(1) Verily, the day arose for the horse as the sacrificial vessel which stands before. Its place is the eastern sea. Verily, the night arose for him as the sacrificial vessel which stands behind. Its place is the western sea. Verily, these two arose on both sides of the horse as the two sacrificial vessels. animal sacrifices in ancient India (described at length in Sat. Br. 13. 1-5), is interpreted, in this and the following Brahmana, as of cosmic significance — a miniature reproduction of the world-order. In the liturgy for the Horse-sacrifice (contained in VS. 22-25) there is a similar apportionment of the parts of the animal to the vanous parts of the world. Compare also a similar elaborate cosmic correlation of the ox at AV. 9. 7. symbolized cosmically by the Bay of Bengal and the Indian Ocean. Becoming a steed, he carried the gods; a stallion, the Gandharvas; a courser, the demons; a horse, men. The sea, indeed, is his relative. The sea is his place.

(1) He desired: ' Would that this [body] of mine were fit for sacrifice! Would that by it I had a self (atmanmn)! J Thereupon it became a horse (asva), because it swelled (a£vat). ' It has become fit for sacrifice (medhya) \ ' thought he. There- fore the horse-sacrifice is called A6va-medha. He, verily, knows the A3va-medha, who knows it thus. He kept him [i.e. the horse] in mind without confining him. After a year he sacrificed him for himself, [Other] animals he delivered over to the divinities. Therefore men sacrifice the victim which is consecrated to Prajapati as though offered unto all the gods. free for a year. Verily, that [sun] which gives forth heat is the Asva-medha. The year is its embodiment (atmau). This [eaithly] fire is the ar&a. The worlds are its embodi- ments. These aie two, the arka sacrificial fire and the A^va- medha sacrifice. Yet again they are one divinity, even Death. He [who knows this] wards off death again, death obtains him not, death becomes his body (atman\ he becomes one of these deities.

(15) For in the fourth year, since there is need of time to him that is being solidly catechized, the four virtues are consecrated to God, the third alone being already joined to the fourth, the person of the Lord. And a sacrifice of praise is above holocausts: "for He," it is said, "giveth strength to get power." And if your affairs are in the sunshine of prosperity, get and keep strength, and acquire power in knowledge. For by these instances it is shown that both good things and gifts are supplied by God; and that we, becoming ministers of the divine grace, ought to sow the benefits of God, and make those who approach us noble and good; so that, as far as possible, the temperate man may make others continent, he that is manly may make them noble, he that is wise may make them intelligent, and the just may make them just.

(106) If a man for a hundred years sacrifice month after month with a thousand, and if he but for one moment pay homage to a man whose soul is grounded (in true knowledge), better is that homage than sacrifice for a hundred years.

(323) For with these animals does no man reach the untrodden country (Nirvâna), where a tamed man goes on a tamed animal, viz. on his own well-tamed self.

(12) “Elephants and horses of the five supernatural powers yoked to the Mahayana vehicles, driven by intent mind, serve for the journey to the quarters of the eightfold righteousness. “ He is endowed with a form adorned with excellent things the best garment of penitence and the garlands of profound mind [are for him to -wear], “ There is the wealth of the sevenfold treasure; to teach beings is the interest brought forth therefrom; to make them practice according to the law and bring these merits to maturity are the great profit. “The fourfold meditation is the seat born of pure living; much learning and increase in wisdom serve as the awakening music. “The food of the immortal law he takes; the savour of emancipation is the sauce; the purity of mind is the bath, the anointing is the chapters of the law of discipline. “Destroying all the enemies of passion, there are none who surpass him in courage and strength; repressing the four evils he sets up the banner of victory in the Bodhimandala.

(108) Whatever a man sacrifice in this world as an offering or as an oblation for a whole year in order to gain merit, the whole of it is not worth a quarter (a farthing); reverence shown to the righteous is better.

(4) They who long after success in actions sacrifice here to the Gods; for, soon in this world of man accrues success from action.

(2) Hence, to cities and people not yet liberated from genesiurgic fate and the impeding communion of bodies, if such a mode of sacrifice as this latter is not permitted, they will wander both from immaterial and material good. For they will not be able to receive the former, and to the latter they will not offer what is appropriate. At the same time, likewise, every one in sacrificing performs the sacrifice with reference to what he is, and not with reference to what he is not. It is not proper, therefore, that the sacrifice should transcend the proper measure of him by whom it is offered. The same thing will also be said by me concerning the connexion which appropriately coadapts the men who worship and the powers that are worshiped. For this connexion requires that a mode of worship should be chosen adapted to itself; viz. an immaterial connexion, a mode of worship immaterially mingled, and purely conjoining by pure incorporeal powers, incorporeal natures to themselves; but a corporeal-formed connexion, a corporeal-formed mode which depends on bodies, and is mingled with the essences that preside over bodies.

