Brihadaranyaka-upanishad, Sixth Adhyaya

6.1.1Harih, Om. He who knows the first and the best, becomes himself the first and the best among his people. Breath is indeed the first and the best. He who knows this, becomes the first and the best among his people, and among whomsoever he wishes to be so.

6.1.2He who knows the richest, becomes himself the richest among his people. Speech is the richest. He who knows this, becomes the richest among his people, and among whomsoever he wishes to be so.

6.1.3He who knows the firm rest, becomes himself firm on even and uneven ground. The eye indeed is the firm rest, for by means of the eye a man stands firm on even and uneven ground. He who knows this, stands firm on even and uneven ground.

6.1.4He who knows success, whatever desire he desires, it succeeds to him. The ear indeed is success. For in the ear are all these Vedas successful. He who knows this, whatever desire he desires, it succeeds to him.

6.1.5He who knows the home, becomes a home of his own people, a home of all men. The mind indeed is the home. He who knows this, becomes a home of his own people and a home of all men.

6.1.6He who knows generation, becomes rich in offspring and cattle. Seed indeed is generation. He who knows this, becomes rich in offspring and cattle.

6.1.7These Pranas (senses), when quarrelling together as to who was the best, went to Brahman and said: 'Who is the richest of us?' He replied: 'He by whose departure this body seems worst, he is the richest.'

6.1.8The tongue (speech) departed, and having been absent for a year, it came back and said: 'How have you been able to live without me?' They replied: 'Like unto people, not speaking with the tongue, but breathing with breath, seeing with the eye, hearing with the ear, knowing with the mind, generating with seed. Thus we have lived.' Then speech entered in.

6.1.9The eye (sight) departed, and having been absent for a year, it came back and said: 'How have you been able to live without me?' They replied: 'Like blind people, not seeing with the eye, but breathing with the breath, speaking with the tongue, hearing with the ear, knowing with the mind, generating with seed. Thus we have lived.' Then the eye entered in.

6.1.10The ear (hearing) departed, and having been absent for a year, it came back and said: 'How have you been able to live without me?' They replied: 'Like deaf people, not hearing with the ear,

6.2.1Svetaketu Aruneya went to the settlement of the Pankalas. He came near to Pravahana Gaivali, who was walking about (surrounded by his men). As soon as he (the king) saw him, he said: 'My boy!' Svetaketu replied: 'Sir!' Then the king said: 'Have you been taught by your father!' 'Yes,' he replied.

6.2.2The king said: 'Do you know how men, when they depart from here, separate from each other?' 'No,' he replied. 'Do you know how they come back to this world?' 'No,' he replied. 'Do you know how that world does never become full with the many who again and again depart thither?' 'No,' he replied. 'Do you know at the offering of which libation the waters become endowed with a human voice and rise and speak?' 'No,' he replied. 'Do you know the access to the path leading to the Devas and to the path leading to the Fathers, i.e. by what deeds men gain access to the path leading to the Devas or to that leading to the Fathers? For we have heard even the saying of a Rishi: "I heard of two paths for men, one leading to the Fathers, the other leading to the Devas. On those paths all that lives moves on, whatever there is between father (sky) and mother (earth)."' Svetaketu said: 'I do not know even one of all these questions.'

6.2.3Then the king invited him to stay and accept his hospitality. But the boy, not caring for hospitality, ran away, went back to his father, and said: 'Thus then you called me formerly well-instructed!' The father said: 'What then, you sage?' The son replied: 'That fellow of a Raganya asked me five questions, and I did not know one of them.' 'What were they?' said the father. 'These were they,' the son replied, mentioning the different heads.

6.2.4The father said: 'You know me, child, that whatever I know, I told you. But come, we shall go thither, and dwell there as students.' 'You may go, Sir,' the son replied. Then Gautama went where (the place of) Pravahana Gaivali was, and the king offered him a seat, ordered water for him, and gave him the proper offerings. Then he said to him: 'Sir, we offer a boon to Gautama.'

6.2.5Gautama said: 'That boon is promised to me; tell me the same speech which you made in the presence of my boy.'

6.2.6He said: 'That belongs to divine boons, name one of the human boons.'

6.2.7He said: 'You know well that I have plenty of gold, plenty of cows, horses, slaves, attendants, and apparel; do not heap on me what I have already in plenty, in abundance, and superabundance.' The king said: 'Gautama, do you wish (for instruction from me) in the proper way?' Gautama replied: 'I come to you as a pupil.' In word only have former sages (though Brahmans) come as pupils (to people of lower rank), but Gautama actually dwelt as a pupil (of Pravahana, who was a Raganya) in order to obtain the fame of having respectfully served his master.

