaryave dakṣinā nayanty aśansin” me vasad akar ma” iti hotra udagasin ma prātaranuvāka is begun, till the final verse, till the utterance of vasat of the other stotra and castra, even till the completion of the libations. 7. As a two-legged man, going, does not take to tumbling, or a two-wheeled chariot, rolling, even so the sacrifice then does not take to tumbling. III. 17. 1. If that sacrifice should go tumbling from the side of the re, they say: “Tell it to the brahman-priest”; and if from the yajus, they say: “Tell it to the brahman-priest”; and if from the saman, they say: “Tell it to the brahman-priest “; and if from [a cause] not understood-[when they ask]: “Whence hath this arisen “they say: “Tell it to the brahman-priest.” 2. That brahman-priest going up toward the east should offer the sacrificial butter with a ladle in the agnidhra, with these exclamations: bhus, bhuvas, svar. 3. For these exclamations expiate everything. As one would mend gold with salt, silver with gold, tin with silver, copper with tin, iron with copper, wood with iron, wood and leather with glue, even so one knowing thus cures everything. 4. This they say: “If with the words: He hath offered for me, he hath dipped the dippings for me,’ they lead the sacrificial gifts to the adhvaryu; if with the words: He hath sung the castra for me, he hath uttered the vasat for me,’ to the hotar; if with the words: ‘He hath sung 16. 10-ǎ. 11-pád. 12 yad. 13 nan. 17. 1-. 2-$0. 6 A. prand; B. pra. B. vidadh-. -pum. ↑ A, kār-. 8 A. śyesma (samdadhyatma, parenthesis cancelled in red. 11 may. 20 B. om. ev. 21 aśānsin. 3 8 ratha. 9 A. -sas. 10 akṛn. VOL. XVI. 24178 15 16 II. Oertel, 5. ity udgatre ’tha kim cakruse brahmane tüṣṇīm āsīnāya samavatir eve ’tarairs rtvigbhir dakṣina nayanti ’ti. s. sa brüyad ardhabhag’ ghal nails sal yajñasya ‘rdham hy eṣa yajñasya vahati ’ti. ardha ha sma vai pura brahmane dakṣina nayanti ’ti. ardha itarebhya rtvigbhyah. 6. tasyai ‘şa śloko mayi ‘dam manye bhuvanadi sarvam mayi lokā mayi diśaś catasrah: mayi” ‘dam manye nimiṣad yad ejati mayy apa oṣadhayaś ca sarvā iti. 7. mayr ‘dam manye bhuvanadi sarvam ity evaṁvidaṁ ha vāve ‘dam sarvam bhuvanam anvāyattam. s. mayi lokā mayi diśaś catasra ity evamvidi ha vāva lokā evamvidi diśaś catasraḥ. 9. mayi ‘dam manye nimiṣad yad ejati mayy apa oṣadhayaś ca sarva ity evamvidi1 ha vave ‘dam sarvam bhuvanam pratisthitam. 10. tasmad u hai ‘vamvidam eva brahmanam kurvīta, sa ha vāva1 brahmā ya evaṁ veda. 92. caturthe ’nuvāke tṛtiyaḥ khandaḥ. III. 18. 1. atha va atas stomabhāgānām eva ’numantraḥ. 2. tad dhai tad eke stomabhāgāir’ evā ’numantrayante. tat tatha na kuryāt. 3. devena savitra prasitaḥ prastotar deve- the udgitha for me,’ to the udgatar-now then to the brahman having done what, while he sat in silence, do they lead just as large sacrificial gifts as to the other priests ?” 5. Let him say: “He, indeed, shareth in half of the sacrifice, for he carrieth half of the sacrifice.” Indeed they formerly used to lead half of the sacrificial gifts to the brahman-priest, half to the other priests. 6. Of this there is the following cloka: “In me, I think, is this whole creation etc., in me the worlds, in me the four quarters; in me, I think, is that twinkling thing which stirs, in me the waters and all the herbs.” 7. In me, I think, is the whole creation etc.:’ for on one knowing thus this whole creation is dependent. 8. In me the worlds, in me the four quarters: for in one knowing thus are the worlds, in one knowing thus the four quarters. 9. In me that twinkling thing which stirs, in me the waters and all the herbs: for in one knowing thus this whole creation has its support. 10. And therefore one should make one knowing thus a brahman-priest. He indeed is a brahman-priest who knows thus. III. 18. 1. Now from here [about] the after-verses of the stomabhāgas. 2. Now some recite the after-verses just with the stomabhagas. One should not do that. 3. And some recite the 16 17. 12-rer. 13-ugh. 14 om. 15 yāi. 1şa. 17 A. matihi. 18-dam. 19 B. eva. 18. 1stoma-. 2 nu. 3 kurvād. Jaiminiya Upaniṣad-Brāhmaṇa. 179 bhyo vācam işye ’ty u hãi ‘ke ‘numantrayante savitā vāi devānām prasavita savitra prasītā idam anumantrayamaha iti vadantaḥ. tad u tatha na kuryāt. 4. bhur bhuvas svar ity u hai ‘ke ’numantrayanta eṣā vai tray vidya trayyai ’ve’ ‘dam vidyaya ’numantrayamaha iti vadantaḥ, tad u tatha no eva kuryat. 5. om ity eva ’numantrayeta. s. athai ‘sa vasisthasyai ‘kastomabhāgānumantraḥ, tena hai ’tena vasisthaḥ prajātikāmo ’numantrayam cakre devena savitra prasutaḥ prastotar” devebhyo vācam iṣya bhur bhuvas svar om iti. tato vai sa bahuḥ prajaya paśubhiḥ prājāyata.” 7. sa eva tena vasisthasyai ‘kastomabhaganumantrena” ’numantrayeta" bahur eva prajaya" paśubhiḥ prajayate. iyam" tv eva sthitir om ity evi ’numantrayeta. 93. caturthe ’nuvake caturthaḥ khandah. 18 III. 19. 1. athūi ‘ṣa vācā vajram udgṛhṇāti. yad’ aha somaḥ pavata iti vo ‘pavartadhvam iti va vacai ‘va tad vāco vajram vigṛhyate vācas satyenā ’timucyate. tasmād om ity evā ’numantrayeta. 2. devā vā anaya’ trayyā [vidyayā] sarasayo “rdhvās after-verses [with this]: “Impelled by god Savitar, O prastotar, send [thy] speech to the gods,” saying: “Savitar, verily, is the impeller of the gods; we recite this after-verse impelled by Savitar.” One should not do that either. 4. And some recite the after-verse [with] bhus, bhuvas, svar, saying: “Verily, this is the threefold knowledge; we now recite this after-verse with the threefold knowledge.” One should not do that either. 5. One should recite the after-verse [saying] only om. 6. Now this is Vasistha’s only stomabhaga-after-verse. With this same Vasistha, desirous of offspring, recited the after-verses: “Impelled by god Savitar, O prastotar, send [thy] speech to the gods; bhus, bhuvas, svar, om.” Thereby he was greatly propagated through progeny [and] cattle. 7. Let him recite the afterverse with this one stomabhaga-after-verse of Vasistha; he is greatly propagated through progeny [and] cattle. But this is the rule let him recite the after-verse with om only. III. 19. 1. Now with speech he takes up a thunderbolt. In that he says either “Soma cleanses itself” or “Turn ye hither,” thereby with speech that thunderbolt of speech is taken apart (?), by the truth of speech he is released. Therefore he should recite the after-verse [saying] om only. 2. Verily the gods 18. 4 rā. 5 A. ne, e cancelled in red. 6-2. 10-hu. 11-jāyā. 12 průj-. 13 tastom-. 14 4-yete. 1-stā. 19. ya. 2-á. t 7 9 traiyye. ‘va. -yāyā. 15 iya. 16 B. pañcamaḥ. 180

svargam lokam udakrāman, te manuṣyāṇām anvāgamād bibhyatas trayam vedam apilayan. 3. tasya pilayanta ekam evā ‘kṣaram na ‘śaknuvan pilayitum om iti yad etat. 4. esa u ha vāva sarasaḥ. sarasa ha va evamvidas trayī vidya bhavati. 8. sa yam ha vai trayya vidyaya sarasaya jitim jayati yam rddhim rdhnoti jayati tām jitim ṛdhnoti tām ṛddhim ya evam veda. 6. etad dha va akṣaram trayyai vidyayai pratiṣṭhā.” om iti vai hota pratisthita om ity adhvaryur om ity udgātā. 7. etad dha va akṣaram vedūnām trivistapam. etasmin va akṣara ṛtvijo yajamānam adhaya svarge loke samuduhanti. tasmad om ity eva ’numantrayeta. 94. caturthe ’nuvake pañcamaḥ khandaḥ, caturtho ’nuvākas samaptaḥ. III. 20. 1. guha ‘si devo ‘sy’ upava ‘sy upa tam vayasva yo ‘sman dvesti yam ca vayam dvişmaḥ. 2. mahina ‘si bahula ‘si brhaty asi rohiny asy apannā ‘si. 3. sambhur devo ‘si sam aham bhūyasam. ābhūtir asy ābhūyāsam. bhutir asi bhūyasam. 4. yās te prajā upadiṣṭā nā ‘ham tava tāḥ paryemi. upa te tā with this threefold [knowledge] rich in sap ascended upwards to the heavenly world. They, being afraid lest men should come after [them], pressed the threefold knowledge (Veda). 3. Pressing it, they could not press one syllable of it; that was om. 4. Verily this is full of sap; full of sap becomes the threefold knowledge of one who knows thus. 5. Verily what victory one wins, what thrift one thrives with the threefold knowledge full of sap, he wins that victory, he thrives that thrift, who knows thus. 6. Verily this same syllable is the firm stand of the threefold knowledge. [Saying] om the hotar stands firm, [saying] om the adhvaryu, [saying] om the udgatar. 7. Verily this same syllable is the triple heaven (?) of the Vedas. The priests having placed the sacrificer in this syllable carry him up together into the heavenly world. Therefore he should recite the afterverse [saying] om only. III. 20. 1. “Thou art in secret, thou art a god, thou art onblowing; blow on him who hates us and whom we hate. 2. Thou art great, thou art abundant, thou art extended (brhati), thou art ruddy, thou art not fallen. 3. Thou art a god coming into existence; may I come into existence. Thou art existence; may I exist. Thou art becoming; may I become. 4. What offspring of thee is declared, that [offspring] of thee 19. vibh-. 4trāiy-. 1 2 20. 1 devāsmi. ‘py. pratistha. -e. 3 vayasvi. 4mahikā. 5 abhúritir. Jaiminiya-Upaniṣad-Brāhmaṇa. 181 diśāmi. 5. nāma me śariram me pratistha me. tan me tvayi tan me mo ‘pahṛtha iti ‘mam prthivim avocat. 8. tam iyam agatam prthivi pratinandaty ayam te bhagavo lokaḥ, saha nāv ayam loka iti. 7. yad vāva me tvayi ’ty aha tad vāva me punar dehi ’ti. s. kim nu te mayi’ ’ti. numa me śariram me pratisthā me. tan me tvayi tan me punar dehi ’ti. tad asmā” iyam pṛthivi punar dadati. 9. tām āha pra ma vahe ’ti. kim abhi ’ti. agnim iti. tam agnim abhipravahati." 10. so ‘gnim āhā ‘bhijid asy" abhijayyasam." lokajid asi lokam jayyasam. attir asy annam adyāsam, annādo bhavati yas trui ‘vam veda. 11. sambhur devo ‘si sam aham bhūyasam. ābhūtir asy abhūyasam. bhutir asi bhūyasam. 12. yās te prajā upadista na ‘ham tava tuḥ paryemi. upa te tā diśāmi. 1. tapo me tejo me ’nnam me van me. tan me tvayi. tan me mo ‘pahrtha’ ity agnim avocat. 14. tam tathāi “va “gatam agnih pratinandaty ayam te bhagavo lokas saha nav ayam loka iti. 15. yad vāva me tvayi ’ty aha tad vāva me punar dehi ’ti. 16. kim nu te mayi ’ti. tapo me tejo me ’nnam me vâñ me. tan me tvayi, tan me punar dehi ’ti. [tad] asmā12 agnir punar dadāti. 17. tam aha pra mu vahe ’ti. 95. pañcame ’nuvake prathamaḥ khandaḥ. I do not comprehend (?). That [offspring] of thee I declare. 5. My name, my body, my foundation: that of me is in thee. Do not take that of me unto thee,” thus he said to this earth. 6. Him having come this earth joyfully receives [saying]: “Thine, O reverend sir, is this world. This world is ours in common. 7. “Verily what of me is in thee,” he says, “give that back to me.” 8. “What now of thee is there in me?” “My name, my body, my foundation. That of me is in thee; give that back to me. That this earth gives back to him. 9. He says to her: “Carry me forth.” “To what ?” “To Agni.” She carries him forth to Agni. 10. He says to Agni: “Victorious art thou, may I be victorious; world-conquering art thou, may I conquer the world; eating art thou, may I eat food; food-eating becomes he who knoweth thee thus. (1. = 3. 12. 4. 18. “My penance, my splendor, my food, my speech, that of me is in thee. That of me do not take unto thee,” he says to Agni. 14. Him having come thus Agni joyfully receives [saying]: “Thine, O reverend sir, is this world. This world is ours in common.” 15. - 7. 16. “What now of thee is there in me?” “My penance, my splendor, my food, my speech. That of me is in thee; give that back to me.” That Agni gives back to him. 17. He says to him: “Carry me forth.” 20. jid asy. sa. B. madhi. 8 A. ma. 9 B. -hanti. 10 B. repeats abhi11 jaryy-. 12-thāy. 13 tasmā. 14 asmāy. 182

III. 21. 1. kim abhi ’ti. vayum iti, tam vayum abhipravahati. 2. sa vayum aha yat purastad vāsi ’ndro rājā bhūto vasi. yad dakṣinato vasi “śāno bhūto vasi. yat paścād vāsi varuno rājā bhūto vasi. yad uttarato vasi somo rājā bhuto vasi. yad uparistad avavusi prajapatir bhuto ‘vavāsi.’ 3. vratyo ‘sy ekavratyo ’navasṛsto devanam bilam apyadhah. 4. tava prajās tavāu ‘ṣadhayas tavā “po vicalitam anuvicalanti. 5. sambhur devo” ‘si sam aham bhāyāsam. übhūtir asy ābhūyāsam. bhutir asi bhuyasam. 6. yās te prajā upadiṣṭā nā ‘ham tava tāḥ paryemi. upa te ta diśāmi. 1. prāṇāpānau me śrutam me. tan me tvayi. tan me mo ‘pahṛthā iti vāyum avocat. s. tam tathai ‘vā “gatam vayuḥ pratinandaty ayam te bhagavo lokaḥ, saha nav ayam loka iti. 9. yad vāva me tvayi ’ty aha tad vāva me punar dehi ’ti. 10. kim nu te mayī ’ti. prāṇāpānāu me śrutam me. tan me tvayi. tan me punar dehi ’ti. tad asmāi vāyuḥ punar dadāti. 11. tam üha pra ma vahe ’ti. kim abhi ’ti. antarikṣalokam iti. tam antarikṣalokam abhipravahati. 12. tam tathai và “gatam antarikṣalokaḥ pratinandaty ayam te bhagavo lokaḥ, saha nāv ayam loka iti. 13. yad vāva me tvayi ’ty āha tad vāva me III. 21. 1. “To what?” “To Vayu.” He carries him forth to Vayu. 2. He says to Vayu: “In that thou blowest from the front, thou blowest as king Indra. In that thou blowest from the right, thou blowest as the Lord. In that thou blowest from behind, thou blowest as king Varuna. In that thou blowest from the left, thou blowest as king Soma. In that thou blowest down from above, thou blowest down as Prajapati. 3. Thou art the Vratya, the only Vratya, not released of the gods (?). Thou hast closed the opening. 4. The progeny, the herbs, the waters follow after thy departing. 6. 20. 3. 6. 20. 4. 7. My breath and exhalation, my learning, that of me is in thee. That of me do not take unto thyself,” he said to Vayu. 8. Him having come thus Vayu joyfully receives [saying]: “Thine is this world, reverend sir. This world is ours in common.’ 9.20. 7. 10. “What now of thee is there in me?” “My breath and exhalation, my learning. That of me is in thee. Give that back to me.” That Vayu gives back to him. 11. He says to him: “Carry me forth.” “To what ?” “To the world of the atmosphere.” He carries him to the world of the atmosphere. 12. Him having come thus the world of the atmosphere joyfully receives [saying]: “Thine is this world, reverend sir. This world belongs to both of us in common.” 13. 20. 7. 14. “What now of thee is there in me ?” I 2 93 21. A. ‘pa-. A. pr. 3-srasto. (a)vadhiḥ. saṁrbhūr. A. prāṇānāu. vayi. 7 Jaiminiya-Upaniṣad-Brāhmaṇa. 183 punar dehi ’ti. 14. kim nu te mayi ’ti. ayam ma ākāśaḥ, sa me tvayi. tan me punar dehi ’ti. tam asmā ākāśam antarikṣalokaḥ punar dadati. 15. tam āha pra ma vahe ’ti. 96. pañcame ’nuvake dvitiyaḥ khandaḥ. III. 22. 1. kim abhi ’ti. diśa iti. tam dico bhipravahati. 2. tam tathai ‘va “gatam diśaḥ pratinandanty’ ayam te bhagavo lokaḥ, saha no ‘yam loka iti. 3. yad vuva me yuşmasv ity aha tad vāva me punar datte ’ti. 4. kim nu te ‘smāsv iti. crotram iti. tad asmai grotram diśaḥ punar dadati. s. tā āha pra mã vahate ’ti. kim abhi ’ti. ahoratrayor lokam iti. tam ahorātrayor lokam abhipravahanti. s. tam tathai ‘va “gatam ahoratre pratinandato ‘yam te bhagavo lokaḥ, saha no ‘yam loka iti. 7. yad vāva me yuvayor ity āha tad vāva me punar dattam iti. s. kim nu ta avayor iti. akṣitir iti. tam asmā akṣitim ahoratre punar dattah. 9. te aha pra mā vahatam iti. 97. pañcame ’nuvāke tṛtīyaḥ khandaḥ. III. 23. 1. kim abhi ’ti. ardhamāsān iti. tam ardhamāsān abhipravahataḥ, 2. taṁ’ tathāi ‘vā ”gatam ardhamāsāḥ pratinandanty’ ayam te bhagavo lokaḥ, saha no ‘yam loka iti. “This space of mine. That of me is in thee. Give that back to me.” That space the world of the atmosphere gives back to him. 15. He says to it: “Carry me forth.” III. 22. 1. “To what?” “To the quarters.” It carries him forth to the quarters. 2. Him having come thus the quarters joyfully receive [saying]: “Thine is this world, reverend sir. This world is ours in common.” 3. 20. 7.* 4. “What now of thee is there in us ?” “Hearing.” That hearing the quarters give back to him. 5. He says to them: “Carry me forth.” To what?” “To the world of day and night.” They carry him to the world of day and night. 6. Him having come thus day and night joyfully receive [saying]: “Thine is this world, reverend sir. This world is ours in common.” 7. 22. 3. 8. “What now of thee is there in us two ?” “Imperishableness.” That imperishableness day and night give back to him. 9. He says to them: “Carry me forth.” III. 23. 1. “To what?” “To the half-months.” They carry him forth to the half-months. 2. Him having come thus the half-months joyfully receive [saying]: “Thine is this world, 22. 1-d. “-dati. 23. A. om. 1 *Reading “you” for “thee.” 2-dati. 184

8. yad váva me yuşmasv ity aha tad vāva me punar datte ’ti. 4. kim nu te ‘smāsv iti. imāni kṣudrāni parvāni, tāni me yuşmāsu. tani me pratisamdhatte ’ti. tany asya ‘rdhamāsāḥ punaḥ pratisamdadhati. s. tān āha pra ma vahate ’ti. kim abhi ’ti. māsān iti. tam māsān abhipravahanti. 6. tam tathāi ‘vā “gatam māsāḥ pratinandanty ayam te bhagavo lokaḥ, saha no ‘yam loka iti. 7. yad vāva me yuşmasv ity aha tad vāva me punar datte ’ti. 8. kim nu te ‘smusv iti. imuni sthūlāni parvāni. tāni me yuşmāsu. tāni me pratisamdhatte ’ti. tany asya māsāḥ punaḥ pratisamṁdadhati. 9. tan aha pra ma vahate ’ti. 98. pañcame ’nuvāke caturthaḥ khandah. III. 24. 1. kim abhi ’ti. ṛtun iti. tam ṛtun abhipravahanti. 2. taṁ tathāi’ ‘vā “gatam ṛtavaḥ pratinandanty ayam te bhagavo lokaḥ, saha no ‘yam loka iti. s. yad vāva me yuṣmāsv ity aha tad vāva me punar datte ’ti. 4. kim nu te ‘smüse iti. imāni jyāyānsi parvāņi. tāni me yuṣmāsu tāni me pratisamdhatte ’ti. tany asya rtavaḥ punaḥ pratisaṁdadhati. ūha pra mā vahate ’ti. kim abhi ’ti. samvatsaram iti. tam samvatsaram abhipravahanti. 6. tam tathāi ‘vā “gataṁ saṁvatsa-
9. tān reverend sir. This world is ours in common.” 3. = 22. 3. 4. “What now of thee is there in us?” “These petty joints. These of me are in you. These of me put together in their respective places.” These [joints] of his the half-months put respectively together. 5. He says to them: “Carry me forth.” “To what “To the months.” They carry him forth to the months. 6. Him having come thus the months joyfully receive [saying]: “Thine is this world, reverend sir. This world is ours in common.” 7. 22. 3. 8. “What now of thee is there in us ?” “These gross joints. These of me are in you. These of me put together respectively.” These [joints] of his the months put respectively together. 9. He says to them: “Carry me forth.” 1 وو III. 24. 1. “To what?” “To the seasons.” They carry him forth to the seasons. 2. Him having come thus the seasons joyfully receive [saying]: “Thine is this world, reverend sir. This world is ours in common.” s. 22. 3. 4. “What now of thee is there in us ?” “These chief joints. These of me are in you. These of me put respectively together.” These [joints] of his the seasons respectively put together. 5. He says to them: “Carry me forth.” “To what?” “To the year.” They carry him forth to the year. 6. Him having come thus the year
10. A. -dhāti. corrected in red. 24. A. tāi. Jaiminiya-Upaniṣad-Brahmana. 185 rah pratinandaty ayam te bhagavo lokaḥ, saha nav ayam loka iti. 1. yad váva me tvayi ’ty aha tad vāva me punar dehi ’ti. 8. kim nu te mayi ’ti. ayam ma ātmā. sa me tvayi tan me punar dehi ’ti. tam asmā ātmānaṁ samvatsaraḥ punar dadāti. aha pra ma vahe ’ti. 99. pañcame ’nuvāke pañcamaḥ khandah.
11. tam III. 25. 1. kim abhi ’ti. divyan gandharvān iti. tam’ divyan gandharvan abhipravahati. 2, tam tathi và ”gatam đi yê gandharvaḥ pratinandanty ayam te bhagavo lokaḥ, saha no ‘yam loka iti. 3. yad vāva me yuşmasv ity aha tad vāva me punar datte ’ti.
12. kim nu te ‘smãsv iti. gandhome modo me pramodo me, tan me yuṣmāsu. tan me punar datte ’ti, tad asmai divyā gandharvāḥ punar dadati. 5, tān āha pra mã vahate ’ti. kim abhi ’ti. apsarasa iti. tam apsaraso bhipravahanti. e. tam tathai ‘va “gatam apsarasaḥ pratinandanty ayam te bhagavo lokaḥ, saha no ‘yam loka iti. 1. yad’ vāva me yuşmasv ity aha tad vāva me punar datte ’ti. 8. kim nu te ‘smãsv iti. haso me krīlā me mithunam me, tan me yuṣmāsu. tan me punar datte ’ti. tad asmā apsarasaḥ punar dadati. 9. tā āha pra mã vahate ’ti. 100. pañcame ’nuvake şaşṭhah khandah. joyfully receives [saying]: “Thine is this world, reverend sir. This world is ours in common.” 7. = 20. 1. 8. What now of thee is there in me ?” “This self of mine. That of me is in thee. Give that back to me.” That self the year gives back to him. 9. He says to it: “Carry me forth.” III. 25. 1. “To what ?” “To the heavenly Gandharvas.” It carries him to the heavenly Gandharvas. 2. Him having come thus the heavenly Gandharvas joyfully receive [saying]: Thine is this world, reverend sir. This world is ours in common.” 3. : 22. 3. 4. “What now of thee is there in us?” “My fragrance, my joy, my delight. That of me is in you. Give that back to me.” That the heavenly Gandharvas give back to him. 5. He says to them: “Carry me forth.” “To what?” “To the Apsarases.” They carry him forth to the Apsarases. having come thus the Apsarases joyfully receive [saying]: “Thine is this world, reverend sir. This world is ours in common.” 7. 22. 3. 8. “What now of thee is there in us ?” “My laughter, my play, my sexual pleasure. That of me is in you. Give that back to me.” That the Apsarases give back to him. 9. He says to them: “Carry me forth.”
13. B. tvadhi. * vahate. VOL. XVI. 25
14. Him
15. A. ta. B. gandharvo.. B. yuyad. 186
16. Oertel, III. 26. 1. kim abhi ’ti, divam iti, tam divam abhipravahanti 2. tam tathāi ‘vā “gataṁ dyāuḥ pratinandaty ayam te bhagavo lokaḥ, saha nav ayam loka iti. 3. yad vāva me tvayi ’ty aha tad vāva me punar dehi ’ti. 4. kim nu te mayi ’ti. tṛptir iti. sakṛt trpte ‘va hy eṣa. tam asmãi tṛptim dyauḥ punar dadāti. 5. tam aha pra mã vahe ’ti, kim abhi ’ti. devan iti. tam devān abhipravahati. 6. tam tathai ‘va “gatam devāḥ pratinandanty ayam te bhagavo lokaḥ, saha no ‘yam loka iti. 7. yad vāva me yuşmasv ity aha tad vāva me punar datte ’ti. 8. kim nu te ‘smasv iti. amṛtam iti. tad asmā amṛtam devāḥ punar dadati.* 9. tan aha pra ma vahate ’ti. 101. pañcame ’nuvāke saptamaḥ khandah. III. 27. 1. kim abhi ’ti. ādityam iti. tam adityam abhipravahanti. 2. sa adityam aha vibhūḥ purastāt sampat paścāt. samyan’ tvam asi. samico manuṣyān aroși ruşatas ta rsih papmānam hanti. apahatapapma bhavati yas tvai’ ‘vam” veda. 3. sambhur” devo ‘si sam aham bhūyasam, ābhutir asy abhāyāsam. bhutir asi bhūyāsam. 4. yās te prajā upadiṣṭā na ‘ham tava tāḥ paryemi, upa te tā diśāmi. 5. ojo me balam me cakṣur me. tan me tvayi tan me mo ‘pahṛtha ity adityam avocat. III. 26. 1. “To what ?” “To the sky.” They carry him forth to the sky. 2. Him having come thus the sky joyfully receives [saying]: “Thine is this world, reverend sir. world is ours in common.” 3. — 20. 7. 4. “What now of thee is there in me ?” “Satisfaction.” For that is satisfied once for all, as it were. That satisfaction the sky gives back to him. 5. He says to it: “Carry me forth.” “To what.” “To the gods.” It carries him forth to the gods. 6. Him having come thus the gods joyfully receive [saying]: “Thine is this world, reverend sir. This world is ours in common.”

1570 This 22. 3. That 8. “What now of thee is there in us?” “Immortality.” immortality the gods give back to him. 9. He says to them: “Carry me forth.” III. 27. 1. “To what?” “To the sun.” They carry him forth to the sun.” 2. He says to the sun: “Extensive art thou in the east, success (?) in the west. Thou art collective. Thou hast been angry with collective men; of thee that art angry the sage (rsi) slays the evil. He hath his evil smitten away who knoweth thee thus.” 3.-20. 3. 4. 20. 4. 5. “My power, my strength, my sight: that of me is in thee. Do not take that of me unto thee,” B 26. 1 d yâu. 2-dāti. 2 27. 1A. -vat. samyarndan. A. arotişi, the ti cancelled in red. tv. evam. B. -bhutir. bhrtir. 7 Jaiminiya-Upanisad-Brāhmaṇa. 187 6. tam tathai ‘vā “gatam3 adityaḥ pratinandaty ayam te bhagavo lokah. saha nav ayam loka iti. 7. yad vāva me tvayi ’ty aha tad vāva me punar dehi ’ti. 8. kim nu te mayi ’ti. ojo me” balam me cakṣur me. tan me tvayi.” tan me punar dehi ’ti. tad asma adityaḥ punar dadāti. 9. tam aha pra ma vahe ’ti. kim abhi ’ti. candramasam” iti. tam candramasam abhipravahati. 10. sa candramasam aha satyasya pantha na tvā” jahāti.” amṛtasya” pantha na tva jahāti. 11. navo-navo bhavasi jayamāno bharo nama brāhmaṇa upasse. tasmat te satya ubhaye devamanuşya annadyam bharanti. annado bhavati yas tvai ‘vam veda. 12. sambhur devo ‘si sam aham bhūyasam. abhutir asy abhūyasam. bhutir asi bhūyasam. 13. yās te prajā upadistā nā ‘ham tava tāḥ paryemi. upa te tā diśāmi. 14. mano me reto me praja me punassambhutir” me tan me tvayi tan me mo ‘pahṛtha iti candramasam avocat. 15. tam tathai ‘vā “gatam candramaḥ pratinandaty ayam te bhagavo lokaḥ, saha nav ayaṁ loka iti. 16. yad vāva me tvayi ’ty aha tad vāva me punar dehī ’ti. 17. kim nu te mayi ’ti. mano” me reto me prajā me punassambhutir me.” tan me tvayi, tan me punar dehi ’ti, tad asmai candramaḥ punar dadāti. 18. tam āha pra mā vahe ’ti. 102. 16 16 pañcame ’nuvāke ‘ṣṭamaḥ khandah. thus he said to the sun. 6. Him having come thus the sun joyfully receives [saying]: “Thine is this world, reverend sir. This world is ours in common.” 7. 20. 7. 8. “What now of thee is there in me?” “My power, my strength, my sight: that of me is in thee. Give that back to me.” That the sun gives back to him. 9. He says to it: “Carry me forth.” “To what?” “To the moon.” It carries him to the moon. 10. He says to the moon: “The path of truth forsaketh thee not; the path of immortality forsaketh thee not. 11. Anew and anew thou becomest, being born. Burden by name, a Brahman, thou dost worship. Therefore the true, both gods and men, bring food for thee. Food-eating becometh he who knoweth thee thus.” 12. 20. 3. 13. 20. 4. 14. “My mind, my seed, my offspring, my second birth: that of me is in thee. Do not take that of me unto thee,” thus he said to the moon. 15. Him having come thus the moon joyfully receives [saying]: “Thine is this world, reverend sir. This world is ours in common.” 16.20. 7. 17. “What now of thee is there in me ?” “My mind, my seed, my offspring, my second birth: that of me is in thee. Give that back to me.’ That the moon gives back to him. 18. He says to it: “Carry me forth.” 9 27. “gatā. A. om. 10 A. tviyi; B. tvīyīti. 11ñcan-. 12 A. va. 18 B. 14 A. om. amṛtasya pandha (so reads B!). devo ‘si sam -āsa, aham. 15 -ti. 16 me. ma. 17 B. kim nu.188

