7 Fierce; Terrible; The Resonant; The Roarer; Victorious; Assailant; and Dispeller. Svâhâ. 8 Agui with the heart; Lightning with the heart's point; Pasupati with the whole heart; Bhava with the liver. Sarva with the two cardiac bones; Îșâna with Passion; Mahadeva with the intercostal flesh; the Fierce God with the rectum; Vasishtha-hanuh, Singis with two lumps of flesh near the heart. 9 The Fierce with blood; Mitra with obedience, Rudra with disobedience; Indra with pastime; the Maruts with strength; the Sâdhyas with enjoyment. Bhava's is what is on the throat; Rudra's what is between the ribs; Mahâdeva's is the liver; Sarva's the rectum; Pasupati's the pericardium. 10 To the hair Svâhâ! To the hair Svâhâ! To the skin Svâhâ! To the skin Svâhâ! To the bloud Svâhâ! To the blood Svâhâ! To the fats Svâhâ! To the fats Svâbâ! To the fleshy parts Svâhâ! To the fleshy parts Svâhâ! To the sinews Svâhâ! To the sinews Svâhâ! Svâhâ to the bones! Svâbâ to the bones! To the marrows Svâhâ! To the marrows Svâhâ! To the seed Svâhâ! To the anus Svâhâ! 7 This formula, called technically aranye' núchyam, To be recited in the forest, contains the names of seven of the fiercest Maruts. See XVII. 81– 85, from the last line of which the formula is repeated. 8 With the heart: I propitiate or gratify, understood. Pasupati: Lord of Beasts or Cattle, a title of Rudra who is called also Bhava and Sarva. See XVI. 28. Cardiac bones: or, according to some, kidneys See XIX 85; XXV. 8. Îșana: Lord; Ruler; also one of the older names of Rudra. See A. V. XV. 5. Mahadeva: the Great God; Rudra, Vasistha-hanuḥ, Singis: nothing can be made out of the text which appears to be corrupt. 9 The Fierce Rudra in his terrible manifestations; I propitiate, being understood. Sádhyas: a class of ancient deities; Blessed Gods: Eggeling. 10 The object of the Pravargya, which is a purificatory and introductory ceremony like Diksha or Consecration (IV. 2; V. 6) is the bodily regene ration of the Sacrificer, the provision of a heavenly body with which alone he is permitted to enter the residence of the Gods (Haug, Aitareya Brâhmaņam, II. 42, note). At the conclusion of the ceremony, therefore, the sacrificial materials are so arranged as to form the semblance of a human figure. The Mahaviras represent the head; the Prastara or sacrificial bunch of grass the hair; the two milk-vessels are his ears; the plates of gold and silver his eyes; the Rauhiņa cake potsherds represent the heels; the contents of the caldron are the blood, and so on (see Hillebrandt, Ritual-Litteratur, p. 135). The formulas contained in this verse provide the Pravargyaman with the bodily parts enumerated, and the regeneration of the Sacrifi cer is thus completed. Faculties and feelings are imparted by the formulas which follow. 11 To Effort Svâhâ! To Exertion Svâhâ! To Endeavour Sváhâ! To Viyâsa Svâhâ! To Attempt Svâhâ! 12 To Grief Svâhâ! To the Grieving Svâhâ! To the Sorrowing Svâhâ! To Sorrow Svâhâ! To Heat Svâhâ! To him who grows hot Svâhâ! To him To Atonement Svâhâ! To Expiation Svâhâ! To Remedy 13 To Yama Svâhâ! To the Finisher Svâhâ! To Death Svâhâ! To the Priesthood Svâhâ! To Brâhmanicide Svâhâ! To the All-Gods Svâhâ! To Heaven and Earth Svâhâ! 11 Viyasa: the meaning of the word is not clear, and Mahidhara offers no explanation: a tormenting spirit of Yama's world, according to the Commentators' :-S. P. Lexicon. Formed from vi+yas, as the other words in the line are from â, pra-đ, sum, and ud+yas, it might, perhaps, be rendered by Distraction or Distraint. 12 To Gharma: the word means (1) heat (2) the heated caldron (3) its heated contents. Atonement: Expiation: for defects in the sacrifice. See first note. Remedy: the putting together of the Pravargya-man and the bodily regeneration of the Sacrificer. The Pravargya, which was originally, probably, a milk-offering to the Sun and his heralds the Asvins, is alluded to in the Rigveda (V. 30. 15; VII. 103. 8), and the ritual (with formulas different from those of the Yajurveda) is described in the Aitareya-Brabшuana which belongs to that Veda. See Haug, Ai. Br. II. 41-51. The Caldron is also glorified in A. V. IV. 1. 