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• Preface
• Remarks Concerning the Translation Its Method and Arrangement
• List of Abbreviations
• Errata
• An Outline of the Philosophy of the Upanishads
• Chapter I: The Place of the Upanishads In the History of Philosophy
• Chapter II: The Upanishads and Their Place In Indian Philosophy
• Chapter III: First Attempts At the Conception of a Unitary World-ground
• Chapter IV: The Development of the Conception of Brahma
• Chapter V: The Development of the Conception of the Atman and Its Union With Brahma
• Chapter VI: The Realistic Conception of the Ultimate Unity, and the Doctrine of Illusion
• Chapter VII: Idealism and the Conception of Pure Unity
• Chapter VIII: The Outcome On Religion and On the Doctrine of Karma
• Chapter IX: The Outcome On Practical Life and On Morals
• Chapter X: The Artificial Method of Unity In Renunciation and In Yoga
• Chapter XI: Concluding Estimate
• BṚihad-ĀraṆyaka Upanishad
• First AdhyĀya
• Second AdhyĀya
• Third AdhyĀya
• Fourth AdhyĀya
• Fifth AdhyĀya
• Sixth AdhyĀya
• ChĀndogya Upanishad
• First PrapĀṬhaka a Glorification of the Chanting of the Sāma-veda 1
• Second PrapĀṬhaka the Significance of the Chant In Various Forms
• Third PrapĀṬhaka Brahma As the Sun of the World-all
• Fourth PrapĀṬhaka Conversational Instructions
• Fifth PrapĀṬhaka Concerning Breath, the Soul, and the Universal Soul
• Sixth PrapĀṬhaka the Instruction of Śvetaketu By Uddālaka Concerning the Key to All Knowledge
• Seventh PrapĀṬhaka the Instruction of Nārada By Sanatkumāra
• Eighth PrapĀṬhaka Concerning the Nature of the Soul
• TaittirĪya Upanishad
• First VallĪ (Śikshā Vallī, ‘chapter Concerning Instruction’)
• Second VallĪ (brahmānanda Vallī, ‘bliss-of-brahma Chapter’)
• Third VallĪ (bhṛigu Vallī, ‘chapter Concerning Bhṛigu’)
• Aitareya Upanishad
• First AdhyĀya
• Second AdhyĀya
• Third AdhyĀya
• KaushĪtaki Upanishad 1
• First AdhyĀya the Course of Reincarnation, and Its Termination Through Metaphysical Knowledge 2
• Second AdhyĀya the Doctrine of Prāṇa, Together With Certain Ceremonies
• Third AdhyĀya Doctrine of Prāṇa (the Breathing Spirit)
• Fourth AdhyĀya a Progressive Definition of Brahma 2
• Kena Upanishad 1
• (first KhaṆḌa)
• (second KhaṆḌa)
• (third KhaṆḌa) 3
• (fourth KhaṆḌa)
• KaṬha Upanishad
• First VallĪ 1
• Second VallĪ
• Third VallĪ
• Fourth VallĪ
• Fifth VallĪ
• Sixth VallĪ
• ĪŚĀ Upanishad 1
• MuṆḌaka Upanishad
• First MuṆḌaka Preparation For the Knowledge of Brahma
• Second MuṆḌaka the Doctrine of Brahma-Ātman
• Third MuṆḌaka the Way to Brahma
• PraŚna Upanishad 1
• First PraŚna
• Second PraŚna
• Third PraŚna
• Fourth PraŚna
• Fifth PraŚna
• Sixth PraŚna
• MĀṆḌŪkya Upanishad
• ŚvetĀŚvatara Upanishad
• First AdhyĀya
• Second AdhyĀya
• Third AdhyĀya
• Fourth AdhyĀya
• Fifth AdhyĀya
• Sixth AdhyĀya
• Maitri Upanishad
• First PrapĀṬhaka
• Second PrapĀṬhaka
• Third PrapĀṬhaka
• Fourth PrapĀṬhaka
• Fifth PrapĀṬhaka
• Sixth PrapĀṬhaka
• Seventh PrapĀṬhaka
• A Bibliography of the Upanishads Selected, Classified, and Annotated

SECOND ADHYĀYA

The doctrine of Prāṇa, together with certain ceremonies

Identity with Brahma; its value in service and security to oneself

1. ‘The breathing spirit (prāṇa) is Brahma’—thus indeed was Kaushītaki wont to say.