III. 28. 1. kim abhi ’ti. brahmano’ lokam iti. tam adityam abhipravahati. 2. sa adityam aha pra ma vahe ’ti. kim abhi ’ti. brahmano’ lokam iti. tam candramasam abhipravahati.” sa evam ete devate anusamcarati. 3. eso ’nto ’tah paraḥ pravāho na ‘sti. yan u kanś ca ’taḥ praco lokan abhyavādiṣma’ te” sarva apta bhavanti te jitus teṣv asya sarveşu kāmacaro bhavati ya evam veda. 4. sa yadi kamayeta punar iha “jayeye ’ti yasmin kule ‘bhidhyayed yadi brahmanakule yadi rajakule tasminn ajayate. sa etam eva lokam punaḥ prajanann abhyarohann eti. 5. tad u ho ‘vaca śāṭyāyanir bahuvyahito va ayam bahuśo lokaḥ. etasya vai kāmāya nu bruvate” [vā] śrūmyanti” va ka etat prāsya punar the “yad atrai ‘va syad iti. 103. pañcame ’nuvāke navamaḥ khaṇḍaḥ, pañcamo ‘nuvākas samāptaḥ. III. 29. 1. uccāiśśravā1 ha kāupayeyaḥ1 kāuravyo rājā “sa. tasya ha keśi darbhyaḥ pāñcālo rājā svasriya’ asa. tāu hā ’nyonyasya priyāv āsatuḥ. 2. sa ho ‘ccaiśśravāḥ kāupayeyo2 ‘smal lokāt preyāya. tasmin ha prete keśi darbhyo ‘ranye mrga- 66 III. 28. 1. “To what?” “To the world of brahman.” It carries him forth to the sun. 2. He says to the sun : Carry me forth.” “To what?” “To the world of brahman.” It carries him forth to the moon. He thus wanders to and fro between these divinities. 3. This is the end. There is no carrying forth beyond this [limit]. And all the worlds beyond this [limit] of which we have spoken, they are all obtained, they are conquered, in all of them there is unrestricted movement for him who knows thus. 4. If he should wish: “May I be born here again,” on whatever family he might fix his thoughts, be it a Brahman-family, be it a royal family, into that he is born. He keeps on ascending to this world again fore-knowing. 5. And śatyayani said: “Ofttimes, indeed, this world here is very ill. Now for the sake of it they talk to each other or toil [saying]: “Who having thrown that away would come here again? he would be only there.”” III. 29. 1. Uccaiśśravas Kaupayeya was a king of the Kurus. Now Keśin Darbhya, king of the Pañcalas, was his sister’s son. And they were dear to each other. 2. This Uccaiśśravas Kaupayeya departed from this world. When he had departed, Keśin I insert 28. B. prathamo. B. brah-. A. -anti, n cancelled in red. here eşo tyam abhipravahati. pra ma vahe ’ti. kim abhi ’ti. brahmano lokam iti….. ..devate anusamcarati. B. ‘smi. altered, red, to -distha. tesu. 9 insert va. 10 brivate. 11 B. inserts cā. I 8 29. aigr. 2kāuva-. B. keśśi; A. keśśa. A. svastri-. A. inserts gā, cancelled in red. Jaiminiya-Upaniṣad-Brahmana. 189 yam cacārā ‘priyaṁ vininīṣamāṇaḥ. 3. sa ha tathāi ‘va palyayamano mrgan prasarannR antarenai ‘vo ‘ccaiśśravasam kaupayeyam adhijagāma. 4. tam ho ‘vāca dṛpyāmi svīšj jānāmī ’ti. na drpyasi ’ti ho ‘vaca janāsi. sa” evā ‘smi yam ma manyasa iti. s. atha yad bhagava ahur iti ho ‘vaca ya avir bhavaty anye ‘sya lokam upayanti ’ty atha katham aśako ma avir bhavitum iti. 6. om iti ho ‘vāca yadā vai tasya lokasya goptaram avide ’tas” ta avir abhuvam apriyam ca ‘sya vinesyamy anu cai ’nam śāsiṣyāmī ’ti. 7. tatha bhagava iti ho” ‘vāca. tam vai nu tvā pariṣvajā iti. tam ha sma pariṣvajamano yatha dhumầm và vì nād và yum về ”kūgam và ’gnarcim và po vài ‘vam ha smai ’nam vyeti. na ha smãi ’nam pariṣvañgayo ‘palabhate. 104. şaşthe ’nuvake prathamaḥ khandah. III. 30. 1. sa ho ‘vāca’ yad vāi te purā rūpam āsīt tat te rupam. na tu tvā pariṣvangayo’ ‘palabha’ iti. 2. om iti ho ‘vāca brāhmaṇo vāi me sāma vidvān sāmno ‘dagāyat. sa me ‘śarīreņa sāmnā śarīrāny3 adhūnot. tad yasya vāi kila sāma ness. Darbhya went hunting in the woods, wishing to remove his sad3. While he was thus roaming about, chasing deer, he perceived just between [himself and the game] Uccaiśśravas Kaupayeya. 4. He said to him: “Am I really crazy, [or] do I know ?” “Thou art not crazy,” he (U.) said, “thou knowest. I am he whom thou thinkest me to be.” 5. “Now since they say, reverend sir,” he (K.) said, “if one becometh manifest, others go to his world,’ how then hast thou been able to become manifest unto me ?” 6. “Yes,” he (U.) said; “when I have found the keeper of that world, thereupon I have become manifest unto thee [thinking]: ‘I will remove his sadness and I will teach him.”” 7. “Even so, reverend sir,” he (K.) said; “verily now let me embrace thee.” When he [tried to] embrace him, as if one were to approach smoke, or wind, or space, or the gleam of fire, or water, even thus he escaped him. He [could] not take hold of him for an embrace. III. 30. 1. He (K.) said: “Verily, what appearance thou hadst formerly, that appearance thou hast [even now]; yet I [can] not take hold of thee for an embrace.” 2. “Yes,” he (U.) said; “a Brahman who knew the saman sang the udgitha for me with the saman. By means of the bodiless saman he shook off my bodies. 8 29. prassar-. A. ‘ccaśr-; B. ‘ccãiśr-. ya. ata. B. vā. 12 vā. 1 11 he. 30. A. ‘va. ne. 3-goyo. 4’palabhate, e cancelled in red. 5-rārany. 190

vidvān sāmno ‘dgayati devatānām eva salokatām gamayati ’ti. 3. patangaḥ prajapatya iti ho ‘vāca prajapateḥ priyaḥ putra asa, sa tasmā etat sāmā ‘bravit. tena sa rṣinām udagāyat. ta eta’ rṣayo dhutaśarira iti. 4. eteno eva sumne ’ti ho ‘vāca prajapatir devānām udagāyat. ta eta upari deva dhutaśarīrā iti. 5. tasmin hai ’nam anuśaśāsa. tam ha ’nuśisyo ‘vāca yas smai ‘vāi ’tat sama vidyat sa smai ‘va ta udgāyatv iti. 6. sa ha ’nuśista’ ajagama. sa ha sma kurupañcālānām” brāhmaṇān upapṛechamanaś carati. 105. sasthe ’nuvake dvitiyaḥ khandaḥ. III. 31. 1. vyuḍhacchandasā vai dvādaśāhena yakṣyamāṇo’ ‘smi. sa yo’ vas3 tat sāma veda yad aham veda sa eva ma udgāsyati. mimansadhvam iti. 2. tasmãi ha mīmānsamānānām ekaś cana [na] sampraty abhidadhati. 3. sa ha tathai ‘va palyayamānaś śmaśãne va vane’ va “vṛtiśayānam upadhavayām cakāra, tam ha cayamanaḥ prajahau. 4. tam ho ‘vāca ko ‘sì ’ti. brahmano ‘smi prātṛdo bhalla iti. 5. sa kim vetthe ’ti. same ’ti. 6. om iti ho ‘vaca. vyudhacchandasā vai dvādaśāhena Verily, whose udgitha one who knoweth the saman singeth with the saman, him he causeth to go to the same world with the divinities.” 3. “Patanga Prājāpatya,” he said, “was a dear son of Prajapati. To him he told this saman. With it he sang the udgitha of (for) the sages (rsi). [Thus] these same sages have shaken off their bodies. 4. And with this saman,” he said, “Prajapati sang the udgitha of (for) the gods. [Thus] these same gods above have shaken off their bodies.” 5. In this he (U.) instructed him (K.). Having instructed him, he said: “Whoever shall know this saman, let only him sing the udgitha for thee.” 6. He, being instructed, returned. He went about asking questions of the Brahmans of the Kurus and Pañcālas. III. 31. 1. [He said:] “I am going to sacrifice with a twelveday sacrifice having its metres transposed. Who of you knoweth that saman which I know, he alone shall sing the udgitha for me. Ponder!” 2. Of them pondering not one answered him precisely. s. He wandering about in the same way, drove up unto one lying covered in a cemetery or a grove. Fearing him he (P.) started away. 4. He (K.) said to him: “Who art thou ?” “I am a Brahman, Prātṛda Bhalla.” 5. “As such what dost thou know?” “The saman.” 6. “Very well,” he (K.) said; “I am going to 9 8 ve. -stā. 10 2 yadi. 3tvam. na. A. uva; B. upa. 30. a. -tam. 31. 1-kşam. B. sādha. 8 В. -рāñe-. 4 vettha. 5 śmaśrūnām. 9A.cchāyāna; B. jāyāna. 6 A. vāva; Jaiminiya-Upanisad-Brahmana. 191 yakṣyamāno” ‘smi. sa yadi tvaṁ tat sama vettha yad aham veda” tvam eva ma udgasyasi.” mīmānsasve ’ti. 7. tasmãi ha mimānsamānas tad eva13 sampraty abhidadhâu. 8. tam ho ‘vacā ‘yam ma udgasyati ’ti." 9. tasmāi ha kurupañcālānām1 brāhmaņā asuyanta ahur eṣu ha va ayam kulyeṣu" satsu ‘dgasyati.` kasma ayam alam1 iti. 10. alam nvāi" mahyam iti ha sma “ha. sāi ‘vā ’lam masya ’lam matayai ’tasya ha ’lam” evo22 jjagau. tasmad alamyāilājodgate ’ty akhyāpayanti. 106. sasthe ’nuvake trtiyaḥ khandah. 18 III. 32. 1. tad dha satyakirtā āhur yaṁ vayam devatām upāsmaha ekam eva vayam tasyai devatayai rupam gavy adiśāma ekam vahana ekam hastiny ekam puruşa ekam sarveṣu bhuteṣu. tasya eve ‘dam devatāyāi sarvaṁ rūpam iti. 2. tad etad ekam eva rūpam prāna eva. yavad dhy eva pranena prāniti tavad rupam bhavati tad’ rupam bhavati. 3. tad atha yada prāna utkrūmati dārv eve’ ‘va bhūto “narthyaḥ pariśisyate na kim cana rupam. 4. tasya ’ntarātmā tapaḥ. tasmat tapyamānasyo ‘snataraḥ prano bhavati. s. tapaso ’ntarātmā ‘yniḥ, sa niruk- sacrifice with a twelve-day sacrifice having its metres transposed. If thou knowest that sāman which I know, thou shalt sing the udgitha for me. Ponder.” 7. He, pondering, answered him that precisely. s. He (K.) said to him: “This one here shall sing the udgitha for me.” 9. Complaining of him the Brahmans of the Kurus and Pañcālas said: “While those here are of the family, shall he sing the udgitha? To whom is he acceptable ?” 10. “Verily, he is acceptable (alam) to me,” he (K.) said……; he sang his udgitha acceptably (alam). Therefore they call him the alamyailaja-udgātar (?). III. 32. 1. This the Satyakirtas say: “As to the divinity which we worship, of that divinity we point out one form to be in the cow, one in a draught-animal, one in the elephant, one in man, one in all creatures. This is the complete form of this divinity.” 2. That same one form is breath. For as long as one breathes with breath so long there is form; that is form. 3. And when breath departs he is left useless, having become just like a log, [and] no form whatever [is left]. 4. His inner self is heat (penance). Therefore the breath of one who is heated (who practices penance) becomes hotter. 5. The inner self of heat 31. 10-kşam-. 11 B. inserts yad aham vettha. 19 A. corrected from -ti. 13 B. inserts tta. 24 om. iti. 15 B. -panc-. 16 āsй-. 17 kulesu. 18 ‘gās-. 20 A. nyai, after this a ma is cancelled in A. insert ma. 19 B. arnam. 22 evāu. 32. A. yad. 2eyo. 8-e. 1-thaḥ. 192

tah. tasmat sa dahati." 6. atha ‘dhidevatam. iyam evāi ‘ṣā devata yo ‘yam pavate.’ tasminn etasminn apo ’ntaḥ. tad annam. so rūkṣa upasitavyaḥ. yad asminn apo ’ntas tena ‘rukṣaḥ. 7. tasya ’ntarātmā tapas. tasmād eṣa utapaty usnataraḥ pavate. 8. tapaso ’ntarātmā vidyut, sa niruktaḥ, tasmat so ‘pi dahati." 9. tāni vā etāni catvāri sāma prāņo vāñ manas svaraḥ, sa eṣa prano vācā karoti manonetraḥ. tasya svara eva prajāḥ, prajāvan bhavati ya evam veda. 107. şaşthe ’nuvake caturthaḥ khandaḥ. III. 33. 1. sa yo vayuḥ prāna eva saḥ, yo ‘gnir vāg eva sā. yaś candrama mana eva tad. ya’ adityas svara eva saḥ. tasmād etam adityam ahus svara eti ’ti. 2. sa yo ha va amur devatā upāste yā amur adhidevatam durupā vā eta duranusamprapya3 iva. kas tad veda yady eta anu và samprāpnuyan na vā. s. atha ya ena adhyatmam upaste sa ha ’ntidevo bhavati. nirjiryanti ‘va vā’ ita etā. [t]asya vā etaś śarirasya saha prāṇena nirjiryanti. ka u eva tad veda yady eta anu vā samprāpnuyān na vā.° 4. atha ya ena ubhayir ekadha bhavantir veda sa eva ’nusthya 5 (penance) is fire. That is distinct. Therefore it burns. 6. Now with regard to the divinities. He is this divinity who cleanses here. Within him are the waters. These are food. He is to be worshiped as soft. Because the waters are in him, therefore [he is] soft. 7. His inner self is heat. Therefore it blows hotter when [the sun] shines. 8. The inner self of heat is lightning. That is distinct. Therefore it also burns. 9. Verily these four [are] the saman: breath, speech, mind, [and] tone. That same breath, having mind as its guide, acts through speech. Of it tone is the offspring. Rich in offspring becomes he who knows thus. III. 33. 1. Vayu is breath, Agni is speech, the moon is mind, the sun is tone. Therefore they say of this sun: “He goeth as tone.” 2. If any one worships yonder divinities, namely those [that are defined] with regard to the divinities–verily, they are of evil form, hard to be completely attained, as it were. Who knows whether he will completely attain unto them or not? 3. Now if any one worships them [as defined] with regard to the self, he becomes one who is near the gods. They waste away, as it were, from here. Verily these [divinities] waste away along with the breath of his body. And who knows whether he will completely attain unto them or not? 4. Now he who knows both 32. A. dati. B. daiv-. -p-. B. repeats tāni vāsitavyo (!) yad asminn apo ’ntas. tasmat so ‘pi dahati. 3 B 33. B. yada. 2-rūvā. -āpā. A. ca. 5 vā. ubhedhir. Jaiminiya-Upanisad-Brahmana. 193 suma veda sa ātmānam veda sa brahma veda. 5, tad āhuḥ pradeśamātrād vā ita eta ekam bhavanti. ato hy ayam prānas svarya upary’ upari vartata iti. 6. atha hai ‘ka āhuś caturangulād" vā ita eta ekam bhavanti ’ti. ato hy eva ‘yam praņas svarya upary upari vartata iti. 7. sa esa brahmana" avartaḥ. sa ya evam etam brahmana" avartaṁ veda ‘bhy enam prajaḥ paśava avartante sarvam ayur eti. 8. sa yo hãi vạm vi đoàn pranena pránya ‘punena ‘panya manasai ’tā ubhayir devatā atmany etya mukha adhatte tasya sarvam aptam bhavati sarvam jitam. na ha ‘sya kaś cana kāmo ’napto bhavati ya evam veda. 108. şaşthe ’nuvake pañcamaḥ khandah. III. 34. 1. tad etan mithunam yad vak ca prāṇaś ca. mithunam rksame. acaturam vāva’ mithunam prajananam. 2. tad yatra ‘da aha somaḥ pavata iti vo ‘pavartadhvam iti va tat sahāi ‘va vācā manasā prāṇena svareņa hiñkurvanti, tad hiñkārena mithunam kriyate. 3. sahai va vācā manasā prāṇena svarena nidhanam upayanti. tan nidhanena mithunam kriyate. 4. tat saptavidham samnah. saptakṛtva udgātā “tmānam ca these kinds [of divinities] as unified, he immediately knows the sāman, he knows the self, he knows the brahman. 5. This they say: “From the size of a span from here these [divinities] become one. For from here this breath turneth sounding upward and upward.” . And some say: “From [the size of] four fingers from here these [divinities] become one. For from here this breath turneth sounding upward and upward.” 7. That is the turn of the brahman. He who thus knows this turn of the brahman, unto him offspring [and] domestic animals turn; he goes to complete age. 8. He who, knowing thus, breathing with breath, exhaling with exhalation, coming into the self, puts these divinities of both kinds with the mind in the mouth, by him everything is obtained, everything conquered. No wish soever of him is unattained who knows thus. III. 34. 1. Those are this couple, viz. speech and breath; a couple are re and saman. Verily to the fourth [generation] a pair is generative. 2. Now where one says here either “Soma cleanses itself,” or “Turn ye hither,” they thus utter the hinkara along with speech, with mind, with breath, with tone. With the hinkara a couple is thus brought about. 3. They also perform the nidhana along with speech, with mind, with breath, with tone. With the nidhana a couple is thus brought about. 4. That is the sevenfold of the saman. Seven times the udgatar 93. T 8 -a. svayy. 9-ri (!). 10-lā id. “brahman. 34. papa. 2-kāra. -ā. VOL. XVI. 26 194

yajamānam ca śarīrāt prajanayati. s. yādṛśasyo ha vai reto bhavati tādṛśaṁ sambhavati yadi vāi puruṣasya purusa eva yadi gor gaur eva yady aśvasya ‘śva eva yadi mṛgasya mṛga eva. yasyāi ‘va reto bhavati tad eva sambhavati. 6. tad yathā ha vai suvarnaṁ hiranyam agnāu prāsyamānaṁ” kalyāṇataraṁ kalyanataram bhavaty evam eva kalyanatarena kalyāṇatareṇā “tmanā sambhavati ya evam veda. 7. tad etad rea ‘bhyanucyate. 109. şaşthe ’nuvake sasthaḥ khandaḥ. III. 35. 1. patangam aktam asurasya mayayā hṛda paśyanti manasā vipaścitaḥ: samudre antaḥ kavayo vi cakṣate maricīnām padam icchanti vedhasa iti. 2. patangam aktam iti. prano vai patangaḥ, patann iva hy esv angesv ati ratham udikṣate.’ patanga ity acakṣate. s. asurasya mayaye ’ti. mano3 và asuram. tad dhy asusu ramate. tasyāi ‘ṣa māyayā ‘ktaḥ, s. hṛdā paśyanti manasā vipaścita iti. hṛdai ‘va hy ete pacyanti yan manasā vipaccitaḥ. s. samudre antaḥ kavayo vi cakṣata iti. puruso vai samudra evaṁvida u kavayah. ta’ imam puruse ’ntar vācam vicakṣate. 6. marici- causes himself and the sacrificer to be born from the body. 5. And verily of what kind [of being] the seed is, that kind [of being] arises: if it be of a man, a man; if of a cow, a cow; if of a horse, a horse; if of a deer, a deer. Of what [being] the seed is, just that being is born. 6. Now as gold of good color being cast into the fire becomes more and more beautiful, even so he comes into being with a more and more beautiful self who knows thus. 7. That same is referred to in a rc. 6 III. 35. 1. “The winged one, adorned with the magic of an Asura, with the heart the inspired [bards] see, with the mind. Within the sea the sages look about; the faithful seek the track of the rays.” 2. The winged one, adorned’: breath is the winged one. For flying (patan), as it were, in these limbs (anga), he looks up beyond the chariot (?). [Therefore] he is called winged one (patanga). s. With the magic of an Asura’: mind is asura[-like]. For it rests (ram) in the vital airs (asu). He is adorned with its magic. 4.With the heart, with the mind the inspired [bards] see’: for verily the inspired ones see with the heart as with the mind. 5. Within the sea the sages look about’: verily man is the sea, and those who know thus are the sages. They look about for this speech within man. 6. “The 34. *rcyā. 35.attam. 6 5 -sya-. 2 -tāḥ. B. -e. 3 4 ta. hrd. 5 evam. 1sa. Jaiminiya-Upanisad-Brahmana. 195 nām padam icchanti vedhasa iti. maricya iva vā età devata yad agnir vāyur adityaś candramaḥ. 7. na ha va etāsāṁ devatānām padam asti. padeno ha vai punarmṛtyur anveti. 8. tad etad ananvitaṁ sāma punarmṛtyunā, ati punarmṛtyuṁ tarati ya evam veda. 110. şaşthe ’nuvake saptamaḥ khandah. III. 36. 1. patango vācam manasā bibharti tam gandharvo ‘vadad garbhe’ antaḥ: tām dyotamānām svaryam manīṣām ṛtasya pade kavayo ni panti ’ti. 2. patango vācam manasā bibharti ’ti. prano vai patangaḥ. sa imam vācam manasā bibharti. 3. tam gandharvo ‘vadad’ garbhe antar iti. prano vai gandharvaḥ puruşa u garbhaḥ. sa imam puruse ’ntar vācam vadati. 4. tam dyotamānāṁ svaryam maniṣām iti. svarya hy eṣā maniṣā yad vak. s. ṛtasya pade kavayo ni punti ’ti. mano va ṛtam evaṁvida u kavayah. om ity etad eva ‘kṣaram ṛtam, tena yad rcam mīmānsante yad yajur yat sama tad enam nipanti. 111. şaşthe ’nuvāke ‘stamaḥ khandaḥ. faithful seek the track of the rays’: rays, as it were, are these divinities, viz. Agni, Vayu, sun, [and] moon. 7. Verily, of those divinities there is no track. [For] by means of a track second death goes after. 8. That same is the saman which is not gone after by second death, He crosses over second death who knows thus. III. 36. 1. “The winged one beareth speech with the mind; that [speech] the Gandharva spoke within the womb; this brilliant sounding wisdom the poets guard in the place of [sacred] order.” 2. The winged one beareth speech with the mind’: verily, breath is the winged one; he bears this speech with the mind. 3. That [speech] the Gandharva spoke within the womb’: verily breath is the Gandharva, and man is the womb. He speaks this speech within man. 4. This brilliant, sounding wisdom’: for sounding is this wisdom, viz. speech. 5. The poets guard in the place of [sacred] order’: verily, mind is the [sacred] order, and those who know thus are the poets; om, that syllable is the [sacred] order. In that they reflect with it on the re, on the yajus, on the saman, thereby they guard this [wisdom]. 35. A. ve. 36, 1 -0. 2 -α. 6 vadati. ant-. 5-a. The MSS. have om ity… rtam after yat sama. 196

III. 37. 1. apaśyum gopām anipadyamunam à ca parā ca pathibhiś carantam : sa sadhricis1 sa viṣucir vasāna ā varivartti bhuvaneṣv antar 4. sa iti. 2. apaśyam gopām anipadyamānam iti. prano vai gopāḥ. sa hi ‘dam sarvam anipadyamāno gopāyati. 3. à ca para ca pathibhiś carantam iti. tad ye ca ha va ime prānā ami ca raśmaya etāir ha và eṣa etad à ca para ca pathibhiś carati. sadhricis sa visucir vasāna iti. sadhriciś ca hy esa etad viṣuciś ca prajā vaste.” 5. a varivartti bhuvanesv antar iti. esa hy evāi ‘su bhuvanesv antar avarivartti. 6. sa eșa indra udgithaḥ, sa yadai ‘sa indra udgitha agacchati nāi ‘vo ‘dgātus co ‘pagātṛṇāṁa ca vijñāyate. ita evo “rdhvas svar udeti. sa upari murdhno lelayati. 7. sa vidyād agamad’ indro ne ‘ha kaś cana papmā nyangaḥ pariśekṣyata’ iti. tasmin ha na kaś cana papmā nyañgaḥ paricisyate. s. tad etad’ abhrātṛvyam3 sāma, na ha vā indraḥ kam cana bhrātṛvyam paśyate. sa yathe ’ndro na kam cana bhrātṛvyam paśyata evam eva [na] kaṁ cana bhrātṛvyam paśyate ya etad evam veda ’tho yasyai ‘vam vidvan udgayati. 112. ṣaṣṭhe ‘nuvāke navamaḥ khandaḥ, sastho ’nuvākas samāptaḥ. III. 38. 1. prajāpatim brahmā ‘sṛjata. tam apaśyam amukham’ asrjata. 3. tam aprapaśyam’ amukham śayānam brahmā “viśat. purusyam tat. prano vai brahma. prano vāvāi ’nam tad aviśat. s. sa udatisthat prajānāṁ janayitā, taṁ rakṣānsy* anva- III. 37. 1. “I saw the keeper who doth not fall down moving to and fro by the paths. Clad in the converging and diverging ones, he oft turneth hither within created beings.’ 2. ‘I saw the keeper who doth not fall down’: verily breath is the keeper. For he keeps this all without falling down. s. ‘Moving to and fro by the paths’: now what these breaths here and yonder rays are, by them as paths he thus moves to and fro. 4. Clad in the converging and diverging ones’: for he is thus clad in converging and diverging offspring. . He oft turneth hither within created beings’: for he often does turn hither within these created beings. 6-8 I. 45. 4-6. III. 38. 1. The brahman created Prajapati. It created him not seeing, without mouth. 2. Him lying not looking, without mouth, the brahman entered. That [became ?] human. Verily the brahman is breath. Breath, indeed, entered him thus. 3. He arose, a generator of progeny. Him the Rakṣases fastened on. 37.1-ric; at the beginning of this pada all MSS. insert atim. 2 B. 4-dhva. agad. parise. eta. 8 bhr-. 5 2 aprav-. 3-trn-. saste. 38. 1 mukh-. Б 6 -şam. A. -āsy.

197 sacanta. 4. tam etad eva sama gayann atrayata. yad gāyann atrāyata tad gāyatrasya gāyatratvam. 5. trāyata enam sarvasmat papmano mucyate ya evam veda. 6. tam upā ‘smãi gāyatā nara ity ṛcā “gravaniyeno’ ‘pāgāyan. 7. yad upā ‘smai gāyatā nara iti tena gayatram abhavat, tasmād eșāi ‘va pratipat kāryā. 8. paramanaye ’ndava abhi devam iya-hum-bha-kṣātā iti ṣoḍaśã ‘kṣarany abhyagayanta.” ṣoḍaśakalam” vai brahma. kalaśa evāi ’nam tad brahma “viśat. 9. tad etac caturvinśatyakṣaram gayatram. aṣṭākṣaraḥ prastavah.” ṣoḍaśākṣaram gitam tac caturvinśatis sampadyante. caturviñśatyardhamasas samvatsarah. samvatsaras sama. 10. ta12 reaś śarirena mṛtyur unvaitat. tad yac chariravat tan mṛtyor aptam. atha yad aśariram tad amṛtam. tasya ‘śarirena samnā śarirany adhunot. 113. saptame ’nuvake prathamaḥ khandaḥ. III. 39. 1. ovāзc ovasc ovasc hum bhā ova iti ṣoḍaśa ‘kṣarany abhyagayata. ṣoḍaśakalo vai purusaḥ. kalaśa eva ‘sya tac charirany adhūnot. 2. sa eso pahatapapma dhutaśariraḥ, tad ekkriyāvṛtiyudasamgayaty o ity udāsa. a iti avṛdyāt. vāg iti 4. Him one singing this same saman rescued. Because he singing (gayan) rescued (atrāyata), that is the reason why the gayatra [-saman] is called so. 5. One rescues him, from all evil he is delivered, who knows thus. 6. They sang unto him with the re which belongs to the preliminary invocation: “Sing, ye men, unto this one.” Inasmuch as [it runs]: “Sing (ga), ye men, unto this one,” hence it became the gayatra (-sāman). Therefore this is to be made the introductory verse. 8. “Unto Indu, who is being purified, who desires to sacrifice to the god,” thus they sang sixteen syllables unto [him]. Verily sixteenfold is the bralman. Part by part the brahman thus entered him. 9. That same is the gayatra [-sāman] with twenty-four syllables. The prastava has eight syllables. The song (ita) has sixteen syllables. Thus twenty-four are obtained. Twenty-four half-months has the year; the year is the saman. 10. Because of the body death went after these re’s. What is possessed of a body, that is obtained by death; and what is bodiless, that is immortal. By means of the bodiless saman he shook off this one’s bodies. III. 39. 1. He sang unto [him] sixteen syllables: ovac, ovac, ovac, hum, bha, ova. Sixteenfold is man. Part by part he thus shook off his bodies. 2. That same one had evil smitten away, his body shaken off…. speech (vāc) is the brahman; that 38. 5 12 tam. 1 6 anusac-. gayatrann. pravasiy-, ‘pāgā-, 10 B. -lām. 11 prāst-. 13 A. -yata. 14-sās. 39. 1-ā.198

tad brahma. tad id antariksaṁ so ‘yaṁ vayuḥ pavate. hum iti candramāḥ, bha ity adityaḥ. 3. etasya ha va idam akṣarasya krator bhati ’ty acakṣate. 4. etasya ha va idam akṣarasya krator abhram ity acakṣate. 5. etasya ha va idam akṣarasya kratoḥ kubhram ity acakṣate. 6. etasya ha va idam akṣarasya kratoś śubhram ity acakṣate. 7. etasya ha va idam akṣarusya krator vrsabha ity acakṣate. 8. etasya ha va idam akṣarasya krator’ darbha ity acakṣate. 9. etasya ha va idam akṣarasya krator yo bhati ’ty acakṣate. 10. etasya ha va idam akṣarasya kratos sambhavati ’ty acakṣate. 11. tad yat kim ca bhas iti ca bhas iti ca tad etan mithunam gayatram. pra mithunena jayate ya evam veda. 114. saptame ’nuvāke dvitiyaḥ khanḍaḥ. III. 40. 1. tad etad amṛtam gayatram. etena vai prajapatir amṛtatvam agacchad etena devā etena rṣayah. 2. tad etad brahma prajapataye ‘bravit prajapatiḥ paramesthine prājāpatyāya paramesthi prājāpatyo devāya savitre devas savità ‘gnaye ‘gnir indraye ’ndraḥ kāśyapaya kāśyapa ṛśyaśṛñgāya kāśyapāya rśyaśṛngaḥ kāśyapo devatarase śyāvasāyanāya’ kāśyapāya devataraś śyavasayanaḥ kāśyapaś śruṣāya vāhneyāya kāśyapāya śruṣo3 vāḥneyaḥ’ kāśyapa indrotāya3 dāivāpāya śāuna- atmosphere is Vayu who cleanses here; hum is the moon; bhā is the sun. 8. In virtue of this syllable they say of him: “He shineth.” 4. In virtue of this syllable they say of him abhra (cloud). s. In virtue of this syllable they say of him kubhra. 6. In virtue of this syllable they say of him cubhra (white). 7. In virtue of this syllable they say of him vrsabha (bull). 8. In virtue of this syllable they say of him darbha. 9. In virtue of this syllable they say of him “he who shineth.” 10. In virtue of this syllable they say of him “he cometh into existence.” 11. Whatsoever is bha and bha, that is the couple, the gayatra [-saman]. By copulation he is propagated who knows thus. 7 III. 40. 1. That is the immortal gayatra [-sāman]. By means of it Prajapati went unto immortality, by means of it the gods, by means of it the sages (rsi). 2. That same the brahman told to Prajapati; Prajapati to Paramesthin Prajapatya; Paramesthin Prajapatya to god Savitar; god Savitar to Agni; Agni to Indra; Indra to Kaśyapa; Kaśyapa to Reyaśṛnga Kaśyapa; Reyaśṛnga Kaśyapa to Devataras Cyavasayana Kāśyapa; Devataras Cyāvasayana Kaśyapa to Crusa Vahneya Kaśyapa; Cruṣa Vahneya 9 39. krt-. so MSS. 4-sva. B. vṛvrs. A. dabha; B. sambhavati. ya bhati, bh. 40. B. inserts kāśyapo. A. śyāvasāya. 3 A. bhuṣo; B. śuşo. B. vākhne-. A. indrat-. Б Jaiminiya-Upanisad-Brahmana. 199 kaye ’ndroto daivapaś śaunako dṛtaya āindrotaye śāunakaya drtir aindrotiś śuunakaḥ puluşuya pracinayogyāya puluṣaḥ pracinayogyas satyayajñāya pauluṣaye pracinayogyāya satyayajñaḥ paulusiḥ pracinayogyas somaśuşmaya satyayajñaye prācinayogyāya somaśuşmas satyayajniḥ pracinayogyo hṛtsvāśayāyā “llakeyāya’ māhāvṛṣāya rajñe hṛtsvāśaya allakeyo māhāvṛṣo rājā janaśrutaya kāṇḍviyaya janaśrutaḥ kandviyas sayakiya jinagruteyāya kindviyūga sāyako jānagruteyah kandvi nagarine janaśruteyaya kandviyāya nagari jānaśruteyaḥ kāndviyaś śangaya śatyāyanaya” atreyaya śañgaś śaṭyāyanir atreyo rāmāya krātujāteyāya vaiyāghrapadyaya ramaḥ krātujateyo vāiyaghrapadyaḥ115. 10 saptame ’nuvāke tṛtiyaḥ khandaḥ. III. 41. 1. — śañkhāya bābhravyaya śañkho babhravyo dakṣāya katyāyanaya’ ātreyāya dakṣaḥ katyayanir atreyaḥ kansaya vārakaye kanso vārakiḥ prosthapādāya vārakyāya prosthapado varakyaḥ kańsāya várakyāya’ kanso vārakyo jayantāya vārakyāya jayanto vārakyaḥ kuberāya vārakyāya kubero vārakyo jayantaya vārakyāya jayanto varakyo janaśrutaya vārakyāya janaśruto vārakyas sudattāya1 pārāśaryāya sudattaḥ Kaśyapa to Indrota Daivapa śaunaka; Indrota Dāivāpa śaunaka to Drti Aindroti śaunaka; Drti Aindroti śaunaka to Puluşa Pracinayogya; Pulusa Pracinayogya to Satyayajña Pāuluși Prācinayogya; Satyayajña Pāuluṣi Pracinayogya to Somaśuşma Satyayajni Pracinayogya; Somaśuşma Satyayajñi Pracinayogya to Hrtsvāśaya Allakeya, the king of the Mahavṛṣas; Hṛtsvāśaya Allakeya, the king of the Mahavṛṣas, to Janaśruta Kāndviya; Janaśruta Kandviya to Sayaka Janaśruteya Kandviya; Sayaka Junagruteya Kindviya to Nagarin Janaśruteya Kandviya; Nagarin Janaśruteya Kandviya to Cañga śatyayani Atreya; śanga śatyayani Atreya to Rama Kratujāteya Vāiyaghrapadya; Rama Kratujateya Vaiyaghrapadya- III. 41. 1. to śañkha Babhravya; śañkha Bābhravya to Dakṣa Katyayani Atreya; Dakṣa Katyayani Atreya to Kansa Viraki; Kansa Varaki to Prosthapada Varakya; Prosthapada Vārakya to Kansa Virakya; Kansa Virakya to Jayanta Varakya; Jayanta Varakya to Kubera Varakya; Kubera Virakya to Jayanta Varakya; Jayanta Varakya to Janaśruta Varakya; Janaśruta Varakya to Sudatta Paraśarya; Sudatta Pārāśarya to 6 40. -piś. B. llok-. B. inserts s sātyāyajñiḥ prácīnayagyo hṛtsvā. A. januśr-; B. janaśśr-. 10 11 1 śing-.. -nāya. I 41. -naya; B. katyājaya-. 2 var-. p-. 200

pārāśaryo ‘ṣāḍhāyo’ ’ttaraya pārāśaryāyā ‘ṣāḍha’ uttaraḥ pārāśaryo vipaścite śakunimitrāya pārāśaryāya vipaccic chakunimitraḥ pārāśaryo jayantāya pārāśaryāya jayantaḥ pārāśaryah 116. saptame ’nuvāke caturthaḥ khandah. III. 42. 1.śyamajayantaya lāuhityāya śyamajayanto lauhityaḥ palliguptāya lāuhityāya palligupto lauhityas satyaśravase lāuhityaya’ satyaśravā lāuhityah kṛṣṇadhṛtaye satyakaye kṛṣṇadhṛtis satyakiś śyamasujayantaya lāuhityaya śyamasujayanto lāuhityah kṛṣṇadattaya lāuhityaya kṛṣṇadatto lāuhityo mitrabhutaye lauhityāya mitrabhūtir lüuhityaś śyāmajayantaya lāuhityāya śyāmajayanto lāuhityas trivedāya kṛṣṇarātāya lūuhityaya trivedaḥ kṛṣṇarāto lāuhityo yaśasvine jayantaya lauhityāya yaśasvi jayanto lāuhityo jayakāya lāuhityāya jayako lāuhityaḥ kṛṣṇarātāyalāuhityāya kṛṣṇarāto lāuhityo dakṣajayantāya lāuhityāya dakṣajayanto lāuhityo vipaścite drdhajayantāya lāuhityāya vipaścid drdhajayanto lāuhityo vaipaścitāya* dardhajayantaye drdhajayantaya lāuhityaya vaipaścito dardhajayantir drdhajayanto lāuhityo vaipaścitāya dardhajayantaye guptaya lāuhityāya. 3. tad etad amṛtaṁ gāyatram atha yany anyāni gītāni kāmyāny eva tāni kāmyāny eva tāni. 117. saptame ’nuvake pañcamaḥ khandah. saptamo ’nuvākas samāptaḥ. Aṣādha Uttara Pārāśarya; Aṣādha Uttara Pārāśarya to Vipaścit śakunimitra Paraśarya; Vipaścit śakunimitra Parāśarya to Jayanta Paraśarya; Jayanta Pārāśarya-

III. 42. 1. to Cyamajayanta Lāuhitya; Cyamajayanta Lauhitya to Palligupta Lāuhitya; Palligupta Lâuhitya to Satyagravas Lāuhitya; Satyagravas Lauhitya to Krsnadhṛti Satyaki; Kṛṣṇadhṛti Satyaki to Cyamasujayanta Lāuhitya; Cyamasujayanta Lāuhitya to Krsnadatta Lāuhitya; Krsnadatta Lāuhitya to Mitrabhuti Lauhitya; Mitrabhuti Lāuhitya to Cyāmajayanta Lāuhitya; Cyamajayanta Lāuhitya to Triveda Kṛṣṇarāta Lāuhitya; Triveda Krsnarata Lāuhitya to Yaśasvin Jayanta Laubitya; Yaśasvin Jayanta Lāuhitya to Jayaka Lāuhitya; Jayaka Lauhitya to Kṛṣṇarāta Lauhitya; Kṛṣṇarāta Lāuhitya to Dakṣajayanta Lâuhitya; Dakṣajayanta Lāuhitya to Vipaścit Drdhajayanta Lāuhitya; Vipaścit Drdhajayanta Lāuhitya to Vaipaścita Dardhajayanti Drdhajayanta Lāuhitya; Vaipaścita Dardhajayanti Drdhajayanta Laubitya to Vaipaścita Dardhajayanti Gupta Lauhitya. 2. That is the immortal gayatra[-saman]; and what other chants there are, they are optional only, they are optional only. 41. A. sudattà; B. sudattataya. A. as(1); B. áṣ-. 42. loh-. A. -ti. 3 insert cyamajayanto lāuhityaya. vaivip-. -d. 4 5 Jaiminiya-Upaniṣad-Brāhmaṇa. mā. 201 IV. 1. 1. śvetāśvo darśato harinilo ‘si haritaspṛśas samāna buddho mu hinsiḥ. na māṁ tvam vettha pradrava. 2. yad abhyavacarano’ bhyavaiṣi svapantam puruşam akovidam aśmamayena varmanā varuno ’ntar dadhatu ma. 3. yad abhyavacarano ‘bhyavaiși svapantam puruşam akovidam ayasmayena varmanā varuno ’ntar dadhātu mā. 4. yad abhyavacarano ‘bhyavaisi svapantam purusam akovidam lohamayena varmanā varuno ’ntar dadhātu mã. 5. yad abhyavacarano bhyavāiṣi svapantam puruşam akovidam rajatamayena varmanā varuno ’ntar dadhātu ma. s. yad abhyavacarano bhyavaiṣi svapantam puruşam suvarnamayena varmanā varuno ’ntar dadhātu mã.