1—6. More details of the performance of the rite may be found in Prof. A. Hillebrandt's Ritual-Litteratur, and in Sacred Books of the East, Vol. XLV. See also Oldenberg, Die Religion des Veda, under Pravargya. BOOK THE FORTIETH. ENVELOPED by the Lord must be This All-each thing that moves on earth. With that renounced enjoy thyself. Covet no wealth of any man. 2 One, only doing Karma here, should wish to live a hundred years. No way 3 Aye, to the Asuras belong those worlds enwrapt in blinding gloom. To them, when life on earth is dore, depart the men who kill the Self. This. the last Adhyâya or Book of the White Yajurveda Sanhitâ, is an Upanishad or religious and philosophical treatise, not directly connected with any sacrificial ceremonial. It is professedly designed', says Professor Weber, 'to fix the proper mean between those exclusively engaged in sacrificial acts and those entirely neglecting them. It belongs at all events to a very advanced stage of speculation as it assumes a Lord (is) of the universe. According to Mahidhara's commentary, its polemic is directed partially against the Bauddhas, that is. probably, against the doctrines which afterwards were called Samkhya'.-History of Indian Literature, p. 108, 1 Enveloped or covered The Lord Îs. the Soul of All, and thy inmost Self-the only Absolute Reality. This All: the phenomenal universe. On earth in the three worlds; in the whole imaginary Cosmos. With that renounced: after absolute renunciation of the world and all the vain desires connected with it. Enjoy thyself: delight in the bliss of the Beatific Vision. According to Sri Sankara, save or protect the Self. Covet no wealth and set not thy heart upon what thou callest thine, The seeming existence of the world is to be covered by the all-embracing, all-absorbing, all-satisfying thought of the Deity. 2 Of the two courses, Sannyasa or Renunciation and Karma or Religions Action, the former, consequent on right knowledge of the Self, is the better way. Only doing Karma: he who desires life is not fitted to follow the higher path and in order to avoid sin he must perform the religious works, such as Agnihotra (III. 9) and the like, ordained by the Sistras. Thus, and thus only, will he be untainted by evil action, and by a gradual purification of the heart he will attain to Renunciation and its direct goal of Mukti, Liberation. or Final Beatitude, that is, the reabsorption of the individual Self into the Supreme Self or Soul of the Universe. 3 This text condemns those who perform Karma with a view to future advantages in this world or sensual enjoyments in Svarga, aud who kill the Self by ignorance of its eternal nature. To the Asuras: as compared with the nature of the Supreme Spirit who is without a second, even the Gods and other beings are spoken of as Asuras or demons. The worlds of Asuras include Gods, human beings, the lower animals, and even plauts and minerals. 4 Motionless, one, swifter than Mind-the Devas failed to o'ertake it speeding on before them. It, standing still, outstrips the others running. Herein doth 5 It moveth; it is motionless. It is far distant; it is near. It is within This All; and it surrounds This All externally. 6 The man who in his Self beholds all creatures and all things that be, And in all beings sees his Self, thenee doubts no longer, ponders not. 7 When, in the man who clearly knows, Self hath become all things that are, 4 As ignorance of the Atma or Self leads to repeated mundane transmigrations, some explanation of its nature is now given. Motionless: in its unconditioned state, free from the obstructions of the body, its organs of perception, conception, ete, and of the objective or external world. One: all-pervading, and really only one, although appearing to the ignorant to be encased separately in every body. Swifter than Mind: seening, as it is all-pervading, to travel faster than even the Mind (Manas, Mens, the sen serium commune, the rallying-point of the senses-Max Müller). The Mind, says Sri Sankara, by its power of imagination is known to travel to the world of Brahmâ even in a second, and the Self-Atm-seems to arrive there previously. Because Atmâ or Brahma-Intelligence Absolute-which is the basis of all perception, imagination and thought, and as such reflects itself in all the conscious functions of the senses of the Mind, cannot but be considered as going before; otherwise how can the Mind function at all? The Devas: here meaning the organs of sense, sigbo, etc. It: the entity of the Atmâ. The others: the senses. Herein: or, by it, the entity of the Âtma which pervades all existence. Matarisven: Vâyu, Air; the special supporter of all life, which allots their respective functions to the forces of Nature, urging fire to burn, the Sun to give his light, and the clouds to pour their rain. Action: the manifestations of all activity; the actions of human beings as well as natural phenomena. 