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X KÂNDA, 5 ADHYAYA, 2 BRÂHMANA, 14.
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insensible ; for this is a divine union', and that is the highest bliss.
12. Therefore let him, who knows this, sleep, for it makes for heaven 2: he thereby, indeed, makes those two deities enjoy their dear wish, union. And one should not therefore forcibly awaken him who sleeps, lest he should hurt those two deities whilst enjoying their union; and hence the mouth of him
who has been asleep is, as it were, clammy, for those · two deities are then shedding seed, and from that seed everything here originates, whatsoever exists.
13. Now, that man in yonder orb (of the sun), and that man in the right eye truly are no other than | Death;— his feet have stuck fast in the heart,
and having pulled them out he comes forth ; and when he comes forth then that man dies : whence they say of him who has passed away, 'he has been cut off'
14. And, indeed, he is the breath (prâna), for it is he (the man in the eye) that leads forward (pranayati) all these creatures. These vital airs (prâna) are his own (sva); and when he sleeps (svapiti) then
vida agânâneva nrå strî bhavati (marg. corr. agânânâv eva strípurushau bhavatan) evam tadâ tayor mithunabhâve ( mithunâbhâve) purusho - samvida iva bhavati. Sây.
1 Viz. because it is the union of Indra and Indrâni.
? Or, perhaps, it is the usual practice (lokyam), as the St. Petersb. Dict. takes it.
& Dhureva pidayaiva na bodhayet, na prabuddham kuryât, dhûrvater himsarthat kvipi tậblope rapam. Sây.
• ? His life) has been cut off; or, his life-string) has been severed. Sâyana (unless there is an omission in the MS.) does not explain 'kâkhedy asya,' but seems to take 'pretam' (passed away) as the word on which the stress lies :-tasmad imam pretam ity âhuh, prapūrvâd eteh ktapratyaye rûpam; katham, akshipurushanirgame purushasya maranam.
B b 2
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