7. Uddalaka Aruni told this (Mantha-doctrine) to his pupil Vagasaneya Yagnavalkya, and said: 'If a man were to pour it on a dry stick, branches would grow, and leaves spring forth.'

8. Vagasaneya Yagnavalkya told the same to his pupil Madhuka Paingya, and said: 'If a man were to pour it on a dry stick, branches would grow, and leaves spring forth.'

9. Madhuka Paingya told the same to his pupil Kula Bhagavitti, and said: 'If a man were to pour it on a dry stick, branches would grow, and leaves spring forth.'

10. Kula Bhagavitti told the same to his pupil Ganaki Ayasthuna, and said: 'If a man were to pour it on a dry stick, branches would grow, and leaves spring forth.'

11. Ganaki Ayasthuna told the same to his pupil Satyakama Gabala, and said: 'If a man were to pour it on a dry stick, branches would grow, and leaves spring forth.'

12. Satyakama Gabala told the same to his pupils, and said: 'If a man were to pour it on a dry stick, branches would grow, and leaves spring forth.'

Let no one tell this to any one, except to a son or to a pupil .

13. Four things are made of the wood of the Udumbara tree, the sacrificial ladle (sruva), the cup (kamasa), the fuel, and the two churning sticks.

There are ten kinds of village (cultivated) seeds, viz. rice and barley (brihiyavas), sesamum and kidney-beans (tilamashas), millet and panic seed (anupriyangavas), wheat (godhumas), lentils (masuras), pulse (khalvas), and vetches (khalakulas ) . After having

ground these he sprinkles them with curds (dadhi), honey, and ghee, and then offers (the proper portions) of clarified butter (agya).

Footnotes

^209:2 Madhyandina text, p. 1103; cf. Khand. Up. V, 2, 4-8; Kaush. Up. II, 3.

^209:3 Yasmin punye 'nukule 'hni karma kikirshati tatah prak punyaham evarabhya dvadasaham upasadvrati.

^210:1 As the whole act is considered smarta, not srauta, the order to be observed (avrit) is that of the sthalipaka.

^210:2 Dravadravye prakshipta mathitah saktavah is the explanation of Mantha, given in Gaimin. N. M. V. p. 406.

^210:3 These verses are not explained by Sankara, and they are absent in the Khand. Up. V, 2, 6, 4.

^210:4 The Madhyandinas read nipadyase.

^212:1 These curious words a mamsi a mamhi te mahi are not explained by Sankara. Anandagiri explains them as I have translated them. They correspond to 'amo, namasy ama hi te sarvam idam' in the Khand. Up. V, 2, 6, 6. The Madhyandinas read: 'amo 'sy amam hi te mayi, sa hi raga, &c. Dvivedaganga translates: thou art the knower, thy knowledge extends to me.'

^213:1 Rv. III, 62, 10.

^213:2 This probably refers to the list immediately following.

^214:1 The Mantha-doctrine with the pranadarsana. Comm.