Of this same breathing spirit as Brahma, verily, indeed, the mind (manas) is the messenger; the eye, the watchman; the ear, the announcer; speech, the handmaid.1

He who, verily, indeed, knows the mind as the messenger of this breathing spirit, [i. e.] of Brahma, becomes possessed of a messenger; he who knows the eye as the watchman, becomes possessed of a watchman; he who knows the ear as the announcer, becomes possessed of an announcer; he who knows speech as the handmaid, becomes possessed of a handmaid.2

To this same breathing spirit as Brahma, verily, all these divinities without his begging bring offering. Likewise, indeed, to this same breathing spirit all beings without his begging bring offering.

Of him who knows this, the secret doctrine (upaniṣad) is: ‘One should not beg.’ It is as if, having begged of a village and not having received, one were to sit down,3 saying: ‘I would not eat anything given from here!’ and then those very ones who formerly refused him invite him, saying: ‘Let us give to you!’ Such is the virtue (dharma) of the non-beggar.4 Charitable people, however, address him, saying: ‘Let us give to you!’

2. ‘The breathing spirit (prāṇa) is Brahma’—thus, indeed, was Paiṅgya wont to say.

Of this same breathing spirit as Brahma, verily, off behind the speech the eye is enclosed; off behind the eye the ear is enclosed; off behind the ear the mind is enclosed; off behind the mind the breathing spirit is enclosed.

To this same breathing spirit as Brahma, verily, all these divinities without his begging bring offering. Likewise indeed, to him all beings without his begging bring offering.

Of him who knows this, the secret doctrine (upaniṣad) is: ‘One should not beg.’ It is as if, having begged of a village and not having received, one were to sit down, saying: ‘I would not eat anything given from here!’ and then those very ones who formerly refused him invite him, saying: ‘Let us give to you!’ Such is the virtue of the non-beggar.1 Charitable people, however, address him, saying: ‘Let us give to you!’

3 (2). Now next, the procuring of a special prize.—

In case one should covet a special prize—either on the night of a full moon or on the night of a new moon, or during the bright half of the moon under an auspicious constellation—at one of these points of time,2 having built up a fire, having swept around, having sprinkled around, having purified,3 having bent the right knee, with a spoon (sruva) or with a wooden bowl (camasa) or with a metal cup (kaṁsa),4 he offers these oblations of melted butter:—

‘The divinity named Speech is a procurer. May it procure this thing for me from so-and-so! To it, hail (svāhā)!

The divinity named Breath (prāṇa) is a procurer. May it procure this thing for me from so-and-so! To it, hail!

The divinity named Eye is a procurer. May it procure this thing for me from so-and-so! To it, hail!

The divinity named Ear is a procurer. May it procure this thing for me from so-and-so! To it, hail!

The divinity named Mind is a procurer. May it procure this thing for me from so-and-so! To it, hail!

The divinity named Intelligence is a procurer. May it procure this thing for me from so-and-so! To it, hail!’

Then having sniffed the smell of the smoke, having rubbed his limbs over with a smearing of the melted butter, silently he should go forth5 and declare his object, or despatch a messenger. He obtains indeed.

To win another’s affection

4 (3). Now next, longing in connection with the divine powers1 (daiva smara).—

If one should desire to become beloved of a man, or of a woman, or of men, or of women—at one of these same [aforementioned] points of time, having built up a fire,2 he in the same manner offers these oblations of melted butter:—

• ‘Your Speech I sacrifice in me, you so-and-so! Hail!
• Your Breath I sacrifice in me, you so-and-so! Hail!
• Your Eye I sacrifice in me, you so-and-so! Hail!
• Your Ear I sacrifice in me, you so-and-so! Hail!
• Your Mind I sacrifice in me, you so-and-so! Hail!
• Your Intelligence I sacrifice in me, you so-and-so! Hail!’

Then, having sniffed the smell of the smoke, having rubbed his limbs over with a smearing of the melted butter, silently he should go forth and desire to approach and touch, or he may simply stand and converse from windward. He becomes beloved indeed. They long for him indeed.

The perpetual sacrifice of self

5 (4). Now next, the matter of self-restraint (sāṁyamana) according to Pratardana, or the ‘Inner Agnihotra Sacrifice,’ as they call it.—

As long, verily, as a person is speaking, he is not able to breathe. Then he is sacrificing breath (prāṇa) in speech.

