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CHAPTER X, 2.
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that. Day and night are a pair, between them is the fire. That is the excellent seat of the U dana as understood by Brahmanas. That which exists and that which does not exist are a pair, between them is the fire. That is the excellent seat of the U dana as understood by Brahmanas. The twogood and evil-are a pair, between them is the fire. That is the excellent seat of the Udâna as understood by Brahmanas. First', the Samâna and Vyana, their function is performed: then, secondly, the Samâna comes into operation again. Then the Vamadevya. for tranquillity, and tranquillity is the eternal Brahman. This is the excellent seat of the Udana as understood by Bråhmanas.
CHAPTER X. On this, too, they relate an ancient story (showing) of what nature is the institution of the Kâturhotra'. The due performance of it in its entirety is now taught. Hear me, O good woman! state this won
have to be offered. As to that which exists, &c., cf. Giti, p. 103, and p. 370, note 9 infra. As to good and evil and generally, cf. Rhandogya, p. 60; Kaushitaki, p. 19. They are nothing to one who knows the Brahman. Day and night Arguna Mista takes to mcan the Idå and Pingala nådis, between which is the Sushumni, as they are connected with the fun and moon. But the sense of the whole passage is far from clear.
Arguna Misra understands these to be three Savanas. : Of taking into the nådis the food digested in the night, this is the morning Savana; the afternoon Savana is the kindling of the gastric fire for digesting new food.
• The Vamadevya is a sokta beginning. Kaya nas kilra'(Rv. IV, 31, 1). The singing of it is the third Savana, Arguna Misra. And see Taittirtya-áraxyaka, p. 889.
• Cl. Aitareya-brahman (Haug), pp. 132, 133.
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