2. He who gives breath, he who gives strength, whose command all the bright Gods revere, whose shadow is immortality, whose shadow is death:-Who is the God to whom we shall offer sacrifice?

3. He who through his might became the sole king of the breathing and twinkling world, who governs all this, man and beast:-Who is the God to whom we shall offer sacrifice?

4. He through whose might these snowy mountains are, and the sea, they say, with the distant river (the Rasâ), he of whom these regions are indeed the two arms:-Who is the God to whom we shall offer sacrifice?

5. He through whom the awful heaven and the earth were made fast, he through whom the ether was stablished, and the firmament; he who measured the air in the sky:--Who is the God to whom we shall offer sacrifice?

6. He to whom heaven and earth, standing firm by his will, look up, trembling in their mind; he over whom the risen sun shines forth-Who is the God to whom we shall offer sacrifice?

7. When the great waters went everywhere, holding the germ (Hiranya-garbha), and generating light, then there arose from them the (sole) breath of the gods: Who is the God to whom we shall offer sacrifice?

8. He who by his might looked even over the waters which held power (the germ) and generated the sacrifice (light), he who alone is God above all gods: Who is the God to whom we shall offer sacrifice?

9. May he not hurt us, he who is the begetter of the earth, or he, the righteous, who begat the heaven; he who also begat the bright and mighty waters:-Who is the God to whom we shall offer sacrifice?

[10. Pragâpati, no other than thou embraces all these created things. May that be ours which we desire when sacrificing to thee: may we be lords of wealth!]

VII.

CREATION.

Lo! 'twas the birth of time, when yet was naught nor aught:

Yon sky was not, nor heaven's all-covering woof;

No life, no death, no amplitude of breath was sought
In those primeval days. What clouded all? what roof

Of many twinkling eyes, if need of such could be?
Unknown alike were sun and moon; no light or sound
E'er broke thy awful sameness of that vast, wan sea;
The One alone breathed breathless, waiting, self-profound!
Beyond it lay the void, a chasm deep and wide,

A darkness hid in darkness-gloom in depth of gloom.
So sullen and so soulless was this early tide,
Like death's dread image in the prospect of the tomb.
Then rent the chaos-wrappéd It th'eternal veil

Of its own nothingness, and, by evolvéd force.

Of inner fervour, grew. And first in all the scale

Of being rose that subtle spring named Love, whose course
Connected naught with entity-a linkéd joy!

This radiating gladness, beam of purest light,

Suffused, translucent, bringing bliss without alloy-
Who, lost in thought, did win it from the infinity?

Then fecundating powers arose and energized above,

Whilst freighted germs burst forth beneath and mighty forces strove. The secret of it all--proclaim it boldly he who can:

Who made the heavens then? And who, forsooth, quick-feeling man ? No gods were there to say: who then can know or half foretell The unravelling of this mighty universal spell?

Whether by Will or of Necessity arose this Earth,

He of high heaven alone can tell, who knows nor death nor birth, Or haply even He knows not!

VIII.

FUNERAL HYMN.

Approach thou now the lap of Earth, thy Mother,
The wide-extending Earth, the ever-kindly;
A maiden soft as wool to him who comes with gifts,
She shall protect thee from destruction's bosom.

Open thyself, O Earth, and press not heavily;
Be easy of access and of approach to him,

As Mother with her robe her child,
So do thou cover him, O earth!

May Earth maintain herself thus opened wide for him;
A thousand props shall give support about him;
And may those mansions ever drip with fatness;
May they be there for evermore his refuge.

Forth from about thee thus I build away the ground;
As I lay down this clod may I receive no harm:
This pillar may the Fathers here maintain for thee;
May Yama there provide for thee a dwelling.

B.-LAWS OF MANU.

By confession, by repentance, by austerity and by reciting (the Veda) a sinner is freed from guilt, and in case no other course is possible, by liberality.

In proportion as a man who has done wrong, himself confesses it, even so far he is freed from guilt, as a snake from its slough. In proportion as his heart loathes his evil deed, even so far is his body freed from that guilt.

He who has committed a sin and has repented, is freed from that sin, but he is purified only by (the resolution of) ceasing (to sin and thinking) "I will do so no more."