As long, verily, as a person is breathing, he is not able to speak. Then he is sacrificing speech (vāc) in breath.

These two are unending, immortal oblations; whether waking or sleeping, one is sacrificing continuously, uninterruptedly.3 Now, whatever other oblations there are, they are limited, for they consist of works (karma-maya). Knowing this very thing, verily, indeed, the ancients did not sacrifice the Agnihotra sacrifice.

Glorification of the Uktha1

6. ‘The Uktha (Recitation) is brahma (sacred word)’—thus indeed was Śushkabṛiṅgāra wont to say.

One should reverence it as the Rig (Hymn of Praise); unto such a one indeed all beings sing praise (ṛc) for his supremacy.

One should reverence it as the Yajus (Sacrificial Formula); unto such a one indeed all beings are united (yujyante) for his supremacy.

One should reverence it as the Sāman (Chant); unto such a one indeed all beings bow down (saṁnamante) for his supremacy.

One should reverence it as beauty (śrī).

One should reverence it as glory (yaśas).

One should reverence it as brilliancy (tejas).

As this [i.e. the Uktha] is the most beautiful, the most glorious, the most brilliant among the Śastras (Invocations of Praise)—even so is he who knows this, the most beautiful, the most glorious, the most brilliant among all beings.

So the Adhvaryu priest prepares (saṁskaroti) this soul (ātman) that is related to the sacrifice,2 that consists of works. On it he weaves what consists of the Yajus. On what consists of the Yajus the Hotṛi priest weaves what consists of the Rig. On what consists of the Rig the Udgātṛi priest weaves what consists of the Sāman. This is the soul of all the threefold knowledge. And thus he who knows this, becomes the soul of Indra.3

Daily adoration of the sun for the removal of sin

7 (5). Now next are the all-conquering Kaushītaki’s three adorations:—

The all-conquering Kaushītaki indeed was wont to4 worship the rising sun—having performed the investiture with the sacred thread (yajñopavītaṁ),1 having sipped2 water, thrice having sprinkled the water-vessel—saying: ‘Thou art a snatcher! Snatch my sin (pāpman)!’

In the same manner [he was wont to worship the sun] when it was in the mid-heaven: ‘Thou art a snatcher-up! Snatch up my sin!’

In the same manner [he was wont to worship the sun] when it was setting: ‘Thou art a snatcher-away! Snatch away my sin!’

Whatever evil (pāpa) he committed by day or night, it snatches away.3

Likewise also he who knows this, worships the sun in the same manner.3 Whatever evil one commits by day or night, it snatches away.

Regular adoration of the new moon for prosperity

8. Now, month by month on the night of the new moon when it comes around4 one should, in the same manner, worship the moon as it appears in the west; or he casts two blades of green grass5 toward it, saying:—

• ‘That heart of mine of contour fair (susīma)
• Which in the moon in heaven rests—
• I ween myself aware of that!
• May I not weep for children’s ill!’6

In advance of such a one, indeed, his progeny decease not.

—Thus in the case of one to whom a son has been born.

Now in the case of one to whom a son has not been born.—

• ‘Be thou swelled forth. Let enter thee . . .’1
• ‘In thee let juices, powers also gather . . .’2
• ‘The stalk that the Ādityas cause to swell forth . . .’3

Having muttered these three sacred verses (ṛc), he says: ‘Cause not thyself to swell forth with our vital breath, progeny, cattle! He who hates us and him whom we hate—cause thyself to swell forth with his vital breath, progeny, cattle!4

Thereupon I turn myself with Indra’s turn5 ; I turn myself along with the turn of the sun.’

Thereupon he turns himself toward the right arm.

9 (6). Now, on the night of the full moon one should, in the same manner, worship the moon as it appears in the east, saying:—

‘Thou art King Soma. Thou art the Far-shining, the Five-mouthed, Prajāpati (Lord of Creation).

The Brahman (brāhmaṇa) is one mouth of thee. With that mouth thou eatest the kings. With that mouth make me an eater of food.

The king (rājan) is one mouth of thee. With that mouth thou eatest the people (viś). With that mouth make me an eater of food.

The hawk is one mouth of thee. With that mouth thou eatest the birds. With that mouth make me an eater of food.

Fire is one mouth of thee. With that mouth thou eatest the world. With that mouth make me an eater of food.