1. ayur māta matiḥ pita namas ta aviśosana: graho nāmā ‘si viśvāyus tasmāi te viśvāhāo namo namas tāmrāya namo varuṇāya’ namo jighānsate. s. yakṣma rājan mā māṁ hinsīḥ. rājan yakṣma mā hinsiḥ. tayos samvidanayos sarvam ayur ayāny” aham. 118. prathamo ’nuvākas samāptaḥ. IV. 2. 1. puruso vai yajñaḥ, 2. tasya yani caturvinśatir varṣāni tat prātassavanam. caturvinśatyakṣarā gāyatrī. gāya- IV. 1. 1. Possessing white horses, conspicuous, yellow-blue art thou, do not harm. Thou knowest me not; run away. 2. When moving down against [him] thou descendest against the sleeping man unknowing, let Varuna cover me with a stone armor. 3. When moving down against [him] thou descendest against the sleeping man unknowing, let Varuna cover me with a brass armor. 4. When moving down against [him] thou descendest against the sleeping man unknowing, let Varuna cover me with a copper armor. 5. When moving down against [him] thou descendest against the sleeping man unknowing, let Varuna cover me with a silver armor. 6. When moving down against [him] thou descendest against the sleeping man knowing, let Varuna cover me with a golden armor. 7. Life is the mother, thought the father. Homage to thee, O drying one. Thou art seizer by name, possessing all life. Unto thee then homage for ever. Homage to the copper-red one, homage to Varuna, homage to him who desires to slay. s. Consumption king, do not hurt me. King consumption, do not hurt. These two being harmonious, may I go to complete life. un- IV. 2. 1. Man is the sacrifice. 2. His [first] twenty-four years are the morning-libation. The gayatri has twenty-four syllables. 1.-na. B. iti manmamayena. in the following the MSS. abbreviate. 5 B. mātana. -vāhāya. A. runāya. 8 an.
2. 1-ti. VOL. XVI. 27 202

tram prātassavanam. s. tad vasūnām. prāṇā’ vāi vasavaḥ. prānā hi ‘dam sarvaṁ vasv adadate. 4. sa yady enam etasmin kala upatapad upadravet sa brāyāt prānā vasava idam me pratassavanam madhyandinena savanena ’nusamtanute ’ti. agado hai ‘va bhavati. 5. atha yani catuścatvārinśatam varṣāni tan madhyandinam savanam. catuścatvārinśadakṣarā tristup. trāistubham madhyandinaṁ savanam. 6. tad rudrānām. prānā vāi rudrāḥ. prāṇā hī ‘daṁ sarvam rodayanti. 7. sa yady enam etasmin kāla upatapad upadravet sa brāyāt prāṇā rudrā idam me madhyandinam savanam tṛtiyasavanena ’nusamtanute ’ti. agado hai ‘va bhavati. s. atha yany aṣṭācatvāriñśataṁ varṣāņi tat tṛtiyasavanam. aṣṭācatvārinśadakṣarā jagati. jāgatam tṛtiyasavanam. 9. tad adityānām. prāṇā vā ādityāḥ, prānā hi ‘dam sarvam adadate. 10. sa yady enam etasmin kāla upatapad upadravet sa brāyāt prāṇā ādityā idam me tṛtiyasavanam ayuṣā ’nusamtanute ’ti. agado hai ‘va bhavati. 11. etad dha tad vidvān brāhmaṇa uvāca mahidāsa āitareya upatapati kim idam upatapasi yo ‘ham aneno ‘patapatā na presyāmī ’ti, sa ha ṣoḍaśaśatam varṣāni jijīva. pra ha ṣoḍaśaśatam varṣāņi jīvati nāi ’nam prāņas sāmy’ āyuṣo jahāti ya evaṁ veda. 119. dvitiyo ’nuvākas samāptaḥ. The morning-libation is connected with the gayatri. 3. It belongs to the Vasus. The breaths are the Vasus; for the breaths take to themselves all this that is good (vasu). 4. If in that time an illness should attack him, he should say: “Ye breaths, ye Vasus, continue this morning-libation of mine by the noon-libation.” Verily he becomes well. 5. His [next] forty-four years are the noon-libation. The tristubh has forty-four syllables. The noon-libation is connected with the tristubh. 6. It belongs to the Rudras. The breaths are the Rudras; for the breaths cause the whole [universe] to wail (/rud). 7. If in that time an illness should attack him, he should say: “Ye breaths, ye Rudras, continue this noon-libation of mine by the evening-libation.’ Verily he becomes well. 8. Moreover his [next] forty-eight years are the evening-libation. The jagati has forty-eight syllables. The evening-libation is connected with the jagati. 9. It belongs to the Adityas. The breaths are the Adityas; for the breaths take to themselves (da+ā) this all. 10. If in that time an illness should attack him, he should say: “Ye breaths, ye Adityas, continue this my evening-libation by my life-time.” Verily he becomes well. 11. Now the Brahman Mahidāsa Aitareya, knowing this, said in [his] illness: “Why dost thou now attack me, who am not to die of this illness ?” He lived a hundred and sixteen years. He lives on to a hundred and sixteen years, [his] breath does not leave him in the midst of his lifetime, who knows thus, 2. 2-nā. insert vāi. varṣmāņi. “sāmy. Jaiminiya-Upaniṣad-Brāhmaṇa. 203 IV. 3. 1. tryāyuṣam’ kaśyapasya jamadagnes tryāyuşam1: triny amṛtasya puspāņi triny’ ayunṣi me krnoh. 2. sa no mayobhūḥ pitav aviśasva śantiko yas tanuve syonaḥ. 3. ye ‘gnayaḥ purisyah pravistāh prthivim anu: teṣām’ tvam asy uttamaḥ pra” no jivātave suva. 120. tṛtiyo ’nuvākas samāptaḥ. 2. yatha tvam IV. 4. 1. aranyasya vatso ‘si viśvanāma viśvābhirakṣano pam pakvo ‘si varunasya duto ’ntardhinama. amṛto martyebhyo” ’ntarhito ‘sy evam tvam asman aghāyubhyo ’ntar dhehi. antardhir asi stenebhyah. 121. caturtho ’nuvākas samāptaḥ. IV. 5. 1. vyuși savita bhavasy udesyan viṣṇur udyan purușa’ udito bṛhaspatir abhiprayan maghave ’ndro vāikuntho madhyandine bhago parāhna3 ugro devo lohitâyann astamite yamo bhavasi. 2. aśnasu somo rājā niśāyām pitṛrājasa svapne manusyan praviśasi payasa paśün. 3. virātre bhavo bhavasy apararātre ‘ñgira agnihotravelāyām bhrguḥ. 4. tasya tad’ etad eva man- IV. 3. 1. The threefold life-time of Kaśyapa, of Jamadagni the threefold life-time, the three flowers of immortality, three life-times thou madest for me. 2. Enter into us, O thou beneficent food, which, tranquilizing, art pleasing to the body. 3. What dirty fires are entered into the earth along, of them thou art the highest; impel us unto life. IV. 4. 1. Thou art the calf of the forest, possessing all names, all-defending; ripe of the waters art thou, Varuna’s messenger, concealment by name. 2. As thou, immortal, art concealed from mortals, so do thou conceal us from the wicked. Thou art concealment from robbers. IV. 5. 1. When it dawns, thou becomest Savitar; when about to rise, Visņu; rising, Purusa; risen, Brhaspati; ascending, the bounteous one; at noon, Indra Vaikuntha; in the afternoon, Bhaga; growing red, the formidable god; having set, thou becomest Yama. 2. In the stones king Soma, in the night the king of the Fathers. In sleep thou enterest into men; with the milk, into cattle. 3. In the middle of night thou art Bhava; in the after-part of the night, Añgiras; at the time of the Agnihotra, Bhṛgu. 4. This disk is its udder, speech and breath are 3. 1triyay. 2 trin. 3ayumkṣi. 4-to. 5 cammtoka. 1 4. viśvon-ā. 2-kṣamā. A. ‘rddhannāma. ta. 5.-0. 2 A. parāhena. 3-ja. 4ta. 6 ya. -om. prā. 5 marttebhyo. 204

dalam udhaḥ, tasyai ’tāu stanāu yad vāk ca prāṇaś ca. tabhyām me dhukṣva ‘dhyāyam brahmacaryam3 prajām paśūn svargam lokaṁ sajātavanasyām. 5. etā āśiṣa aśãse. bhur bhuvas svaḥ. udite śukram adiśa. tad atman dadhe. 122. pañcamo ’nuvākas samaptaḥ. IV. 6. 1. bhageratho hai “kṣvāko rājā kamaprena yajñena yaksyamāna asa. 2. tad u ha kurupañcālānām’ brāhmaṇā ūcur bhageratho ha vā ayam āikṣvāko rājā kāmapreņa yajñena yakṣyamāṇaḥ. etena3 kathāṁ vadiṣyāma iti. 3. taṁ hā ‘bhyeyuḥ, tebhyo’ ha ‘bhyagatebhyo ‘pacitiś cakara. 4. atha hai ‘ṣām sa bhāga āvavrājo ‘ptvā keśaśmaśrūņi nakhan nikṛtyā “jyenā® ‘bhyajya dandopanaham bibhrat. 5. tun ho ‘vāca brāhmaṇā bhagavantaḥ katamo vas tad veda yatha “gravitapratyagrāvite devan gacchata iti. 6. atha ho ‘vāca katamo vas tad veda yadvidusas sūdgātā suhotā svadhvaryus sumunuṣavid ājāyata iti. 7. atha ho ‘vāca katamo vas tad veda yac chandānsi prayujyante yat tāni sarvāņi saṁstutāny abhisampadyanta iti. s. atha ho ‘vaca katamo vas tad veda yathā gāyatryā uttame akṣare these two teats. From them milk for me the lesson, Vedic studentship, offspring, domestic animals, the heavenly world, the prayer for supremacy over [my] fellows. 5. These wishes I wish. Bhus, bhuvas, svar. When [the sun] hath risen, show brightness. I place that in [my]self. IV. 6. 1. King Bhageratha Aikṣvāka was about to sacrifice with a wish-fulfilling sacrifice. 2. Then the Brahmans of the Kurupañcālas said: “Verily this king Bhageratha Aikṣvāka is about to sacrifice with a wish-fulfilling sacrifice. With him we will have a talk.” 3. They went to him. To them having come to [him] he paid honors. 4. Now he came to their place having cut the hair of his head and his beard, having cut his nails, having anointed himself with sacrificial butter, bearing a staff and sandals. 5. To them he (Bhageratha) said: “Reverend Brahmans, who of you knoweth this: how address and response go to the gods?” 6. Then he said: “Who of you knoweth what he knoweth (must know) of whom a good udgatar, a good hotar, a good adhvaryu, one who knoweth men well, is born ?” 6. Then he said: “Who of you knoweth this: how the metres are applied, to what all of them when used in praise together are equivalent ?” s. Then he said: “Who of you knoweth this: 5 5. -ya. 1 2 7 *asişa. ādișa. yakşam-, 3 etatena. 4 insert bhā. 3 6 upatvā. jyá. 6. B. -pañc-. Jaiminiya-Upanisad-Brahmana. 205 punar yajñam apigacchata iti. 9. atha ho ‘vāca katamo vas tad veda yatha dakṣiņāḥ pratigṛhītā na hiñsantī ’ti. 123. şaşthe ’nuvake prathamaḥ khandah. IV. 7. 1. etan hai ’nan pañca praśnan papraccha. 2. teṣāṁ ha kurupañcālānām’ bako dalbhyo ’núcana asa. s. sa ho ‘vāca yatha “gravitapratyaśravite devan gacchata iti pracyām vai rajan dicy aśrāvitapratyāśrāvite devan gacchataḥ, tasmāt prāñ tiṣṭhann agrāvayati prāñ tiṣṭhan pratyaśravayati ’ti. 4. atha ho ‘vāca yadvidusas sūdgātā suhota svadhvaryus sāmanusavid ajāyata iti yo vai manusyasya sambhutim vede ’ti ho ‘vāca tasya südgātā suhota svadhvaryus sumānușavid ajayata iti prānā u ha vāva rājan manusyasya sambhutir eve ’ti. s. atha ho ‘vāca yac chandansi prayujyante yat tani sarvāni samstutany abhisampadyanta iti gayatrim u ha vāva rajan sarvani chandānsi samstutāny abhisampadyanta iti. 6. atha ho ‘vaca yatha gayatryā uttame akṣare punar yajñam apigacchata iti vaṣaṭkāreņo ha vāva rajan gayatryā uttame akṣare punar yajñam apigacchata iti. 7. atha ho3 ‘vāca yathā dakṣināḥ pratigṛhītā na hinsanti ’ti124. şaşthe ’nuvake dvitiyaḥ khandah. how the last two syllables of the gayatri go again unto the sacrifice ?” 9. Then he said: “Who of you knoweth this: how the sacrificial fees, being received, do not injure ?” IV. 7. . These five questions he asked of them. 2. Of these Kurupañcalas Baka Dalbhya was learned. 3. He said: “How address and response go to the gods?-verily in the eastern quarter, O king, do address and response go to the gods. Therefore standing towards the east one maketh address, [and] standing towards the east one maketh response.” 4. Then he said: “What he knoweth (must know) of whom a good udgātar, a good hotar, a good adhvaryu, one who knoweth men well, is born?-verily he who knoweth the origination of man,” he said, “of him a good udgātar, a good hotar, a good adhvaryu, one who knoweth men well, is born. And the breaths, indeed, o king, are the origination of man.” 5. Then he said: “How the metres are applied, to what all of them when used in praise together are equivalent ?-verily to the gayatri, O king, all the metres when used in praise together are equivalent.” 6. Then he said: “How the last two syllables of the guyatri go again unto the sacrifice ?verily by means of the vasatkara, O king, the two last syllables of the gayatri go again unto the sacrifice.’ 7. Then he said: “How the sacrificial fees, being received, do not injure ?- 2 3 7. 1 B. -pāñc-. asm-. sam-. 4 A. sambhútiddhura; B. sambhutir ddhara. hai. prāc-. 5 6 206 IV. 8. 1.

3. sa ho yo vai gayatryai mukham vede ’ti ho ‘vāca tam dakṣina pratigṛhitā na hinsanti ’ti. 2. agnir ha vāva rājan gayatrimukham. tasmad yad agnav’ abhyadadhāti bhāyān eva sa tena bhavati vardhate, evam evāi ‘vam vidvan brāhmaṇaḥ pratigṛhnan bhiyan eva bhavati vardhata u eve ’ti. ‘vācā ’nūcāno vai kila ‘yam brahmana asa. tvām aham anena yajñenai “mi ’ti. s. tasya vai te tatho ‘dgasyāmi ’ti ho ‘vāca yathai ‘karaḍ eva bhutvā svargam lokam eşyası ’ti. 5. tasmā etena gayatreno’ ‘dgitheno jagau. sa hai ‘karaḍ eva bhutvā svargam lokam iyāya, tena hai ’tenai ‘karāḍ eva bhutvā svargam lokam eti [ya evam veda]. 6. om va iti dve akṣare. om vā iti caturthe. om va iti ṣasthe. hum bha om vāg ity astame. 7. tena hai ’tena pratidarśo sya bhayadasya “samatyasyo jjagāu. 8. tam ho ‘vāca kiṁ ta āgāsyāmī ’ti. sa ho ‘vāca harī me devāśvāv āgaye ’ti. tathe ’ti. tāu hā ‘smā ājagāu, tāu hāi ’nam ajagmatuḥ. 9. sa vā eșa udgithaḥ kāmānāṁ sampad om vāзc oṁ vāзc om va3c hum bhā oṁ vāg iti. sāñgo hai ‘va satanur amṛtas sambhavati ya etad evaṁ veda ’tho yasyai ‘vam vidvan udgãyati. 125. ṣaṣṭhe ’nuvāke tṛtiyaḥ khandaḥ, saṣṭho ‘nuvākas samāptaḥ. IV. 8. 1. — Verily whoso knoweth the mouth of the gayatri,” he said, “him the sacrificial fees, being received, do not injure. 2. Verily Agni, O king, is the mouth of the gayatri. Therefore in that one puts [things] in the fire, it thereby becometh greater, it increaseth; even so a Brahman knowing thus, receiving [sacrificial fees], becometh greater [and] increaseth.’ 3. He (Bhageratha) said: “Verily this one was a learned Brahman. I come to thee with this sacrifice.” 4. “Verily, I will sing for thee its udgitha,” he (B.) said, “in such wise that thou shalt go to the heavenly world having become sole king.” 5. For him he sang the udgitha by means of the gayatra-udgitha. He (Bhageratha) having become sole king went to the heavenly world. By means of this same [udgitha] he goes to the heavenly world, having become sole king, [who knows thus]. 6. Om va are two syllables, om va the third and fourth, om va the fifth and sixth, hum bha, om vāc the seventh and eighth. 7. With this same [udgitha] Pratidarśa sang the udgitha for this Bhayada Asamatya. s. He said to him: “What shall I sing into thy possession ?” He said: “Sing for me the two bay steeds of the gods.” “Yes,” he said. He sang the two into his possession. They both came unto him. 9. This same udgitha is the success of wishes, viz. om vāc, om vac, om vac, hum bha, om vac. Verily he comes to life with limbs, with a body, immortal, who knows this thus, and he for whom one knowing thus sings the udgitha. 2 3
4. 1an-. ? -gān. gāyatra 30. 4 tona. 5 A. -ge. 6 A. savad. Jaiminiya-Upanisad-Brahmana. 207 IV. 9. 1. puruṣo vāi yajñaḥ puruso ho ‘dgithaḥ, athai ’ta eva mrtyavo yad agnir vayur adityaś candramah. 2. te ha puruşam jāyamānam eva mṛtyupaśãir abhidadhati. tasya vācam eva’ ‘gnir abhidadhati prānam vayuś cakṣur adityaś śrotram candramaḥ. 3. tad ahus sa va udgātā yo yajamānasya’ prānebhyo ‘dhi mṛtyupāśün unmuñcati3 ’ti. 4. tad yasyai ‘vam vidvān prastauti ya eva ‘sya vāci mṛtyupaśas tam eva ‘syo ’nmuñcati. 5. atha yasyai ‘vam vidvan udgayati ya eva ‘sya prane mṛtyupāśas tam evā ‘syo ’nmuñcati. 6. atha yasyāi ‘vam vidvān pratiharati ya eva ‘sya cakṣuşi mṛtyupāśas tam eva ‘syo ’nmuñcati. 7. atha yasyai ‘vam vidvan nidhanam upaiti ya eva ‘sya crotre mṛtyupāśas tam eva ‘syo ’nmuñcati. s. evam va evamvid udgātā yajamānasya pranebhyo ‘dhi mṛtyupaśãn unmuñcati.* āhus sa va udgātā yo yajamānasya prāṇebhyo ‘dhi mṛtyupaśān unmucya ’thai ’nam sangam satanum sarvamṛtyos spṛnāti ’ti. 126. saptame ’nuvake prathamaḥ khandaḥ.
5. tad IV. 10. 1. tad yasyai ‘vam vidvan hinkaroti ya eva ‘sya lomasu mṛtyupāśas tasmād evãi ’nam spṛṇāti. 2. atha yasyāi IV. 9. 1. Verily the sacrifice is man, the udgitha indeed is man. Now these are the deaths, viz. Agni, Vayu, the sun, the moon. 2. They put upon man, when he is being born, the fetters of death. Agni puts [them] upon his speech, Vayu upon his breath, the sun upon his sight, the moon upon his hearing. 3. This they say: “Verily it is the udgatar who releaseth the fetters of death from the breaths of the sacrificer.” 4. For whom one knowing thus sings the prastava, for him he releases that fetter of death which is in his speech. 5. And for whom one knowing thus sings the udgitha, for him he releases that fetter of death which is in his breath. 6. And for whom one knowing thus sings the pratihara, for him he releases that fetter of death which is in his sight. 7. And for whom one knowing thus enters upon the nidhana, for him he releases that fetter of death which is in his hearing. 8. Thus an udgatar knowing thus releases the fetters of death from the breaths of the sacrificer. 9. This they say: “He is an udgatar who, having released the fetters of death from the breaths of the sacrificer, rescueth him. then with his limbs, with his body, from every death.” IV. 10. 1. Now for whom one knowing thus utters the hinkara, him he rescues from that fetter of death which is in his hairs. 2. And for whom one knowing thus sings the prastāva, him he
6. 1avā. 2yajā-. umun. 4-dva. B. udgāyati. B. prāne. 8 B. pratiharati. om. 5 6 7 B.208

‘vam vidvān prastāuti ya eva ‘sya tvaci mṛtyupāśas tasmād evai ’nam spṛṇāti. 3. atha yasyāi ‘vaṁ vidvān adim adatte ya2 evā ‘sya mānseșu mṛtyupāśas tasmād evāi ’nam sprnāti. 4. atha yasyai ‘vam vidvan udgayati ya eva ‘sya snavasu mṛtyupāśas tasmād evai ’nam sprnati. 5. atha yasyai ‘vam vidvan pratiharati ya eva ‘sya ’ngeṣu mṛtyupāśas tasmad evai ’nam spṛnāti. 6. atha yasyai ‘vam vidvan upadravati ya eva ‘sya ‘sthiṣu mṛtyupāśas tasmad evāi ’nam spṛṇāti. 7. atha yasyai ‘vam vidvan nidhanam upaiti ya eva ‘sya majjasu mṛtyupāśas sa tasmād evãi ’nam spṛṇāti. 8. evam va evamvid udgātā yajamānasya prāṇebhyo ‘dhi mṛtyupāśan unmucyā ’thai ’nam sangam satanum sarvamṛtyos spṛnāti. 9. tad āhus sa va udgātā yo yajamānasya pranebhyo ‘dhi mṛtyupāśan unmucyā ’thai ’nam sāngaṁ satanum sarvamṛtyos spṛtva svarge loke saptadha dadhati ’ti. 10. sa vā eșa indro vāimṛdha udyan bhavati savito ‘dito mitras samgavakāla3 indro vaikuntho madhyandine samavartamānaś śarva ugro devo lohitayan prajapatir eva samveśe* ‘stamitaḥ. 11. tad yasyai ‘vam vidvan hinkaroti ya eva ‘syo ‘dyatas svargo lokas tasminn evai ’nam dadhāti. 12. atha yasyāi ‘vaṁ vidvān prastāuti ya evā ‘syo ‘dite svargo lokas tasminn evãi ’nam dadhāti. 18. atha yasyāi ‘vaṁ vidvān ādim rescues from that fetter of death which is in his skin, 3. And for whom one knowing thus begins the ādi, him he rescues from that fetter of death which is in his flesh. 4. And for whom one knowing thus sings the udgitha, him he rescues from that fetter of death which is in his sinews. 6. And for whom one knowing thus sings the pratihāra, him he rescues from that fetter of death which is in his limbs. 6. And for whom one knowing thus sings the upadrava, him he rescues from that fetter of death which is in his bones. 7. And for whom one knowing thus enters upon the nidhana, him he rescues from that fetter of death which is in his marrow. s. = IV. 9. 9. 9. This they say: “Verily he is the udgatar who, having released the fetters of death from the breaths of the sacrificer, having then rescued him with his limbs, with his body, from every death, placeth him in seven parts in the heavenly world.” 10. That same one, rising, is Indra Vaimṛdha; risen, Savitar; Mitra at the time when the cows are driven together; Indra Vaikuntha at noon; when returning, Carva; when it is becoming red, the formidable god; Prajapati when it has gone home to lie down. 11. Thus for whom one knowing thus utters the hinkara, what heavenly world there is of him rising, in that he thus places him. 12. And for whom one knowing thus sings the prastava, what heavenly world there is of him when he has risen, in that he thus places him. 13. And for whom one know- 10. kv-. 2 yā. * sambhavak-. -e prim. m., corrected to -0. -a. 4 5 Jaiminiya-Upaniṣad-Brāhmaṇa. 209 adatte ya eva ‘sya saṁgavakale3 svargo lokas tasminn evāi ’naṁ dadhati. 14. atha yasyai ‘vam vidvān udgāyati ya evā ‘sya madhyandine svargo lokas tasminn evāi ’nam dadhati. 15. atha yasyai ‘vam vidvān pratiharati ya eva ‘sya ‘parahne svargo lokas tasminn evai ’nam dadhati. 16. atha yasyai ‘vam vidvān upadravati ya’ eva’ ‘sya ‘stamyatas svargo lokas tasminn evāi ’nam dadhati. 17. atha yasyai ‘vam vidvān nidhanam upāiti ya evā ‘sya ‘stamite svargo lokas tasminn evai ’nam dadhati. 18. evaṁ vā evamvid udgātā yajamānasya pranebhyo ‘dhi mṛtyupāśan unmucyā ’thai ’nam sangam, satanum sarvamṛtyos spṛtva svarge loke saptadha’ dadhati. 127. saptame ’nuvake dvitiyaḥ khandaḥ, saptamo ’nuvākas samāptaḥ. IV. 11. 1. sad dha’ vai devatās svayambhuvo ‘gnir vayur asuv adityaḥ prano ’nnam vāk. 2. taś śraisthye’ vyavadanta” ‘ham crestha ‘smy aham crestha ‘smy mam śriyam upadhvam iti. 3. tā anyonyasyai cresthatāyāi nā ’tiṣṭhanta, tā abruvan na vā anyonyasyai cresthatayai tiṣṭhāmaha eta samprabravāmahai yatha śresthas’ sma iti. 4. tà agnim abruvan katham ing thus begins the adi, what heavenly world there is of him at the time when the cows are driven together, in that he thus places him. 14. And for whom one knowing thus sings the udgitha, what heavenly world there is of him at noon, in that he thus places him. 15. And for whom one knowing thus sings the pratihāra, what heavenly world there is of him in the afternoon, in that he thus places him. 16. And for whom one knowing thus sings the upadrava, what heavenly world there is of him going home (setting), in that he thus places him. 17. And for whom one knowing thus enters upon the nidhana, what heavenly world there is of him when he has set, in that he thus places him. 18. Even so an udgatar knowing thus, having released the fetters of death from the breaths of the sacrificer, having then rescued him with his limbs, with his body, from every death, places him in seven parts in the heavenly world. IV. 11. 1. Verily there are six self-existing divinities, viz. Agni, Vayu, yonder sun, breath, food, speech. 2. These disputed regarding their preeminence [saying]: “I am the best, I am the best; worship me as excellence.” 3. They did not recognize each the other’s preeminence. They said: “Verily we do not recognize each the other’s preeminence. Let us therefore explain together how we are best.” 4. They said to Agni: “How art 10. B. madh-. 1 11. sadh. 2da. VOL. XVI. B. sa. A. āivá. sapta. 4 5 ४ -a. the. svavad-. śrāis-. 1ánya-. -hai. ’ eta. 28 210 10

A tvam grestho ‘si ’ti. 5. so bravid aham devānām3 mukham asmy aham anyāsām prajānām. mayā “hutayo huyante. aham devānām annam vikaromy” aham manusyānām. 6. sa yan na1 syām amukhā eva devās syur amukhā anyāḥ prajāḥ, nā “hutayo huyeran.” na devānām annam vikriyeta na manuṣyāṇām. 7. tata idam sarvam parabhavet tato na kim cana pariśisyete1 ’ti. 8. evam eve ’ti ho “cur nai ’ve ‘ha” kim cana pariśisyeta yat1 tvam na sya iti. 9. atha vayum abruvan katham u tram crestho ‘si ’ti. 10. so bravid aham devānām prano ‘smy aham” anyasām prajānām. yasmad aham utkrāmāmi tatas sa praplavate. 11. sa yad aham na syam tata idam sarvam parabhavet tato na kim cana pariśisyete ’ti. 12. evam eve ’ti ho “cur nai’ve ‘ha kim cana pariśisyeta yat tvam na sya iti. 128. aṣṭame ’nuvāke prathamaḥ khandaḥ. IV. 12. 1. athā “dityam abruvan katham u tvam crestho ‘si ’ti. 2. so ‘bravid aham evo ‘dyann ahar bhavamy aham astamyan rātriḥ, mayā cakṣuṣā karmāņi kriyante. sa yad ahaṁ na syāṁ nāi ‘vā ‘has’ syān na rātriḥ. na karmani kriyeran. 3. tata idam sarvam parābhavet tato na kiṁ cana parigisyete ’ti. 4. evam eve“ ’ti ho ‘cur nāi’ve ‘ha kim cana pariśişyeta yat tvaṁ na sya iti. 5. atha prānam abruvan katham u3 tvam crestho ‘si ’ti. 6. so bravit prano bhutvā ‘gnir dipyate. prāno bhutvā thou the best ?” 6. He said: “I am the mouth of the gods, I of the other creatures; by me offerings are offered; I transform the food of the gods, I [that] of men. 6. If I were not, the gods would be mouthless, mouthless the other creatures; no offerings would be offered. Neither the food of the gods would be transformed nor [that] of men. 7. Thence this all would perish; thence nothing at all would be left.” s. “Just so,” they said; “nothing at all would be left if thou wert not.” 9. Then they said to Vayu: “And how art thou the best ?” 10. He said: “I am the breath of the gods, I of the other creatures. From whom I go out, he then drifts away.” I. = 7. 12. = 8. IV. 12. 1. Then they said to the sun: “And how art thou the best ?” 2. He said: “I, rising, become the day; I, setting, the night. By me as sight deeds are done. If I were not, there would be no day, no night; no deeds would be done.” 3. = 4. 11. 8. 5. Then they said to breath: “And how art thou the best?” 6. He said: “As breath, Agni shineth; as breath, Vayu 11. 10 tva. kar-, 12 a. 13 huyente (!) corrected to huyaran (!). 14 11. 7. prim. m. -e. 15-sye. 16 ya. 17 ahaham. 18 va ha. 12. 1hanna. e. 3 uk. Jaiminiya-Upaniṣad-Brāhmaṇa. 211 vāyur ākāśam1 anubhavati. prāņo bhūtvā “ditya udeti. prāṇād annam prānad vāk. 7. sa yad aham na syaṁ tata idam” sarvam parābhavet tato na kim cana pariśisyete ’ti. 8. evam eve ’ti ho “cur nãi ’ve ‘ha kim cana paricisyeta yat tvam na sya iti. 9. atha ’nnam abruvan katham u tvam crestham asi ’ti. 10. tad abravin mayi pratisthāya ‘gnir dipyate. mayi pratisthaya vayur ākāśam anuvibhavati. mayi pratisthāyā “ditya udeti. mad eva prano mad vāk. 11. sa yad aham na syarn tata idam sarvam parabhavet tato na kim cana pariśisyete ’ti. 12. evam eve ’ti ho “cur nui ’ve ‘ha kim cana pariśisyeta yat tvam na sya iti 13. atha vācam abruvan katham u tvam creṣṭhā ‘si ’ti. ‘bravin mayai ’ve ‘dam vijñāyate mayā ‘dah. sa yad aham na syam nai ’ve ‘dam vijñāyeta na ‘daḥ. 16. tata idam sarvam parabhaven nai ’ve ‘ha kim cana pariśisyete ’ti. 16. evam eve ’ti ho “cur nãi ’ve ‘ha kim cana pariśişyeta yat tvam na sya iti. 129. astame ’nuvake dvitiyaḥ khandah. 14. sa IV. 13. 1. tā abruvann etā vāi kila sarvā devatāḥ, ekāi ‘kām evā ’nu smaḥ, sa yan nu nas sarvāsāṁ devatānām ekā cana na syāt tata idaṁ sarvam parābhavet tato na kiṁ cana pariśiṣyeta. hanta sārdham sametya” yac chrestham tad asāme ’ti. 1. tā etasmin prāna oküre vucy’ akāre samayan. tad yat samayan tat 8. tā abruvan yani no martyany anapaha- sāmnas sāmatvam. permeateth space; as breath, the sun riseth; from breath [cometh] food, from breath speech. 7. If I were not, then this all would perish, then nothing at all would be left.” 8. 11. 8. 9. Then they said to food: “And how art thou the best ?” 10. It said: “In me standing firm, Agni shineth; in me standing firm, Vayu permeateth space in various directions; in me standing firm, the sun riseth; from me [cometh] breath, from me food.” . 11. 7. 12. 11. 8. 13. They said to speech: “And how art thou the best ?” 14. It said: “By me this is distinguished, by me that. If I were not, neither would this be distinguished nor that.” 15. 11. 7. 16. 11. 8, IV. 13. 1. They said: “Verily these are complete divinities. We are dependent each upon each. Now if of us complete divinities any one were not, then this all would perish, then nothing at all would be left. Come, coming together let us be that which is best.” 2. They came together in this breath, in the sound o, [and] in speech, in the sound a. Because they came together (Vi+sam), therefore the sāman is called so. 3. They said: 12. 4amk-. tat (!). abbreviate, omitting the rest down to sa (! for na) sya iti. abbreviate: i… ’ty (!). -śisya. 8 10 A. tur. 13. -a. 7 6 ? sūm-. 3-ne. i vāce. 212

