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II ADHYÂYA, 3.
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stands firm behind speech, the ear stands firm behind the eye, the mind stands firm behind the ear, and the spirit stands firm behind the mind 1. To that prâna, which is Brahman, all these deities bring an offering, though he asks not for it, and thus to him who knows this, all creatures bring an offering, though he asks not for it. For him who knows this, there is this Upanishad (secret vow), * Beg notl' As a man who has begged through a village and got nothing sits down and says, “I shall never eat anything given by those people,' and as then those who formerly refused him press him (to accept their alms), thus is the rule for him who begs not, but the charitable will press him and say, 'Let us give to thee.'
3. Now follows the attainment of the highest treasure (scil. prâna, spirit 2). If a man meditates on that highest treasure, let him on a full moon or a new moon, or in the bright fortnight, under an auspicious Nakshatra, at one of these proper times, bending his right knee, offer oblations of ghee with a ladle (sruva), after having placed the fire, swept the ground 3, strewn the sacred grass, and sprinkled water. Let him say: 'The deity called Speech is
1 I translate vâkparastat, kakshuhparaståt, manahparastât as compounds, and read srotraparastât. The commentator requires this. He says that speech is uncertain, and has to be checked by the eye. The eye is uncertain, taking mother of pearl for silver, and must be checked by the ear. The ear is uncertain, and must be checked by the mind, for unless the mind is attentive, the ear hears not. The mind, lastly, depends on the spirit, for without spirit there is no mind. The commentator is right in reading rundhe or runddhe instead of rundhate.
? The vital spirits are called the highest treasure, because a man surrenders everything to preserve his vital spirits or his life.
3 Cf. Brih. Âr. VI, 3, 1.
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