(13) This, too, it says, that] should one give [anything to] a man who says [that it is proper to have one boot], and in his law walking with one boot [is established, then] the fiend Taprêv is propitiated [by him].

(1) He desired: * Let me sacrifice further with a greater sacrifice (yajna)V He toitured himself. He practised austerity. When he had tortured himself and practised austerity, glory and vigor went forth. The glory and vigor, verily, are the vital breaths. So when the vital breaths departed, his body began to swell. His mind, indeed, was in his body (sarira).

(1) It is better, therefore, to assign as the cause of the efficacy of sacrifices friendship and familiarity, and a habitude which binds fabricators to the things fabricated, and generators to the things generated. Hence when, this common principle preceding, we take a certain animal, or any thing which germinates in the earth, and which genuinely and purely preserves the will of its maker; then, through a thing of this kind, we appropriately move the demiurgic cause, which presides over it in an undefiled manner. But these causes being many, and some, as the dæmoniacal causes, having a proximate arrangement; but others, as divine causes, being arranged above these; and farther still, one most ancient and venerable cause being the leader of these; all the causes are moved in conjunction by a perfect sacrifice. Each thing, likewise, is in a kindred manner adapted to the sacrifice, according to the order which it is allotted. But if any sacrifice is imperfect, it proceeds to a certain extent, but is not capable of proceeding any further. Hence many are of opinion that sacrifices are to be offered to good dæmons, many to the last powers of the Gods, and many to the mundane or terrestrial powers of dæmons or Gods. These things, therefore, as being a part of sacrifices, are not falsely asserted; but they do not comprehend the whole of the power of sacrifice, and all the goods it contains, which extend to every thing divine.

(4) Others are sacrificers by their wealth, sacrificers by austerity, sacrificers by Yogas, sacrificers by reading and knowledge, ascetics of rigid vows.

(1) Let us then, in the next place, direct our attention to that which accords with what has been before said, and with our twofold condition of being. For there is a time when we become wholly soul, are out of the body, and sublimely revolve on high, in conjunction with all the immaterial Gods. And there is also a time when we are bound in the testaceous body, are detained by matter, and are of a corporeal-formed nature. Again, therefore, there will be a twofold mode of worship. For one mode, indeed, will be simple, incorporeal, and pure from all generation, and this mode pertains to undefiled souls. But the other is filled with bodies, and every thing of a material nature, and is adapted to souls which are neither pure nor liberated from all generation. We must admit, therefore, that there are twofold species of sacrifices; one kind, indeed, pertaining to men who are entirely purified, which, as Heraclitus says, rarely happens to one man, or to a certain easily to be numbered few of mankind; but the other kind, being material and corporeal-formed, and consisting in mutation, is adapted to souls that are still detained by the body.

(4) Whatever is of an opposing and contrary nature in the soul, it expiates and purifies; expels whatever is prone to generation, and retains any thing of the dregs of mortality in its etherial and splendid spirit; perfects a good hope and faith concerning the reception of divine light; and, in one word, renders those by whom it is employed the familiars and domestics of the Gods. If such, then, are the advantages of prayer, and such its connexion with sacrifice, does it not appear from hence that the end of sacrifice is a conjunction with the Demiurgus of the world? And the benefit of prayer is of the same extent with the good which is conferred by the demiurgic causes on the race of mortals. Again, from hence the anagogic , perfective , and replenishing power of prayer appears; likewise how it becomes efficacious and unific; and how it possesses a common bond imparted by the Gods. And, in the third and last place, it may easily be conceived from hence how prayer and sacrifice mutually corroborate and confer on each other a sacred and perfect power in divine concerns.

(4) Eating of ambrosia, the remnant of the sacrifice, they go to Eternal Brahman. This world is not for the non-sacrificer; whence the other? — O best of Kurus.

(18) Devoted each to his own duty, man attains perfection; how one, devoted to one's own duty, attains success, that do thou hear.

(5) Man in his limitations had not power To satisfy, not having power to sink In his humility obeying then, Far as he disobeying thought to rise; And for this reason man has been from power Of satisfying by himself excluded. Therefore it God behoved in his own ways Man to restore unto his perfect life, I say in one, or else in both of them. But since the action of the doer is So much more grateful, as it more presents The goodness of the heart from which it issues, Goodness Divine, that doth imprint the world, Has been contented to proceed by each And all its ways to lift you up again; Nor 'twixt the first day and the final night Such high and such magnificent proceeding By one or by the other was or shall be; For God more bounteous was himself to give To make man able to uplift himself, Than if he only of himself had pardoned; And all the other modes were insufficient For justice, were it not the Son of God Himself had humbled to become incarnate.

(3) He, then, when with joy he has received, as the sheep upon his shoulders, the two men, and has first worshipped, glorifies with a mental thanksgiving and bodily prostration the One beneficent Source, from Which, those who are being called, are called, and those who are being saved, are saved.