tapapmāny akṣarāni tany uddhṛtya ‘mṛtesv apahatapapmasu śuddhesv aksareṣu gāyatram gāyāmā ‘gnāu vāyāv āditye prāne ’nne vāci. tenā’ ‘pahatya’ mṛtyum apahatya papmānaṁ* svargam lokam iyame ’ti. 4. e ’ty agner amṛtam apahatapapma śuddham akṣaram. gnir ity asya martyam anapahatapāpmā ‘kṣaram. 5. ve ’ti vayor amṛtam apahatapapma śuddham akṣaram. yur ity asya martyam anapahatapapmā ‘kṣaram. 6. e’ty adityasya ‘mṛtam apahatapapma śuddham akṣaram. tye ’ty asya martyam anapahatapapma ‘kṣaram. 7. pre ’ti prānasya ‘mṛtam apahatapapma śuddham akṣaram.” ne ’ty” asya martyam anapahatapāpmā ‘kṣaram. 8. e ’ty annasyā ‘mṛtam apahatapapma cuddham aksaram. nam ity asya martyam anapahatapapma ‘kṣaram. 9. ve ’ti vāco ‘mṛtam apahatapāpma śuddham akṣaram. g ity asyai martyam anapahatapāpmā ‘kṣaram. 10. tā etāni martyany anapahatapāpmāny akṣarāny uddhṛtya ‘mṛtesv apahatapapmasu’ guddheṣv akṣareṣu gayatram agayann agnau vāyāv aditye prane ’nne vāci. tenā ‘pahatya mṛtyum apahatya papmānam svargam lokam ayan. “Removing those syllables of us which are mortal, whose evil is not smitten away, let us sing a gayatra in the syllables [which are] immortal, having evil smitten away, pure: in Agni, in Vayu, in the sun, in breath, in food, in speech. Thereby having smitten away death, having smitten away evil, may we go to the heavenly world.” 4. A is the syllable of Agni [which is] immortal, having evil smitten away, pure; gnis is his syllable [which is] mortal, not having evil smitten away. s. Va is the syllable of Vayu [which is] immortal, having evil smitten away, pure; yus is his syllable which is] mortal, not having evil smitten away. 6. A is the syllable of the sun [which is] immortal, having evil smitten away, pure; tya is his syllable [which is] mortal, not having evil smitten away. 7. Pra is the syllable of breath [which is] immortal, having evil smitten away, pure; na is his syllable [which is] mortal, not having evil smitten away, 8. A is the syllable of food [which is] immortal, having evil smitten away, pure; nam is its syllable [which is] mortal, not having evil smitten away. 9. Va is the syllable of speech [which is] immortal, having evil smitten away, pure; c is its syllable [which is] mortal, not having evil smitten away. 10. They, removing those syllables [which are] mortal, not having evil smitten away, sang the gayatra in the syllables [which are] immortal, having evil smitten away, pure: in Agni, in Vayu, 13. -tyǎ. am-(!). yena. 8-ta. 9-na. 10 tya ity. A. adds vedivaco mrta, cancelled in red. 1 na ity. 12 13-māsu. Jaiminiya-Upaniṣad-Brāhmaṇa. 213 11. apahatya mṛtyum apahatya papmānam svargam lokam eti ya evam veda. 130. aṣṭame ’nuvāke tṛtiyaḥ khandah. 10 IV. 14. 1. tā brahma ‘bruvan tvayi pratisthāyāi ’tam udyacchame ’ti. tā brahma ‘bravid āsyena’ pranena yuşman asyena prāṇena mām upapnavathe ’ti. 2. tā etena prāṇenau ‘kāreņa vacy akāram abhinimeṣyantyo hinkarād bhakaram okāreņa vācam anusvarantya ubhābhyām prāṇābhyām gāyatram agāyann ovasc ovā3c ovā3c hum bhã vo vā iti. 3. sa yatho ‘bhayapadi pratitisthaty evam eva svarge loke pratyatisthan. prati svarge loke tisthati ya evam veda. 4. ya u ha va evaṁvid asmāl lokāt prāiti sa prāņa eva bhūtvā vāyum apyeti vayor adhy abhrany abhrebhyo ‘dhi vrstim vṛstyai ’ve ‘mam lokam anuvibhavati. 5. rsayo ha sattram āsāṁ cakrire. te punah-punar bahvibhir-bahvibhiḥ pratipadbhis svargasya lokasya dvaram nā ’nu cana bubudhire. 6. ta u śramena tapasa vratacaryene ’ndram. avarurudhire. 7. tam ho “cus svargam vai lokam aipsisma. te punah-punar bahvibhir-bahvibhiḥ pratipadbhis svargasya lokasya dvaram na ’nu canā ‘bhutsmahi. tatha no ’nuśadhi yatha in the sun, in breath, in food, in speech. Thereby having smitten away death, having smitten away evil, they went to the heavenly world. 1. Having smitten away death, having smitten away evil, he goes to the heavenly world who knows thus. IV. 14. 1. They said to the brahman: “Standing firm in thee we will hold this one up.” To them the brahman said: “With the breath in the mouth ye shall obtain yourselves, with the breath in the mouth me.” 2. They, by this breath, the o-sound, being about to settle the a-sound in speech, and by the o-sound sounding the bha-sound as speech after the hinkara, sang the gayatra with both these breaths: ovasc ovasc ova3e hum bha vo vā. 3. As one with both feet stands firm, even so they stood firm in the heavenly world. He stands firm in the heavenly world who knows thus. 4. And he who knowing thus departs from this world, he, having become breath, goes unto Vayu, from Vayu unto the clouds, from the clouds unto rain. With rain he extends over this world. s. The sages (rsi) sat a session (sattra). They again and again with many, many introductory stanzas did in no way perceive the door of the heavenly world. 8. And they with exertion, with penance, with the performance of vows, got possession of Indra. 7. They said to him: “We have desired to obtain the heavenly world; yet again and again with many, many introductory stanzas have we in no way perceived the door of the 14. 1āsyennena. A. -ā; B. ann. 3-at. p-. -tr. A. aipsiṣṭu. ‘B. inserts bahvibhir. ‘bhūt-. 1 meşant-. 214

svargasya lokasya dvāram anuprajñāyā ’nārtās svasti samvatsarasyo ‘dream gatva svargam lokum iyame ’ti. 8. tan ho ‘vāca ko vas sthaviratama iti. 131. aşṭame ’nuvake caturthaḥ khandah. IV. 15. 1. aham ity agastya. 2. 84 và chì tệ họ’vāca tagmi vai te ham tad vakṣyami yad vidvañsas svargasya lokasya’ dvāram anuprajñāyā ’nārtās svasti samvatsarasyo ‘drcam gatvā svargam lokam esyathe ’ti. 8. tasmā etaṁ gāyatrasyo ‘dgitham upaniṣadam amṛtam uvacā ‘gnau vayav’ aditye prane ’nne vāci. 4. tato vai te svargasya lokasya dvāram anuprajñāyā ’nārtās svasti samvatsarasyo ‘dream gatva svargam lokam ayan. 5. evam evāi ‘vam vidvan svargasya lokasya dvaram anuprajñāyā ’nārtas svasti samvatsarasyo ‘drcam gatva svargam lokam eti. 132. aṣṭame ’nuvāke pañcamaḥ khandaḥ, aṣṭamo ‘nuvākas samāptaḥ. IV. 16. 1. evam va etaṁ gayatrasyo ‘dgitham’ upaniṣadam umṛtam indro ‘gastyāyo ‘vācā ‘gastya iṣāya śyāvāśvaya iṣaś śyāvāśvir gāuşüktaye gāuṣūktir jvālāyanāya3 jvālāyanaś śāṭyāyanaye śatyayani rāmāya krātujāteyāya vāiyāghrapadyāya3 rāmaḥ krātujateyo vāiyāghrapadyaḥ133. navame ’nuvāke prathamaḥ khanḍaḥ. heavenly world. Teach us so that we, perceiving the door of the heavenly world, unharmed, having gone successfully to the end of the year, may go to the heavenly world.” 8. He said to them: “Who of you is the oldest ?” IV. 15. 1. “I,” said Agastya. 2. “Then come,” he said; “I will tell thee that which knowing ye, perceiving the door of the heavenly world, unharmed, having gone successfully to the end of the year, shall go to the heavenly world.” 3. To him he told this udgitha of the gayatral-saman], the upaniṣad, the immortal, in āgni, in Vayu, in the sun, in breath, in food, in speech. 4. Verily they then, perceiving the door of the heavenly world, unharmed, having gone successfully to the end of the year, went to the heavenly world. 5. Even so one knowing thus, perceiving the gate of the heavenly world, unharmed, having gone successfully to the end of the year, goes to the heavenly world. IV. 16. 1. Verily thus Indra told this udgitha of the gayatra [-saman], the upanisad, the immortal, to Agastya, Agastya to Isa Cyavaśvi, Isa Cyaváśvi to Gauṣukti, Gauṣukti to Jvālayana, Jvālāyana to Catyayani, Catyayani to Rama Krātujāteya Vaiyaghrapadya, Rama Kratujateya Vaiyāghrapadya- 14. add aham ity (!). 4 15. A. om. 2-kṣāmi. B. inserts dvāram avāi ‘vam. vay. 16. -git-, -āvo. B. bvā-. -āye. 3 vāyyā-. 1

Jaiminiya-Upanisad-Brahmana. 215 IV. 17. 1. gankhaya babhraryāya śankho bubhravyo dakṣaya katyāyanaya’ ātreyāya dakṣaḥ kātyāyanir ātreyaḥ kansāya vārakyāya kańso vārakyas suyajñāya śāṇḍilyāya suyajñaś candilyo ‘gnidattaya śanḍilyāya ‘gnidattaś śandilyas suyajñāya śandilyaya suyajñaś śandilyo jayantaya vārakyāya jayanto vārakyo janagrutāya vārakyāya janaśruto vārakyas sudatṭāya pārāśaryāya. 2. sāi ‘ṣā’ śāṭyāyani gāyatrasyo panisad evum upāsitavyā. 134. navame ’nuvake dvitiyaḥ khandaḥ, navamo ’nuvākas samaptah. IV. 18. 1. kene ‘sitam patati preșitam manaḥ kena prāṇaḥ prathamaḥ prāiti yuktaḥ : kene ‘ṣitām vācam imāṁ vadanti cakṣuś śrotram ka u devo yunakti.

1. protrasya protram manaso mano yad vāco ha vācaṁ sa u prāṇasya prūṇaḥ: cakṣuṣaś cakṣur atimucya dhirāḥ pretyā ‘smāl lokād amṛtā bhavanti.
2. na tatra cakṣur gacchati na vág gacchati no munaḥ : na vidma’ na vijānīmo2 yathāï” ”tad anuśiṣyāt.“ 4. anyad eva tad viditād atho aviditad adhi: iti śuśruma pārveṣāṁ ye nas tad vyācacakṣire.

IV. 17. 1. to śañkha Babhravya, śankha Babhravya to Dakṣa Katyayani Atreya, Dakṣa Katyayani Atreya to Kansa Vārakya, Kansa Varakya to Suyajña Candilya, Suyajña Candilya to Jayanta Varakya, Jayanta Varakya to Janaśruta Vārakya, Janaśruta Virakya to Sudatta Paraśarya. That same upanisad of the gayatra [-sāman] of śatyayani is to be worshiped thus. IV. 18. 1. Sent by whom does the mind, sent forth, fly? Yoked by whom does the first breath come forth? By whom is this speech sent which they speak? And which god yokes sight [and] hearing 2. Released from the hearing of the hearing, from the mind of the mind, from the speech of speech-and that is also the breath of the breath-from the sight of the sight, the wise departing from this world become immortal. 3. Sight does not go there, speech does not go there, neither [does] mind. We do not know, we do not distinguish, how one might teach that. 4. “It is different from the known and likewise from the unknown;” 4 17. 1-aya. 2p-. vārakyas. -0. 18. vidu. 2-a. 3-0, and insert janaśrutāya vārakyāya janaśrute (!) *B. inserts ’vãi. *-gims-. Tr 216

5. yad vācā ’nabhyuditam yena vag abhyudyate: tad eva brahma tvam viddhi ne ‘dam yad idam upāsate. 6. ‘yan manasā na manute yenā “hur mano” matam”: tad eva brahma tvam viddhi ne ‘dam yad idam upāsate. 7. yac cakṣuṣā na paśyati yena cakṣūnṣi paśyati: tad eva brahma tvam viddhi ne ‘dam yad idam upāsate. 8. yac chrotrena na cṛnoti yena grotram idam crutam : tad eva brahma tvam viddhi ne ‘dam yad idam upāsate. 9. yat pranena na prāṇiti” yena praṇaḥ praniyate: tad eva brahma tvam viddhi ne ‘dam yad idam upāsate. 135. daśame ’nuvāke prathamaḥ khandaḥ. IV. 19. 1. yadi manyase su vede ’ti dahram evā ‘pi nunam tvam vettha brahmano rupam yad asya tvam yad asya devesu. atha nu mīmānsyam eva te manye ‘viditam.
6. na ‘ham manye sv vede ’ti no na vede ’ti veda ca: yo nas tad veda tad veda no na vede ’ti veda ca.
7. yasya ‘matam tasya matam matam1 yasya na veda saḥ: avijñātaṁ vijānatāṁ vijñātam avijānatām. thus we heard from those of old, who explained it to us.
8. That which is not declared by speech, that by which speech is declared, only that know thou as brahman, not that which they worship here. «. That which one does not think with the mind, that by which they say the mind is thought, only that know thou as brahman, not that which they worship here. 7. That which one does not see with sight, that by which one sees sights, only that know thou as brahman, not that which they worship here. s. That which one does not hear with hearing, that by which this hearing is heard, only that know thou as brahman, not that which they worship here. 9. That which one does not breathe with breath, that by which breath is led forth, only that know thou as brahman, not that which they worship here. IV. 19. 1. If thou thinkest: “I know [it] well,” little dost thou even then know the form of the brahman, what of it thou [art?], what of it [is] among the gods. Now then I think what is unknown is to be pondered upon by thee. 2. I do not think: “I know [it] well,” neither do I know: “I know [it] not.” He of us who knows this knows it (the brahman), and he does not know: “I know [it] not.” 3. Of whom it is not thought, of him it is thought; of whom it is thought, he knows it not. Not understood [is it] of those who understand; [it is] understood MSS. abbreviate. 10-nīti.
9. A. manyo. B. matem. naś. 8
10. 1 am-. Jaiminiya-Upanisad-Brahmana.
11. pratibodhaviditam matam amṛtatvam hi vindate: atmana vindate viryam vidyaya vindate ‘mṛtam. 217
12. iha ced avedid atha satyam asti. na ced iha ‘vedin mahati vinastih. bhuteṣu-bhūteṣu vivicya dhirāḥ pretyā ‘smāl lokād amṛtā bhavanti. 136. daśame ’nuvake dvitiyaḥ khandaḥ. IV. 20. 1. brahma ha devebhyo vijigye, tasya ha brahmano vijaye deva amahiyanta. ta āikṣantā ‘smākam eva ‘yam vijayaḥ. asmākam eva ‘yam mahime ’ti. 2. tad dhai’ṣāṁ vijajñāu. tebhyo ha pradur babhuva. tan na vyajānanta’ kim idam yakşam iti. 3. te ‘gnim abruvañ jātaveda etad vijānihi kim etad yakṣam iti. tathe ’ti. 4. tad abhyadravat. tam abhyavadat ko ‘si ’ti, agnir va aham3 asmi ’ty abravij jātavedā vā aham asmi ’ti. 5. tasmins tvayi kim viryam iti. api’dam sarvam daheyam yad idam prthivyām iti. 6. tasmai tṛnam nidadhav etad dahe ’ti. tad upapreyāya sarvajavena. tan na śaśaka dagdhum, sa tata eva nivavṛte nai ’nad aśakam vijñātum yad etad yakṣam iti. 7. atha vayum abruvan vayav etad vijānīhi kim etad yakṣam iti. tathe ’ti. 8. tad abhyadravat. tam abhyavadat ko si ’ti. vayur vā of those who do not understand: . It is thought to be known in awakening (?), for one finds immortality; by the self one finds strength, by knowledge one finds immortality. 5. If one has known [it] here, then it is true; and if one has not known [it] here, [there is] great loss. The wise, having separated [it] in the several beings, departing from this world become immor- tal. IV. 20. 1. The brahman won a complete victory for the gods. By the complete victory of this brahman the gods were exalted. They considered: “Ours is this complete victory, ours is this greatness.” 2. Now it (the brahman) became aware of this [thought] of them. It manifested itself to them. They did not recognize it [saying]: “What is this spectre ?” 3. They said to Agni: “O Jatavedas, find that out, what spectre this is.” “Yes.” 4. He ran to it. It said unto him: “Who art thon ?” “I am Agni,” he said; “I am Jatavedas.” 5. “What strength then is in thee?” “I could burn even everything which is here on earth.” . It put down before him a blade of grass [saying]: “Burn this.” Approaching it with all his might he could not burn it. Thereupon he returned [saying]: “I could not find out what spectre this is.” . Then they said to Vayu: “O Vayu, find that out, what spectre this is.” “Yes.” 8. He ran to it. It
13. A. -vit-.
14. 1-ata. 2 -172. 3’ham. B. -m. VOL. XVI. 29218

aham asmi ’ty abravin matariśvā vā aham3 asmì ’ti. 9. tasmins tvayi kim viryam iti. api ‘dam sarvam adadiya yad idam prthivyām iti. 10. tasmãi tṛṇaṁ nidadhāv etad ādatsve ’ti. tad upapreyāya sarvajavena. tan na śaśākā “datum. sa tata eva nivavṛte nãi ’nad aśakaṁ vijñātuṁ yad etad yakşam iti. 11. athe ’ndram abruvan maghavann etad vijūnīhi kim etad yakṣam iti. tathe ’ti. tad abhyadravat. tasmat tiro ‘dadhe. 12. sa tasminn eva “küśe striyam ajagama bahu śobhamanām umam huimavatim. tam ho ‘vaca kim etad yakṣam iti. 137. daśame ’nuvake tṛtiyaḥ khandaḥ. IV. 21. 1. brahme ’ti ho ‘vāca brahmano va etad vijaye mahiyadhva iti. tato hai ‘va vidam cakāra brahme ’ti. 2. tasmād vā ete deva atitaram ivā ’nyan devan yad agnir vayur indraḥ. te hy enan nedistham pasprśus sa hy enat prathamo vidaṁ cakāra brahme ’ti. 3. tasmād vā indro ‘titarām ivā ’nyān devān. sa hy enan nedistham pasparśa sa hy enat prathamo vidāṁ cakāra brahme ’ti. 4. tasyai’ṣa adeśo yad etad vidyuto vyadyutad a3 iti nyamiṣad’ as. ity adhidevatam. 5. atha ‘dhyatmam. yad enad gacchatì ‘va ca mano ‘nena cāi ’nad upasmaraty abhi- I said unto him: “Who art thou?” “I am Vayu,” he said; am Matariśvan.” “What strength then is in thee ?” “I could take even everything that is here on earth.” 9. It put down before him a blade of grass [saying]: “Take this.” Approaching it with all his might he could not take it. Thereupon he returned [saying]: “I could not find out what spectre this is.” 10. Then they said to Indra: “O Maghavan, find that out, what spectre this is.” “Yes.” He ran to it. It was concealed from him. 11. In that same space he encountered a woman, greatly shining, Uma Haimavati. He said to her: “What spectre is this ?” IV. 21. 1. “The brahman,” she said; “through the brahman’s complete victory ye are exalted.” Then he knew: “[It is] the brahman.” 2. Therefore indeed these gods-viz. Agni, Vayu, Indra-are as it were greatly above the other gods. For they touched it nearest; for he first knew it to be the brahman. 3. Therefore indeed Indra is as it were greatly above the other gods. For he touched it nearest; for he first knew it to be the brahman. 4. Regarding it [there is] this direction: “What of the lightning hath lightened: ah! hath winked: ah!” Thus with regard to the divinities. s. Now with regard to the self. That which both goes as mind, as it were, and through it (mind) 20. nivavṛnta. m (!). 21. A. nedişmā; B. nediṣum. 3te. an-. B. vidyu-. itis.miş- Jaiminiya-Upanisad-Brahmana. 219 kṣnam samkalpah. 6. tad dha tadvanaṁ nāma. tadvanam ity upāsitavyam. sa ya etad evam veda ‘bhi hai ’nam sarvani bhutāni saṁvāñchanti. 7. upaniṣadam bho bruhi ’ti uktā ta upanişat. brahmim vāva ta upaniṣadam abrume ’ti. 8. tasyai tapo damah karme ’ti pratistha” vedās sarvāngāņi satyam ayatanam. 9. you va etām evam veda ‘pahatya papmānam anante svarge loke yeye pratitisthati. 138. daśame ’nuvake caturthaḥ khandah. daśamo ’nuvākas samāptaḥ. IV. 22. 1. āśā vā’ idam agra asid bhavisyad’ eva, tad abhavat. tu apo ‘bhavan. 2. tās tapo ’tapyanta, tās tapas tepānā huss ity eva prāciḥ prāśvasan. sa vāva prano bhavat. 3. tāḥ prānyā ‘panan, sa va apāno bhavat. 4. tā apānya3 vyānan,’ sa vāva vyano ‘bhavat. 5. tā vyānya samanan. sa vāva samāno ‘bhavat. 6. tās samanyo ‘dunan. sa va udano bhavat. 7. tad idam ekam eva sadhamadyam asid aviviktam. s. sa numarupam āsīd akuruta. tenāi ’nad vyavinak.’ vi ha pāpmano vicyate ya evam veda. 9. tud asuu va adityaḥ prano ‘gnir apāna apo vyano 6 imagination continually remembers it (the brahman). 6. Verily it is tadvana by name. As tadvana it is to be worshiped. Who knows this thus, unto him all beings desire together. 7. “Sir, tell the upaniṣad.” “The upaniṣad has been told thee. Verily, we told thee the panisad of the brahman.” 8. Penance, restraint, action are its foundation, the Vedas all its limbs, truth its abode. 9. Verily he who knows this [upaniṣad] thus, having smitten away evil, stands firm in the endless heavenly world that is not to be injured. IV. 22. 1. Verily this was in the beginning space, being about to become. It became. It became the waters. 2. They performed penance. Having performed penance [uttering] huss, they breathed forth forward. That became breath. 3. Ilaving breathed forth, they breathed out. That became exhalation. 4. Having breathed out, they breathed asunder. That became the vyana. 5. Having breathed asunder, they breathed together. That became the samana. 6. Having breathed together, they breathed up. That became the udana. 7. This [all] was one, associated, not distinguished. 8. He made name and form. Thereby he distinguished it. Distinguished from evil is he who knows thus. 9. Verily yonder sun is breath, Agni is exhalation, the waters are the vyana, the quarters are the samana, the moon 21. 8 A. suk-. 1 samvāmkṣanti. 19-0. 22. 1 repeat aśā vā. T-vinot. A. -im. 3 11-e. 2 yed. apāna. p-. 5-mādam. -raipam. 9 A. upā-. 220

diśas samanaś candramā udanaḥ. 10. tad vā etad ekam abhavat prāņa eva. sa ya evam etad ekam bhavad vedai ‘vam hai ’tad ekadha bhavati ’ty ekadhūi ‘va śresthas svānām” bhavati. n. tad agnir vai prano vāg iti pṛthivi vayur vai prano vag ity antarikṣam adityo vai prano vag iti dyāur diśo vai prano vāg iti grotram candramā vāi prano vāg iti manaḥ puman vai prano vāg iti stri. 12. tasye ‘dam srstam śithilam bhuvanam asid aparyāptam. 13. sa manorupam akuruta. tena tat paryapnot. drdham ha va asye ‘dam sṛṣṭam aśithilam bhuvanam paryāptam bhavati ya evam veda. 139. ekādaśe ’nuvāke prathamaḥ khandah. IV. 23. 1. sāi ‘sa’ caturdha vihita grir udgithas sāmā ‘rkyum jyesthabrahmanam. 2. prāņo vāvo ’d vāg gi sa udgithaḥ. 9. prāņo vāvā ‘mo vāk sā tat sāma. 4. prūno vāva ko vāg rk tad arkyam. 6. prāno vāva jyestho vāg brāhmaṇam taj jyesthabrāhmaṇam. 6. upaniṣadam bho bruhi ’ti, uktā ta upaniṣad yasya te dhātava uktāḥ, tridhātu visu vāva ta upaniṣadam abrume ’ti. 1. etac chuklam krsnam tumraṁ sāmavarna iti ha smu “ha yadai’ ‘va’ śuklakrsne tamro varno bhyavāiti sa vāi te is the udāna. 10. Verily that became one, viz. breath. He who thus knows this as becoming one [saying]: “Verily this thus becometh onefold,” he becomes at once the first among his own people. 11. Verily now Agni is breath, speech is the earth; Vayu is breath, speech is the atmosphere; the sun is breath, speech is the sky; the quarters are breath, speech is hearing; the moon is breath, speech is mind; man is breath, speech is woman. 12. That creation of his, when created, was unsteady, not fully completed. 13. He made the form of mind. By it he completed it. Verily stable becomes this creation which was created, not unsteady, completed, for him who knows thus. IV. 23. 1. This is the fortune divided into four parts, viz. the udgitha, the saman, the arkya, the chief brahmana. 2. Verily breath is ud, speech is gi; that is the udgitha. 3. Verily breath is he (ama), speech is she (sa); that is the saman. 4. Verily breath is ka, speech is rk; that is the arkya. 5. Verily breath is the highest, speech is the brahmana; that is the highest brahmana. 6. “Sir, tell the upaniṣad.” “The upanisad has been told thee, since the elements have been told thee.” With three elements separately (?) verily we told thee the upanisad.” 7. “That white, black, copper-red is the color of the saman,” he used to say; “when the copper-red color descendeth into the 8 1 22. 10 svǎ-. 23. ‘saś. 2 vihitā. ve. B 7 3 B. agiḥ; A. giḥ. 4bru-. -ǎḥ. -sad. -dā Jaiminiya-Upanisad-Brahmana. 221 vṛnte daśama mānușam iti tridhātu. sa aikṣata kva nu ma uttānāya” śayānāye ‘mā devatā balim hareyur iti. 140. urastvam. ekādaśe ’nuvake dvitiyaḥ khandah. 2. tum 4. vi- IV. 24. 1. su puruşam eva prapadunāyā ‘ornita.’ purastat pratyañcam prāviśat. tasma urur abhanat. tad urasa 3. tasmā atrasada età devatu balim haranti. cam anuharantim agnir asmãi balim harati. 5. mano nuharac candrumā asmai balim harati. 6. cakṣur anuharad adityo ‘smai balim harati. 7. crotram anuharad diśo’ ‘smui balim haranti. 9. prānam anuharantam vayur asmãi balim harati. 9. tasyai ’te niskhātāḥ panthā balivāhanā’ ime prāṇāḥ, evam hai ’tam niskhātāḥ pantha balivahanas sarvato ‘piyanti’ prānā ya evam veda. 10. sā hāi ‘ṣā brahmāsandīm ārūḍhā. ā hā ‘smãi brahmāsandim haranty’ adhi ha brahmāsandim rohati ya evaṁ veda. 11. tad etad brahmayaśaśı śriyā parivṛdham. brahma ha tu san yuśasa griya parivṛdho bhavati ya evam vedu. 12. tasyai ‘sa adeśo yo ‘yam dukṣine ‘kṣann antaḥ, tasya yac chuklam tad ṛcām rūpaṁ yat kṛṣṇaṁ tat sāmnāṁ yad eva tāmram iva babhrur” iva tad yajuṣām. 19. ya eva ‘yam cakṣuși puruşa esa 7 "” white and black, it snatcheth these two unto itself … He considered: “Where now may these divinities bring tribute to me lying supine ?” IV. 24. 1. He chose man for a resort. 2. He entered him from the front (east), turned toward him. For him he became wide (uru). Therefore the breast (uras) is called so. 8. To him sitting there these divinities bring tribute. 4. Agni brings to him as tribute speech bringing after. . The moon brings to him as tribute mind bringing after. 6. The sun brings to him as tribute sight bringing after. 7. The quarters bring to him as tribute hearing bringing after. 8. Vayu brings to him as tribute breath bringing after. 9. These are his dug-out paths, carrying tribute, [viz.] these breaths. Thus dug-out paths, carrying tribute, approach from all sides him who knows thus, 10. That [divinity] is seated on the brahman-throne. Unto him they bring the brahman-throne, he mounts the brahman-throne, who knows thus. 11. That same brahman-glory is encompassed by fortune. But being the brahman he is encompassed by glory [and] by fortune who knows thus. 12. Regarding it [there is] this direction which is here in the right eye. What of it is white, that is the form of the re’s; what is black, that [is the form] of the sāmans; what is copper-red, as it were, brownish, as it were, that [is the form] of the yajuses. 13. What this per- 9 23. A. -ta. out. 10 daśś-; before the g an illegible letter, perhaps crossed 11 uktānāya. 24. A. adiś. 2-a. balim vāh-. B. ‘pay-. 3 harati. 6 -śa. ? -a. 222

indra esa prajapatis samaḥ prthivya sama ākāśena samo divā samas sarvena bhūtena, eșa paro divo dipyate. esa eve ‘dam sarvam ity upāsitavyam. 141. ekādaśe ’nuvāke tṛtiyaḥ khandah. IV. 25. 1. suc ca ‘sac cu ‘suc cu suc ca vak ca manaś ca [manay ca] vak ca cakṣuś’ ca protram ca crotram ca caksuś ca graddha ca tapaś ca tapaś ca graddha ca tani ṣoḍaśa. 2. sodaśakalam brahma. sa ya evam etat soḍaśakalam brahma veda tam evāi ’tat sodaśakalam brahma ‘pyeti. 3. vedo brahma tasya satyam ayatanam śamaḥ pratistha damaś ca. 4. tad yatha śvaḥ praisyan papat karmano jugupsetai ‘vam eva ‘har-ahaḥ pāpat karmano jugupsetā “kālāt. s. athai ‘sam daśapadi virat. 6. daśa puruse svarganarakāņi. tāny enam svargaṁ gatāni svargam gamayanti narakam gatāni narakam gamayanti. 142. ekādaśe ‘nuvāke caturthaḥ khandaḥ. IV. 26. 1. mano narako vāñ narakaḥ prāņo narakaś cakṣur narakaś śrotraṁ narakas tvañ narako hastāu narako gudam narakaś śiśnam narakaḥ pādāu narakaḥ. 2. manasā parikṣyāņi vede ’ti veda. 3. vācā rasan vede’ ’ti veda. 4. prāņena son in the eye is, that is Indra, that is Prajapati, the same with the earth, the same with space, the same with the sky, the same with all existence; he shines beyond the sky. One should worship him [saying]: “He is this all.” IV. 25, 1. Being and non-being, non-being and being, speech and mind, [mind and] speech, sight and hearing, hearing and sight, faith and penance, penance and faith: these are sixteen. 2. Sixteenfold is the brahman. He who thus knows this sixteenfold brahman, him this sixteenfold brahman comes unto. 3. The Veda is the brahman, truth is its abode, tranquillity and restraint its foundation. 4. As one about to decease the next day would guard himself against an evil action, even so he should day by day guard against an evil action, until the time. 5. Now of these the viraj is ten-footed. 6. There are ten heavens and hells in man. They, having gone to heaven, cause him to go to heaven; having gone to hell, they cause him to go to hell. IV. 26. 1. Mind is a hell, speech is a hell, breath is a hell, sight is a hell, hearing is a hell, the skin is a hell, both hands are a hell, the rectum is a hell, the penis is a hell, both feet are a hell. 2. He knows: “With the mind I know those things which are to be examined.” 3. He knows: “With speech I know savors.” 4. He knows: “With breath I know odors.” 26. 1-kṣā-. 2 vad-. 24. -úr, 25. 1-aś. 1 Jaiminiya-Upaniṣad-Brāhmaṇa. 12. 223 gandhan vede ’ti veda. s. cakṣuṣā rūpāņi vede ’ti veda. 6. crotrena śabdan vede ’ti veda. 7. tvacā samsparśan vede ’ti veda. 8. hastabhyam karmani vede ’ti veda. 9. udarena ‘śanayam vede ’ti veda. 10. gignena rūman vede ’ti veda. 11. pādābhyām adhvano vede ’ti veda. n. plakṣasya prusravanasya pradeśamātrād uduk tat prthivyai madhyam. atha yatrui ’te sapta rsayas tad divo mudhyam. 13. atha yatrai ’ta nṣās tat pṛthivyai hrdayam. atha yad etat kṛṣṇam candramasi tad divo hrdayam. 14. sa ya evam ete dyavapṛthivyor madhye ca hrdaye ca veda nāTM ‘kamo” ‘smal lokat pruiti. 15. namo ’tisāmāyāi ’turetāya’ dhṛtarastraya parthugravasaya ye ca pranam rakṣanti te ma raksantu. svasti. karme ’ti garhapatyaś śama’ ity ahavaniyo dama ity anvahiryapacanaḥ. 143. ekādaśe ’nuvake pañcamaḥ khandaḥ, ekadaśo ’nuvākas samāptaḥ. IV. 27. 1. kas savitā, kā sāvitrī. agnir eva sanità. prthivi savitri. 2. sa yatrā ‘gnis tat pṛthivi yatra vā pṛthivi tad agniḥ. te dve yoni. tad ekam mithunam. 3. kas savitā, kā sāvitri. varuņa eva savitā, āpas sāvitrī. 4. sa yatra varuņas tad apo 5. He knows: “With sight I know forms.” 6. He knows: “With hearing I know sounds.” 7. He knows: “With the skin I know contacts.” 8. Ile knows: “With both hands I know works.” 9. He knows: “With the belly I know hunger.” 10. He knows: “With the penis I know delights.” 11. Ile knows: “With both feet I know roads.” 12. Just one span to the north of the Plakṣa Prāsravana is the middle of the earth. And where these seven sages (Ursa major) are, that is the middle of the sky. 18. And where these salts are, that is the heart of the earth. And what is black in the moon, that is the heart of the sky. 14. He who thus knows the two centers and the two hearts of the sky and the earth departs not unwilling from this world. 15. Homage to Atisāma Etureta (?), to Dhṛtarastra, to Pārthuśravasa, and let those who protect breath protect me. Hail. Action’ is the householder’s fire; tranquillity’ is the ahavaniya fire; ‘selfrestraint is the anvüharyapacana fire. IV. 27. 1. What is Savitar? What is Savitri? Agni is Savitar, earth Savitri. 2. Where Agni is, there is earth; or where earth is, there is Agni. These are two wombs. This is one couple. 3. What is Savitar? What is Savitri? Varuna is Savitar, the waters are Sāvitrī. 4. Where Varuna is, there the waters 26. * komo. 4 A. -samaya; B. -sāmāya. betur-. 6 corrected from pārijuer. -may. 7 224

11. kas yatra va “pas tad varunah. te dve yoni. [tad ekum mithunam.] 8. kas”, savitü. kā sāvitrī. vayur eva savitā. ākāśas sāvitrī. 6. sa yatra vayus tad ākāśo yatra vā “kāśas tad vayuḥ, te dve yoni. tad ekam mithunam. 1. kas savita, kā sāvitrī. yajña eva savita. chandānsi savitri. 8. sa yatra yajñas tac chandānsi yatra va chandānsi tad yajñaḥ, te dve yoni. tad ekam mithunam. 9. kas savitā, kā sāvitri. stanayitnur eva savita. vidyut süvitri. 10. sa yatra stanayitnus tad vidyud yatra và vidyut tat stanayitnuh. te dve yoni. tad ekam mithunam. savitā. kü süvitri. aditya eva savita. dyāus sāvitrī. 12. sa gatrā ”dityas tad dyitur yatra và dytus tad adityah. từ đve gone tad ekam mithunam. 13. kas savitā, kā sūvitri. candra eva savita. nakṣatrāni sāvitrī. 14. sa yatra candras tan nakṣatrūni yatra vā nakṣatrani tac candrah, te dve’ yoni. tad ekam mithunam. 15, kas savitā, kā sāvitrī, mana eva savitā, vāk sāvitrī. 16. sa yatra manus tad vāg yatra [vā] vāk tan manah. te dve yoni. tad ekam mithunam. 17. kas savitā, kā sāvitri. puruşa [eva] savitā. strī sāvitrī. sa yatra purușas tat strī1 yatra vā strī tat puruṣaḥ. te dve yoni, tad ekam mithunam. 144. dvādaśe ’nuvake prathamaḥ khandah. are; or where the waters are, there is Varuna. These are two wombs. [This is one couple.] 5. What is Savitar? What is Savitri? Vayu is Savitar, space Savitri. 6. Where Vayu is, there is space; or where space is, there is Vayu. These are two wombs. This is one couple. 7. What is Savitar? What is Savitri? The sacrifice is Savitar, the metres are Savitri. s. Where the sacrifice is, there the metres are; or where the metres are, there is the sacrifice. These are two wombs. This is one couple. 9. What is Savitar? What is Savitri? Thunder is Savitar, lightning Sāvitrī. 10. Where thunder is, there is lightning; or where lightning is, there is thunder. These are two wombs. This is one couple. 11. What
12. What is Savitar? What is Savitri? The sun is Savitar, the sky Savitrī. 12. Where the sun is, there is the sky; or where the sky is, there is the sun. These are two wombs. This is one couple. is. What is Savitar? What is Savitri? The moon is Savitar, the asterisms are Savitri. 14. Where the moon is, there the asterisms are; or where the asterisms are, there is the moon. These are two wombs. This is one couple. 15. What is Savitar? What is Savitri? Mind is Savitar, speech is Savitri. 16. Where mind is, there is speech; or where speech is, there is mind. These are two wombs. This is one couple. 17. What is Savitar? What is Savitri? Man is Savitar, woman Sāvitrī. Where man is, there is woman; or where woman is, there is man. These are two wombs. This is one couple. 2
13. p-. abbreviate here and in the following. B. -un. iḥ (!). Jaiminiya-Upanisad-Brāhmaṇa. 225 IV. 28. 1. tasya eṣa prathamaḥ pãdo bhus tat savitur varenyam iti. agnir vai varenyam. apo vai varenyam. candrama vai varenyam. 2. tasya eşa dvitiyaḥ pādo bhargamayo bhuvo bhargo devasya dhimahi ’ti. agnir vài bhargah. adityo vai bhargah. candrama vai bhargaḥ. s. tasya esa tṛtiyaḥ pādas svar dhiyo yo naḥ pracodayad iti. yajño vai pracodayati. stri ca vai puruşaś ca prajanayataḥ. 4. bhur bhuvas tat savitur varenyam bhargo devasya dhimahi ’ti. agnir vai bhargaḥ. adityo vai bhargah. candrama vai bhargah. s. svar dhiyo yo naḥ pracodayad iti. yajño vai pracodayati. stri ca vai purusaś ca prajanayataḥ. 6. bhur bhuvas svas tat savitur varenyam bhargo devasya dhimahi dhiyo yo naḥ pracodayad iti.’ yo va etām sāvitrim evam veda ‘pa punarmṛtyum tarati savitryā eva salokatāṁ jayati savitrya eva salokatāṁ jayati. 145. dvādaśe ’nuvake dvitiyaḥ khandaḥ. dvādaśo ’nuvākas samaptaḥ. ity upaniṣadbrāhmaṇaṁ samāptam. IV. 28. 1. This is its first pada: “Bhūs; that desirable [splendor] of Savitar.” Fire indeed is what is desirable. Waters indeed are what is desirable. The moon indeed is what is desirable. 2. This is its second pada, made up of splendor: “Bhuvas; may we obtain the god’s splendor.” Fire indeed is splendor. The sun indeed is splendor. The moon indeed is splendor. 3. This is its third pada: “Svar; who may impel our devotion.” The sacrifice indeed impels. Woman and man propagate. 4. “Bhus, bhuvas; may we obtain that desirable splendor of god Savitar.” Agui is splendor. The Sun is splendor. The Moon is splendor. “Svar; who shall impel our devotion.” The sacrifice impels. Woman and man propagate. 6. “Bhus, bhuvas, svar; may we obtain that desirable splendor of god Savitar, who may impel our devotion.” He who knows this Savitrī thus overcomes second death, he wins the same world with the Savitri itself; he wins the same world with the Savitri itself.
15. 1-san. insert yajño vai pracodayati. stri ca vai puruşaś ca prajanayataḥ. VOL. XVI. 30 226

NOTES. The MSS. have this heading: talavakārabrāhmaṇe (!) upaniṣadbrāh- manam. In the numbering of the paragraphs the MSS. are careless and inconsistent. A. omits the anuvaka and khanda divisions, but numbers successively the paragraphs of each book. I have not thought it worth while to record simple omissions or inaccuracies of B. and C. in the anuvāka and khanda divisions, or of all three MSS. in the paragraphnumbers. With book ii. 1, A. and B. begin a new set of numbers (at the end of the paragraphs), omitting however the first three paragraphs (ii. 1-3), and numbering ii. 4 as 2; but after this regularly ii. 55, etc., to the end of book iii., iii. 42 57. There are remnants of a still different system of numbering in B., where the first three paragraphs of book iii., in addition to the other figures, are numbered as 56, 57, and 58 respectively; iii. 18. has in B. the additional number 70; iii. 22. has 73; iii. 32. has 79. The numbering of these last three chapters is clearly at variance with that of the first three of the book, and also with the order of the paragraphs in our text. I. 1. 1 ff. Cf. 8. 1 ff.

