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X KÂNDA, 5 ADHYAYA, 2 BRÂHMANA, 20.
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cealed in food he, the immortal, shineth at the flowing together of vital saps ;'-yonder shining orb is food, and the man in that orb is the eater: being concealed in that food, he shines. Thus much as to the deity.
19. Now as to the body. This body indeed is food, and that man in the right eye is the eater: being concealed in that food he shines.
20. That same (divine person), the Adhvaryus (Yagur-veda priests) serve under the name of Agni' (fire-altar) and 'Yagus,' because he holds together (yug) all this (universe)"; the Khandogas (Sama-veda priests, chanters) under that of 'Sâman,' because in him all this (universe) is one and the same (samâna)?; the Bahvrikas (Rig-veda priests, Hotars) under that of Uktham,' because he originates (utthâp) everything here; those skilled in sorcery, under that of 'sorcery (yâtu),' because everything here is held in check (yata) by him; the serpents under that of 'poison;' the snake-charmers under that of 'snake;' the gods under that of.Org (strengthening food);' men under that of 'wealth ;' demons under that of 'mâyå (magic power);' the deceased Fathers under that of 'svadha (invigorating draught);' those knowing the divine host under that of divine host;' the Gandharvas under that of 'form (rapa 3);' the Apsaras under that of fragrance (gandha),'-—thus, in whatsoever form they serve him that indeed he becomes, and, having become that,
Esha purusha idam sarvam gagad yunakti sarvatra svayam samgata iti. Sây.
Etasmin paramâtmani kârane sarvam karya gåtam samânam it. Sây.
The characteristic attributes of the Gandharvas and Apsaras are evidently exchanged in the text as it stands; cf. IX, 4, 1, 4.
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