In thee is a fifth mouth. With that mouth thou eatest all beings. With that mouth make me an eater of food.

Waste not thou away with our vital breath, progeny, cattle! He who hates us and him whom we hate—waste thou away with his vital breath, progeny, cattle!

Thereupon I turn myself with the turn of the gods1 ; I turn myself along with the turn of the sun.’

Thereupon he turns himself toward the right arm.

A prayer in connection with wife and children

10. Now, when about to lie down with a wife, one should touch her heart, and say:—

• ‘That which in thy heart, O [dame] with fair-parted hair,
• Is placed—within Prajāpati2 —
• Therewith, O Queen of immortality,
• May you not come on children’s ill!’3

In advance of such a one indeed her4 children decease not.

A returning father’s affectionate greeting to his son1

11 (7). Now, when one has been away, on coming back he should kiss2 his son’s head and say:—

• ‘From every limb of mine you come!
• Right from my heart you are born forth!
• You are myself (ātman), indeed, my son!3
• So live a hundred autumns long!

So-and-so!4 ’—He takes his name.

• ‘Become a stone! Become an ax!
• Become unconquerable gold!
• A brilliance (tejas), son, indeed you are!5
• So live a hundred autumns long!6

So-and-so!7 ’—He takes his name.

Then he embraces him,8 saying: ‘Wherewith Prajāpati embraced his creatures for their security, therewith I embrace you, So-and-so!’—He takes his name.9

Then he mutters in his right ear:—

and in the left [ear]:—

[and says:] ‘Be not cut off!1 Be not perturbed.2 Live a hundred autumns of life. Son, I kiss your head with your name, So-and-so!’—Thrice he should kiss his head.

‘I make a lowing over you with the lowing of cows.’—Thrice he should make a lowing over his head.

The manifestation of the permanent Brahma in evanescent phenomena

(a) Cosmical powers revertible into wind

12 (8). Now next, the dying around of the gods (daiva parimara).3 —

This Brahma, verily, shines when fire blazes; likewise this dies when it blazes not. Its brilliance (tejas) goes to the sun; its vital breath (prāṇa), into the wind (vāyu).

This Brahma, verily, shines when the sun is seen; likewise this dies when it is not seen. Its brilliance goes to the moon; its vital breath, to the wind.

This Brahma, verily, shines when the moon is seen; likewise this dies when it is not seen. Its brilliance goes to lightning; its vital breath, to the wind.

This Brahma, verily, shines when the lightning lightens; likewise this dies when it lightens not. Its brilliance goes to the wind4 ; its vital breath, to the wind.

All these divinities, verily, having entered into wind, perish not when they die in the wind; therefrom indeed they come forth again.

—Thus with reference to the divinities.

(b) An individual’s powers revertible into breath

Now with reference to oneself.—

13. This Brahma, verily, shines when one speaks with speech; likewise this dies when one speaks not. Its brilliance goes to the eye; its vital breath, to the vital breath.

This Brahma, verily, shines when one sees with the eye; likewise this dies when one sees not. Its brilliance goes to the ear; its vital breath, to the vital breath.

This Brahma, verily, shines when one hears with the ear; likewise this dies when one hears not. Its brilliance goes to the mind; its vital breath, to the vital breath.

This Brahma, verily, shines when one thinks with the mind; likewise this dies when one thinks not. Its brilliance goes to the vital breath; its vital breath, to the vital breath.

All these divinities, verily, having entered into the vital breath, perish not when they die in the vital breath; therefrom indeed they come forth again.

So verily, indeed, if upon one who knows this both mountains should roll themselves forth—both the southern and the northern1 —desiring to lay him low, indeed they would not lay him low. But those who hate him and those whom he himself (svayaṁ) hates—these all die around him.

The contest of the bodily powers for supremacy; the ultimate goal

14 (9). Now next, the assumption of superior excellence (niḥśreyasādāna).2 —

All these divinities, verily, indeed, when disputing among themselves in the matter of self-superiority, went forth from this body. It lay, not breathing, dry,3 become like a piece of wood.

Then speech entered into it. It just lay, speaking with speech.

Then the eye entered into it. It just lay, speaking with speech, seeing with the eye.

Then the ear entered into it. It just lay, speaking with speech, seeing with the eye, hearing with the ear.

