(Then follows the last foot): Dhiyo yo nah prakodayat, i.e. 'who should stir up our thoughts.' Here the dhiyah are thoughts, and he should stir these up for us, thus say the Brahma-teachers.

(He now explains the word bhargas). Now he who is called bhargas is he who is placed in yonder Aditya (sun), or he who is the pupil in the eye . And he is so called, because his going (gati) is by rays (bhabhih); or because he parches (bhargayati) and makes the world to shrivel up. Rudra is called Bhargas, thus say the Brahma-teachers. Or bha means that he lights up these worlds; ra, that he delights these beings, ga that these creatures go to him and come from him; therefore being a bha-ra-ga, he is called Bhargas.

Surya (sun) is so called, because Soma is continually squeezed out (su). Savitri (sun) is so called, because he brings forth (su). Aditya (sun) is so called, because he takes up (ada, scil. vapour, or the life of man). Pavana is so called, because he purifies (pu). Apas, water, is so called, because it nourishes (pya).

And it is said:

'Surely the Self (absorbed in Prana, breath), which is called Immortal , is the thinker, the perceiver, the goer, the evacuator , the delighter, the doer, the speaker, the taster, the smeller, the seer, the hearer, and he touches. He is Vibhu (the pervader), who has entered into the body.' And it is said:

'When the knowledge is twofold (subjective and objective), then he hears, sees, smells, tastes, and touches (something), for it is the Self that knows everything.'

But when the knowledge is not twofold (subjective only), without effect, cause, and action , without a name, without a comparison, without a predicate --what is that? It cannot be told .

8. And the same Self is also called Isana (lord), Sambhu, Bhava, Rudra (tamasa); Pragapati (lord of creatures), Visvasrig (creator of all), Hiranyagarbha, Satyam (truth), Prana, (breath), Hamsa (ragasa); Sastri (ruler), Vishnu, Narayana (sattvika); Arka, Savitri, Dhatri (supporter), Vidhatri (creator), Samrag (king), Indra, Indu (moon). He is also he who warms, the Sun, hidden by the thousand-eyed golden egg, as one fire by another. He is to be thought after, he is to be sought after. Having said farewell to all living beings, having gone to the forest, and having renounced all sensuous objects, let man perceive the Self from his own body.

'(See him) who assumes all forms, the golden, who knows all things, who ascends highest, alone in his splendour, and warms us; the thousand-rayed,

who abides in a hundred places, the spirit of all creatures, the Sun, rises .'

9. Therefore he who by knowing this has become the Self of both Breath and Sun, meditates (while meditating on them) on his Self, sacrifices (while sacrificing to them) to his Self-this meditation, the mind thus absorbed in these acts, is praised by the wise.