6.2.8The king said: 'Do not be offended with us, neither you nor your forefathers, because this knowledge has before now never dwelt with any Brahmana. But I shall tell it to you, for who could refuse you when you speak thus?

6.2.9'The altar (fire), O Gautama, is that world (heaven); the fuel is the sun itself, the smoke his rays, the light the day, the coals the quarters, the sparks the intermediate quarters. On that altar the Devas offer the sraddha libation (consisting of water). From that oblation rises Soma, the king (the moon).

6.2.10'The altar, O Gautama, is Parganya (the god of rain); the fuel is the year itself, the smoke the clouds, the light the lightning, the coals the thunderbolt, the sparks the thunderings. On that altar the Devas offer Soma, the king (the moon). From that oblation rises rain.

6.2.11'The altar, O Gautama, is this world; the fuel is the earth itself, the smoke the fire, the light the night, the coals the moon, the sparks the stars. On that altar the Devas offer rain. From that oblation rises food.

6.2.12'The altar, O Gautama, is man; the fuel the opened mouth, the smoke the breath, the light the tongue, the coals the eye, the sparks the ear. On that altar the Devas offer food. From that oblation rises seed.

6.2.13'The altar, O Gautama, is woman. On that altar the Devas offer seed. From that oblation rises man. He lives so long as he lives, and then when he dies,

6.2.14'They take him to the fire (the funeral pile), and then the altar-fire is indeed fire, the fuel fuel, the smoke smoke, the light light, the coals coals, the sparks sparks. In that very altar-fire the Devas offer man, and from that oblation man rises, brilliant in colour.

6.2.15'Those who thus know this (even Grihasthas), and those who in the forest worship faith and the True (Brahman Hiranyagarbha), go to light (arkis), from light to day, from day to the increasing half, from the increasing half to the six months when the sun goes to the north, from those six months to the world of the Devas (Devaloka), from the world of the Devas to the sun, from the sun to the place of lightning. When they have thus reached the place of lightning a spirit comes near them, and leads them to the worlds of the (conditioned) Brahman. In these worlds of Brahman they dwell exalted for ages. There is no returning for them.

6.2.16'But they who conquer the worlds (future states) by means of sacrifice, charity, and austerity, go to smoke, from smoke to night, from night to the decreasing half of the moon, from the decreasing half of the moon to the six months when the sun goes to the south, from these months to the world of the fathers, from the world of the fathers to the moon. Having reached the moon, they become food, and then the Devas feed on them there, as sacrificers feed on Soma, as it increases and decreases. But when this (the result of their good works on earth) ceases, they return again to that ether, from ether to the air, from the air to rain, from rain to the earth. And when they have reached the earth, they become food, they are offered again in the altar-fire, which is man (see section 11), and thence are born in the fire of woman. Thus they rise up towards the worlds, and go the same round as before. 'Those, however, who know neither of these two paths, become worms, birds,, and creeping things.'

6.3.1If a man wishes to reach greatness (wealth for performing sacrifices), he performs the upasad rule during twelve days (i. e. he lives on small quantities of milk), beginning on an auspicious day of the light half of the moon during the northern progress of the sun, collecting at the same time in a cup or a dish made of Udumbara wood all sorts of herbs, including fruits. He sweeps the floor (near the house-altar, avasathya), sprinkles it, lays the fire, spreads grass round it according to rule, prepares the clarified butter (agya), and on a day, presided over by a male star (nakshatra), after having properly mixed the Mantha (the herbs, fruits, milk, honey, &c.), he sacrifices (he pours agya into the fire), saying: 'O Gatavedas, whatever adverse gods there are in thee, who defeat the desires of men, to them I offer this portion; may they, being pleased, please me with all desires.' Svaha! 'That cross deity who lies down, thinking that all things are kept asunder by her, I worship thee as propitious with this stream of ghee.' Svaha!