Then the mind entered into it. It just lay, speaking with speech, seeing with the eye, hearing with the ear, thinking with the mind.

Then the vital breath (prāṇa) entered into it. Thereupon indeed it arose.

All those divinities, verily, having recognized the superior excellence in the vital breath, and having passed into the vital breath, even the intelligential self (prajñātman), went forth from this body1 —all these together. They, having entered into the wind,2 having the nature of space (ākāśātman), went to heaven (svar).

Likewise also, indeed, he who knows this, having recognized the superior excellence in the vital breath,3 having passed into the vital breath, even the intelligential self, of all beings,4 goes forth from this body along with all these. He, having entered into the wind,2 having the nature of space, goes to heaven. He goes to that [place] where these gods are. Having reached that, he becomes immortal as the gods are immortal—he who knows this.3

A dying father’s bequest of his various powers to his son5

15 (10). Now next, the Father-and-son Ceremony, or the Transmission, as they call it.—

A father, when about to decease, summons his son. Having strewn the house with new grass, having built up the fire, having set down near it a vessel of water together with a dish, the father, wrapped around with a fresh garment, remains lying.6 The son,7 having come, lies down on top, touching organs with organs. Or he may, even, transmit to him seated face to face.1 Then he delivers over to him [thus]:—

Father: ‘My speech in you I would place!’

Son: ‘Your speech in me I take.’

Father: ‘My breath (prāṇa2 ) in you I would place!’

Son: ‘Your breath in me I take.’

Father: ‘My eye in you I would place!’

Son: ‘Your eye in me I take.’

Father: ‘My ear in you I would place!’

Son: ‘Your ear in me I take.’

Father: ‘My tastes in you I would place!’.

Son: ‘Your tastes in me I take.’

Father: ‘My deeds (karman) in you I would place!’

Son: ‘Your deeds in me I take.’

Father: ‘My pleasure and pain in you I would place!’

Son: ‘Your pleasure and pain in me I take.’

Father: ‘My bliss, delight, and procreation in you I would place!’

Son: ‘Your bliss, delight, and procreation in me I take.’

Father: ‘My goings in you I would place!’

Son: ‘Your goings in me I take.’

Father: ‘My mind3 in you I would place!’

Son: ‘Your mind in me I take.’

Father: ‘My intelligence (prajn̄ā)4 in you I would place!’

Son: ‘Your intelligence4 in me I take.’

If, however, he should be unable to speak much, let the father say summarily: ‘My vital breaths (prāṇa) in you I would place!’ [and] the son [reply]: ‘Your vital breaths in me I take.’5

Then, turning to the right, he goes forth toward the east.6

The father calls out after him: ‘May glory (yaśas), sacred luster (brahma-varcasa),7 and fame delight in you!’

Then the other looks over his left shoulder. Having hid [his face] with his hand, or having covered [it] with the edge of his garment, he says: ‘Heavenly (svarga) worlds and desires do you obtain!’

If he should become well, the father should dwell under the lordship of his son, or he should wander around as a religious mendicant.1 If, however, he should decease, so let them furnish2 him as he ought to be furnished—as he ought to be furnished.

[1 ]In A this item about ‘speech’ comes directly after ‘mind.’

[2 ]This paragraph is lacking in A.

[3 ]Or, ‘fast upon [the village].’ For the practice of ‘suicide by starvation’ see the article by Prof. Hopkins in JAOS. 21. 146-159, especially p. 159, where this very passage is discussed.

[4 ]The idea would seem to be: ‘Such (i. e. the same) is true of the non-beggar who knows. Without his begging, however, he too receives.’ But, instead of the ayācatas of B, A has yācitas, i. e. ‘of the beggar.’ Then the idea would seem to be: ‘Such (i. e. as has been described) is the virtue of the beggar. He finally receives. He who knows, however—he, too, finally receives without begging solely because of his knowing.’ With either reading the meaning is not altogether explicit.

[1 ]See note 4 on page 308.

[2 ]This phrase is lacking in A.

[3 ]This word is lacking in B.

[4 ]The two last alternatives are lacking in B.

[5 ]From the place of the oblations to the house of the possessor of the object.—Com.

[1 ]Namely Speech, Breath, Eye, Ear, Mind, and Intelligence—enumerated in the previous section.

[2 ]This phrase is lacking in B.

[3 ]This word is lacking in B.