1

I. 1. s. Cf. GB. i. 6, sa (prajāpatiḥ) khalu pṛthivyā evā ‘gnim niramimatā ’ntarikṣād vāyum diva adityam. The rest is different. - prānedat: cf. JB. i. 354, tasya (i. e. yajñasya) yo rasaḥ prāṇedat…

I. 1. . Cf. Mait. U. vi. 23, athā ’nyatrā ‘py uktam yah śabdas tad om ity etad akşaram.

I. 1. 8. tāny… aṣṭāu: i. e. pṛthivi, agni; antariksa, vayu; dyu, aditya; vāc, prāna. -The whole paragraph is repeated at i. 6. 6; and, omitting etány, i. 33. 11; 34. 2. — aṣṭāśaphāḥ paśavas: cf. JB. iii. 241, 247, aṣṭākṣarā vāi gāyatrī, aṣṭāśaphaḥ paśavaḥ; TMB. iii. 8. 2 (CB. vi. 2. 2. 15). Elsewhere-e. g. TS. vi. 1. 6. 2; iii. 2. 9. 4; AB. i. 21. 15; 28. 11-the jagati is connected with the domestic animals.

I. 2. 3. ovāзc… ova: cf. iii. 39. 1 (i. 3. 1).

I. 2. 4. parāñ: here to no purpose,’ as AB. iii. 46. 2, 3, 4. In paragraphs 5 and 6 it has its ordinary meaning. The -añ for -ák also in nyan i. 6. 1: cf. Kath. U. ii. 4. 1 (and Böhtlingk’s note); Ait. U. iii. 3; Mait. U. vi. 17 (avan); but parāk and arvák at i. 9. 5.

I. 2. 5. sa sarvā. . . nusaṁvāti: cf. TB. ii. 3. 9. 6, sarvā diśo ’nusamvāti; iii. 10. 4. 2, sarvã diśo ’nusaṁvāhi.

I. 3. 1. etabhyam: scil. devatābhyam: cf. below, 8, etabhir devatabhir. 1. 3. 2. sa yatha… cf. śB. xiv. 6. 1. 8 (BAU. iii. 1. 8); ix. 3. 3. 6; JB. ii. 418, sā yathā vṛkṣam ākramaṇāir ākramamāņa iyād evam eva

svargam lokam rohanto yanti (AB. iii. 19. 6-7).

I. 3. 3. mṛtyu is also identified with aśanāyā BAU. i. 2. 1, and below iii. 12. 2. The peculiar & is suported by 4; iii. 12. 2; iv. 24. 9; and JB. i. 136 (three times); but aśanãyantīḥ and aśanãyeyuḥ JB. i. 117.

Jaiminiya-Upaniṣad-Brāhmaṇa.

227

I. 3. 4. annam… candramaḥ: cf. KBU. iv. 2, candramasy annam; Mait. U. vi. 5.

I. 3. 4, 5. Cf. JB. i. 136, annenā ‘śanayāṁ ghnanti, tam-tam aśana. yam annena hatva svargam lokam arohan.

I. 3. 6. The emendation rathasya is made certain by RV. viii. 91 (80). 7, khe rathasya khe nasaḥ.

I. 3. 7. The meaning of atha yad… pratihārāt is obscure.

I. 3. s. yatha ‘gnina… samsrjyeta: cf. JB. i. 81 (twice) yatha ‘gnāv agnin abhisamadadhyāt tādṛk tat. The precative asicyād (AśS. ii. 3. 5, asiñcyād) among these optatives is very surprising, and calls perhaps for an emendation (asiñced?).

I. 4. 1 ff. Cf. iii. 39. 3 ff.

I. 4. 2. ativyadhi… śūraḥ: a Vedic reminiscence: cf. VS. xxii. 22, rajanyaḥ śura iṣavyo tivyadhi; TS. vii. 5. 18, rajanya işavyaḥ śūro mahāratho jayatām; śB. xiii. 1. 9. 2, rajanyaḥ śūra iṣavyo ‘tivyādhi mahāratho jayatām.

I. 4. s. daśavāji: perhaps of tenfold strength.’

I. 4. 4. On the inferiority of the ass to the horse cf. TS. v. 1. 2. 2 ff.; CB. vi. 4. 4. 7.

I. 4. s. kubhra occurs again at iii. 39. 5. Neither this nor MS. ii. 5. 3 (p. 50. 16, 18) cast light on the exact meaning of the word. - anāryas: the emendation is doubtful, but a change from ryy to rthy would be easy in a Devanāgari MS. Instead of rājñaḥ, rājyam would be expected: cf. TS. ii, 6. 6. 5, ya evaṁ veda pra rājyam annādyam āpnoti; śB. ii. 4. 4. 6, rājyam iha vāi prāpnoti ya . . .

I. 4. s. him vo: him bhā would be expected, as in 1.

I. 5. 1. ne: read so with the MSS.; ? as below iii. 3. 1; 14. 8, -nirbhinna; iv. 3. 3; 21. 8, sarvāñgāņi; iv. 1. 8 MSS. ayany; AB. i. 13. 4; 30. 5 cf. Tait. Prat. vii. 4.

I. 5. s. satyam: the emendation is doubtful, the whole chapter ob- scure. I. 5. §. yāvatī … pṛthivī; cf. TS. ii. 6. 4. 3; 5. 2, etc. I. 5. 6. vgrh+ud of the lifting up of a cup, as AB. vii. 33. 2, tān (i. e. camasān) yatro ‘dgṛhṇīyus tad enam upodgṛhņiyāt. i. e. ‘in silence,’ opposed to vācā, as i. 58. 6, etc.

manasā: I. 6. 1. tena vā etam… nidadhyād iti: the text as it stands is unintelligible, the chapter obscure throughout. I. 6. 3. ragmin… vyuhati: cf. Iśa U. 16, yama surya prājāpatya vyuha raśmin…

1. 6. 4. anālayanam: formed from alaya as anilayana (Tait. U. ii. 7) from nilaya, and meaning the same. I. 7. 1. There is no indication of a lacuna between te and karoti in any of the MSS.

I. 7. a. catvari vak… vadanti, RV. i. 164. 45; repeated below, at i. 40. 1.

I. 7. 6. sa yatha ‘śmánam… the same comparison occurs again below at i. 60. 8 and ii. 3. 12-13; in all three passages read losto (for lostho): cf. Chand. U. i. 2. 7, 8, yathā ‘śmānam ākhaṇam ṛtvā (Böhtlingk inserts mrtpindo) vidhvansata evam hai ‘va sa vidhvansate ya… ;228

BAU. i. 3. 8, sa yatha ’¢mānam ptva Losto vidhvansetai ’vam hài và vidhvansamānā viṣvañco vineśuḥ. At the end B. and C. have iti svarakhandaḥ. I. 8. 1 ff. Cf. I. 1. 1 ff. I. 8. 4, 5 iii. 19. 3, 4. I. 8. 7. dravantam: it is barely possible to support the reading of the MSS. dravam by RV. iv. 40. 2 b. I. 8. 10. marimṛśitva: the exact meaning is as doubtful here as it is CB. iv. 5. 1. 10: cf. Eggeling’s note, SBE. xxvi. 388. I. 8. 11. tenāi ’nam… : cf. JB. i. 322, sa yatha madhuna lājān prayuyad evam evāi ’tenā ‘kṣareņa sāmān (!) rasam dadhāti; and ii. 77, yatha madhv āsicya lājān āvapet tad anyathai ‘va syāt tādṛk tat. I. 8. 12. ayasm: the clause is so much abbreviated as to be obscure. The peculiar position of the pluti-mark in the MSS., though repeated twice, is very probably due to a mistake. Cf. Schroeder, MS., i., introduction, p. xxx, and ZDMG. xxxiii. 187. bahur bhūyas: cf. RV. i. 188. I. 9. 2. vág ity rk: cf. Chand. U. i. 3. 4; 7. 1: BAU. i. 5. 5. I. 9. 4. aṣṭāu: those enumerated in 2. 5, bahviś ca bhūyasīś ca.

I. 9. s. vyomanto vācaḥ: I have taken vyomāntaḥ here in its primary sense; see below, note to i. 10. 4. I. 10. s. yatha sūcyā… cf. JB. ii. 10, yathā sūcyā palāśāni saṁtrnṇāni syur evam etenā ‘kṣarene ‘me lokās samtṛņņāḥ; Chand. U. ii. 23. 4, tad yathā śañkunā sarvāņi parņāni saṁtṛṛṇāny evam oṁkāreņa sarvā vāk saṁtrunā. These parallel passages show that śanku in the Chand. U. may be taken in its ordinary meaning of ‘pin’ (AB. iii. 18. 6). I. 10. 4. daśadhā … the same series of numerals is repeated at i. 28. 3 and 29. 5. Cf. Weber, ZDMG. xv. 132 ff. The series at TMB. xvii. 14. 2 is very similar to this; the chief difference is badva (cf. AB. viii. 22. 4) for padma; vyomānta occurs nowhere else, and the meaning given to it is purely conjectural. It occurred above, i. 9. 5, in its ordinary sense. I. 10. 5. Cf. KB. viii. 9, tā parovariyasir abhyupeyāt. trin agre stanan atha dvāv athai ‘kam paraspara eva tan lokān variyasaḥ kurute; AB. i. 25. 6, parovarīyānso vā ime lokā arvāg aňhīyānsaḥ. I. 10. 10. satyam… apa: cf. RV. x. 85. 1, satyeno ’ttabhitā bhumiḥ. I. 11. 1. annakāśinir: it would be easy to emend to -kānkṣiņir or -kāminir, were it not for the fact that the word occurs twice again, without any variants, in a similar story, JB. i. 88, prajapatiḥ prajā asṛjata. tā enam sṛṣṭa annakāśinir abhitas samantam paryaviśan. tabhyo himkāreņā ’nnādyam asrjata… tam etat praja annakāśinīr abhitas samantam pariviśanti. tabhyo himkāreņai ‘va ’nnadyam srjate; also JB. ii. 148, ta enam annakāśiniḥ prajā abhyupāvavṛdhuḥ; and at JB. ii. 149, tā enam annakāśiniḥ (MSS. -śīn-) prajā abhyupāvartante.–The same tautological expression tam . . . sarve deva abhitas samantam paryaviśan occurs at JB. ii. 142. I. 11. 5-9; 12, 1-2, 4. Cf. Chand. U. ii. 9. 2-8, where however the pratihāra is connected with the embryos, and the upadrava with the forest-animals. Jaiminiya-Upanisad-Brahmana. 229 I. 11. 5. Cf. JB. iii. 213, prajāpatiḥ paśūn asṛjata. te ‘smat (MSS. -n) sṛṣṭā asamjānānā apākrāman (MSS. -krá). so ‘kamayatā ‘bhi ma paśavas saṁjānīran. na mad apakrāmeyur iti. sa etat sāmā ‘paśyat tena ‘stuta. tato vai tam paśavo ‘bhisamajanata (MSS. -samanj-) tato smad anapakramino ‘bhavan. tad u (MSS. vi) hiñkāram bhavati. hum iti vai paśavas samjānate hum iti mātā putram abhyeti hum iti putro mataram. I. 11. . tantasyamānā: the emendation is doubtful. I. 12. 1. upadravam grhnanta: the pun here is not quite clear to me; perhaps upadrava is to be taken as ‘mishap,’ and reference is made to the harmful nature of the Gandharvas: cf. AV. viii. 6. 19; Pischel, Ved. Stud. i. 80. I. 12. 4. Cf. Chand. U. ii. 9. 1-8; ii. 14. I. 12. 5. Cf. Chand. U. ii. 9. 1, sarvada samas tena sama. I. 12. 7. Cf. Chand. U. ii. 5. 1; 16. 1; SB. iii. 1; below i. 35. 2 ff. I. 12. 9-13. 1. Cf. Chānd. U. ii. 3. 1-2; 15. 1; CB. i. 5. 2. 18; ii. 2. 3. 8. I. 13. 1. yad vṛṣṭāt… cf. śB. ii. 6. 3. 7, vṛṣṭād osadhayo jāyante. I. 13. 5. Cf. Chand. U. ii. 7. 1; below, 33. 3. I. 15. s. anṛcena sāmnā: cf. A. C. Burnell’s Arşeyabrāhmaṇa (Mangalore, 1876), Introduction, p. xi ff., “by a sāman was intended a melody or chant, independent of the words; . . . the earliest records that we have make a distinction between the chant and the words, and treat the first as of more importance.” To the references there given may be added AśS. ix. 9. 9 (see Weber, Ind. Stud. x. 156, and Sitzungsb. d. Berliner A. d. W. (1892), p. 807), and below i. 18. 8 and 21. 9. I. 15. 4. prasāma, prasāmi: the former is not found elsewhere, the latter occurs in the likewise obscure passage śB. iii. 9. 1. 9, vāg vai sarasvaty annam somas tasmād yo vācā prasāmy annādo hãi ‘va bhavati, from which it would seem that prasāmi might mean abundantly’ rather than ‘imperfectly’ (PW., pw., Eggeling): cf. Chand. U. ii. 8. 3. I. 16. 4. rci sama gayama: i. e. ‘sing a re to a saman-melody’: cf. Burnell’s Arşeyabrāhmaṇa, Introd. p. xii, “A saman is sung (gãi) on (or, as we should say, to) a re (rei). This idiom is an old one, for it occurs in the Brahmaņas repeatedly; if the re (or words) really formed part of the saman, this idiom would be impossible.” I. 16. s. te: i. e. the chants of the noon and evening libations. I. 16. 8. The present kāmayate of all MSS. has certainly crept in from 9. I. 16. . On the redundant pronoun see Delbrück, Altind. Synt., p. 215; Whitney, AJPh. xiii. 304. I. 18. 1. Cf. JB. i. 283 ff. (partly translated by Whitney, Trans. Am. Philol. Assoc. xxiii. 30), prajapatir devan asrjata. tan (A.B tā) mṛtyuḥ (-um) papma ’nvasṛjyata. te devāḥ prajapatim (prajām) upetya ‘bruvan kasmād (asmā) u no ‘sṛṣṭhā (sṛṣṭā) mṛtyum cen naḥ (na) papmānam anvavasrakṣyann (-sṛksy-) asithe ’ti. tān (A.B. tā) abravic (A.B. br-) chandānsi sambharata tāni yathāyatanam pravicata tato mṛtyunā pāpmanā vyāvartsyathe (-vrtsy-) ’ti. vasavo (savo) gayatrim samabha- 230

ran (saṁbh-). tāṁ te prāviśan. tān sā (sa) ‘cchadayat. viśve devā anustubham samabharan. tāṁ te prāviśan. tān sā ‘cchadayat (-n). marutaḥ pañktim samabharan, táṁ te prāviśan. tān sā ‘cchādayat, sadhyāś cā “ptyaś cã ’ticchandasam (C. -dañsam) samabharan. tām te prāviśan. tan sa ‘cchādayat (C. -n). 284. savanāny eve ’ndrāgnī anuprāviśatām. tato vai tān (tā) mṛtyuḥ pāpmā na nirajānāt. kuto hi tasya mrtyuḥ papme “śisyate yam na nirjānāti. na hai ’nam mṛtyuḥ papmā ’nuvindati ya evam veda. chandānsi vāva tān mṛtyoḥ papmano ‘cchadayan (C. -day-). tad yad enan (-nā) chandānsi mṛtyoḥ pāpmano ‘cchādayans tac chandasam chandastvam. chādayanti evãi ’nāṁ chandānsi mrtyoḥ papmano ya evam veda. I. 18. 3-4. Cf. Chand. U. i. 4. 2, devā vai mrtyor bibhyatas trayim vidyām prāviśan. te chandobhir acchadayan. yad ebhir acchādayans tac chandasam chandastvam. I. 18. s. rey asvarāyām: cf. i. 21. 9, etāvad vāva sāma yāvān svaraḥ. rg vā eșa rte svarād bhavati, whence it appears that a re without melody (sāman svara) is meant : see above, i. 15. 3; 16. 4. 1 I. 18. 9. The Chand. U. i. 4. 4 identifies svara and om. I. 19. s. etena hā ‘sya sarveno ‘dgītam… : cf. i. 57. 9; 58. 10. The construction of vvraśc + a with the ablative (instead of dat. or loc.) is noteworthy. I. 20. a. tad yatha… cf. JB. i. 144, yatha vá akşena cakrau vişkabdhāv evam etene ‘mẫu lokāu viṣkabdhau; RV. vii. 99. 3.

6. The three agās are described below, ì. 37. 1. - The precise technical meaning of agita, vibhuti, pratiṣṭhā, and pragā is obscure. I. 21. 4. The paragraph is not clear to me; ahoratrā as feminine is very irregular; prācīr I have taken in the sense of paracir (into which it should perhaps be corrected) ‘successive,’ as AB. vi. 18. 6 ff. I. 21. . rg vā. . . : cf. above, i. 18. 8. I. 22. 2. Cf. TS. vi. 3. 1. 4-5, na ‘dhvaryur upagāyet. vāgvīryo vā adhvaryuḥ, yad adhvaryur upagayed udgātre vacaṁ samprayacched upadásukā ‘sya vāk syāt. I. 23. s. tasya ‘bhipīlitasya…. this is a clear contradiction of i. 1. 6. I. 24. 1. The same play between aksara and Vkṣar in Amṛtanāda U. 24, yad akṣaram na kṣarate kadacit (Ind. St. ix. 32): cf. also CB. vi. 1. 3. 6. I. 24. 2. The same play between akṣara and yksi is repeated below, i. 43. 8. I. 25. . atha yathā. . . : i. e. as insignificant as a pail in comparison with a river. I. 25. 7. Cf. JB. i. 324, trāiṣṭubho vā asāv adityaś śuklam kṛṣṇam puruşaḥ. I. 25. s. yo ‘gnir mrtyus saḥ: cf. śB. ii. 2. 4. 7, 9, agner mrtyor ātmānam atrāyata; JB. i. 12, devā vai mṛtyunā samayatanta. sa yo ha sa mrtyur agnir eva saḥ. Chand. U. iii. 1-4 and vi. 4. 2 are quite different from this paragraph. I. 25. 10. On the puruşa of the sun cf. KBU. iv. 3; Chand. U. i. 6. 6; iv. 11. 1; BAU. ii. 1. 2; iii. 9. 12. I. 26. 1. Cf. JB. i. 254, trivṛe cakṣuś śuklaṁ kṛṣṇam kanīnikā; 324, Jaiminiya-Upanisad-Brahmana. 231 trāiṣṭubham idam cakṣuś śuklaṁ kṛṣṇam puruṣaḥ; CB. xii. 8. 2. 26, trivṛd va idam cakṣuḥ śuklam kṛṣṇam kaninaka; below i. 34. 1. I. 26. 3. tad yas tā āpo…: cf. i. 29. 5; 33. 5; CB. ii. 1. 1. 3: cf. AA. iii. 2. 2-4. I. 26. 4. On the puruşa of the eye cf. KBU. iv. 18, 19; Chand. U. i. 7.5; iv. 15. 1; BAU. ii. 3. 5; iv. 2. 2; v. 5. 2, 4, etc. I. 26. s. The paragraph is obscure. I. 26. & ff. The Chand. U. vi. 4. 4. mentions rohitam, śuklam and kṛṣṇam rupam of the lightning. I. 26. 8. On the puruşa in lightning cf. KBU. iv. 5; Chand. U. iv. 13. 1; BAU. ii. 1. 4; 5. 9. I. 27. 1. adhyaste: very likely in the sense of ‘prevails,’ which PW. assumes for it in RV. i. 25. 9. annaṁ kṛtvā: because death is hunger: above i. 3. 3; BAU. i. 2. 1, 4. I. 28. 2. sa esa saptaraśmir vrsabhas tuvişman: the last three words are quoted from the re below, 29. 7 (RV. ii. 12. 12a). I. 28. s. On these numerals see above, note to i. 10. 4. I. 29. 7. The rc is RV. ii. 12. 12. I. 29. 8. esa hy eva… rṣabhaḥ: cf. JB. ii. 87, indro và akamayata rṣabhas sarvāsām prajānāṁ syām ṛṣabhatām gaccheyam iti. sa etam yajñam apaśyat tam āharat tenā ‘yajata. tato vãi sa ṛṣabhas sarvāsām prajānām abhavad rṣabhatām agacchat. -mahiya here and below (46. 2; 48. 5) was certainly connected with mahant rather than with ymah: cf. PW. s. v. vmahiy; the commentator of TS. vii. 5. 10 explains it by pūjā.

I 30. 2. anişedham sāma: nisedha is the epithet of several sāmans. 1. 30. 5. i. 45. 6.-AB. iv. 2. 3. states that the nandanam sama (SV. ii. 653) is abhrātṛvyam and bhrātṛvyahā: cf. also Ind. Stud. iii, 203, 208. I. 31. s. Very differently on the sevenfold saman, Chánd. U. ii, 8 ff, yā devatâḥ: on the divinities of the different quarters see BAU. iii. 9. 20 ff. I. 32. 1. The re is RV. viii. 70 (59). 5. I. 33. 2. tad yad vai brahma sa praṇaḥ: this is the doctrine of Kauşitaki and Pāiñgya (KBU. ii 1; 2.), of the sacrificial fires as revealed to Upakosala Kāmalāyana (Chand. U. iv. 10. 5), and one of the explanations of Varuna to Bhrgu (Tait. U. iii. 3. 1). The same was taught by Udañka śaulbayana (BAU. iv. 1. 2). For a refutation of it see BAU. v. 13. 1. I. 33. 8. Cf. i. 13. 5.-mana eva hinkarah: ef. Chand. U. ii. 11. 1. vāk prastavah: cf. Chand. U. ii. 7. 1; 11. 1. I. 33. 4. karoty eva vācā: cf. below ii. 2. 8; iii. 32. 9, sa esa práno vāca karoti: CB. iv. 6. 7. 5, sā yatre ‘yaṁ vāg āsīt sarvam eva tatrā ‘kriyata sarvam prājñāyatā ’tha yatra mana asin nai ‘va tatra kim canā ‘kriyata na prajñāyata no hi manasā dhyāyataḥ kaś canā “jānāti; Mahānar. U. iv. 7, vāca krtam karma kṛtam; VS. xiii. 58 and comment on it, śB. viii. 1. 2. 9. gamayati manasā: cf. Chand. U. v. 10. 2 ( iv. 15. 6), tat puruso manasa enan brahma gamayati. tad etan… manaḥ: cf. Mait. U. vi. 34, tāvan mano niroddhavyam hrdi yavat kṣayam gatam.

232 H. Oertel

1. 33. 5. agniḥ prastāvaḥ: cf. Chãnd. U. ii. 2. 1. — aditya udgithaḥ: cf. Chand. U. ii. 20. 1 (i. 3. 1). I. 33. 7. The same etymology recurs below, 40. 6; 48. 7; 51. 2; iv. 13. 2. I. 33. s. For the identification of sun and moon with the saman cf. Chand. U i. 6. 3, 4. I. 34. 1. Cf. above 26. 1. I. 34. s. sa eşa ahutim atimatya and ta eta ahutim atimatya in 5 refer to pada c of the rc quoted in 6. I. 34. . The stanza is AV. x. 8. 35, which reads sadhriciḥ for samīcīḥ in b, and ahutim in c. In b dadante (manuscript reading: see Whitney, Index Verb.) should be restored for dadate of the edition. For diśas samiciḥ cf. śB. vii. 3. 1. 24. I. 34. 7. The stanza is AV. x. 8. 36, which has eṣām for eko in c, and eke for anye in d. I. 34. 11. tā etās… annādyāya: obscure and probably corrupt. I. 35. 1. samvatsara: 36. 1, parjanye, 4, puruse, and 10, devatāsu, prove it to be locative. I. 35. 2 ff. Cf. above, i. 12. 7. I. 35. 4. A similar play on varṣaḥ and varṣaḥ śB. ii. 2. 3. 7. I. 35. 6. nidhanakṛta : nidhanikṛta would be expected, but cf. the similar passage SB. iii. 1, which ends hemanto nidhanam. tasmad dhemantam praja nidhanakṛtā ivā “sate nidhanarūpam ivāi ’tarhi. I. 36. 1. Cf. Chand. U. ii. 3. 1 and 15. 1; similarly TS. i. 6. 11. 3-4; śB. i. 5. 2. 18. I. 36. s. pratyag: contrasted with urdhva in 4, as Kāṭh. U. i. 5. 3, ūrdhvam prāṇam unnayaty apānam pratyag asyati (cf. Chānd. U. iii. 13. 3, yo ‘sya pratyañ suşiḥ so ‘pānaḥ, 5, yo ‘syo “rdhvaḥ susiḥ sa udānaḥ). It corresponds to avrtta in Chand. U. ii. 2. 2, lokā urdhvāś cā “vṛttāś ca. I. 36. 6. Cf. Chand. U. ii. 19. I. 36. 8. Cf. Chand. U. ii. 7. I. 36. 10. Cf. Chand. U. ii. 20. I. 37. 1 ff. On this distribution of the savanas among the different divinities see Eggeling’s note, SBE. xii., p. xviii. I. 37. 2. On the manner in which the castras of the three savanas should be sung cf. AB. iii. 44. 5. Also below i. 51. 6 ff.-The term mandra is frequently connected with Agni in the RV. Differently Chand. U. ii. 22. 1, where the vinardi samnaḥ is regarded as Agni’s udgitha.rdhnoti with accusative, like vpus. I. 37. s. ghosiņi, upabdimati: these two adjectives are also combined JB. i. 253, yasmad etad ghoṣi ‘vo ‘pabdimad iva giyate tasmad ghoşi ‘vo ‘pabdimad iva garbhā jāyante: cf. AB. iv. 9. 3, aśvarathene ’ndra ājim adhāvat. tasmāt sa uccāirghoşa upabdimān kṣatrasya rūpam. āindro hi sah. The Chand. U. assigns to Indra the clakṣṇam balavat sāmnaḥ. I. 37. 5. ucca: i. e. further on’: cf. below 7. I. 37. 6. The Chand. U. also attributes the krāuñcam samnaḥ to Bṛhaspati, while in TS. ii. 5. 11. 1 it is assigned to the Asuras: yat krauncam anvāhā “suram tad yan mandram mānuşaṁ tat. As to its char- Jāiminiya Upaniṣad-Brāhmaṇa. 233 acter, cf. comment. on TS. v. 5. 12. 1, krāuñco dāruṇasvanaḥ pakṣiviśeṣaḥ. I. 38. 2. nitarām may mean ‘in a low tone.’ The rest of the chapter is obscure and partly corrupt. I. 38. s. A loma sāman is mentioned TMB. xiii. 11. 11. The point of the pun between loma [sāman] and lomaśāni (perhaps covered with herbs’) śmaśãnāni is not clear. I. 38. 4. galūnasa: the exact form of the name is not quite certain ; at J.B. i. 316, A.B.C. read galana, D. galuna. śāmulaparṇābhyām: probably corrupt; but I have not corrected the u into i, because śāmīla is only found as adjective, ‘made of śami-wood.’ I. 39. 1. Paulușita is probably the same person as Pauluşi, Chand. U. v. 11. 1 (CB. x. 6. 1. 1), who is (Chand. U. v. 13. 1) also addressed as Prācinayogya. I. 39. 3. sāmnaḥ pratiṣṭhā: cf. BAU. i. 3. 29, tasya hai ’tasya samno yaḥ pratiṣṭhām veda prati ha tiṣṭhati. tasya vai vāg eva pratiṣṭhā etc.; Sāmavidh. B. i. 12, yo ha vai sāmnaḥ pratiṣṭhām veda prati ha tisthaty asminś ca loke ‘muşming ca. vāg vāva sāmnaḥ pratistha. yad v etad vag ity rgvedaḥ saḥ. rci sāma pratisthitam. I. 39. 4. sāmnas suvarņam; cf. BAU. i. 3. 28, tasya hai ’tasya sāmno yaḥ suvarnam veda bhavati ha ‘sya suvarņam. tasya vāi svara (!) eva suvarnam etc.; Sāmavidh. B. i. 11, yo ha vāi sāmnaḥ svam yaḥ suvarņam veda svaṁ ca ha vāi sāmnaḥ suvarṇaṁ ca bhavati. svaro (!) vāva sāmnaḥ svaṁ tad eva suvarņam. I. 40. 1. The verse is RV, i. 164. 45. I. 40. 2. vag eva sāma: cf. BAU. i.,3. 24, vāg vãi sāma. I. 40. s. The meaning of this paragraph is not quite clear. I. 40. ff. Cf. KB. ii. 8. I. 40. 7. prāṇā evā ‘suḥ: cf. śB. vi. 6. 2. 6, prāņo vā asuḥ. I. 41. 4. The rc is RV. i. 89. 10. I. 41. 7. The same five purusas are mentioned BAU. ii. 1. 2 (sun), 3 (moon), 4 (lightning), 8 (waters); 3. 9 (eye); KBU. iv. 3 (sun), 4 (moon), Slightly different Chand. 5 (lightning), 10 (waters), 17 and 18 (eyes). U. iv. 11. 1 (sun); 12. 1 (moon); 13. 1 (lightning); 15. 1 (eye), 6 (mind). I. 43. s. yat paśuşu… cf. Tait. U. iii. 10. 3; TB. iii. 8. 7. 2. I. 43. 9. Cf. Mait. U. vii. 11, puruşaś cakşuṣo yo ‘yam daksine ‘ksiny avasthitaḥ indro ‘yam… I. 43, 10 = iv. 24. 3. I. 43. 11. The list of adjectives, with the exception of jyotişman, corresponds to the qualities enumerated above, 42. 3 ff. I. 44. 1. The re is RV. vi. 47. 18.