6.3.2He then says, Svaha to the First, Svaha to the Best, pours ghee into the fire, and throws what remains into the Mantha (mortar). He then says, Svaha to Breath, Svaha to her who is the richest, pours ghee into the fire, and throws what remains into the Mantha (mortar). He then says, Svaha to Speech, Svaha to the Support, pours ghee into the fire, and throws what remains into the Mantha (mortar). He then says, Svaha to the Eye, Svaha to Success, pours ghee into the fire, and throws what remains into the Mantha (mortar). He then says, Svaha to the Ear, Svaha to the Home, pours ghee into the fire, and throws what remains into the Mantha (mortar). He then says, Svaha to the Mind, Svaha to Offspring, pours ghee into the fire, and throws what remains into the Mantha (mortar). He then says, Svaha to Seed, pours ghee into the fire, and throws what remains into the Mantha (mortar).

6.3.3He then says, Svaha to Agni (fire), pours ghee into the fire, and throws what remains into the Mantha (mortar). He then says, Svaha to Soma, pours ghee into the fire, and throws what remains into the Mantha (mortar). He then says, Bhuh (earth), Svaha, pours ghee into the fire, and throws what remains into the Mantha (mortar). He then says, Bhuvah (sky), Svaha, pours ghee into the fire, and throws what remains into the Mantha (mortar). He then says, Svah (heaven), Svaha, pours ghee into the fire, and throws what remains into the Mantha (mortar). He then says, Bhur, Bhuvah, Svah, Svaha, pours ghee into the fire, and throws what remains into the Mantha (mortar). He then says, Svaha to Brahman (the priesthood), pours ghee into the fire, and throws what remains into the Mantha (mortar). He then says, Svaha to Kshatra (the knighthood), pours ghee into the fire, and throws what remains into the Mantha (mortar). He then says, Svaha to the Past, pours ghee into the fire, and throws what remains into the Mantha (mortar). He then says, Svaha to the Future, pours ghee into the fire, and throws what remains into the Mantha (mortar). He then says, Svaha to the Universe, pours ghee into the fire, and throws what remains into the Mantha (mortar). He then says, Svaha to all things, pours ghee into the fire, and throws what remains into the Mantha (mortar). He then says, Svaha to Pragapati, pours ghee into the fire, and throws what remains into the Mantha (mortar).

6.3.4Then he touches it (the Mantha, which is dedicated to Prana, breath), saying: 'Thou art fleet (as breath). Thou art burning (as fire). Thou art full (as Brahman). Thou art firm (as the sky). Thou art the abode of all (as the earth). Thou hast been saluted with Hin (at the beginning of the sacrifice by the prastotri). Thou art saluted with Hin (in the middle of the sacrifice by the prastotri). Thou hast been sung (by the udgatri at the beginning of the sacrifice). Thou art sung (by the udgatri in the middle of the sacrifice). Thou hast been celebrated (by the adhvaryu at the beginning of the sacrifice). Thou art celebrated again (by the agnidhra in the middle of the sacrifice). Thou art bright in the wet (cloud). Thou art great. Thou art powerful. Thou art food (as Soma). Thou art light (as Agni, fire, the eater). Thou art the end. Thou art the absorption (of all things).'

6.3.5Then he holds it (the Mantha) forth, saying 'Thou knowest all, we know thy greatness. He is indeed a king, a ruler, the highest lord. May that king, that ruler make me the highest lord.'

6.3.6Then he eats it, saying: 'Tat savitur varenyam (We meditate on that adorable light)--The winds drop honey for the righteous, the rivers drop honey, may our plants be sweet as honey! Bhuh (earth) Svaha! 'Bhargo devasya dhimahi (of the divine Savitri)--May the night be honey in the morning, may the air above the earth, may heaven, our father, be honey! Bhuvah (sky) Svaha!' 'Dhiyo yo nah prokodayat (who should rouse our thoughts)--May the tree be full of honey, may the sun be full of honey, may our cows be sweet like honey! Svah (heaven) Svaha!' He repeats the whole Savitri verse, and all the verses about the honey, thinking, May I be all this! Bhur, Bhuvah, Svah, Svaha! Having thus swallowed all, he washes his hands, and sits down behind the altar, turning his head to the East. In the morning he worships Aditya (the sun), with the hymn, 'Thou art the best lotus of the four quarters, may I become the best lotus among men.' Then returning as he came, he sits down behind the altar and recites the genealogical list.

6.3.7Uddalaka Aruni told this (Mantha-doctrine) to his pupil Vagasaneya Yagnavalkya, and said: 'If a man were to pour it on a dry stick, branches would grow, and leaves spring forth.'

6.3.8Vagasaneya Yagnavalkya told the same to his pupil Madhuka Paingya, and said: 'If a man were to pour it on a dry stick, branches would grow, and leaves spring forth.'

