(3) ( Yajfiavalkya,' said he, ' since this atmosphere does not afford a [foot]hold, as it were, by what means of ascent does a sacrificer ascend to the heavenly world? ' the mind. is the Brahman of the sacrifice. That which is this mind is yonder moon, is the Brahman. This is release, this is complete release,' — Thus [concerning] liberation. Now the acquirements. —

(3) * Yajnavalkya/ said he, ' how many Rig verses will the Hotri make use of today in this sacrifice? ' ' Three/ e Which are those three? ' 'The introductory verse, the accompanying verse, and the benediction as the third.' ' What does one win by these? '

(3) 'Yajnavalkya/ said he, c how many hymns of praise will the Udgatri chant today in this sacrifice? ' 'Three.' ' The introductory hymn, the accompanying hymn, and the benediction hymn as the third.' < Which are those three with reference to the self? ' 'The introductory hymn is the in-breath (prana). The accompanying hymn is the out-breath (apand). The bene- diction hymn is the diffused breath (yyana).' ' What does one win by these? ' ' One wins the earth-world by the introductory hymn, the atmosphere-world by the accompanying hymn, the sky-world by the benediction hymn.' Thereupon the Hotri-priest Asvala held his peace,

(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).

(4) Some yogis perform sacrifice pertaining to the Gods only, others by the union of the self (jiva) with Brahman, offer the Jiva as sacrifice in the fire of Brahman.

(3) "What could it be, but those two demons who shot me with blowguns and dislocated my jaw? For that reason my teeth are loose and pain me very much. But I have brought it [his arm], to put it on the fire. Let it hang there over the fire, for surely these demons will come looking for it." So said Vucub-Caquix as he hung up the arm of Hun-Hunahpú.

(6) Come hither, come hither! the brilliant oblations say to him, and carry the sacrificer on the rays of the sun, while they utter pleasant speech and praise him, saying: 'This is thy holy Brahma-world (Svarga), gained by thy good works.'

(3) * Yajnavalkya/ said he, £ since everything here is over- taken by the waxing and waning moon, by what means does a sacrificer obtain release from the waxing and waning moon? ' ' By the Udgatri-priest, by the wind, by breath. Verily breath is the Udgatri of the sacrifice. That which is this breath is wind, is the Udgatri. This is release, this is com- plete release.

(6) I have come myself and delivered the god from that pain and suffering, that was in trunk, in shoulder and in leg

(3) ' Yajfiavalkya, ' said he, 'how many oblations will the Adhvaryu pour out today in this sacrifice? J ' Three,' £ Which are those three? ' ' Those which when offered flame up, those which when offered flow over, those which when offered sink down.' ' What does one win by these? ' ( By those which when offered flame up, one wins the world of the gods, for the world of the gods gleams, as it were. By those which when offered flow over (ati-nedante), one wins the world of the fathers, for the world of the fathers is over (ati), as it were. By those which when offered sink down (adhiserate)^ one wins the world of men, for the world of men is below (adhas)^ as it were,

(17) That sacrifice is of the nature of sattva which is offered according to the scriptural rules by those who expect no reward and who firmly believe that it is their duty to sacrifice.

(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.

(1) Subverting, therefore, in this manner the common absurd opinions concerning sacrifices, we shall introduce in their place true conceptions about them; omitting the particular discussion of each species of sacrifice, which the peculiar and distinct consideration of sacrifices requires, because this pertains to another inquiry, and because, at the same time, every one who is intelligent may be able to accomplish this from what has been already said, and from one thing may extend his reasoning power to many, and may easily know what is omitted from what has been discussed. And I, indeed, think that these things have been sufficiently explained, both in other respects and because the explanation pays attention in a becoming manner to the purity of the Gods. Because, however, it may perhaps appear to others to be incredible, and not sufficiently manifest, and the veracity of it may be suspected, as not exciting the discursive energy of reason, I wish to consider these things a little more fully; and, if possible, to add arguments more evident than those which have been adduced.

(1) This is the truth: the sacrificial works which they (the poets) saw in the hymns (of the Veda) have been performed in many ways in the Tretâ age. Practise them diligently, ye lovers of truth, this is your path that leads to the world of good works!

(5) O thou who removest the bolt from the East of Heaven at the stormy voice of bellowings, and openest the gates of the Horizon before Râ: he cometh forth fainting from the wounds

(6) In a clean spot, a firm seat should be made, neither too high nor too low, and it should be covered by cloth, skin, and holy grass one over the other. There, being seated, having made the mind one-pointed, controlling the actions of the mind and the senses, let him practice Dhyana Yoga for self-purification.

(11) Should he make an incantation, then are the gods [appeased

(4) (And therefore both in thankfulness and hope) will I give sacrifice to You with praises, O Ahura Mazda! together with Thine Order and Thy Best Mind (in Thy saints), and in accordance with Thy sacred Sovereign Power, by whose help the wisher (heaven-bound) may stand upon the (certain) pathway , and in Thine Home-of-song shall I (by means of these my Yasnas offered here) there hear the praises of Thine offering saints who see Thy face .

(11) Yama said: 'Through my favour Auddâlaki Âruni, thy father, will know thee, and be again towards thee as he was before. He shall sleep peacefully through the night, and free from anger, after having seen thee freed from the mouth of death.'

(3) 'Yajfiavalkya/ said he, 'with how many divinities does the Brahman protect the sacrifice on the right today?; ' With one,' ' Which is that one? ' 'The mind. Verily, endless is the mind. Endless are the All-gods. An endless world he wins thereby.'