A new approach to the Vedas : an essay in translation and exegesis

A NEW APPROACH TO THE VEDAS

karmayt) and all those of life (prdna-karmani) in the fire of the discipline of self-restraint (dtmasaniyogdenau) which is lit by wisdom (jiana-dipite) . . . many and various are the sacrifices thus outspread before the face of God (Brahman), but all these are by way of works, which if thou understand is thy release ; better than the sacrifice of any objects is that of wisdom, therewith are works undone in gnosis (jane parisamapyate), naught remaining over.”

Returning more directly to our text, what was the body of the horse suffers corruption and “ swells up,”?4 it is no longer a living horse, but de-natured, its horsiness (asvatia) has gone out of it. The flesh becomes “‘ food ” and life for other existences, as before explained. Intellect, the Principle of existence, Self-same in the Father and the Son, only remains incarnate, though in another nature and other individual existences or permutations (parinama): for That “is indestructible, perpetual, unborn, undiminished, not slain when the body is slain,”’ Bhagavad Gita, I, 20 and 21. So, just as we saw previously that the living universe had no “‘ first ” beginning, so now it is asserted in another way that the universe is without end, sicut erat in principio, et nunc et semper, in saecula saeculorum.

He willed, “May this my body be renewed (medhya), may I thereby be Selfed (dtmanvi) again. Therewith there-became-again (samabhavat) a horse (asva). “That horse (asva) hasbeen-made-whole (medhyam-abhiid), he thought (itz). That is verily the horse-whole-nature (asvamedhatva) of the horse-sacrifice (aSvamedha). He knows indeed the ASvamedha, who knows it thus.

He beheld him intellectually (tam . . . manyata), not restraining him. After as long as is a year, he

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