Having thus considered in his mind what results will arise from his deeds after death, let him always be good in thoughts, speech, and actions.

He who, having either unintentionally or intentionally committed a reprehensible deed, desires to be freed from (the guilt of) it, must not commit it a second time.

If his mind be uneasy with respect to any act, let him repeat the austerities (prescribed as a penance) for it until they fully satisfy (his conscience).

All the bliss of gods and men is declared by the sages to whom the Veda was revealed, to have austerity for its root, austerity for its middle, and austerity for its end.

(The pursuit of Saree) knowledge is the austerity of a Brahmana, protecting the people is the austerity of a Kshatriya, (the pursuit of) his daily business is the austerity of a Vaisya, and service the austerity of a Sudra.

The sages who control themselves and subsist on fruit, roots and air, survey the three worlds together with their moving and immovable (creatures), through their austerities alone.

Medicines, good health, learning, and the various divine stations are attained by austerities alone; for austerity is the means of gaining them.

Whatever is hard to be traversed, whatever is hard to be attained, whatever is hard to be reached, whatever is hard to be performed, all (this) may be accomplished by austerities; for austerity (possesses a power) which it is difficult to surpass.

Both those who have committed mortal sin (Mahâpâtaka) and all other offenders are severally freed from their guilt by means of wellperformed austerities.

C.-UPANISHADS.

I.

BRAHMA.

1. All this is Brahman. Let a man meditate on that (visible world as beginning, ending, and breathing in it (the Brahman).

Now man is a creature of will. According to what his will is in this world, so will he be when he has departed this life. Let him therefore have this will and belief.

The intelligent, whose body is spirit, whose form is light, whose thoughts are true, whose nature is like ether (omnipresent and invisible), from whom all works, all desires, all sweet odours and tastes proceed; he who embraces all this, who never speaks, and is never surprised.

3. He is my self within the heart, smaller than a corn of rice, smaller than a corn of barley, smaller than a mustard seed, smaller than a canary seed or the kernel of a canary seed. He also is my self within the heart, greater than the earth, greater than the sky, greater than the heaven, greater than all these worlds.

4. He from whom all works, all desires, all sweet odours and tastes proceed, who embraces all this, who never speaks and who is never surprised, he, my self within the heart, is that Brahman. When I shall have departed from hence, I shall obtain him (that self. He who has this faith has no doubt; thus said Sandilya, yea, thus he said.

II.

THE TRUE SELF.

I. There is this city of Brahman (the body), and in it the palace, the small lotus (of the heart), and in it that small ether. Now, what exists within that small ether, that is to be sought for, that is to be understood?

2. And if they should say to him: "Now, with regard to that city of Brahman, and the palace in it, i. e., the small lotus of the heart, and the small ether within the heart, what is there within it that deserves to be sought for, or that is to be understood?"

3. Then he should say: "As large as this ether (all space) is, so large is that ether within the heart. Both heaven and earth are contained within it, both fire and air, both sun and moon, both lightning and stars; and whatever there is of him (the Self) here in the world, and whatever is not (i. e., whatever has been or will be), all that is contained within it."

4. And if they should say to him: "If everything that exists is contained in that city of Brahman, all beings and all desires (whatever can be imagined or desired), then what is left of it, when old age reaches it and scatters it, or when it falls to pieces?"

5. Then he should say: "By the old age of the body, that (the ether, or Brahman within it) does not age: by the death of the body, that (the ether, or Brahman within it) is not killed. That (the Brahman) is the true Brahma-city (not the body). In it all desires are contained. It is the Self, free from sin, free from old age, from death and grief, from hunger and thirst, which desires nothing but what it ought to desire, and imagines nothing but what it ought to desire, and imagines nothing but what it ought to imagine. Now, as here on earth people follow as they are commanded, and depend on the object which they are attached to, be it a country or a piece of land. 6. "And as here on earth, whatever has been acquired by exertion, perishes, so perishes whatever is acquired for the next world by sacrifices and other good actions performed on earth. Those who depart from hence without having discovered the Self and those true desires, for them there is no freedom in all the worlds. But those who depart from hence, after having discovered the Self and those true desires, for them there is freedom in all the worlds."