6.3.9Madhuka Paingya told the same to his pupil Kula Bhagavitti, and said: 'If a man were to pour it on a dry stick, branches would grow, and leaves spring forth.'

6.3.10Kula Bhagavitti told the same to his pupil Ganaki Ayasthuna, and said: 'If a man were to pour it on a dry stick, branches would grow, and leaves spring forth.'

6.3.11Ganaki Ayasthuna told the same to his pupil Satyakama Gabala, and said: 'If a man were to pour it on a dry stick, branches would grow, and leaves spring forth.'

6.3.12Satyakama Gabala told the same to his pupils, and said: 'If a man were to pour it on a dry stick, branches would grow, and leaves spring forth.' Let no one tell this to any one, except to a son or to a pupil.

6.3.13Four things are made of the wood of the Udumbara tree, the sacrificial ladle (sruva), the cup (kamasa), the fuel, and the two churning sticks. There are ten kinds of village (cultivated) seeds, viz. rice and barley (brihiyavas), sesamum and kidney-beans (tilamashas), millet and panic seed (anupriyangavas), wheat (godhumas), lentils (masuras), pulse (khalvas), and vetches (khalakulas) . After having ground these he sprinkles them with curds (dadhi), honey, and ghee, and then offers (the proper portions) of clarified butter (agya).

6.4.1The earth is the essence of all these things, water is the essence of the earth, plants of water, flowers of plants, fruits of flowers, man of fruits, seed of man.

6.4.2And Pragapati thought, let me make an abode for him, and he created a woman (Satarupa). Tam srishtvadha upasta, tasmat striyam adha upasita. Sa etam prankam gravanam atmana eva samudaparayat, tenainam abhyasrigat.

6.4.3Tasya vedir upastho, lomani barhis, karmadhishavane, samiddho madhyatas, tau mushkau. Sa yavan ha vai vagapeyena yagamanasya loko bhavati tavan asya loko bhavati ya evam vidvan adhopahasam karaty a sa strinam sukritam vrinkte 'tha ya idam avidvan adhopahasam karaty asya striyah sukritam vringate.

6.4.4Etad dha sma vai tadvidvan Uddalaka Arunir ahaitad dha sma vai tadvidvan Nako Maudgalya ahaitad dha sma vai tadvidvan Kumaraharita aha, bahavo marya brahmanayana nirindriya visukrito'smal lokat prayanti ya idam avidvamso 'dhopahasam karantiti. Bahu va idam suptasya va gagrato va retah skandati,

6.4.5Tad abhimrised anu va mantrayeta yan me 'dya retah prithivim askantsid yad oshadhir apy asarad yad apah, idam aham tad reta adade punar mam aitv indriyam punas tegah punar bhagah, punar agnayo dhishnya yathasthanam kalpantam, ity anamikangushthabhyam adayantarena stanau va bhruvau va nimringyat.

6.4.6If a man see himself in the water, he should recite the following verse: 'May there be in me splendour, strength, glory, wealth, virtue.' She is the best of women whose garments are pure. Therefore let him approach a woman whose garments are pure, and whose fame is pure, and address her.

6.4.7If she do not give in, let him, as he likes, bribe her (with presents). And if she then do not give in, let him, as he likes, beat her with a stick or with his hand, and overcome her, saying: 'With manly strength and glory I take away thy glory,'--and thus she becomes unglorious.

6.4.8If she give in, he says: 'With manly strength and glory I give thee glory,'--and thus they both become glorious.

6.4.9Sa yam ikkhet kamayeta meti tasyam artham nishtaya mukhena mukham sandhayopastham asya abhimrisya gaped angadangat sambhavasi hridayad adhi gayase, sa tvam angakashayo 'si digdhaviddham iva madayemam amum mayiti.

6.4.10Atha yam ikkhen na garbham dadhiteti tasyam artham nishtaya mukhena mukham sandhayabhipranyapanyad indriyena te retasa reta adada ity areta eva bhavati.

6.4.11Atha yam ikkhed garbham dadhiteti tasyam artham nishtaya mukhena mukham sandhayapanyabhipranyad indriyena te retasa reta adadhamiti garbhiny eva bhavati.