[1 ]Compare the identification of the Uktha with Prāṇa at Bṛih. 5. 13. 1.

[2 ]So B, aiṣṭikam; A has instead, aiṣṭakam, ‘that is related to the sacrificial bricks.’

[3 ]So B. Instead of this sentence, A has: ‘And this is the soul of a person. Thus he becomes a soul who knows this.’

[4 ]The preceding words of this sentence are lacking in A. That has simply ‘He would worship . . . ’

[1 ]This probably is the earliest reference to the Indian religious custom of investing the twice-born with a sacred thread to be worn over the left shoulder.—Max Müller (SBE. 1. 285, note 1).

[2 ]Thus A: ācamya; B, instead, has ānīya, ‘having fetched.’

[3 ]The preceding sentence is lacking in A.

[4 ]This word, vṛttāyām, is lacking in A.

[5 ]Instead of this phrase harita-trṇe vā praty-asyati, A has harita-trṇābhyāṁ vāk praty-asyati . . ., ‘with two blades of green grass speech casts toward . . . ’

[6 ]So in B; but in A this stanza reads:—

• ‘That heart of thine of contour fair
• Which rests up in the moon—with that,
• O queen of immortality,
• May I not weep for children’s ill!’

The meaning of ‘su-sīmaṁ’ in the first line is uncertain. sīman, the base of this compound, is used (according to the references in BR.) to mean either the line of the hair-part or the line of a boundary, i.e. out-line. In the case-form in which the compound occurs in this passage it must needs, apparently, agree with ‘heart’; and its meaning would involve the second-mentioned meaning of the base. Accordingly, in this poetical passage, it is rendered ‘of contour fair.’ This stanza recurs later, though in changed form, at 2. 10—there, as well as here, with variations in A and B. The form in 2. 8 B seems to be quoted (though incompletely and with additional lines) at Pār. Gṛihya Sūtra 1. 11. 9; and the form in 2. 10 A, similarly, at Āśy. Gṛihya Sūtra 1. 13. 7. In all those three other instances the person addressed is different, it being there a wife addressed by her husband, while here the moon by a worshiper. And in the adapted form of the stanza as a whole this particular word also is different: susīme, vocative singular feminine. Its meaning there, accordingly, would seem quite evidently to be ‘O thou (fem.) with fair-parted hair.’ Perhaps for the sake of uniformity with these three other occurrences of the same (adapted) stanza, BR. and BWb. propose to emend here likewise to susīme; and Deussen is inclined to favor this. It is a plausible, but not a necessary, emendation; a derivative compound may possess a double meaning as well as its base, and may be accordant therewith.

[1 ]= RV. 1. 91. 16 a and 9. 31. 4 a.

[2 ]= RV. 1. 91. 18 a.

[3 ]= AV. 7. 81. 6 a with the exception of ādityās for devās; found also in TS. 2. 4. 14. 1 and MS. 4. 9. 27; 4. 12. 2.

[4 ]The AV. chapter, a line of which was quoted just above, contains also (7. 81. 5) a petition similar to this one.

[5 ]That is, toward the east, which is the special region of Indra. A instead has daivīṁ, ‘of the gods,’ here as well as in the parallel passage later, 2. 9.

[1 ]Deussen understands this word to refer to Varuna and Indra, regents of the western and the eastern quarters respectively; and therefore supposes that in this ceremony the worshiper makes a complete turn around from east to west to east, as compared with the half turn from west to east in the previous paragraph. But there A has ‘of the gods’ instead of ‘of Indra,’ and other specifications the same as here. The necessary data for determining are insufficient; the conjecture may be possible for B, but not for A.

[2 ]This stanza is adapted from 2. 8. Between the moon, which was addressed there, and the wife, who is addressed here and who as the bearer of progeny is pantheistically associated with Prajāpati, the Lord of Progeny, an intermediate connection is made at 2. 9 through the identification of the moon with Prajāpati. For variations in the two forms of the stanza consult page 312, note 6.

[3 ]Instead of these last two verses according to B, A has

• ‘—I ween myself aware of it.
• May I not weep for children’s ill!’

[4 ]A has, instead, the masculine form of the pronoun.

[1 ]These directions are incorporated in the Gṛihya Sūtras: Āśvalāyana 1. 15. 3, 9; Pāraskara 1. 16. 18; Khādira 2. 3. 13; Gobhila 2. 8. 21, 22; Āpastamba 6. 15. 12.

