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Commentary (艢a峁卥ara 叠丑腻峁�y补):

Meditation and Mantra-repetition for the sake of the son鈥檚 longevity have been described; the Text proceeds to expound the Meditation and Mantra-repetition for the sake of one鈥檚 own longevity; because it is only while one is himself alive that he comes by such desirable things as the son and the like, not otherwise. With this view the Text proceeds to represent the Man as Sacrifice.

Upani峁�ad text:

Man indeed is the Sacrifice. His twenty-four years are the 鈥楳orning Extraction鈥�; the 骋腻测补迟谤墨 contains twenty-four letters; the 鈥楳orning Extraction鈥� is related to the 骋腻测补迟谤墨. Connected with this are the Vasus; the 笔谤腻峁嘺蝉 are the Vasus; as they make all this abide (惫腻蝉补测补苍迟颈).鈥�(1)

Commentary (艢a峁卥ara 叠丑腻峁�y补):

Man;鈥攖hat is, the well-known particular aggregate of causes and effects, endowed with life;鈥�indeed鈥攊s meant to emphasise the assertion;鈥攖he sense being that Man is really the Sacrifice.鈥擳he text next proceeds to indicate the points of similarity between Man and Sacrifice.鈥�

鈥淗辞飞?鈥浓赌擮蹿 man, the first twenty-four years of life constitute what is the 鈥楳orning Extraction鈥� of the Sacrifice known as 鈥楳an鈥�.鈥擶hat are the points of similarity on which this parallelism is based?鈥�

础苍蝉飞别谤:鈥擳丑别 骋腻测补迟谤墨-metre-contains twenty four letters,鈥攁nd the 鈥�Morning Extraction鈥� is related to the 骋腻测补迟谤墨,鈥攊.e. the 鈥�Morning Extraction鈥� of the Ritualistic Sacrifice is related to the 骋腻测补迟谤墨-metre;鈥攈ence when the Man becomes twenty-four years of age, he becomes equipped with the 鈥楳orning Extraction and hence being thus similar to the Ritualistic Sacrifice, the Man is the Sacrifice. Similarly, the other two parts of the Man鈥檚 life mean equipment with the Midday and Evening Extractions, on the basis of the similarity of the number of years to the number of letters in the 罢谤颈峁ａ弓耻辫 and 闯补驳补迟墨 metres.

Further, connected with the 鈥楳orning Extraction鈥� of this 鈥楽acrifice-Man鈥�, are the Vasus, the Deities,鈥攋ust as they are connected with the Ritualistic Sacrifice; that is, they are the deities, and hence the masters, of the 鈥楳orning Extraction鈥�. According to this parallelism, it would follow that, as at the ritualistic sacrifice, so at the Sacrifice-Man also, the deities are the well-known 鈥�痴补蝉耻蝉鈥�, Agni and the rest; in order to dispel this notion, the Text makes a distinction.鈥擳he 笔谤腻峁嘺蝉 are the Vasus (in the case of the Sacrifice-Man),鈥斺��笔谤腻峁嘺蝉鈥� standing for the organs of Speech etc., as also for the Life-breaths.鈥擝ecause it is these 笔谤腻峁嘺蝉 that make all this,鈥攍iving beings鈥�abide. That is, it is only while the 笔谤腻峁嘺蝉 are in the body that all this abides, lives, not otherwise; and because they make all this abide (惫腻蝉补测补苍迟颈), therefore, they are 鈥榁asus鈥�(1)

Upani峁�ad text:

If, at that age, anything ail him, he should say鈥斺�極 Ye, 笔谤腻峁嘺蝉 and Vasus, extend this my Morning Extraction to the Midday Extraction, so that I, the Sacrifice, may not be cut off in the middle of the 笔谤腻峁嘺-Vasus!鈥欌�擳hereupon, he recovers from the ailment and becomes free from illness.鈥�(2)

Commentary (艢a峁卥ara 叠丑腻峁�y补):