6.4.12Now again, if a man's wife has a lover and the husband hates him, let him (according to rule) place fire by an unbaked jar, spread a layer of arrows in inverse order, anoint these three arrow-heads with butter in inverse order, and sacrifice, saying: 'Thou hast sacrificed in my fire, I take away thy up and down breathing, I here.' 'Thou hast sacrificed in my fire, I take away thy sons and cattle, I here.' 'Thou hast sacrificed in my fire, I take away thy sacred and thy good works, I here.' 'Thou hast sacrificed in my fire, I take away thy hope and expectation, I here.' He whom a Brahmana who knows this curses, departs from this world without strength and without good works. Therefore let no one wish even for sport with the wife of a Srotriya who knows this, for he who knows this, is a dangerous enemy.

6.4.13When the monthly illness seizes his wife, she should for three days not drink from a metal vessel, and wear a fresh dress. Let no Vrishala or Vrishali (a Sudra man or woman) touch her. At the end of the three days, when she has bathed, the husband should make her pound rice.

6.4.14And if a man wishes that a white son should be born to him, and that he should know one Veda, and live to his full age, then, after having prepared boiled rice with milk and butter, they should both eat, being fit to have offspring.

6.4.15And if a man wishes that a reddish son with tawny eyes should be born to him, and that he should know two Vedas, and live to his full age, then, after having prepared boiled rice with coagulated milk and butter, they should both eat, being fit to have offspring.

6.4.16And if a man wishes that a dark son should be born to him with red eyes, and that he should know three Vedas, and live to his full age, then, after having prepared boiled rice with water and butter, they should both eat, being fit to have offspring.

6.4.17And if a man wishes that a learned daughter should be born to him, and that she should live to her full age, then, after having prepared boiled rice with sesamum and butter, they should both eat, being fit to have offspring.

6.4.18And if a man wishes that a learned son should be born to him, famous, a public man, a popular speaker, that he should know all the Vedas, and that he should live to his full age, then, after having prepared boiled rice with meat and butter, they should both eat, being fit to have offspring. The meat should be of a young or of an old bull.

6.4.19And then toward morning, after having, according to the rule of the Sthalipaka (pot-boiling), performed the preparation of the Agya (clarified butter), he sacrifices from the Sthalipaka bit by bit, saying: 'This is for Agni, Svaha! This is for Anumati, Svaha! This is for the divine Savitri, the true creator, Svaha!' Having sacrificed, he takes out the rest of the rice and eats it, and after having eaten, he gives it to his wife. Then he washes his hands, fills a water-jar, and sprinkles her thrice with it, saying: 'Rise hence, O Visvavasu, seek another blooming girl, a wife with her husband.'

6.4.20Then he embraces her, and says: 'I am Ama (breath), thou art Sa (speech). Thou art Sa (speech), I am Ama (breath). I am the Saman, thou art the Rik. I am the sky, thou art the earth. Come, let us strive together, that a male child may be begotten.'

6.4.21Athasya uru vihapayati, vigihitham dyavaprithivi iti tasyam artham nishtaya mukhena mukham sandhaya trir enam anulomam anumarshti, Vishnur yonim kalpayatu, Tvashta rupani pimsatu, asinkatu Pragapatir Dhata garbham dadhatu te. Garbham dhehi Sinivali, garbham dhehi prithushtuke, garbham te Asvinau devav adhattam pushkarasragau.

6.4.22Hiranmayi arani yabhyam nirmanthatam asvinau, tam te garbham havamahe dasame masi sutave. Yathagnigarbha prithivi, yatha dyaur indrena garbhini, vayur disam yatha garbha evam garbham dadhami te 'sav iti.

6.4.23Soshyantim adbhir abhyukshati. Yatha vayuh pushkarinim samingayati sarvatah, eva te garbha egatu sahavaitu garayuna. Indrasyayam vragah kritah sargalah saparisrayah, tam indra nirgahi garbhena savaram saheti.

6.4.24When the child is born, he prepares the fire, places the child on his lap, and having poured prishadagya, i.e. dadhi (thick milk) mixed with ghrita (clarified butter) into a metal jug, he sacrifices bit by bit of that prishadagya, saying: 'May I, as I increase in this my house, nourish a thousand! May fortune never fail in his race, with offspring and cattle, Svaha!' 'I offer to thee. in my mind the vital breaths which are in me, Svaha!' 'Whatever in my work I have done too much, or whatever I have here done too little, may the wise Agni Svishtakrit make this right and proper for us, Svaha!'