[2 ]So B, abhi-jighret; A has, instead, abhi-mrśet, ‘touch.’ On the ‘sniff-kiss’ see the article by Prof. Hopkins, JAOS. 28. 120-134.

[3 ]So B: putra nāma. Possibly, however, putranāma; if so, then

‘You are myself, by name my son!’ A has, instead, putra mā vitha:

‘You are myself! You’ve saved me, son!’ This conception accords with the later etymology of son as ‘savior from hell,’ puttra, Mānava Dharma Śāstra 9. 138.

[4 ]This word (asau) is lacking in B.

[5 ]Or, ‘A Brilliance, son, by name you are!’

[6 ]This stanza, with ātmā instead of tejas in the third line, occurs in the Mādhyaṁdina recension of Bṛih. at 6. 4. 26 (= Śat. Br. 14. 9. 4. 26) and in Pār. Gṛihya Sūtra 1. 16. 18; with vedas instead of the tejas, it occurs, along with the two following Rig-Veda quotations, in Āśv. Gṛihya Sūtra 1. 15. 3.

[7 ]This word (asau) is lacking in B.

[8 ]This phrase is lacking in A.

[9 ]This sentence is lacking in B.

[10 ]This line = RV. 3. 36. 10 a with asme, ‘us,’ adapted to asmai, ‘him.’

[11 ]= RV. 2. 21. 6 a.

[1 ]mā chitthā(s) [—A; chetthā(s)—B]. Compare, in the prayer ‘For some one’s continued life’ at AV. 8. 1. 4, mā chitthā(s) asmāl lokād . . .

• ‘Be not cut off from this world,
• From the sight of Agni and of the Sun!’

[2 ]mā vyathiṣṭhā(s). Occurs in BhG. 11. 34.

[3 ]Compare a somewhat similar passage in Ait. Br. 8. 28 entitled ‘The Dying around Brahma,’ where also the wind is the ultimate in the regression of these same five phenomena (though in inverse order).

[4 ]So A. B has the less appropriate diśas, ‘regions of heaven.’

[1 ]That is, the Vindhyas and the Himālayas respectively.

[2 ]Other accounts of the same allegory occur in Bṛih. 6. 1. 1-14; Chānd. 5. 1; and Kaush. 3. 3.

[3 ]The words ‘not breathing, dry’ are lacking in A.

[1 ]A has, instead, lokād, ‘world.’

[2 ]So B: vāyu-praviṣṭa; but A has, instead, vāyu-pratiṣṭha, ‘established on the wind.’

[3 ]The previous phrase is lacking in A.

[4 ]The words ‘of all beings’ are lacking in B.

[5 ]Another account of a ‘father-to-son transmission’ is found in Bṛih. 1. 5. 17-20.

[6 ]So B: pitā śete. But A has, instead, svayam śyete. According to this reading, what was in the other reading a man verb is lost; and the sentences must be reconstructed: ‘A father . . . summons his son, having strewn . . . , having built . . . , having set down . . . dish, wrapped . . . garment, himself in white. The son, . . . ’

[7 ]If the elision is of a locative, putre, instead of a nominative, putras, then without a grammatical impossibility (though with less probability as being an exceptional usage) the sentence might mean: ‘Upon the son when he comes (or, Upon the son’s coming) he lies . . . ’

[1 ]So B; but A has, instead, ‘. . . sit in front of him.’

[2 ]This word here designates ‘breath’ as ‘the function of smell,’ rather than as ‘the breath of life.’

[3 ]This item of the series is lacking in A; but see next note.

[4 ]So B; A has, instead, dhivo vijñātavyani kāmān, ‘thoughts, what is to be understood, and desires’—items which occur in a partially similar series in 1. 7.

[5 ]This whole sentence is lacking in A.

[6 ]This word, prāṅ, is lacking in B.

[7 ]Here A has, in addition, ‘food to eat.’

[1 ]pari + √vraj.

[2 ]That is, with obsequies. Understood thus, the subject of the verb is indefinite; and the object is ‘the deceased father.’ Possibly (though less probably, it would seem), ‘the prāṇas of the father’ are intended as the subject; and the son is intended as the object—Deussen’s interpretation. The reading of A gives yet another meaning: ‘According as he [i.e. the father] furnishes him [i.e. the son], so ought he to be furnished—so ought he to be furnished.’