5 It moveth; it is motionless: substantially a repetition, to add force to the assertion, from verse 4. It: the entity of the Atmâ. Although constant and unmoving in itself, it seems to the ignorant to move. Or, physically, it is stationary in plants and minerals and moving in animated creatures. Far distant: far beyond the reach of the ignorant. Near: close to those who know its nature. Or, Mahidhara says, it is far away in the sun and the stars and close at hand in the earth. Within This All: being all-pervading and extremely subtile it is at the same time within and without the Universe. 6 The man: he who has renounced the world and wishes for final release from transmigration. In his Self: as not distinct from his own Âtmâ or Self. Thence: consequently. Doubts no longer; this interpretation of na vichikitsati is given by Mahidhara who quotes a Sûtra from Pâṇini (3. 1. 5) implying that the affix san is used in the root's own sense-svarthe san pratyayaḥ -i.e. not in the desiderat ve sense. The reading of the Kâuva recension is na vijugupsate, that is, does not shrink away from them as alien and inferior to his own Self. 7 As ignorance, the source of grief and delusion, has been destroyed in the man who beholds the one, all-pervading, pure Self, free from duality, his condition is one of uninterrupted bliss. What wilderment, what grief is there in him who sees the 8 He hath attained unto the Bright, Bodiless, Woundless, Sinewless, the Pure which evil hath not pierced. Far-sighted, wise, encompassing, he self-existent hath prescribed aims, as propriety demands, unto the everlasting Years. 9 Deep into shade of blinding gloom fall Asambhûti's worshippers. They sink to darkness deeper yet who on Sambhûti are intent. 10 One fruit, they say, from Sambhava, another from Asambhava. Thus from the sages have we heard who have declared this hore to us. 11 The man who knows Sambhuti and Vinâșa simultaneously, He, by Vinâșa passing death, gains by Sambhûti endless life. 8 He: the man who has this right knowledge of the Self. The Bright, etc.: Brahma, the highest Essence, the Supreme Being. Sri Sankara explains differently. He the Atma) encompassed or pervaded all, being bright, etc., thus putting these neuter adjectives in apposition to the masculine pronoun sah (he). Mahidhara also gives this alternative explanation. Fur-sighted, etc.: referring either to the man who knows, or to the Atmá, according to the preferred interpretation of the first line of the verse. As propriety demands: so that every living being might receive the proper fruit of his action. Years: Prajapatis or Creative Powers, Prajapati being identified with the Year, of which he is the Presiding Genius. See IX. 20; XXVLL. 45. 9 In order to enjoin the combined worship of Asambhuti and Sambhuti, their separate worship is condemned. Asambhuti is, according to Sri Sankara. undeveloped Prakriti, Nature in its causal or germinal state when it has not evolved as the universe which is the effect. It is also called tamas, darkness or chaos. This worship is mere blindness and ignorance, and its adherents fall into corresponding, darkness. Sambhúti: explained by Sri Sankara as the manifestation of Brahma as Brahmi the phenomenal creator, called Hiranyagarbha the Golden Germ, or Prajapati. See R. V. X. 121. According to Mahidhara's first explanation, Asambhati is the denial of a new birth or existence after death, and Sambh iti is the exclusive assertion of that belief, devotion to which will produce excess in the practice of Karma. 10 The text now declares the separate fruit of each element of the com. bined worship of Undeveloped Nature and Hiranyagarbha in order to teach their combination, having first condemned the cults practised separately. From Sambhava: from the cult of Sambhava which is the same as Sambhuti in verse 9, or Hiranyagarbha. Asambhava: Undeveloped Nature or Asambhûti. The result of the former cult is the attainment of certain supernatural powers called Siddhis which enable their possessor to increase or reduce his size and weight to any extent at his pleasure, etc. Eight of these faculties are usually enumerated. The worship of Prakriti results in absorp tion into Prakriti. Each, therefore, fails to attain the object to be desired, redintegration in the Supreme Self, 11 Sambhûti: standing for Asambhuti, say the Commentators, by aphae resis, and so meaning Undeveloped Nature. Vin isa: (Destruction) that is, |