I. 44. s. harayaḥ adityasya raśmayaḥ: cf. Nirukt. vii. 24, adityasya harayaḥ suparna harunā ādityaraśmayas te. - For the etymology cf. SB. i. 1. 13, purvapakṣāparapakṣāu va indrasya hari tābhyam hi ‘dam sarvam harati. I. 44. . The stanza is RV. iii. 53. 8. I. 44. 9. imāḥ… samcakṣāṇaḥ: cf. RV. vi. 58. 2. I. 45. 1. The metre of the verses in 1 and 2 is defective. The thought of the first gloka is similar to RV. i. 164. 46 (AV. ix. 10. 28). VOL. XVI. 31 234

pada e of which ends like pāda d here. For the end of pada d of the second stanza, cf. below, iii. 2. 1. I. 45. 4. to the end is repeated verbatim at iii. 37. 6 ff., which has been used in emending the MSS. reading here. –lelāyati: the verb, in the same sense, is repeated below at 51. 3; 55. 3; 58. 7; also JB. i. 299, prajāpatir yasmād yoneḥ prajā asṛjata so ’lelayad eva sa dipyamāno bhrājamāno ’tişthat; MS. i. 8. 6 (p. 123. 12.), yad angāreșu vyavaśānteşu lelaya vi ‘va bhati tad devānām āsyam: cf. ApśS. ví. 9. 2.

pāpmā nyangaḥ: papmanyangaḥ would be expected, but cf. below ii. 12. 1, and JB. i. 10, tad yatha ‘hir… (MSS. anyeddhmāte) na kaś cana nyangaḥ pāpmā pariśiṣyata evaṁ hãi ‘vā ‘smin na kaś cana nyangaḥ papma pariśişyate ya evam vidvan agnihotram juhoti. I. 46. 2. On sajata, see Eggeling’s note on CB. v. 4. 4. 19. mahiyā: cf. above, i. 28. 8. I. 46. s. caturdha: the conjecture is uncertain; perhaps the reading was pañcadhā. I. 48. 5. The paragraph is not clear. I. 48. . samāitat: it would be easy to regard this form and anvāitat (iii. 38. 10) as due to dittography of the following tat, were it not for AV. xviii. 3. 40, anvāitat, which is protected by the metre. I. 48. 8. janitā: so emended after Chând. iv. 3. 7. Perhaps it would be better to correct it into janayitā: cf. below, iii. 38. 3, and JB. ii. 386, prajapatiḥ prajānām prajanayitā. I. 50. Cf. below, 53 ff., 56 ff. I. 50. 4. sunoti is the MSS. reading throughout, although one would rather expect sanoti. But cf. AB. iv. 17. 3, where asunvan (so all MSS. and Aufrecht; PW. emends to asanvan) corresponds to asiṣāsatyas in 2. I. 51. 1. áilabena: I emend so hesitatingly after AV. vi. 16. 3 etc. I. 51. s. Cf. below, i. 58. 8. I. 51. 5 ff. Cf. above, i. 37. 1 ff. I. 52. 8. apadhvāntam: emended after Chand. U. ii. 22. 1, apadhvāntam varunasya. I. 53. 1. At Chand. U. vi. 2, Cvetaketu’s father strongly maintains that in the beginning there existed the sat only, without a second: cf. also Chand. U. iii. 19. 1 (identity of sat and asat). The Tait. U., on the other hand, holds (ii. 7. 1) that the sat was produced from the asat, a doctrine which Cvetaketu’s father mentions and refutes. I. 53. s. tasmut… the logical connection of the two sentences is obscure. For the second one, cf. CB. i. 1, 1, 20 ii. 5. 2. 17, evam hi mithunam kiptam uttarato hi strī pumāñsam upaśete; vi. 3. 1. 80 vii. 5. 1. 6, dakṣinato vai vṛṣá yoşām upaśete. The reason is very probably the desire for male offspring: cf. Bṛhat S. lxxviii. 24, dakşṣiņapārśve puruşo vāme nāri yamāv ubhayasamsthāu. I. 53. 4 ff. On the superiority of the saman over the re and its chronological bearing see K. T. Telang’s introduction to the Bhagavadgītā, SBE. viii. 19. saman is loosely treated as male and masculine (amaḥ; 54. 2, sa): cf. śB. iv. 6. 7. 11, tad vā etad vṛṣā sāma yoṣām ṛcaṁ sadasy adhyeti; i. 4. 4. 3, varṣã hi manah; AB. i. 28. 16, where vāc is taken as masculine. Jaiminiya-Upaniṣad-Brāhmaṇa. 235 I. 53. 5. For the etymology, cf. e. g. BAU. i. 3. 24; Chand. U. i. 6. 1; AB. iii. 23. 1. I. 53. 8. viprā: the emendation is doubtful.

1. 53. 13. adaya na… : text and translation are doubtful. I. 54. 1. tasmād… cf. ApDhS. i. 1. 2. 23; GautDhS. ii. 13. — kā- mam.. … cf. ApDhS. i. 1. 3. 32. From ApDhS. i. 1. 4. 5 ff. it would seem that students were at times offered forbidden food by their teachers see Bühler’s note. I. 54. 2. bharaṇḍakeṣṇena: correct form and meaning are unknown, I. 54. 3. On the intercourse of saman and re in the sadas and the prohibition of witnessing it (except through the door), see CB. iv. 6. 7. 9 ff. I. 54. s. amo ham…: different versions of the formula AV. xiv. 2. 71; CB. xiv. 9. 4. 19 (= BAU. vi. 4. 20): AB. viii. 27. 4 (for appointing a purohita); TB. iii. 7. 1. 9; GB. ii. 3. 20: ApśS. ix. 2. 3; Ka. xxxv. 18; CGS. i. 13. 4; AGS. i. 7. 6; PGS. i. 6. 3; ManGS. 1. 10; BaudhGS. 1. 12; BharadGS. i. 19; HGS. i. 20. 2. I. 54. 7. sambhavann atyaricyata: the emendation after i. 57. 5. I. 54. 8. hinkāraś ca… ; cf. AB. iii. 23, 4, te vai pañcā ’nyad bhutvā pañcā ’nyad bhūtvā kalpetām āhāvaś (? Aufr.-váś) ca hiñkāraś ca prastāvaś ca prathamā ca rg udgithaś ca madhyamā ca pratihāraś co ’ttamā ca nidhanam ca vaṣaṭkāraś ca. vyadravatām, the emendation after CB. iv. 6. 7. 10, tasmad yady api jāyāpati mithunam carantāu paśyanti vy eva dravata aga eva kurvāte. I. 54. 13. tad yathe… : text and meaning of the clause are uncertain, I. 56. ff. Cf. AB. iii. 23; GB. viii. 20 ff., and Haug’s note, AB. ii. 197. I. 57. 1. gayatam: for this pregnant use of the genitive see Weber, Ind. Stud. ix. 247. I. 57. 7. Cf. Chand. U. i. 3. 6-7; BAU. i. 3. 25. I. 57. 9. Cf. above, i. 51. 3. I. 58. 1. Because the udgitha (ud) is the sun: cf. above, 57. 7. I. 58. 8. gapayeyur: with the same meaning which the causative of vvad usually has.

           I. 58. 6. prattic: the MSS. read here and iii. 6. 1, 3 pratiś, as do five MSS. of TS. v. 4. 7. 2. manasā ‘in silence,’ as above, i. 5. 6.
           I. 58. 7. hiranyam avikṛtam: cf. JB. iii. 1, sa (Prajapati) idam sarvam vyakarot. yatha ha vai hiranyam vikṛtam evam.
           I. 58. 8. Cf. i. 51. 3.
           I. 59. s. sāmavāiryam: the meaning is uncertain. According to JB. i. 219, the nidhana is the vīrya of the saman: tad u ho ‘vāca jānaśruteyo viryam va etat samno yan nidhanam.
           I. 59. 13 ff. The distribution of what follows among the several speakers is not clear; tad etat sādhv… bruhy eva probably belongs to śaunaka, who approves of Brahmadatta’s answer and urges him to continue. After this it seems as if Brahmadatta’s reply was lost, in which he proposes to turn the tables and ask śaunaka and Abhipratarin. To this either śaunaka or Abhipratārin object with me ‘dam te
           236

namo karma (with reference to 11)… atiprākṣīs. And in 14 Brahmadatta gives the questions which he proposed to ask them, together with the answers. As the text stands, however, it would seem that me ‘dam … atiprākṣis is spoken by Brahmadatta, although what he refers to by idam namas is not clear. The text is not above suspicion, especially the absolute ma ‘don’t,’ for which BAU. v. 13. 2, sa (Pratṛda’s father) ha smā “ha pāņinā mā prātṛda seems to be the only parallel case.

I. 60. Cf. below, ii. 1 and 10; Chand. U. i. 2; BAU. i. 3 (śB. xiv. 4. 1): cf. also JB. i. 269, manasa suhardasaṁ ca durhardasaṁ ca vijānāti pranena surabhi cā ‘surabhi ca vijānāti cakṣuşā darśaniyam cā ‘darśaniyam ca vijānāti śrotreņa cravaniyam cā ‘śravaṇīyam ca vijānāti vācā svādu ca ‘svādu ca vijānāti. I. 60. s. apānena jighrati: this peculiar conception occurs also at BAU. iii. 2. 2, so ‘panena ’tigrahena grhitaḥ, apanena hi gandhañ jighrati. In the latter passage Böhtlingk has changed the reading, though supported by both recensions, into sa gandhenā and prāṇena respectively. It is possible that the confusion (for which, however, I am inclined to hold the authors themselves responsible) came about through passages like ii. 1. 16, apānena papam gandham apaniti, which, occurring in connection with ‘perceiving by sight,’ ‘hearing with hearing,’ etc., was thought to be equal to ‘smelling bad odor, instead of ’exhaling’ it. I. 60. 7. Cf. above, i. 7. 6. After chapter 60 the MSS. have this very corrupt colophon: gaṇābhidhánopanisadam calam şaştikhaṇḍakam niyogādvinavā (B. -cā) ddhyāyam śrikṛṣṇena (B. śeṣādrira) likhat (B. -n). mudāgirivan hi samudrakānanakṣanti rudrākṣipadāgnayo guṇaḥ. kuśakarṇaśarāśvi (B. -karnakucagni) sugaraśruti gamgaddhva guņām gajesavaḥ. II. 1. Cf. i. 60 and ii. 10. II. 2. 5. vaco brhatyai patis: brhati as a name for vac and the same etymology of Brhaspati also Chand. U. i. 2. 11; BAU. i. 3. 22. II. 2. 6. tasya… prajāḥ: cf. below, iii. 32. 9. II. 2. 8. yad vāva… cf. i. 33. 4. II. 3. . svádu… vaname ’ti: the emendations are not quite certain. II. 3. 8. The change from paryadatta in 5 and 6 to paryatta in 7, 8, and 9 (cf. below, ii. 13. 3) is noteworthy. II. 3. 12 ff. Cf. above, i. 7. 6. II. 4. . asya hy… va sah: unclear. II. 6. 10. sahasram… putrāḥ: cf. ii. 9. 10. II. 6. 11. Cf. TS. v. 6. 5. 3, etam vai para āṭņāraḥ kakṣīvāṁ āuśijo vitahavyaḥ śrāyasas trasadasyuḥ pāurukutsyaḥ prajākāmā acinvata. tato vai te sahasraṁ-sahasram putrān avindanta; TMB. xxv. 16. 3, para ātṇāras trasadasyuḥ paurukutso vitahavyaḥ śrayasaḥ kakṣīvān auśijas ta etat prajātikāmāḥ sattrāyaṇam upayans te sahasram-sahasram putrān apuşyann evaṁ vāva te sahasraṁ-sahasram putrān puşyanti ya etad upayanti. II. 7. 1. The emendation of sthālyām to sthalyam after JB. iii. 128 (transl. Proceedings for May, 1883, p. x), atha ha cyavano bhārgavaḥ punar yuvā bhūtvā ‘ga[cchac] charyātam mānavam. tam pracyāṁ sthal- Jāiminīya-Upaniṣad-Brāhmaṇa. 237 yām āyājayat. In the AB, the name of the sage is śāryāta Mānava, in the CB. the a is short, as in our text. II. 7. 2. For the different quarters assigned to gods, Fathers, etc., cf. e. g. CB. iii. 1. 1. 2., 6, 7.-bambena is the correct reading: cf. below, 6, and TS. vi. 6. 8. 4. II. 8. 2. etad dha na… cf. AB. i. 14. 5 [udici] dig aparājitā; śB. iv. 6. 6. 1 ff. II. 8. 7. The same etymology below, ii. 11. 8 ff., and BAU. i. 3. 9, 22; Chand. U. i. 2. 12. II. 9. s. Five vyahṛtis are also mentioned at JB. ii. 354, pañcabhir vāi vyāhṛtibhir idam devā ajayan.-For pra and a, cf. Chand. U. ii. 8. 1, and Eggeling, SBE. xii. 101, note.-ud must be supplied: see 8. II. 9. 4, 5. The identification of pra with prana (but of a with udāna) is also found CB. i. 4. 1. 5; differently Chand. U. ii. 8. 1. II. 9. 8. ud iti so ‘sav adityah: cf. Chand. U. i. 3. 7, aditya evo ’t. The meaning of the following clause is obscure. II. 10. Cf. above, i. 60. II. 10. 2. tasya.. … āsuḥ: the same phrase is repeated below, iii. 30. 3: cf. JB. iii. 190, atha ha vai vāikhānasā ity rṣikā indrasya priyā ásuḥ. II. 10. 4. bhuñjate: on account of the preceding vadati I have taken it as 3d singular. II. 11. Cf. BAU. i. 3. 12 ff. II. 11. 8. Cf. above, ii. 8. 7. II. 11. o. For the etymology cf. BAU. i. 3. 9, 21. II. 11. 10. anamayatvam: the reading is probably corrupt. II. 12. 1. papma nyangaḥ: see above, i., 45, 5. II. 12. 7. alokatāyāi — alokyatāyāi, BAU. i. 3. 33. II. 13. s. yatha dhenum. . . : cf. TS. ii. 3. 6. 2, yatha vatsena prattâm gam duha evam eve ’mãn lokān prattān kāmam annādyam duhe. II. 14. 1. nedistham: cf. Aufrecht on AB. 1. 1; and CB. i. 6. 2. 11. Il. 14. 4. atha yad. pādābhyām: cf. CB. iii. 1. 1. 7, tasmad u ha na praticinaśirāḥ śayita. ne ’d devin abhiprasarya śaya iti. At the end of the chapter there is the following colophon : grutyantaśamahi devāśśrinivasa iti śrutaḥ: ekahinakalakhandam śaradhyayam alilikhat. III. 1. For this and the following chapter, cf. Chand. U. iv. 3. 1. On the grahas see Eggeling on CB. iv. 6. 5. 1; Vayu is similarly contrasted with the other divinities at BAU. i. 5. 33, sa yathai ‘ṣām prāṇānām madhyamaḥ prana evam etāsāṁ devatānāṁ vāyuḥ. mlocanti hy anya devata na vayuḥ, sāi ‘ṣā ’nastamitā devata yad vayuḥ. (Somewhat similar is AB. viii. 28. 2 ff.). But at CB. iii. 9. 2. 5 we read sarvam va idam anyad ilayati yad idam kimca ‘p iyo ‘yam pavate ’thai ’tā (the waters) eva ne ’layanti. III. 1. 4. Cf. JB. ii. 48, yada “dityo ‘stam eti vāyum (MSS. -r) evá pyeti. III. 1. 7. Cf. JB. ii. 48, yadā vā agnir udvāyati váyum eva ‘pyeti. III. 1. 18. krtsnam: supplied after 19. III. 1. 14. Cf. JB. ii. 49, yadā vāi tūṣṇīm āste prāṇam eva vág apyeti; KBU. iii. 3.238

III. 1. 16. Cf. JB. ii, 49, yadā svapiti prāṇam eva cakṣur apyeti. III. 1. 20. Vâyu enters man, śB. i. 1. 3. 2; v. 2. 4. 10. III. 1. 21. In the corresponding story of Chand. U. iv. 3, the beggar is a brahmacārın. III. 2. 2. The Chand. U. version in c reads t. k. na ‘bhipaśyanti martyah; and, at the end of d, vasantam (b of the śloka at JB. ii. 26 ends bahudha niviṣṭau); in b the MSS. of the Chand. U., as ours, read so for sa. III. 2. 4. The Chand. U. version in a has janitā prajānām for uta m.; in b, hiranyadanṣṭro babhaso ’nasuriḥ; in d, anannam for adantam. rapasa (from rapas, as rabhasa from rabhas) is uncertain, and so is also the reading of the next two words. III. 3. 1. na: see note on i, 5. 1. III. 3. . Breath is identified with the uktha in BAU. v. 14. 1. III. 3. 4. śaśvad: Eggeling now takes the word to mean ‘probably’ in the Brāhmaṇas: note on CB. v. 4. 3. 2.–The end of this paragraph is not clear to me; perhaps the na should be thrown out. III. 3. 6. Cf. a similar etymology of the name in AB. vi. 20, 3, 4. III. 4. 4. triṣṭubhā paridadhati: cf. AB. vi. 15. 5. III. 4. 10, nava-navā ‘kṣaráņi sampadyante: this statement is correct for agni + pṛthivi + mahant + mahi, and aditya + dyu + brah man + brāhmaṇī; but not for vayu + antariksa + deva + devi, which make ten syllables, unless vāyv is read for vāyu. III. 4. 13. For the comparison, cf. JB. ii. 248, yathā (MSS. śāha) vāi maṇāu manisūtram otam syád evam eṣu lokeṣu trirātra otaḥ (MSS. odaḥ); śB. xii. 3. 4. 2; TMB. xx. 16. 6. III, 5. 3. muñjas: corrected after ȘB. iv. 1. The rest of the chapter is obscure, the readings, especially the quotations in 5, doubtful. III. 5. 5. The quotations are given as they appear in the MSS., without sandhi at the end.-manoyuktam: it is uncertain whether this should be taken as a compound, or as two separate words. III. 5. 6. bimbena: possibly by means of the fruit of the Momordica monadelpha.’ III. 6. 4. hotur vā “jye… máitrāvaruṇasya vá: see Eggeling’s note on CB. iv. 3. 2. 1 (SBE. xxvi. 325). III. 6. 6, 7. The correction of abandhu (neuter) to the masculine -dhur seems necessary to bring out the contrast: cf. RV. viii. 21. 4, vayam hi tva bandhumantam abandhavo viprasa indra yemima.kasmād vā… manthanti: these words are not quite clear to me. III. 8. 3. anyatarām upāgād: I take this to be a euphemistic expression, similar to CB. v. 1. 3. 13, sa kva tataḥ syat. The actual bodily danger incurred by entering into a disputation with a superior is well known (e. g. Chand. U. i. 10. 9-11. 9; CB. ix. 6. 3; BAU. iii. 9; JB. ii. 76, 77, etc.). III. 8. 4. The construction of the clause as it stands is harsh, no matter whether ma be taken as dative or as genitive: see Delbrück, Synt. 399 (end). - suyaman: the word is very appropriate in talking to a driver. III. 8. . In the following this much is clear, that Sudakṣiņa Kṣāimi by his unexpected arrival within the sacred enclosure succeeds in out- Jaiminiya-Upaniṣad-Brahmana. 239 witting Pracinaśāli (iii. 7. 7) and making himself the udgātar; he particulars are not clear to me. III. 8. 10. Possibly here and in the following paragraphs retobhūta should be taken as a cpd.: cf. havirbhūta, MS. iii. 4. 7 (p. 53. 18). 1 III. 9. 9. This paragraph is obscure. It must be inferred that the younger Jābāla was not able to hear Sudakşiņa’s discourse, iii. 8. 9-9. 7, the substance of which is told him by his older brother in iii. 9. 10, yas trayāņām… ativahati. The transitive use of avadi is very remarkable. It is probable that avādi ’ti should be corrected into avādīt, which would at the same time remove the superfluous iti. III. 9. 10. enam… yaḥ katham avocad bhagava iti Jābāla.

the younger III. 10. 1-3 are obscure. It is uncertain who is the subject of uvāca in 1 and 3; also who is reproached in 3. III. 10. 9. avokṣaṇīyā āpas: cf. AGS. iv. 6. 14. III. 10. 2. The stanza is AV. x. 8. 28, where however b reads utai ‘şām pito ’ta vā putra eṣām, and precedes a ; in e AV. reads prathamo jātaḥ s. u. g. antaḥ. III. 10. 13. The readings of this paragraph are doubtful. Though the MSS. have no indication of a lacuna, it is certainly defective, and lacks the verb on which imam puruşam depends. III. 11. 2. yad retas… abhisambhavati: cf. śB. vii. 3. 1. 45, retaḥ siktam prāņam abhisambhavati. — áśām abhijāyate: cf. Chānd. U. vii. 12. 1, ākāśe jayate, ākāśam abhijāyate. III. 12. 1. imāñś ca lokān: cf. śB. xiii. 1. 7. 2, tryāvṛta ime lokāḥ. III. 12. 2. aśanaya: see note on i. 3. 3. III. 13. s. panayanti: so far only found in Pân. iii. 1. 28: cf. above, i. 38. 5, paṇāyyāḥ.

III. 13. 5. Naka Maudgalya (CB. etc.). The bearing of yatha… tādṛk tat on what precedes is not clear. The clause is so much abbreviated as to be obscure. It is probable that ratham should be supplied as object to the causatives arpayitvā and arpayet (6): viz. as one having caused one chariot to collide with a post (obstruction) would drive around the obstruction with the next chariot’: cf. AV. x. 4. 1, ratha sthāņum ārat. III. 13. 6. The iti should perhaps be placed after arpayet. III. 13. 7. bradhnasya vistapam: this phrase occurs frequently in the JB: tad bradhnasya vistapam gacchanti (ii. 337, 344. 351, 353, parallel passages); atha yaś catasras tad eva bradhnasya vistapam. tasminn etad devis sarvan kāmān duhre (iii. 328); tad etat svargyam sama ‘śnute svargam lokam ya evam veda. tad yatha ha vai bradhnasya viṣṭapāny evam etāni viśālasya viṣṭapāni svargasya lokasya samaṣṭyai pra svargam lokam apnoti ya evam veda (iii. 219); samudrasya (MSS. -ā) vistape occurs JB. iii. 213: cf. below, iii. 19. 7, trivist pam. III. 14. 1-6. This is repeated, almost verbatim, JB. i. 18, where however the text is unfortunately even more corrupt than here: viz. tam ha “gatam prechati kas tvam (C. tasyam) asī ’ti (C. om. iti). sa (C. -e) yo ha nāmnā vā (A.B. om, vā) gotreņa vā prabrute (B. -braîte) tam hà “ha yas te ‘yam mayy (C. for há “ha… mayy has bha bha ye su; for mayy 240 H. Oertel. B. reads maryy, A. may) ātmā ‘bhūd (B.C. ndrd) eşa te sa (C. si) iti. tasmin hã “tman pratipat (C. prativart) tam (B.C. ta) ṛtavas (A. tavas) sampalayyapad (so A. and B.; C. sampalaryya) grhitam apakarsanti. Then, with only a few orthographical differences, to the end of 5 (all MSS. read suvas, svargyam, svar, suvargaḥ, suvar in 3 and 4). After this, sa etam eva sukṛtarasam (so C; A.B. samkṛt-) apy eti tasya putra dayam upayanti pituras sadhukṛtyām. In the text the division pratipat. ta is purely conjectural, the MSS. reading pratipatta, which might be an ablative depending on apakarsanti, but it seems not improbable that a past pple is hidden in the word. For sampadaryapad I have been unable to find an acceptable emendation.

III. 14. 8. sa yatha… eva: cf. JB. ii. 12, yatha ha va idam anda (MSS. -an) nirbhidyerann evam evai ’tasmad aňho nirbhidyante; Ait. U. i. 1. 4, tasya ‘bhitaptasya mukham nirabhidyata yatha “nḍam (cf. also RV. i. 104. 8, āṇḍā mā no… nir bhet). The nn in nirbhinnam is noteworthy: see above, note to 1. 5. 1. III. 15. *. Cf. SB. i. 5. 1 ff., indro ha với viśeāmitrāo ’ktham uvaca vasiṣṭhāya brahma. vāg ity eva viśvāmitrāya mano brahma vasiṣṭhāya. 2. tad vā etad vāsiṣṭham brahma; also TMB. xv. 5. 24. Hence a Vasistha should be chosen as brahman-priest, TS. iiì. 5. 2. 1: vāsiṣṭho brahmā karyaḥ; cf. SB. i. 5. 3. III. 15. 4 ff. Cf. AB. v. 32; śB. xi. 5. 8; GB. i. 6; Chand. U. iv. 17. III. 16. ft. Strikingly (at times verbatim) similar is AB. v. 33. 2: cf. also GB. iii. 2; Chand. U. iv. 16; KB. vi. 11: SB. i. 5. 4 ft. III. 16. 7. ubhayāpād, ubhayācakro: cf. iv. 14. 3, ubhayápadi (also ubhayadant); the AB. has ubhayataḥpát and ubhayataścakra. III. 17. 1-2. Cf. Chand. U. iv. 17. 4 ff.; AB. v. 32. 5 ff.; śB. xi. 5. 8. 5 ff.; SB. i. 5. 8; JB. i. 358, yan nu no ‘dya ‘yam yajño bhreṣann iyāt (MSS. iy-) kenāi ’nam bhiṣajyame ’ti tán prajapatir abravid yad vā etasya trayasya vedasya teja indriyam vīryam rasa asid idam va aham tad va (MSS. vam) udayaccham (MSS. insert ity), eta vyahṛtiḥ prāyaccham. etabhir enam bhiṣajyathe ’ti. sa yadi yajña ṛkto bhreṣam iyād (MSS. i) bhūs sváhe ’ti garhapatye juhavatha. sāi ‘va tatra prāyaścittiḥ. atha yadi yajuṣṭo bhuvas svāhe ’ty agnidhre juhavátha. sāi ‘va t. pr. atha yadi sāmatas svas svāhe ’ty ahavaniye juhavatha. sāi ‘va t. pr. atha yadi ‘stipaśubandheşu va darśapürṇamāsayor va bhuvas svahe ’ti anvāhāryapacane juhavatha. sai ‘va t. pr. atha yady anupasmṛtāt kuta idam ajani ’ti bhur bhuvas svas svāhe ’ty ahavanîye juhavatha. sai ‘va tasya sarvasya prāyaścittiḥ. III. 17. s. tad yatha…: very similar is Chand. U. iv. 17. 7; the comparisons in AB. v. 32. 6 and CB. xi. 5. 8. 6 differ, especially in the latter cf. also comm. on KBU. (Bibl. Ind. p. 4, line 4 ff.), baddhva kāṣṭhene ‘va kāṣṭham niḥsamdhibandhanam jaturajjulohādibhiḥ. III. 17. 4. tad ahur… : almost verbatim as AR. v. 34. 1 ff.; GB. iii. 3. III. 17. &. With e of the gloka cf. Mund. U. ii. 2. 1, atrai ’tat samarpitam ejat pranan nimisac ca yat. III. 19. 1. somaḥ pavate and upavartadhvam: cf. below, iii. 34. 2 CB. iv. 2. 5. 7, 8, and Eggeling’s notes, SBE. xxvi. 307, 308. III. 19. 3, 4 = i. 8. 4, 5. Jaiminiya-Upaniṣad-Brāhmaṇa. 241 III. 20. 1. yo ‘sman… dvişmaḥ KBU. ii. 8 (Mahānār. U. iv. 13); the phrase (without the ca after yam) is very frequent in AV., e. g. ii. 11. 3; 19. 1-23. 5. III. 20. 2. apannā: cf. BAU. v. 15. 10 (CB. xiv. 8. 15. 10), apad asi na hi padyase, in an invocation of gayatri. III. 21. s. Text and translation are uncertain; the last two words are emended after AV. vii. 35. 2 b, aham… bilam apyadham. III. 25. 4. modo… pramodo: as in Tait. U. ii. 5. 1, modo dakṣinaḥ pakṣaḥ pramoda uttaraḥ pakṣaḥ (of the atmā “nandamayaḥ). III. 27. 11. navo-navo… jāyamāno: a Vedic reminiscence, RV. x. 85. 19, navo-navo bhavati jāyamáno… ( AV.; TS.; TB). III. 28. 1 ff. Similar, but differing considerably in detail, are BAU. v. 12 and KBU. 1. 2 ff. III. 28. s. atra = loke ‘śokāntare ‘hime (BAU. v. 12. 1). III. 29. 8. There seems to be no other passage in Vedic literature where a dead man temporarily returns of his own accord to comfort and instruct a friend. Somewhat similar are the stories of Bhrgu (śB. xi. 6. 1. 1 ff.; JB. i. 42-44, JAOS. xv. 234 ff.) and Naciketas (TB. iii. 11. 8. 1 ff.; Kāţh. U. i. 1), and, in later literature, that of Kadambari calling her lover back to life by her embrace (Weber, ZDMG. vii. 588 - Ind. Streif. i. 367). Cf. also the Jaina-story of ajj’ Asāḍha, Ind. Stud. xvii. 109. III. 29. 7. Cf. Hom. II. Y. 99 f., ûś ǎpa pwvýcaś (Achilles) opéğaro xepoì φίλησιν] οὐ δ’ ἔλαβε· ψυχὴ (of Patroclus) δὲ κατὰ χθονός, ούτε καπνός, ᾤχετο τετριγυία. III. 30. s. prajāpater… āsa: the same phrase occurred above, ii. 10. 2.rṣīņām is perhaps to be taken with sa, and devānām in 4 with prajāpatir. III. 31. 1. Cf. JB. iii. 7, prajāpatir jāyamāna eva saha papmanā ‘jayata. so ‘kāmayatā ‘pa papmānam haniye ’ti. sa etam vyuḍhachandasam dvādaśāhaṁ yajñam apaśyat. tam aharat. tena ‘yajata. tena vişvañcam papmānam vyāuhata. sa yaḥ papmagrhita iva manyeta sa etena vyudhachandasā dvādaśãhena yajeta. visvañcam hai ‘va papmānam vyuhate. III. 31. 3. The emendations of this corrupt passage are tentative only. III. 31. 10. I have not been able to restore a satisfactory text. III. 32. a. tad atha yada…: cf. CB. iii. 8. 3. 15 = 4. 5, yada ‘smāt prāņo pakramati dārv eva tarhi bhuto ’narthyah śete; KBU. ii. 14, asmac charirad uccakramus tad dha ‘pranat śuşkam darubhutaṁ śiśye. III. 32. s. sa… sa: as is seen from 8, they refer to antarātmā. III. 32. ». vāca karoti: see above, i. 33. 4.-tasya svara… prajāḥ: cf. above, ii. 2. 6; in Chand. U. i. 18. 2, svara and prāna are identified. III. 33. 1. For the identification of agni and vāc cf. Chand. U. iii. 13. 3, sā vāk so ‘gnih. — adityas svara… cf. Chand. U. i. 3. 2, samāna u evā ‘yam cā ‘sau ca. usno ‘yam usno ‘sāu. svara iti ‘mam acakṣate pratyasvara ity amum; i. 5. 1, ity asāu vā āditya udgitha esa pranavah. om iti hy eşa svarann eti: cf. i. 3.1, ya eva ‘sau tapati tam udgitham upasita, udyan va esa prajabhya udgāyati. VOL. XVI, 32 242

III. 33. . brahmana āvartaḥ: cf. Chand. U. iv. 15. 6, mānavam āvartam. III. 34. 1. tad etan. . . ṛksāme: cf. Chānd. U. i. 1. 5. acaturam: to the passages from MS., KB., and Kath., quoted by Böhtlingk (on Panini viii. 1. 15) and Schroeder (Monatsberichte d. Berl. Akad., July 24, 1879, p. 683), must be added JB. ii. 276, acaturam ha khalu vai mithunam prajananam; iii. 42, acaturam (MSS. acatun) mithunam prajananam; iii. 87, acaturam vāva m. p. III. 34. . somaḥ pavate and upāvartadhvam: see above, iii. 19. 1. III. 34. 5. Cf. śB. vi. 6. 1. 6, yādṛg vāi yonāu retaḥ sicyate tādṛg jayate; vii. 4. 1. 1, yadṛśãd vai jāyate tādṛññ eva bhavati; Brh. Samh, lxxv. 2. III. 35. 1. The verse is RV. x. 177. 1.-On maricīnām in d see Weber, Ind. Stud. ix. 9, note. III. 35. 2. ati ratham udikṣate: these words are doubtless corrupt. III. 35. . maricyaḥ I have left unchanged, regarding it as one of the frequent instances of confusion of i-stems and i-stems. III. 36. 1. The verse is RV. x. 177. 2. III. 37. 1. The verse is RV. x. 177. 3 (=i. 164. 31). III. 38. 3. prajānāṁ janayitā : cf. i. 48. 8. III. 38. 4. A similar etymology of gayatra is given at BAU. v. 15. 7. III. 38. . upā ‘smāi . . . nara: the first pāda of SV. ii. 1 and 113 (= RV. ix. 11. 1 etc.). The final of gāyatā is protracted also in SV. and RV. The second and third padas are given in 8, with the var. lect. devam for devan (SV. RV.). They also differ from SV. and RV. in the protraction of the final of indave to -vai, and of the last three vowels of iyakṣate (iyākṣātāi), and by the insertion of hum-bha between the second and third syllable of the latter. The Bibl. Ind. gives the verse, 4 3 r 4 2 4r 5 91 2 yajñāyajñīyam, thus: upã ‘5smāi | gā3yāstā nārāḥ | pāsvāmāsnā | yázsā | hummāyi | dāsvāyi | abhi devāñ iyâêkṣatāü || te. 2 1 2 III. 38. s. şoḍaśakalam vai brahma: cf. below, iv. 25. 2. III. 38. 10. anvāitat: cf. note on i. 48. 7. III. 39. 1. soḍaśakalo vai puruṣaḥ: cf. CB. xi. 1. 6. 36, and the mystic explanations of Praś. U. vi. 1 ff. III. 39. 2. tad… avṛdyāt: I have not been able to restore a readable text. From what follows it would appear that parts of ovāc, as ā and o. are commented upon and mystically explained. III. 39. a ff. are similar to i. 4. 2 ff. III. 40 ff. Only very few of these names occur in the Vanśabrahmana; a number of names are repeated in the vanśa at iv. 16 ff. After III. 42. the MSS. have this colophon : bahutvad dharaṇāśaktā vismaranty alpabuddhayaḥ: yam aham trinśad adhyayam alikham tam bṛhadganam. IV. 1. 1. haritasprśas samanabuddho: the correctness of the MSS. reading is doubtful, the meaning obscure, IV. 2. ff. Cf. Chand. U. iii. 16. The correspondence is very close, even to the misreading caturviñśativarṣāṇi in 2. IV. 2. 3. sarvaṁ vasv ādadate: Chand. U. sarvaṁ vāsayanti (cf. śB. Jaiminiya-Upanisad-Brahmana. 243 xi. 6. 3. 6; BAU iii. 9. 4.); cf. BAU. iii. 9. 4, eteṣu hi ‘dam vasu sarvam hitam (JB. ii. 77, JAOS. xv. 240). IV. 2. 6. For the etymology of. JB. ii. 77; CB. xi. 6. 3. 7. IV. 2. s. For the etymology cf. JB. ii. 77, idam sarvam ādadānā yanti śB. xi. 6. 3. 8; ii. 1. 2. 18 (of the sun), tasmād adityo nama yad eṣām viryam kṣatram adatta.

IV. 3. 1. The AV. v. 28. 7 reads: tryāyuşam jamadagneḥ kaśyapasya tryāyuşam | tredhā ‘mṛtasya cakṣaṇam triny ayunşi te karam; padas a and b, of the AV. version are also found VS. iii. 62.

