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280
PRASÑA-UPANISHAD.
4. Because it carries equally these two oblations, the out-breathing and the in-breathing, the Samâna is he (the Hotri priest) The mind is the sacrificer, the Udâna is the reward of the sacrifice, and it leads the sacrificer every day (in deep sleep) to Brahman.
5. There that god ? (the mind) enjoys in sleep greatness. What has been seen, he sees again; what has been heard, he hears again ; what has been enjoyed in different countries and quarters, he enjoys again ; what has been seen and not seen, heard and not heard, enjoyed and not enjoyed, he sees it all ; he, being all, sees.
6. And when he is overpowered by lights, then that god sees no dreams, and at that time that happiness arises in his body.
7. And, O friend, as birds go to a tree to roost, thus all this rests in the Highest Åtman,
8. The earth and its subtile elements, the water and its subtile elements, the light and its subtile elements, the air and its subtile elements, the ether and its subtile elements; the eye and what can be
pranayana, in the same manner as the prâna proceeds in sleep from the apâna. The Vyâna is identified with the Dakshinagni, the Southern fire, because it issues from the heart through an aperture on the right.
1 The name of the Hotri priest must be supplied. He is supposed to carry two oblations equally to the Ahavaniya, and in the same way the Vyâna combines the two breathings, the in and out breathings.
9 The givâtman under the guise of manas. The Sanskrit word is deva, god, used in the sense of an invisible power, but as a masculine. The commentator uses manodevah, p. 212, 1. 6. I generally translate deva, if used in this sense, by faculty, but the context required a masculine. See verse 2.
* In the state of profound sleep or sushupti.
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