6.4.25Then putting his mouth near the child's right ear, he says thrice, Speech, speech! After that he pours together thick milk, honey, and clarified butter, and feeds the child with (a ladle of) pure gold, saying: 'I give thee Bhuh, I give thee Bhuvah, I give thee Svah. Bhur, Bhuvah, Svah, I give thee all.'

6.4.26Then he gives him his name, saying: 'Thou art Veda;' but this is his secret name.

6.4.27Then he hands the boy to his mother and gives him her breast, saying: 'O Sarasvati, that breast of thine which is inexhaustible, delightful, abundant, wealthy, generous, by which thou cherishest all blessings, make that to flow here.'

6.4.28Then he addresses the mother of the boy: 'Thou art Ila Maitravaruni: thou strong woman hast born a strong boy. Be thou blessed with strong children thou who hast blessed me with a strong child.' And they say of such a boy: 'Ah, thou art better than thy father; ah, thou art better than thy grandfather. Truly he has reached the highest point in happiness, praise, and Vedic glory who is born as the son of a Brahmana that knows this.'

6.51. Now follows the stem: 1. Pautimashiputra from Katyayaniputra, 2. Katyayaniputra from Gotamiputra, 3. Gotamiputra from Bharadvagiputra, 4. Bharadvagiputra from Parasariputra, 5. Parasariputra from Aupasvatiputra, 6. Aupasvatiputra from Parasariputra, 7. Parasariputra from Katyayaniputra, 8. Katyayaniputra from Kausikiputra, 9. Kausikiputra from Alambiputra and Vaiyaghrapadiputra, 10. Alambiputra and Vaiyaghrapadiputra from Kanviputra, 11. Kanviputra from Kapiputra, 12. Kapiputra 2. from Atreyiputra, 13. Atreyiputra from Gautamiputra, 14. Gautamiputra from Bharadvagiputra, 15. Bharadvagiputra from Parasariputra, 16. Parasariputra from Vatsiputra, 17. Vatsiputra from Parasariputra, 18. Parasariputra from Varkaruniputra, 19. Varkaruniputra from Varkaruniputra, 20. Varkaruniputra from Artabhagiputra, 21. Artabhagiputra from Saungiputra, 22. Saungiputra from Sankritiputra, 23. Sankritiputra from Alambayaniputra, 24. Alambayaniputra from Alambiputra, 25. Alambiputra from Gayantiputra, 26. Gayantiputra from Mandukayaniputra, 27. Mandukayaniputra from Mandukiputra, 28. Mandukiputra from Sandiliputra, 29. Sandiliputra from Rathitariputra, 30. Rathitariputra from Bhalukiputra, 31. Bhalukiputra from Kraunkikiputrau, 32. Kraunkikiputrau from Vaittabhatiputra, 33. Vaittabhatiputra from Karsakeyiputra, 34. Karsakeyiputra from Prakinayogiputra, 35. Prakinayogiputra from Sangiviputra, 36. Sangiviputra from Prasniputra Asurivasin, 37. Prasniputra Asurivasin from Asurayana, 38. Asurayana from Asuri, 39. Asuri 3. from Yagnavalkya, 40. Yagnavalkya from Uddalaka, 41. Uddalaka from Aruna, 42. Aruna from Upavesi, 43. Upavesi from Kusri, 44. Kusri from Vagasravas, 45. Vagasravas from Gihvavat Vadhyoga, 46. Gihvavat Vadhyoga from Asita Varshagana, 47. Asita Varshagana from Harita Kasyapa, 48. Harita Kasyapa from Silpa Kasyapa, 49. Silpa Kasyapa from Kasyapa Naidhruvi, 50. Kasyapa Naidhruvi from Vak, 51. Vak from Ambhini, 52. Ambhini from Aditya, the Sun. As coming from Aditya, the Sun, these pure Yagus verses have been proclaimed by Yagnavalkya Vagasaneya. 4. The same as far as Sangiviputra (No. 36), then 36. Sangiviputra from Mandukayani, 37. Mandukayani from Mandavya, 38. Mandavya from Kautsa, 39. Kautsa from Mahitthi, 40. Mahitthi from Vamakakshayana, 41. Vamakakshayana from Sandilya, 42. Sandilya from Vatsya, 43. Vatsya from Kusri, 44. Kusri from Yagnavakas Ragastambayana, 45. Yagnavakas Ragastambayana from Tura Kavasheya, 46. Tura Kavasheya from Pragapati, 47. Pragapati from Brahman, 48. Brahman is Svayambhu, self-existent. Adoration to Brahman!