IV. 3. 2. Cf. RV. i. 187. 1, upa naḥ pitav acara… | mayobhur . . . IV. 3. 3. TS. v. 5. 7. 5; also VS. xviii. 67, with these var. lect. in a, pancajanya for puriṣyāḥ; in b, asyām pṛthivyām abhi; in c, asi tvam. purīşyāḥ see Eggeling’s note to CB. vi. 3. 1. 33. above, 1. 5. 1. IV. 5. 1 ff. Cf. below, 10. 10 ff. no: cf. IV. 5. 3. virātra, not so much “the end of the night” (PW., pw.) as the second half, or after-part of the night: cf. vyadhva. velāyām after sunrise (AB. v. 31).

agnihotra- IV. 6. 4. Tallies with the description given of a Vedic student returning after he has completed his studentship, CGS. iii. 1; PGS. ii. 6; GGS. iii. 4; daṇḍopānaham occurs also śGS. iii. 1. 18. IV. 6. s. sudgātā…: cf. TS. vii. 1. 8. 1, a ‘sya catvaro virā jāyante suhotā sūdgātá svadhvaryuḥ susabheyaḥ. IV. 8. 2. Cf. BAU. v. 15. 12. IV. 8. 7. For Pratīdarśa āibhāvata, see śB. xii. 8. 2. 3. IV. 9. 9. vspr follows the na-class only here and below, 10. 1-8; cf. e. g. stabhnāti, stabhnoti; sināti, asinot (JB. iii. 210 ter); skabhnāti, skabhnuvant; lunati, lunoti; kşiņāti, kṣiņoti; stṛṇāti, strņoti, etc. IV. 10. s. saptadha: i. e. by means of the seven vibhaktis of the saman enumerated in 1-7; cf. below, 18. IV. 10. 10. Cf. above. 5. 1. IV. 11. 10. Cf. iii. 32. 5. IV. 13. s. Chand. U. viii. 3. 5; KBU. i. 6; BAU. ii. 3. 1 similarly divide satyam into an immortal (sat) and mortal (ti) syllable. IV. 14. 2. The paragraph is obscure. IV. 14. s. ubhayapadi: scil. devatā. IV. 14. 4. It seems very probable that a negative should be supplied in the relative clause, in order to contrast this paragraph with the preceding one. It would then correspond to KBU. i. 2, ye vai ke ca ‘smal lokat prayanti candramasam eva te sarve gacchanti… etad vai svar gasya lokasya dvaram yac candramaḥ, tam yaḥ pratyaha tam atisrjate. atha ya enam na pratyaha tam iha vrstir bhutvā varṣati. sa iha… teşu-teşu sthāneṣu pratyājāyante (Böhtlingk, Ber. d. Sāchs. G. d. W. 1889, p. 201 ff.). IV. 16 ff. Some of the names occurred above, iii. 40 ff. IV. 18-21. The Kena-Upanisad. In śankara’s recension it formed the ninth adhyaya. One of Burnell’s MSS. of a fragment of JB. (i. 1178) contains a commentary on this Upanisad, with the title Kṣudravi- varana. 244

IV. 18. 1. Röer compares Kath. U. ii. 6. 3; Tait. U. ii. 8. 1. IV. 18. s. Röer compares Kath. U. ii. 6. 12; Tait. U. ii. 2. 4 (-9); Mund. U. iii. 1. 8. IV. 18. 4. Both the Bombay ed. and the ed. of Röer count paragraphs 3 and 4 as one. -The second half-stanza of 4 occurs also Iśa U. 10, 13; see also Weber, Ind. Stud. ii. 183. IV. 18. 6. mano matam: this was also the reading of the author of the Kṣudravivarana. IV. 18. . praniyate: for a similar pun between prāna and vni + pra see Praś. U. iv. 3, yad garhapatyat praniyate praṇayanad ahavaniyaḥ prāṇaḥ; also CB. vii. 5. 1. 21.

IV. 19. 1. dahram: both edd. and the Ksudravivarana read dabhram. The AV. recension reads daharam (Ind. Stud. ii. 182). Both C. and the Ks. place a period after eva te and take manye viditam (so, without avagraha, all edd.) as a remark of the student, which is harsh and unnecessary; by reading aviditam we obtain a fit transition to what follows. The AV. recension differs considerably here, and begins the second paragraph with viditam. IV. 19. 4. vidyayā . . . ‘mṛtam : cf. İśā U. 11, vidyayā ’mṛtam aśnute -Mait. U. viii. 9. IV. 19. 5. vivicya: Röer vicintya, Bombay ed. and the Ks. vicitya; but the latter explains dhirāḥ by vivekinaḥ: cf. Kāth. U. i. 2. 2, tāu samparitya vivinakti dhiraḥ. IV. 20. 4. tad: both MSS. here tam; in 8, A. tad, B. tam; in 11, both m (!); the AV. recension has tam throughout.-vā aham: the faulty reading of the MSS. va ‘ham (here and once below, in 8) is found also in Chamb. 137 throughout (Ind. Stud. ii. 182). IV. 20. 6. nai ’nad aśakam: the edd. here, and below in 10, ’tad for ’nad. IV. 20. 9. adadiya: the edd. and ś. ādadiyam. IV. 21. 1. The edd. insert sā before brahme ’ti.-For mahiyadhva the edd. have -dhvam. IV. 21. 2. pasprśus: the edd. have the faulty form pasparśus.–sa: our MSS. and the edd. te, but it is obvious that this reading is due to the te of the following paragraph, and should be changed to sa, with Chamb. 137 (Ind. Stud. ii. 182). It is probable that the whole clause is a gloss. IV. 21. 4. vyadyutad as iti nyamiṣad as: Röer, vyadyutada iti ’ti nyamimiṣadā; the Bombay ed., vyadyutadas iti ’ti nyamimişadās. The author of the Ks. read nyamimișad. The a after the verbs is surprising; both commentaries explain it as having the force of comparison (Ks. ā ive ’ty upamārtha āśabdaḥ). After nyamisad an iti seems to be wanting. IV. 21. 5. yad enad… cãi ’nad: the edd. twice etad. IV. 21. . Cf. 23. 6. IV. 21. s. sarvāñgāņi: the edd. -ni: see note to i. 5. 1. IV. 21. . ‘jyeye: the edd., C., and the Ks., jyeye (ś. jyāyasi; Kş. - mahati sarvamahati; both explanations are impossible). But there Jaiminiya-Upanisad-Brahmana. 245 can be no doubt that the true reading is jyeye, as suggested by Müller. Here ends the Kena-Upanisad. IV. 22. 11. agnir vāi. . . vāg iti: the change from vai to iti throughout this paragraph is noteworthy. In the similar passage i. 6. 2, iti vāi and iti are used for vai. IV. 23. 1. arkyam: the same form is repeated below, 4. As the form occurs repeatedly in CB. along with arka (see PW.), I have not corrected it to arkam, which would better fit the etymology here given. IV. 23. 2. prāņo vāvo ’d: cf. Chand. U. i. 3. 6; BAU. i. 3. 25.-vāg gi: cf. Chand. i. 3. 6; BAU. i. 3. 25 identifies vac with githā. IV. 23. s. Cf. Chand. U. i. 7. 1; BAU. i. 3. 22 differs. IV. 23. 4. BAU. i. 2. 1 derives arkya (so MSS.) from /rc ‘honor’ and ka’ joy.’ IV. 23. . Cf. above, 21. 7. The second half of this and the first half of the next paragraph are corrupt. The translation is purely tentative. –visu as independent word is unsupported, and calls for emendation. IV. 23. 7. The śuklam, kṛṣṇam, and tāmram are the three dhātus. The rest of the paragraph is obscure, and I have not succeeded in restoring a satisfactory text. In da(space)śśa of the MSS. perhaps damaś śama are hidden. IV. 24. s T = i. 43. 10. IV. 24. 12. Cf. note to i. 26. 1.

In i. 25. 8, śuklam rūpam is also assigned to the re, but 9 connects kṛṣṇaṁ rūpam with the yajus. IV. 24. 12. Cf. note to i. 26. 4. IV. 25. 2. Cf. above, iii. 38. 8. IV. 26. 2 ff. Similar are KBU. iii. 6 and BAU. iii. 2. - 2. KBU. manusā sarvāņi dhyānāny āpnoti; BAU. manasā hi kāmān kāmayate. IV. 26. a. vācā: i. e. jihvayā, as KBU. (jihvayā sarvān annarasān apnoti) and BAU. (jîhvayā hi rasān vijānāti) read: cf. śB. viii. 5. 4. 1, sarveṣām añgānāṁ vācāi ‘vā ’nnasya rasaṁ vijānāti; x. 5. 2. 15, na vacā ’nnasya rasaṁ vijānāti. See further, TMB. xx. 14. 3 (PW.), and JB. i. 269, quoted in the note to i. 60. IV. 26. 7, 9. There are no corresponding passages in KBU.; BAU. has tvacā hi sparśan vedayate; for 9-11 there are no corresponding passages in BAU. IV. 26. 10. KBU. upasthenā “nandaṁ ratim prajātim āpnoti. IV. 26. 11. KBU. pādābhyāṁ sarvā ityā āpnoti. IV. 26. 15. atisāmayāi ’turetāya: the text seems to be corrupt. dhartaraṣṭra and pṛthuśravas are mentioned together at TMB. xxv. 15. 3; AV. viii. 10. 29 reads dhṛtarāṣṭra, and Kāuś. 9. 10 and 17. 27 pārthagravasa. IV. 28. The savitri is here given (as directed e. g. by ApGS. iv. 11. 10) pada by pada, hemistich by hemistich, and as a whole. IV. 28. e. apa… tarati: I have not corrected to ava… tarati on account of AV. vi. 6. 3 (RV. x. 133. 5 reads ava . . . tira in this verse). 246

INDEX. I. Contains the ara eipnueva and rarer words, together with such words and references as for one reason or another seemed noteworthy. An indicates that the word, form, or meaning to which it is prefixed is wanting in the minor Pet. lex. A v. after a reference indicates that it is to a vanśa. II. Gives a list of the etymological explanations. III. Gives a collection of the more important grammatical points. IV. Gives a list of quotations. akāra, iv. 13. 2; 14. 2. akovida, iv. 1. 2, 3, 4, 5. akṣaya, i. 24. 2 (bis). akşaram-akṣaram, i. 17. 2. *akşaravant, i. 43. 11. 1. | anavānam (adv.), i. 37. 7 (bis). anasthika, iii. 3. 4. *anāmantrya, see ymantray + ā. anamayatva, ii. 11. 10. *anālayana, i. 6. 4. akşiti, i. 9. 5; 10. 4; iii. 14. 9; 22. *anişedha (-aṁ sāma), i. 30. 2, 3. 8; (*numeral) i. 28. 3; 29. 5. agada, iv. 2. 4, 7, 10. Agastya, iv. 15. 1; 16. 1 v. *agita, i. 52. 9. Cf. gītāģīta. *agṛhatā, ii. 12. 7, 8, 9. *agnihotravelā, iv. 5. 3. *agnyarci, iii. 29. 7. aghāyu, iv. 4. 2. vac + “abhi-pari, i. 35. 8. añjas (“easy”), iii. 7. 4. aņu (sāmnaḥ), iii. 10. 3. atipuruşa, i. 27. 2. ativyadhin (quot.), i. 4. 2. *anugita, i. 55. 13 (bis). anucara, iii. 4. 11, 12. anupadrṣta (locat. “secretly ‘), iii. 7. 6. *anupasmṛta, iii. 17. 1. *anumantra, iii. 17. 1: see ekastoma- bhāgānumantra. anurupa, i. 27. 4 (bis); (noun) iii. 4. 1, 2, 3. *Anuvaktṛ *Satyakirta, i. 5. 4. anuvrata (fem.-tā), i. 56. 6. anustubh, i. 18. 7. anuşṭhya, ii. 15. 6; iii. 33. 4. *Atisāma *Etureta (? a demon), iv. anūkta, i. 51. 1; 54. 2; 57. 3. 26. 15. *atyagra, iii. 5. 6. “atrasad, iv. 24. 3. adhruva, i. 55. 3. 19. 6. anantatā, i. 35. 8. *anutthatr, iii. 8. 7 (bis). anrca, i. 15. 3. anta (-te, adv. locat.), ii. 10. 2. antarātman, iii. 32. 4, 5, 7, 8. adhvaryu, iii. 10. 7; 16. 2; 17. 4; antarikṣanāman, i. 20. 2. ananvāgama, ii. 3. 4. Cf. anvāantaryakṣa, i. 20. 4 (bis). gama. ananvita (-am sama), iii. 35. 8. “anaparuddha, ii. 4. 8. antardhi, iv. 4. 2. antardhinaman, iv. 4. 1. antideva, iii. 33. 3. andha, iii. 9. 1. *annakāśini, i. 11. 1. anapahatapapman, iv. 13. 3, 4, 5, annamaya, i. 29. 5. 6, 7, 8, 9, 10. annaśubha, i. 10. 1. Jaiminiya-Upaniṣad-Brāhmaṇa. annada, i. 51. 6. *anyatodvára, i. 30. 2. *anvāgama, iii. 19. 2. gama. ardhabhaj, iii. 17. 5. ardhodita, i. 12. 4. 247 Cf. ananvā| *arbudadhã, i. 10. 4; 28. 3; 29. 5. anvāhāryapacana, iv. 26. 15. apaksa, iii. 14. 9. alabhamāna, iii. 14. 1 (bis). alam, iii. 31. 9, 10 (quater). *alokata, ii. 12. 7, 8, 9. apaciti, i. 39. 5; (plur. with vkr) avakāśa (-am kṛ with dat.), i. 7. 2. iv. 6. 3. apacitimant, i. 39. 5. apanna, iii. 20. 2. apararātra, iv. 5. 3. aparādha, i. 16. 5. aparāhņa, iv. 5. 1; 10. 15. avikṛta, i. 58. 7. *avyāsikta, i, 37. 6. ‘avokṣaniya, iii. 10. 9. *aśanayā, i. 3. 3, 4, 5; iii. 12. 2. aśan, iv. 5. 2. aparimita, i. 46. 2; 47. 5. aśithila, iv. 22. 13. aśmamaya, iv. 1. 2. aparodha (“independent word), ii. aśrumukha, iii. 8. 1. Aşaḍha Uttara Pārāśarya, iii. 41. 1 v. aṣṭācatvārinśadakşara, iv. 2. 8. apahatapapman, iii. 27. 2; 39. 2; aṣṭāśapha, i. 1. 8; 6. 6; 9. 4; 33. 11; 4. 8. aparyāpta, iv. 22. 12. apaśya, iii. 38. 1. iv. 13. 3-10. apitva. ii. 7. 1. apīlita, i. 8. 10. apūta, i. 50. 3; 53. 7. aprativācya, i. 9. 5. apratistha, iii. 15. 4. *aprapaśya, iii. 38. 2. Abhayada ‘Asamātya, iv. 8. 7. Abhipratarin, iii. 1. 21; 2. 2, 3, 13. Abhipratarin Kākṣaseni, i. 59. 1: iii. 1. 21. *abhramga, i. 30. 2. abhratṛvya (-am sama), i. 30. 5:| 45. 6; iii. 37. 8. 34. 2. 1 yasanu, iv. 13. 1. asambhavyam (adv.), ii. 8. 4. asidhārā, iii. 13. 9. asumaya, i. 29. 3. Vasuy, iii. 31. 9. asvara (” without melody,’ sāman) i. 18. 8. ahoratra (dual), i. 25. 5; (neut. plur.) i. 46. 5; (*fem. plur.), i. 21. 4. a (one of the five vyahṛtis), ii. 9. 3, 5 ; (exclamation, “after the verb) iv. 21. 4 (bis). akramana, i. 3. 2. ama, i. 53. 4, 6 (bis); 54. 6 (bis); 56. ākrānti, i. 26. 6. 2 (bis); 57. 4 (bis); iv. 23. 3. *amalākāṇḍa, i. 38. 6. amānuşa, iii. 9. 4. amāvāsya (-ā rātri), i. 33. 6 (bis). amukha, iii. 38. 1, 2; iv. 11. 6. ayana, i. 34, 2. *ayamasya, ii. 8. 7 (bis). ayasmaya, iv. 1. 3. Ayasya, ii. 8. 7, 8; 11. 8 (ter). Ayasya Añgirasa, ii. 7. 2, 6; 8. 3. *ayutadha i. 10. 4; 28. 3; 29. 5. *ayutadhāra, i. 10. 1. arūkṣa, iii. 32. 6 (bis). arkya, iv. 23. 3. *ardhadevatā, iii. 1. 1. akhana, i. 7. 6; 60. 8; ii. 3. 12, 13. āgā, i. 20. 6. 7; 37. 1, 2, 3, 4, 5, 7 52. 9, 10 (bis). ‘agita, i. 20. 6, 8 (bis); 55. 13 (bis). āgnīdhra, iii. 17. 2. Angirasa, ii. 11. 9 (ter): see Aya- sya A. acaturam, iii. 34. 1. *ācāryadatta. i. 54. 1. *ācāryokta, i. 22. 3. Ajakeśin (plur.), i. 9. 3. Ajadvisa, see Bamba A. ājya, iii. 6. 4. Atnāra, see Para A. ātmavant, i. 43. 11.248

Atreya, see Dakṣa Katyāyani A., Uccâiśśravas Kaupayeya, iii. 29. 1, śañga śatyayani A. ádi, i. 11. 7; 12. 4; 19. 2; 31. 2, 5; 58.9; 59. 6: (ādim dā +ā), ii. 2. 9; iv. 10. 3, 13. *adityaraśmi, ii. 6. 10. adhipatya, iii. 6. 6, 8. vap + “upa-sam, ii. 3. 4-10. apīna, i. 8. 12, 13 (bis). abhuti, i. 46. 2, 5; ii. 4. 4 (bis); iii. 20. 3, 11; 21. 5; 27. 3, 12. ayatana, i. 53. 3 (bis); ii. 12. 8. Aruni, i. 42. 1. Aruneya, ii. 5. 1. Arkṣākāyaṇa, see Galúnasa A. ārşeya, i. 59, 10. *ālamyāilājodgātṛ (?), iii. 31. 10. alopa, see madhvālopa. *Allakeya, see Hṛtsvāśaya A. avarta, iii. 33. 7 (bis). āviśoṣaṇa, iv. 1. 7. avrt, iii. 11. 5, 6, 7; 12. 1. *avṛtīśayāna, iii. 31, 3. āśravaniya (-á ṛc), iii. 38. 6. i 2, 3. ucchrāya, i. 5. 7. ut (one of the five vyahṛtis), ii. 9. 3, 8. utkranti, i. 26. 5. Uttara, see Aşṣāḍha U. Pārāśarya. udre, iv. 14. 7; 15. 4, 5. udgatṛ, i. 22. 2, 5, 8; 45. 5: 54, 4, 5; 58. 4, 5: ii. 1. 1 ff.; 10. 2 ff.; iii. 7. 7; 8. 8; 9. 3, 9; 10. 1, 2; 12. 3; 13. 8, 10, 13: 14. 9; 17. 4; 19. 6; 34. 4; iv. 9. 3, 9; 10. 9, 18. udgīta, i. 55. 13 (bis). udgitha, i. 11. 8; 12. 4, 7; 13. 1, 3, 5; 19. 2; 21. 7: 31. 2, 6 ; 33. 3, 5, 9, 10; 34. 1; 35. 4; 36. 1, 3, 5, 6, 8, 9; 54. 8; 58. 9; 59. 7; ii. 4. 1, 3; 5. 12; 6. 1, 3 ff. 7.1; 9. 10: iv. 8. 5; 9. 1. upagātṛ, i. 22. 5, 6; 45. 5; ii. 8. 2. upatapant (noun), iv. 2. 11. upadrava, i. 12. 1, 4; 19. 2; 31. 2, 8; 58. 9; 59. 9. *aśrāvitapratyāśrāvita (dual), iv. 6. upadrastr, i. 54. 3. 5; 7. 3 (bis). vas adhi, i. 27. 1. āsaṁgavam (adv.), i. 12. 4. Asamatya, see Abhayada A. asura, i. 16. 2. ahavaniya, iv. 26. 15. ahāva, i. 54. 8. vi abhi-pra (of the sun), iv. 5. vipari, iii. 20. 4, 12: 21. 6. vipali, iii. 29. 3; 31. 3. vi+“sam-ud-a, i. 35. 2. itihāsa, see purāṇetihāsa. vidh + “ud (conject.), ii. 13. 4. indriyavant, i. 43. 11. indraśrestha, i. 10. 1. upaniṣad, iv. 15. 3; 21. 7; 23. 6. upabdimant, i. 37. 3. uparām (adv.), i. 58. 3. upary-upari, iii. 6. 5; 33. 5, 6. upavasathiya, i. 54. 3 (bis), 5 (bis). upavā, iii. 20. 1. upāstamayam (adv.), i. 12. 4.

1. *ubhayācakra, iii. 16. 7. **ubhayapad, iii. 16. 7; iv. 14. 3. Uma Haimavati, iv. 20. 11. “Ulukya (?) Janaśruteya, i. 6. 3. Uśanas Kavya, ii. 7. 2, 6. *ūrdhvagaṇa, i. 57. 2. urmi, i. 56. 1 (bis). Indrota Dāivāpa śāunaka, iii. 40. 1 v. Işa śyāvāśvi, iv. 16. 1 v. viñkhvi, i. 37. 4. uktha, i. 40. 2 (bis); 45. 1 (quot.); iii. 3. 2; 6 (vāiśvāmitra u.), 9 ff.;

vuh + “sam-ud, iii. 19. 7. v? (caus.), iii. 13. 5, 6, rktas, iii. 17. 1. *rkpada, i. 15. 5, 6. ṛksāma, i. 54. 3, 5; 56. 1. rksāman, ii. 2. 9 (bis), 10. rgveda, i. 1. 3; iii. 7. 8. Reyaśṛnga Kaśyapa, iii. 40. 1 v. ugra (-am sāmnaḥ), i. 51. 8; (-o rṣikalpa, i. 4. 2. devaḥ), iv. 5. 1; 10. 10. ekacakra, iii. 16. 5. Jaiminiya-Upaniṣad-Brahmana. ekapad, iii. 16, 5. ekaputra, ii. 5. 2. ekarāj, iv. 8. 4, 15. ekavinśa (-am sama), i. 19. 1, 3 (bis). ekavira, ii. 5. 1. ekavratya, iii. 21. 3. ekastha, i. 37. 5. Kāndviya, iii. 10. 2 (bis). 249 see Janaśruta K., Nagarin Janaśruteya K., Sayaka Janaśruteya K. Katyayani, see Daksa K. Atreya. Kapeya, iii. 2. 2, 12. see śaunaka K. kama (adv. accus.), i. 54. 1, 5. *ekastomabhūgānumantra, iii. 18. kāmacāra (noun), iii. 28. 3. 6, 7. vej, iii. 17. 6, 9. “etāvadāvāsa, ii. 12. 6. *Etureta (?), see Atisama E. Aikṣvāka, see Bhageratha A. Aikṣvāka Vārṣṇa, i. 5. 4. Aitareya, see Mahidāsa. Aindroti, see Dṛti Ã. śāunaka. ailaba, i. 51. 1. om vā, iv. 8. 6 (ter). “kamadughākṣiti, i. 10. 1. kāmapra, iv. 6. 1, 2. *kāmāgāyin, ii. 5. 12. Karirādi (plur.) ii. 4. 4. kārṣṇāyasa, iii. 17. 3 (bis). Kavya, see Uśanas K. Kaśyapa, iii. 40. 2 v. see Ṛśyaśṛnga K., Devataras Cyavasayana, K., Crusa Vāhneya K. om vāзc oṁ vā3c oṁ vā3e hum bhā¦ kiṁkāma, i. 11. 2. om vac, iv, 8. 9. okára, iv. 13. 2; 14. 2 (bis). om, i. 1. 6, 7; 2. 1 (quater), 2 (qua- ter); 3, 5; 9. 2 (quater), 3 (bis);Į 10. 2, 7, 11; 18. 10, 11; 23. 7; 24. 4 (bis); 30. 1; iii. 6. 2; 10. 10, 11; 13. 8, 10, 12, 13; 14. 9; 18. 5, Rule as to its pro- 7; 19. 1, 6, 7. nunciation, i. 24. 3.(‘yes’) iii. 8. 5; 29. 6; 30. 2; 31. 6. ovā ovā, i. 9. 1; 17. 1. ovā ovā ovā hum bhā ovā, i. 3. 1. ovasc ovise ovasc hum bha ova, i. 2. 3; iii. 39. 1. ovasc ovasc ovasc hum bhá vo vā, iv. 14. 2. kansa (neuter !), i. 25. 5. Kansa Varaki, iii. 41. 1 v. | kimdevatya, i. 59. 12. kukṣi, i. 56. 1. Kubera *Várakya, iii. 41. 1 v. kubhra, i. 4. 5; iii. 39. 5. kumbyā, i. 50. 5 (ter); 53. 9. Kuru (sing.), i. 59. 1; (plur.) i. 38. 1: see kaurava. Kurupañcala (plur.), iii. 7. 6; 8.7; 30. 6, 9; iv. 6. 2; 7. 2. kucala (with dat.), iii. 8. 3. vky + vi, ii. 2. 9. Kṛṣṇadatta Lāuhitya, iii. 42. 1 v. ‘Kṛṣṇadhṛti Satyaki, iii. 42. 1 v. *Krṣṇarāta Lāuhitya, iii. 42. 1 v. see Triveda K. Lāuhitya. kṛṣṇajina (‘poss, cpd.), iii. 8. 7. keśaśmaśru (plur.), iii. 9. 4; iv. 6. 4. Keśin Darbhya, iii. 29. 1, 2. Kansa Varakya, iii. 41. 1 v.; iv. Kaupayeya, see Uccaiśśravas. 17. 1 v. Kaksivant, ii. 5. 11. katha, iv. 6. 2. kam (particle), i. 45. 2. karmavant (“active”), i. 43. 11. kaurava, iii. 29. 1. kratu, iii. 39. 3-10. vkrand + abhi, ii. 2. 9. *Krātujāteya, see Ráma K. Vaiyā- ghrapadya. krilā, iii. 25. 8. kalyana (comparat.), iii. 34. 6 krauñea, i. 37. 6: 51. 12. kalāśas, iii. 38. 8; 39. 1. (quater). Kaśyapa, iv. 3. 1. Kākṣaseni, see Abhipratārin K. VOL. XVI, 33 vkşarabhi-vi, i. 10. 1. Kṣāimi, see Sudakṣina K. kşudra, iii. 23. 4. 250 kṣuradhārā, iii. 13. 9.

khala (-a devatā), i. 5. 1, 4. *Galúnasa “Ārkṣākāyaṇa, i. 38. 4. Gandharvapsaras (plur.), i. 41. 1; 55. 10, 11; iii. 5. 1. Vgam + anu (of the fire), iii. 1. 7. Vgamadhi (pass.), i. 39. 4:47. 4. vgarh (with genit.), i. 16. 11. vga (caus. “‘play’), i. 58. 2. vgā ud, i. 2. 2; 10. 7; 14. 4; 18. 11; 24. 4; 27. 7; 30. 5; 32. 6; 38. 1,3; 45.7; 54. 4, 5, 13; 57. 9; 58. 1; 60. 1 ff.; ii. 7. 2, 4 ff.; 8. 3, 9; iii. 17. 4; 30. 2-5; 31. 1, 6 ff.; iv. 8. 7, 9; 9. 5. vga+upa (‘address’?), iii. 2. 2. gatha, 1. 50. 4 (ter); 53. 9; 57. 1. gadha, iii. 9. 9. gayatra, i. 1. 8; 2. 3; 3.7; 37. 7; iii. 11. 5; 38. 4, 7, 9; iv. 8. 5; 13, 3, 10; 14. 2; 15. 3; 16. 1. gāyatrī, i. 1. 8; 17. 2; 18. 4; 55. 2; 57. 1; iv. 2. 2; 6. 8; 7. 6; 1, 2. *gāyatrīmukha, iv. 8. 2. garhapatya, iv. 26. 15. *gitāgita (plur.), i. 52. 9. 8. Gupta, see Vaipaścita Dardhaja- yanti G. Lāuhitya. vgrhud, i. 5. 6. ! year + anu-sam, iii. 28. 2. year + abhi-ava, iv. 1. 2 ff. Vcal + anu-vi, iii. 21. 4. yeal+vi, iii. 21. 4. cātvāla, i. 5. 5. Veay (conject.), iii. 31. 3. citi, iii. 10. 8, 9. Cāikitāneya, i. 37. 7: (plur.) i. 41. 1. ii. 5. 2: see Brahmadatta C., Vāsi- stha C. Caitrarathi, see Satyādhivāka C. jagati, i. 18. 6; 55. 2; 57. 1; iv. 2. 8. jan+abhi (with accus.), iii. 11. 2-7. Janaśruta Kāṇḍviya, iii. 40. 2 v. Janaśruta Vārakya, iii. 41. 1 v; iv. 17. 1 v. japya, iii. 7. 3. Jamadagni, iii. 3. 11; iv. 3. 1. Jayaka Lāuhitya, iii. 42. 1 v. Jayanta, see Yaśasvin J. Lauhi| tya. Jayanta Páráśarya, iii. 41. 1 v. Jayanta Varakya, iii. 41. 1 v (two persons of this name); iv. 17. 1 v. Janaśruta, see Nagarin J. Kan- dviya. vgrh + prati, iv. 6. 9; 7. 7; 8. 1, 2. | Jānaśruteya, see Ulukya J., Sā- yaka J. Kandviya. vgrhvi, iii. 19. 1. gotra, iii. 14. 1. goptr, iii. 29. 6. Gobala Várṣṇa, i. 6. 1. ‘gobhaga, i. 10. 1. *Gogru (a Jābāla), iii. 7. 7. Gāuşukti, iv. 16. 1 v. Jābāla, iii. 9. 9; (dual) iii. 7. 3, 3, 5, 7, 8 (bis). see Gośru, śukra. jivana, i. 53. 8 ff. vir+nis (“prim. conj.), iii. 33. 3. Gautama (patron. of Aruņi), i.42.1. Jaivali, i. 38. 4. vgla (with dat.), iii. 10. 3. jyesthabrahmana, iv. 23. 1, 5. *Jvālāyana, iv. 16. 1 v. jyotismant, i. 43. 11. cakşurmaya, i. 28. 7. *cakşuśśrotra (poss. cpd.), i. 10. 1. caturañgula, iii. 33. 6. tatha (exclam.), iii. 6. 2, 4. taddevatya, i. 59. 12. *caturviñśatyakşara, iii. 38. 9; iv. tadvana, iv. 21. 6. 2.2. *caturviñśatyardhamasa, iii. 38. 9. *catusputra, ii. 5. 5. *catuścatvārinśadakṣara, iv. 2. 5. Wear (with pple.), iii. 7. 5. vtan + anu-sam, iv. 2. 4, 7, 10. vtapā (adv. locat. of pple.), iii. 32. 7. | vtap + upa, iv. 2. 4, 7, 10, 11 (bis). *tapastanu, i. 10. 1. Jaiminiya-Upanisad-Brahmana. tamra, iv. 1. 7; 23. 7; 24. 12. trtiyasavana, i. 16. 5; 37. 4 (ter); iv. 2. 8 (bis), 10. vtrpanu-sam, i. 14. 4. tejasvin, i. 43. 11. trapu, iii. 17. 3 (bis). traya veda, i. 1. 1, 2; 8. 1, 3, 4, 10: trayī vidya, i. 18. 10; 19. 2; 23. 6; 45. 3; 58. 2. 251 ! Drti Aindroti śaunaka, iii. 40. i 2 v. ydrp, iii. 29. 4 (bis). vdrh, i. 55. 4 ff. *Devataras Cyāvasāyana Kāśyapa, iii. 40. 2 v. devagrut (sāman), i. 14. 2. devágva, iv. 8. 8. Daivāpa, see Indrota D. śaunaka, ’trayodaśamāsa (poss. cpd.), . 10. 6. dyāvāpṛthivi, i. 50. 1. Trasadasyu, ii. 5. 11. tridhatu, iv. 23. 6, 7. *triputra, ii, 5. 4. trivistapa (neuter), iii. 19. 7. vdru + “anu-sam, i. 25. 4. ydru+upa (‘sing the upadrava ‘), ii. 2. 9; iv. 10. 6, 15. ydru+vi, i. 54. 8. *Triveda *Kṛṣṇarāta Lâuhitya, iii, dvādaśāha, iii. 31. 1, 6. 42. 1 v. tristubh, i. 18. 5; 55. 2; 57. 1; iv. 2.5. tryāyusa (quot.), iv. 3. 1 (bis). tryāvṛt, iii. 11. 5. Dakṣa Katyayani Atreya, iii. 41. 1v; iv. 17. 1 v. *Dakṣajayanta Lāuhitya, iii. 42, 1 v. vdagh + pra (‘future ind.), iii. 15. 4. | *dandopānaha, iv. 6. 4. *dadā (exclam.), iii. 6. 2. *dviputra, ii, 5. 3. vdha + apa-ni, i. 8. 6. vdha + abhi, iii. 31. 7. vdha+ prati-sam (active), iii. 4. 6; 23. 4 (bis), 8; 24. 4 (bis). vdha + vi-ā (pple.), iii. 28. 5. v3dhā (pple. dhita), i. 38. 6. dhāyyā, iii. 4. 1–3, dhi, i. 53. 8 (bis), 10 (bis); (plural) i. 57. 1 (bis). dada tatha hanta him bha ova, iii. dhutaśarīra, iii. 30. 3, 4; 39. 2. 6. 4. darśata, iv. 1. 1. *daśaputra, ii. 5. 9. daśavajin, i. 4. 3. *Dardhajayanti, see Vaipaścita D. Gupta Lāuhitya, Vaipaścita D. Drdhajayanta Lāuhitya. Darbhya, see Keśin D. Dalbhya (patron, of Brahmadatta Caikitaneya), i. 38. 1; 56. 3. Dalbhya, see Baka D. divastambhana, i. 10. 9. 10. vdihvi, iii. 14. 11 (bis). *diptagra, ii. 4. 1, 3 (bis). “duranusamprāya, iii. 33, 2. “duranucāna, iii. 7. 5. durdha, ii. 14. 6. “dūrūpa, iii. 33. 2. *duredevatā, i. 14. 1. drdha, iv, 22. 13. *Drdhajayanta, see Vipaścit D. Lau- hitya, Vaipaścita yanta D. Lāuhitya. Dardhaja- Dhṛtarastra (a demon), iv. 26. 15. Nagarin Janaśruteya Kandviya, iii. 40. 1 v. ynam + sam, ii. 12. 9. *navanitapinda, iii. 5. 3. navaputra, ii. 5. 9. Naka, iii. 13. 5. *nāmarūpa, iv. 22. 8. náraśansi, i. 50. 6 (ter); 53. 9: 57.1. *nikharvadha, i. 10. 4; 28. 3; 29. 5. vnij + ava (“intens.), ii. 14. 4. nitarām, i. 38. 2 (bis). nidhana, i. 12. 2, 4, 7; 18. 1, 3, 5; 19. 2; 21. 7; 31. 2, 9; 35. 6; 36. 1, 3, 5, 6, 7, 8, 9; 54. 8; 57. 5; 58. 9; 59. 10; iii. 34. 3; (nidhanam i + upa), ii. 2. 9; iii. 34. 3: iv. 9. 7; 10. 7, 15. *nidhanakṛta, i. 35. 6. “nidhanasamstha, i. 12. 2. “niyutadha, i. [10. 4;] 28. 3; 29, 5. nivid, iii. 4. 1, 2 (ter), 3. 252

niśā, iv. 5. 2. nişka, i. 35. 7, 8. *punassambhuti, iii. 27. 13, 17. *purāṇetihāsa, i. 53. 9. vni + abhi-ati, i. 12. 7, 9; 13. purisya (quot.), iv. 3. 3. 3, 5. yni+vi, iii. 29. 2, 6. 1 ned + *pra, i. 1. 3-5; 23. 3-8. nyanga, i. 4. 2-5; 45. 5; ii. 12. 1, 2; iii. 37. 7 (bis). “nyarbudadha, i. 10. 4; 28. 3; 29. 5. *nvāva, i. 12. 8; 13. 2. 4; ii. 10. 9, 12, 15, 18, etc. nvai, i. 4. 7; iii. 31. 10. “pañcaputra, ii. 5. 6. Vpanay, iii. 13. 3. panayya, i. 38. 5. vpat upa-apa, i. 11. 7. Patanga Prajapatya, iii, 30. 3. pad + sam (causat.), i. 51. 4; 56. 10. padma (numeral), i. 10. 4; 28. 3; 29. 5. para, i. 9. 3. Para Atnāra, ii. 6. 11. paramapuruşa, i. 27. 2. purodha, iii. 6. 6, 7, 8. purováta, i. 12. 9; 36. 1. Puluşa Prācinayogya, iii. 40. 2 v. puspa (quot.), iv. 3. 1. vpu + anu, i. 50. 8; 54. 2; 57. 2. púti, ii. 15. 2. vprech + ati, i. 59. 13. ‘prthaksalila, i. 10. 1. *prthivipratistha, i. 10. 9, 10. prthivyupara, i. 10. 1. Prthu Vainya, i. 10. 9; 34. 6; 45. 1. Pauluşi, see Satyayajña P. Práci nayogya. *Pâulușita, see Satyayajña P. pra (one of the five vyahṛtis), ii. 9. 3, 4. *pragā, i. 20, 6; 21. 3. pragatha, iii. 4. 1-3. prajātikāma, iii. 18. 6. *prajāpatimātra, i. 8. 12. Parameşthin Prajapatya, iii. 40. prajavant, i. 52. 2. 2 v. parah-parovariyant, i. 10. 5 (bis). “parākrānti, i. 26. 5. paran (‘useless’), i. 2. 4, 5. paridhāniya, iii. 4. 1–3; 16. 6. parisad, ii. 11. 13, 14. parişvanga, iii. 29. 7; 30. 1. parvan, iii. 23. 4, 8; 24. 4. palāva (sing.), 1. 54. 1. *Palligupta Lãuhitya, iii. 42. 1 v. vpuś + anu, i. 8. 7 (bis). paśyata, i. 56. 6. Vprath (causat.), i. 37. 4. pañcāla, iii. 29. 1. Pārāśarya, see Aşaḍha Uttara P., Jayanta P., Vipaścit śakunimitra P., Sudatta P. *prajñāvant, i. 43, 11. pratigraha, i. 58. 6. pratipat, iii. 14. 2 (?); iv. 14. 5. pratibodhavidita, iv. 19. 4. pratirupa, i. 27. 5 (bis); 47. 1. pratistha, i. 20. 6; 21. 2. pratisthavant, i. 43. 11. pratihāra, i. 3. 7; 11. 9; 12. 4, 7; 13. 1, 3, 5; 19. 2; 21. 7; 31. 2, 7; 35. 5; 36. 1, 3, 5, 6, 7, 8, 9; 37. 7; 54. 8: 58. 9; 59. 8. Pratidarśa, iv. 8. 7. pratti, i. 58. 6; iii. 6. 1, 2 (bis), 5. pratyakşam (adv.), i. 33. 5; ii. 2. 7,8. prathamanirbhinna, iii. 14. 8. “prapatisņu, i. 48. 5 (bis). *Parthugravasa (a demon), iv. 26. 15. prabhuti, ii. 4. 6 (bis). “Parṣṇa śailana, ii. 4. 8. pitu, iv. 3. 2. pitrrāja, iv. 5. 2. ‘punyakṛt, i. 5. 1. punyakṛtya, 1. 30. 4. punarmṛtyu, iii. 35. 7, 8 (bis). pramoda, iii. 25. 4. “prayutadha, i. 10. 4; 28. 3; 29. 5. pravaha (carrying forth ‘), iii. 28. 3. *prasāma, i. 15. 4. prusāmi (adv.), i. 15, 4. Jaiminiya-Upanisad-Brahmana. 253 prastāva, i. 11. 6; 12. 4, 7; 13. 1, 3, | brahman, i. 1. 8; 25. 10; 26. 8; 33. 5; 17.3; 19. 2; 21. 7; 31. 2, 4; 33. 3, 5, 9, 10; 34. 1; 35. 3; 86. 1, 3, 5, 6, 7, 8, 9; 54. 8; 58.9; 59. 5; iii. 38. 9. prastotṛ, iii. 18. 3, 6. Pracinayoga, i. 39. 1. see Puluşa P., Satyayajña Paulusi P., Somaśuşma Satyayajni P. Pracinaśala (plur.), iii. 10. 1. *Prācīnaśāli, iii. 7. 2, 3, 5, 7; 10. 2. Prajapatya, see Parameşthin P. prañc (“successive’?), i. 21. 4. pranamaya, i. 29. 1. *prānasamhita, i. 10. 1. 2; 40. 3; ii. 13. 1, 2; iii. 4. 5, 9; 15. 2, 3; 16, 5, 6; 17. 1 ff.; 28. 1, 2; 33. 4, 7; 38. 1, 2; iv. 14. 1; 18. 5 ff.; 19. 1; 20. 1, 2; 21. 1 ff.; 24. 11; 25. 1 ff. brahmayaśas, iv. 24. 11. brahmavarcasakāma, i. 37. 6. brahmāsandi, iv. 24. 10 (ter). brāhmaṇakula, iii. 28. 4. “brāhmaṇabhakta, i. 10. 1. brāhmaṇī, iii. 4. 5, 9; 21. 7 (b. upaniṣad). bha (exclam.) i. 4. 2 ff. bhakara, iv. 14. 2. Bhageratha Aikṣvāka, iv. 6. 1, 2. prāṇāpāna (dual), ii. 5. 3; 6. 2; bhadra, i. 46. 2, 3. ‘bharandakesna (?), i. 54. 2. bhaз bhas, iii, 39. 1. bhā, iii. 10. 10 (or bhās?). iii. 21. 7, 10. prātaranuvāka, iii. 16. 5, 6. prātassavana, i. 16. 5, 12; 37. 1 bhandumant (-mat sama), iii. 6. 6. bhara (epith. of the moon), iii. 27. 11. (ter); iv. 2. 2 (bis), 4. Pratrda Bhalla, iii. 31. 4. prādeśamātra, iii. 33. 5. Prāsravana, see Plakṣa P. vpya + á (causat.), i. 8. 12. Plakṣa Prásravana, iv. 26. 12. bhima, i. 57. 1. vplu ā, ii. 2. 9. Vplu + *ni, i. 56. 7-9. vplu + parā, i. 56. 4, Bhalla, see Prātṛda B. *Proṣṭhapada *Vārakya, iii. 41. 1 v. Bhallabin (plur.), ii. 4. 7. vplu + pra, iv. 11. 10. vplu + sam (causat.), i. 36. 1. Baka Dalbhya, i. 9. 3; iv. 7. 2. bandhutā, i. 59. 10. * Bamba Ajadvişa, ii. 7. 2. 6. “balivahana, iv. 24. 9 (bis). balivarda, i. 4. 3. bahispavamāna, i. 5. 6; iii. 5. 5. bahuputra, ii. 5. 11; 9. 10. buhula, iii. 20. 2. bahvṛca, iii. 4. 2. Babhravya, see śankha B. bimba, iii. 5. 6. bila, iii. 21. 3. brhant (fem. -hati), ii. 2. 5. bradhna, iii. 13. 7. brahmatva, iii. 15. 2. 1; 59. 1, *bhavant, i. 43. 11. bhimala, i. 57. 1 (bis). “bhuvanadi, iii. 17. 6, 7. bhuvas, i. 1. 4; 23. 6; iv. 28. 2. vbhu + anu, i. 54. 7; iv. 12. 6. vbhu + anu vi, iv. 12. 10: 14. 4. vbhuadhi, i. 55. 1 (bis). *bhūtahan, ii. 3. 4, 11. bhuti, ii. 4. 7 (bis); iii. 20. 3, 11; 21. 5:27. 3, 12. bhuman, i. 46. 1. bhur bhuvas, iv. 28. 4. bhur bhuvas svar, ii, 9. 3, 7; iii. 17. 2; 18. 4 iv. 5. 5; 28. 6. bhūribhāra, i. 10. 9, 10. bhus, i. 1. 3; 23. 6; iv. 28. 1. bhoga, i. 35. 7. ybhres, iii. 16. 5 (bis): 17. 1. bhreșa, iii. 16. 7 (bis). *madhudhana, i. 22. 1. madhunali, i. 22. 1. Brahmadatta Caikitāneya, i. 38. madhuparka. 1. 59. 1-3, 11. *madhuputra, 1, 55. 1. 254 *madhvalopa, 1. 22. 8. Manu, iii. 15. 2. *manonetra, iii. 32. 9.

moda, iii. 25. 4. yakṣma (rajan), iv. 1. 8. yajurveda, i. 1. 4; iii. 15. 7, 8. manomaya, i. 28. 5. *manoyukta (?), iii. 5. 5. “manorupa, iv. 22. 13. ymantray + anu, iii. 18. 2, 3 (bis), 4 (bis), 5, 6, 7 (bis): 19. 1, 7. ymantray + a, i. 59. 2, 3. mandra, i. 51. 6. *mamatvin, i. 51. 3; 58. 8. mayobhu, iv. 3. 2. *marici, iii. 35. 6. martyamṛta (dual, ‘copul. cpd.), i. 25. 3. mala, i. 57. 1 (bis). 13. 5. yajuṣṭas, iii. 17. 1. yajñakāma, i. 14. 4. *yathāgīta, i. 55. 13. yathāyatanam (adv.), i. 18. 3. “yaddevatya, i. 59. 12. *yadvidvāns, iv. 6. 6; 7. 4. Vyam + vi-a, i. 37. 5. yaśasvin, i. 43. 11. Yaśasvin Jayanta Lāuhitya, iii. 42. 1 v. Vyas + “prati (conject.), i. 5. 7. yatayaman, i. 38. 6. “yāvadāvāsa, ii. 12. 6. mahagrama (*possess. cpd.), iii., v2yu + pra, i. 8. 11 (bis). *mahāniveśa, iii. 10. 5. mahâmānsa (plur.), i. 48. 5. yukti, iii, 5. 4. vyuj + pra, iv. 6. 7 ; 7. 5. rajatamaya, iv. 1. 5. mahaśana, ii. 15. 2; (superlat.), ii. *rapasa (?), iii. 2. 4, 15. 15. 1. Mahidasa Aitareya, iv. 2. 11. mahina (conject.), iii. 20. 2. mahiy, i. 48. 5. mahiyā, i. 29. 8; 46. 2; 48. 5. Mātariśvan, iv. 20. 8. mā (absolutely), i. 59. 13. -mātra, see prajapatimātra. rahasi (adv.), ii. 13. 5. rájakula, iii. 28. 4. Rāma *Krātujāteya Vāiyāghrapad- ya, iii. 40. 2 v; iv. 16. 1 v. vruş, iii. 27. 2 (bis). Vruh + ‘sam-ud, iii. 3. 1. retasvin, i. 43. 11. resman, i. 2. 6. madhyandina savana, i. 16. 5; 37. raibhi, i. 50. 7; 57. 1. 3 (ter.); iv. 2. 5 (bis), 7. Manava, see śaryáta M. *mānuşanikaśana, iii. 14. 7. *māhāvṛṣa, iii. 40. 2. miabhi-ni, iv. 14. 2. “Mitrabhuti Lāuhitya, iii. 42. 1 v. vmiş ni, iii. 17. 6, 9; iv. 21. 4. Vmuc + “abhi-ati, i. 30. 4. Muñja Samagravasa, iii. 5. 2. *muhurdikşin, i. 39. 1. muta, i. 20. 5. mrgaya (-am car), iii. 29. 2. rodhasi, i. 25. 5. Rauhina, a demon (quot.), i. 29. 7, 10. vlabhupa, iii. 29. 7; 30. 1. lája, i. 8. 11. ysli, i. 45. 4; 51. 3: 54. 3; 58.7; iii. 37. 6. lokajit, iii. 20. 10. loma [-saman ?], i. 38. 3. lomaśa, i. 38. 3. losta, i. 7. 6; 60. 8; ii. 3. 12, 13. lohamaya, iv. 1. 4. mṛtyupāśa, iv. 9. 1, 3-9; 10. 1-9, lohayasa, iii. 17. 3 (bis). 18. vmrd+pra, ii. 11. 1. mrdu, ii. 3. 2. vmre (intens.), i. 8. 10. Vmre+prati-abhi, i. 22. 6. maitrāvaruna, iii. 6. 4. “lohitastoka, iii. 9. 2. vlohitay, i. 12, 4; iv. 5. 1; 10. 10. Lāuhitya, see Kṛṣṇadatta L., Krsnarata L., Jayaka L., Triveda Kṛṣṇarāta L., Daksajayanta L., Palligupta L., Mitrabhuti L., Jaiminiya-Upaniṣad-Brāhmaṇa. Yaśasvin Jayanta L., Vipaścit virātra, iv. 5. 3. Drihajayanta L., Vaipaścita vivacana, i. 9. 5. Dardhajayanti Gupta L., Vai-| paścita Dardhajayanti Drdhajayanta L., Cyamajayanta L., Cyamasujayanta L., Satyaśravas L. vvad (intens.), iii. 16. 3, 5. vvadapa, iii. 7. 5. vana (conject.), iii. 31. 3. *varunapariyatana, i. 10. 1. vartani. iii. 16. 1-3. “varṣapavitra, i. 10. 1. varsuka, i. 36. 2. valgu, i. 51. 10. vaśa (-śe kr), ii. 4. 1, 2. vaşat, iii. 17. 4: vaşaṭkāra, i. 54. 8. v2vas + vi (adv. locat. of pple), iv. 5. 1. vasantā (adv.), i. 35. 2. 255 viśvanāman, iv. 4. 1. viśvabhirakṣaṇa, iv. 4. 1. Viśvamitra, iii. 3. 7; 15. 1; (plur.) iii. 15. 1. Cf. vāiśvāmitra. viśvāyu, iv. 1. 7. viśvāhā, iv. 1. 7. vvis pari, ii. 15. 3; iii. 1. 21. visu (?), iv. 23. 6. vistapa, iii. 13. 7. Cf. trivistapa. viņāgāthin, i. 58. 2. vṛkṣāgra, iii. 10. 9 (bis). vortanu, i. 40. 2. vort abhi-pari, iii. 13. 5. vort + sam-a, iv. 10. 10. vrsta, i. 13. 1. vedi, i. 5. 5. vvestni (*prim. conj.), i. 2. 6. 7. Vāikuṇṭha (Indra), iv. 5. 1; 10. 10. Vasistha, iii. 2. 13; 15. 2; 18. 6 Vainya, i. 45. 2. (bis), 7. Cf. vasistha. vvā + ava, iii. 21. 2 (bis). *vākprabhuta, i. 10. 1. vāgdevatya, i. 59. 14. vāñmaya, i. 28. 3. vac (one of the five vyāhṛtís), ii. 9. 3, 6; (exclam.), iii. 10. 10; 14. 9. vacamyama, iii. 16. 6. *Vāraki, see Kansa V. *Vārakya, see Kansa V., Kubera V., Janaśruta V., Jayanta V., Proșthapada V. Vārṣṇa, see Aikṣvāka V., Gobala V. vasistha, iii. 15. 2. Vasistha Caikitāneya, i. 42. 1. Vāhneya, see Cruşa V. Kaśyapa. vvij “prati (conject.), iii. 10. 5 (bis). vvid + anu (“assent ‘), iii. 10. 1. Vipaścit *Drdhajayanta Lāuhitya, iii. 42. 1 v. * see Prthu V. Vaipaścita Dardhajayanti Gupta Láuhitya, iii. 42. 1 v. Vaipaścita Dardhajayanti Drdhajayanta Lauhitya, iii. 42. 1 v. Váimṛdha (Indra), iv. 10. 10. Vāiyāghrapadya, see Rama Krá- tujāteya V. vāiśvāmitra, iii. 3. 6. vāisarjanīya (-ā āhuti), iii. 10. 7. vyapti, i. 42. 7; 59. 13. vyāptimant, i. 43. 11. vyahita, iii. 28. 5. vyāhṛti, i. 23. 6; 24. 4; ii. 9. 3. vyudhacchandas, iii. 31. 1, 6. *vyomānta (numeral), i. 9. 5; 10. 4; 28. 3; 29. 5. vratacārya, iii. 3. 7. voraśe + à (with ‘ablat.), i. 19. 3; 57. 9; 58. 10. vratya (plur., divya vratyāḥ), i. 10, 9; 34. 6; 45. 1. Cf. ekavratya. Vipaścit śakunimitra Pārāśarya, śakunimitra, see Vipaścit C. Pā- iii. 41. 1 v. vipra (conject.), i. 53. 8. vibhu, iii. 27. 2. vibhuti, i. 20. 6; 21. 1; 42. 8. vibhutimant, i. 43. 11. rāśarya. śankha Bābhravya, iii. 41. 1 v; iv. 17. 1 v. *śanga śatyayani Atreya, iii. 40. 1 v. 256 śatasani, i. 50. 4-7. śarva, iv. 10. 10.

Caryata Manava, ii. 7. 1; 8. 3, 5. śatyāyani, i. 6. 2; 30. 1; ii. 2. 8; 4. 3; 9. 10 iii. 13. 6; 28. 5; iv. 16. 1; 17. 1 v.

see śanga C. Atreya. Candilya, see Suyajña ś. śantika, iv. 3. 2. ‘śantimant, i. 43. 11. *śümülaparna (dual), i. 38. 4.

Calavatya, i. 38. 4. śithila, iv. 22. 12.

śukra, iii. 15. 6, 7 (bis), 8 (bis), 9. Cukra (a Jabala), iii. 7. 7. vśuş “a-vi, (pple.) iv. 1. 7. śūdraka (dimin.), iii. 9. 9. śuşa, i. 57. 6.

śailana (plur.), i. 2. 3; ii. 4. 6.

see Parṣṇa C., Sucitta C. śaunaka, i. 59, 2.

see Indrota Dvāivāpa C..

Drti Aindroti ś.

śaunaka Kapeya, iii. 1. 21.

samgrahitṛ, iii. 7. 8; 8. 3. samveśa, iv. 10. 10. samsad, ii. 11. 13, 14. samsava, i. 9. 3. samsthā, i. 20. 6; 21. 4. samsparśa, iv. 26. 7. sajata, i. 46. 2; 48. 3. sajātavanasya, iv. 5. 4. Vsañj abhi, ii. 15. 2. satanu, iv. 8. 9; 9. 9; 10. 8, 9. Satyayajña Pauluşita, i. 39. 1. Satyayajña Pauluşi Pracinayogya, iii. 40. 1 v. Satyaśravas Lāuhitya, iii. 42. 1 v. *Satyadhivāka Caitrarathi, i. 39. 1. V1 sad + ud, iii. 14. 6. sadas, i, 54. 3 (ter), 5 (bis). saptakṛtvas, iii. 34. 4. saptaputra, ii. 5. 8. saptaraśmi (quot.), i. 28. 2. saptavidha (-am sāma), i. 31. 3 (bis); iii. 34. 4. sabha, ii. 11. 13, 14. *samanabuddha (?), iv. 1. 1. śmaśāna, i. 38. 3; (conject.), iii. samāpti, i. 46. 2, 4. 31. 3. *śyamajayanta Lāuhitya (two persons of this name), iii. 42. 1 v. sampat, iii. 27. 2; iv. 8. 9. samprati, i. 5. 5; 45. 3; iii. 31. 2, 7. *śyamasujayanta Lāuhitya, iii. 42. | sambhú, iii. 20. 3, 11; 21. 5; 27. 3, 1 v. 12. *Cyavasayana, see Devataras C. sambhuti, i. 46. 2, 6; ii. 4. 5 (bis); Kaśyapa. Cyāvāśvi, see Işa ś. crimant, i. 43. 11. Veru + a (causat.), iv. 7. 3. veru + prati-a (causat.), iv. 7. 3. veru + “prati-upa, i. 38. 3. iv. 7. 4 (bis). saras, i. 25. 5, sarvajava, iv. 20. 6, 10. sarvatodvāra (-am sama), i. 30. 2, 3. sarvaprayaścitta, iii. 17. 3. sarvamrtyu, iv. 9. 9; 10. 8, 9, 18. śruşa Vahneya Kaśyapa, iii. 40. sarvarupa, i. 27. 6 (bis). 1 v. cresthata, iv. 11. 3. grotramaya, i. 28. 9. vśliş + “ud, ii. 9. 8. śleşman, iii. 17. 3. śvajani (a Vaiśya), iii. 5. 2. śvetaśva, iv. 1. 1. satputra, ii. 5. 7. “sodaśaśata, iv. 2. 11 (bis). vsthiv + *adhi, i. 50. 3. *samgavakāla, iv. 10. 10, 13. *sahasraputra, ii. 6. 11 (bis). sahasrakṣara, i. 10. 1. sanga, iii. 3. 3, 5; iv. 8. 9; 9.9; 10. 8, 9, 13. Satyaki, see Krsnadhṛti S. Satyakirta (plur.), iii. 32. 1. see Anuvakt? S. Satyayajni (plur.), ii. 4. 5. see Somaśuşma S. Prācinayogya. sāmatas, iii. 17. 1. Jaiminiya-Upaniṣud-Brāhmaṇa. saman, see ananvita, anişedha, abhrātṛvya, ekavinśa, devaśrut, bandhumant, loma, saptavidha, sarvatodvāra. 3. sāman (masc.), i. 34. 11. *samanvin, i. 43. 11. *samapatha, i. 6. 1. samaveda, i. 1. 5; iii. 15. 7, 8. *sāmavāirya, i. 59. 3, 12. Samaśravasa, see Muñja S. sami (with genit.), iv. 2. 11. stotra, iii. 3. 1. stotriya, iii. 4. 1-3. stobha, i. 20. 6; 21. 5; 57. 5. stoma, i. 13. 3; iii. 4. 11; 5. 4. stomabhāga, iii. 8. 1, 2. ‘stomavant, i. 43. 11. sthali, ii. 7. 1. sthaviratama, iv. 14. 8. 257 vstha + “anu-upa, i. 46. 3-5; 47. 1-7; 48. 1-6. sthāņu, iii. 13. 5, 6. Sayaka Janaśruteya Kāṇḍviya, iii. sthiti, iii. 18. 7. 40. 2 v. vspr, spṛnāti, iv. 9. 9; 10. 1-8. vsic+vi-a, see avyāsikta. “sukṛtarasa, iii. 14. 6. *Sucitta śailana, i. 14. 4. vspre + ni, ii. 12. 1. vsyand+vi, i. 10. 5. ysvaj + pari, iii. 29. 7. Sudaksina, iii. 7. 8; 8. 6 (see Sudasvadhvaryu, iv. 6. 6; 7. 4 (bis). kşina Kṣaimi). svayambhu, iv. 11. 2. Sudakṣina Kṣāimi, iii. 6. 3; 7. 1, svar, i. 1. 5; 23. 6 ; iv. 28. 5. 4, 5, 6 (see Sudakṣina). Sudatta Pārāśarya, iii. 41. 1 v; iv. 17. 1 v. sudha, ii. 14. 6. *sumānușavid, iv. 6. 6; 7. 4 (bis). Suyajña Candilya, iv. 17. 1. suyama, iii. 8. 4. suvar, iii. 14. 3, 4. suvarga, iii. 14. 4. Vsvar + anu, iv. 14. 2. ysvar abhi, i. 21. 10, 11. *svarapaksa, iii. 13. 10. *svarganaraka (plur.), iv. 25. 5. svarya, iii. 33. 5, 6. svasriya, iii. 29. 1. *svāhākāravaṣaṭkāra (dual), i. 13. 3. yhan (desid. pple.), iv. 1. 7. hantā (exclam.), iii. 6. 1, 4. suvarna (epith. of hiranya), iii. haras, i. 21. 7; ii. 3. 1. 34. 6. suvarṇamaya, iv. 1. 6. suhoty, iv. 6. 6; 7. 4 (bis). sukta, iii. 4. 1-3. süci, i. 10. 3. südgatṛ, iv. 6. 6; 7. 4 (bis). “sunurupa (?), iii. 2. 15. vsr abhi-pra (“ind. of causat.), ii. 14. 4. vsr + pra (” approach’), iii. 29. 3. sopāna, iii. 8. 7. *Somabṛhaspati (dual), i. 58. 9. Somaśuşma Satyayajni Pracina- yogya, iii. 40. 2 v. stana, iii. 14. 7. Vstu (‘sing the stotra’), i. 59. 12. Vstupra, i. 17. 2; ii. 2. 9; iv. 9. 4; 10. 2, 12. vstu + sam, iv. 6. 7; 7. 5 (bis). *stutaśastra (plur.), iii. 16. 6. 34 VOL. XVI. *haritasprśa (?), iv. 1. 1. *harinila, iv. 1. 1. hasa, iii. 25. 8. 12 ha + pra, iii. 31. 3; (pple.), i. 25. 5. hinkara, 1. 3. 7; 4. 1, 6, 8; 11. 5; 12. 4, 7, 9; 13. 3, 5; 19. 2; 21. 7; 31. 2, 3; 33. 3, 5, 9, 10; 34. 1; 35. 2; 36. 1, 3, 5, 6, 8, 9; 38. 6; 54. 8; 57. 5; 58. 9; 59. 4; iii. 12. 2, 3; 34. 2. vhinkṛ, i. 3. 4; 4. 1, 6; ii. 2. 9; iii. 34. 2; iv. 10. 1, 11; (intens. pple.), i. 11. 5: 35. 2. him bha, i. 4. 1. him bhā ova, i. 4. 6. him vo, i. 4. 8. *hiranyadanta, iii. 2. 4, 15. hum, iii. 10. 10. hum bag, iii. 10. 3.258 hum bo, iii. 13. 2. hum bha, iii. 13. 1. hum bha om vac, iv. 8. 6. hum mā, iii. 12. 4. *huss (exclam.), iv. 22. 2. vhr + abhi-vi-a, iii. 4. 5, 11. vhr + pari, i. 52. 8. II. Oertel, II. vhr + pari-a, i. 35. 7. vhr+prati, ii. 2. 9; iv.9.6: 10. 4, 15. Hṛtsvāśaya Allakeya, iii. 40. 2 v. *hrdayāgra, i. 10. 1. heman (adv. locat.), i. 35. 6. Haimavati, see Umā H. hoty, iii. 16. 2; 17. 4; 19. 6. ETYMOLOGIES, ETC. akşara: vkşar, i. 24. 1; 43. 8. Vksi, i. 24. 2; 43. 8. antariksa: antaḥ, antaryakṣa, i. 20. 4. prastava: vstu, i. 11. 6. Bṛhaspati: (vāco) bṛhatyai patiḥ, ii. 2. 5. bhimala: bhima + mala, i. 57. 1. Ayasya ayamasya, ii. 8. 7; madhuputra: mad adhyabhūt, i. 11. 8. arkya: re ka, iv. 23. 4. asu: vsu, i. 40. 7. asura: asu + fram, iii. 35. 3. Angirasa: añga + rasa, ii. 11. 9. ádi: vdá + ã, i. 11, 7. vdha+a, i. 19. 2. aditya: vda + ā, iv. 2. 9. avarta: yvṛt + á, iii. 33. 7. uras: uru, iv. 24. 2. re: vre, i. 15. 6. 55. 1. ! mahiyā: vmahiy, i. 48. 5. Rudra: vrud, iv. 2. 6. rodasi: vrud, i. 32. 4. Vasu: vasu, iv. 2. 3. vāiśvāmitra: viśva + mitrā, iii. 3. 6. śatasani: śatam + vsu, i. 50. 4 ff. sajāta: vjan + saha, i. 48. 3. samudra: vdru + sam, i. 25. 4. gayatra: gayann atrāyata, iii. 38. sāman: visam, i. 33. 7; 40. 6; 4. devaśrut: devataḥ + veru, i. 14. 3. patanga: vpat + añga, iii. 35. 2. paśyata: vpaś, i. 56. 6. pratihara: vyhr + prati, i. 11. 9. prasāma, prasāmi: pra + saman, i. 15. 4. III. 48.7; 51. 2; iv. 13. 2. sama, i. 12. 5. sā + ama, i. 53. 5; 56. 2; iv. 23. 3. sindhu: vsi, i. 29. 2. suvarga: suvar + vgam, iii. 14. 4. hari: vhr, i. 44. 5. GRAMMATICAL. The Grantha characters are liable to confuse pa and va, tta and kta, r and ra, th and dh, dh and y, also long and short vowels, especially u and . There is no distinction made between mma and mama. No avagraha is used. Lingual n for n: see note to i. 1. 5. uv:v, tanuve, iv. 3. 2 (verse); suvar, iii. 14. 3, 4, suvarga, iii. 14. 4. Locat. of stems in -an without ending; as saman, i. 21. 8; 53. 4; akşan, i. 41. 7; 43. 9. Confusion of i-stems and i-stems: marīcī, iii. 35. 6. Numerals: see note on i. 10. 4; sahasram saptatiḥ=70000. Verbs: vspr, pres. sprṇāti, see note on iv. 9. 9; ybhuñj according to Jaiminiya-Upaniṣad-Brāhmaṇa. a-conjugation, ii. 10. 4 ff.; vi, irregular imperfects samaitat, i. 48. 7 (see note) and anvāitat, iii. 38. 10; vsic, precative ásicyad, i. 3. 8 (see note); vda + pari-ā, past pples paryadatta and paryatta side by side, ii. 3; vśi, 3d. sing. pres. śaye, i. 35. 7; periphrastic future with plural of pple: śmaśānāni bhavitāraḥ, gátāras smaḥ, i. 38. 3; transitive use of passive aorist in -i (?), iii. 9. 9 (see note); adverbial gerund, upāpapātam, i. 11. 7. Composition: nidhanakṛta for -nikṛta, i. 35. 6 (see note); apposi- 259 tion instead of composition: pāрmā nyañgaḥ, i. 45. 5; ii. 12. 1, 2; iii. 37. 7 (bis). Syntax: Superfluous u: teno, i. 1. 8; 6. 6; 9. 4; 33. 11; 34. 2, etc.; genit. of time, i. 44. 9; dative of the infinitive after vbru, ii. 15. 3; kam after dat. infin., i. 45. 2 (verse); vrdh with accusative, i. 37, 3 ff.; vraśe + a with ablative, i. 19. 3; i. 57. 9; 58. 10; locat. absolute of pples: atapati, iii. 32. 7; upatapati, iv. 2. 11; vyuşi, iv. 5. 1; verb in plural after śaturvinśati, i. 17. 2; iii. 38. 9. IV.

1. VERSES. [ativyádhi rajanyaś śūraḥ, i. 4. ‘patangam aktam, iii. 35. 1: RV. x, 2, a Vedic reminiscence: see! note.] aditir dyaur aditir, i. 41. 4 : RV. i. 89. 10, etc. apaśyaṁ gopām anipadyamānam, iii. 37. 1: RV. i. 164. 31-x. 177. 3, etc.
2. 1, etc. patango vācam manasā, iii. 36. 2: RV. x. 177. 2, etc. mayi ‘dam manye bhuvanādi, iii.
3. 6. mahātmanaś caturo devaḥ, iii. 2. 2: cf. Chand. U. iv. 3. 6. ātmā devānām uta martyānām, iii. yad dyāva indra te śatam, i. 32. 1:
4. 4: cf. Chand. U. iv, 3. 7. ayur mātā matiḥ pita, iv. 1. 7. indram uktham rcam, i. 45. 1. imam eṣām pṛthivīm, i. 34. 7: AV. x. 8. 36. utái ‘şām jyesthaḥ, iii. 10. 12: AV. x. 8. 28. RV. viii. 70. 5 (SV. i. 278; ii. 212.), etc. yas saptaraśmir vṛṣabhas, i. 29. 7: RV. ii. 12. 12, etc. ye ‘gnayaḥ purīṣyaḥ, iv. 3. 3: TS. v. 5. 7. 4, 5; VS. xviii. 67. yebhir vata işitaḥ, i. 34. 6: AV. x. upa ‘smai gāyata, iii. 38. 6, 8: RV. 8. 35. ix. 11. 1 (SV. ii. 1, 113), etc. rṣaya ete mantrakṛtaḥ, i. 45. 2. catvāri vāk parimitā, i. 7. 3; 40.1: RV. 1. 164. 45, etc. tat savitur varenyam, iv. 28. 1 ff.: RV. iii. 62. 10 (SV. ii. 812), etc. tryāyuşam kaśyapasya jamadagnes iv. 3. 1: AV. v. 28. 7. [navo-navo bhavasi jayamānaḥ, iii. 27. 11, Vedic allusion: see note.] rūpum-rupam pratirupo, i. 44. 1: RV. vi. 47. 18. rūpaṁ-rúpam maghavā, i. 44. 6: RV. iii. 53. 8. sa no mayobhūḥ, iv. 3. 2. |sa yadā vāi mriyate, i. 4. 7. stri smãi ‘vā ‘gre, i. 56. 5. sthūņām divastambhanīm, i. 10. 9, repeated in 10, but different in d. 260 H. Oertel.
5. YAJUSES, ETC. abhijid asy abhijayyāsam, iii. 20. prāņās prāņās prāṇās hum bhā

ovā, ii. 2. 7. amo ‘ham asmi (longer version), i. mahān mahya samadhatta, iii. 4. 5. 54. 6; (abbreviated), 57. 4. aranyasya vatso ‘si, iv. 4. 1. upavartadhvam, iii. 19. 1; 34. 2. guha ‘si devo ‘si, iii. 20. 1. diśas stha śrotram, i. 22. 6. devena savitra prasūtaḥ, iii. 18. 3, 6. puruşaḥ prajapatis sáma, i. 49. 3, 4 (bis). ! yat purastad vāsī ’ndro, iii. 21. 1. vibhūḥ purastāt sampat paścāt, iii. 27. 2. vyuşi savita bhavasi, iv. 5. 1. svetaśvo darśato harinilo ‘si, iv.

satyasya panthā, iii. 27. 10. somaḥ pavate, iii. 19. 1; 34. 2. CORRECTIONS. P. 80. (Introduction) line 12, and note*, read Journal xv. for xiv. P. 81. (Text) i. 1. 8, read aṣṭāśaphāḥ for aṣṭāśāpháḥ. P. 85. (Text) i. 5. 1, read akar ne for akar ne. (Translation) i. 5. 7, add " after burns. P. 86. (Translation) i. 6. 1, add " after immortality. P. 87. (Text) i. 7. 6, read losto for lostho, and cancel note *. P. 115. (Translation) i. 37. 5, read further on for above (?) P. 122. (Notes) 4411, read rūpaṁ-rūpaṁ for rūpam-rūpam. P. 132. (Translation) i. 54. 8, read three times [ṛc] for [āgā ?]. P. 140. (Text) i. 60. 8, read losto for lostho, and cancel note 1o. P. 145. (Text) ii. 63. 12, 13, read losto for lostho, and cancel note 31o. P. 148. (Translation) ii. 66 (end), insert 12 before He who. P. 154. (Notes) 11”, read -aḥ for aḥ. P. 164. (Translation) iii. 5, line 6, read 4 instead of 3. P. 166. (Text) iii. 7, line 4, read 4 instead of 3. P. 168. (Notes) 915, read -yajfor yaj-. P. 176. (Translation), iii. 16. 6, read brahman-priest for Brahman priest. P. 187. (Translation), iii. 27. 11, read Bearer for Burden. P. 188. (Text) iii. 28. 5, read bahu vyahito for bahuvyāhito. (Notes) 29’, read -aiśrfor aiśr-. P. 201. (Translation) iv. 2. 2, read guyatri for gāyatri. (Notes) 13, supply ayany. P. 216. (Text) iv. 19. 2, read su for sv. P. 227. line 13, read ativyadhi for ativyadhi. P. 237. line 43, read kimca ‘pi yo for kimca ‘p iyo. P. 248. col. 1, line 42 and col. 2, line 47, read 2 v for 1 v.