When the man has become identified with the Sacrifice, if at that age鈥攊.e. at the age parallel to what, at the Sacrifice, would be the Morning Extraction,鈥�anything ail him,鈥攁ny disease or something else involving danger of death,鈥攖hen the Man engaged in sacrifices, who regards himself as the Sacrifice, should say this鈥攊.e. he should repeat the following Mantra.鈥欌�斺�極 ye, 笔谤腻峁嘺蝉-Vasus,鈥攖his the Morning Extraction of my Sacrifice,鈥攑lease extend to the Mid-day Extraction,鈥攊.e. join it on to and unify it with, that span of my life which is parallel to the Mid-day Extraction. So that I, the sacrificer may not be cut off鈥攎ay not drop out in the middle of the 笔谤腻峁嘺-Vasus, who preside over the Morning Extradiction.鈥擳he particle 鈥�iti鈥� (after 鈥榁ilops墨ya鈥�) indicates the end of the Mantra to be recited.鈥擝y the repeating of this Mantra and by meditation, he recovers from the ailment; and having recovered and got out of it, he becomes free from illness,鈥攆ree from all suffering.鈥�(2)

Upani峁�ad text:

The forty-four years are the Midday Extraction. The 罢谤颈峁ａ弓耻辫 metre contains forty-four letters. The Midday Extraction is related to the 罢谤颈峁ａ弓耻辫. With this the Rudras are connected. The 笔谤腻峁嘺蝉 are the Rudras; as it is these that make all this weep (rodayanti).鈥�(3)

Commentary (艢a峁卥ara 叠丑腻峁�y补):

The forty-four years etc.,鈥攋ust as before. Those who weep, and make others weep鈥攁re the Rudras, who are the 笔谤腻峁嘺蝉.鈥擨n middle age, people are inclined to be cruel,鈥攈ence called 鈥楻udras鈥�.鈥�(3)

Upani峁�ad text:

If at that age, anything ail him, he should say鈥斺�極 ye, 笔谤腻峁嘺蝉鈥擱udras, extend this my Midday Extraction to the Third Extraction,鈥攕o that I, the Sacrifice, may not be cut off in the middle of the 笔谤腻峁嘺蝉鈥擱udras!鈥欌�擳hereafter, he recovers from the ailment and becomes free from illness.鈥�(4)

(No 叠丑腻峁�y补)

Upani峁�ad text:

The forty-eight years are the Third Extraction. The 闯补驳补迟墨 metre contains forty-eight letters. The Third Extraction is related to the 闯补驳补迟墨. With this the 膧诲颈迟测补蝉 are connected. The 笔谤腻峁嘺蝉 verily are 膧诲颈迟测补蝉; as it is these that take up all this 腻诲补诲补迟别.鈥�(5)

If, at that age, anything ail him, he should say鈥斺�極 Ye, 笔谤腻峁嘺蝉-膧诲颈迟测补蝉, extend this Third Extraction to the full span of life, so that, I, the Sacrifice, may not be cut off in the middle of the 鈥�笔谤腻峁嘺蝉-膧诲颈迟测补蝉鈥�. Thereafter, he recovers from the ailment and becomes free from illness.鈥�(6)

Commentary (艢a峁卥ara 叠丑腻峁�y补):

Similarly the 笔谤腻峁嘺蝉 are 膧诲颈迟测补蝉: it is they that take up all this,鈥攊n the shape of sound and the rest.鈥斺�極, Ye, 膧诲颈迟测补蝉, complete the Third Extraction, the full span of life鈥攃onsisting of a hundred and sixteen years鈥攖hat is, in this way complete the sacrifice.鈥擳he rest is as before.鈥�(5-6)

Commentary (艢a峁卥ara 叠丑腻峁�y补):

Well-defined knowledge always brings its reward;鈥攊n order to show this, the text cites an example.

Upani峁�ad text:

Knowing this, 惭补丑墨诲腻蝉补-础颈迟补谤别测补 said鈥斺�榃herefore do you afflict me thus,鈥擨 who am not going to die by it?鈥� And he lived for a hundred and sixteen years. One who knows this lives for a hundred and sixteen years.鈥�(7)

Commentary (艢a峁卥ara 叠丑腻峁�y补):

This philosophy of Sacrifice was known to one 惭补丑墨诲腻蝉补鈥攂y name鈥攚ho was Aitareya,鈥攖he son of 滨迟补谤腻.鈥擶丑别谤别蹿辞谤别,鈥攚丑测鈥�do you afflict me thus鈥攚ith this affliction鈥擮, ye, Disease,鈥攚hen I, who am the Sacrifice, am not going to die鈥攑erish, by its affliction? That is, all your labour is useless.鈥擲o said he鈥攖he words occurring in the beginning of the text.鈥擶ith this firm conviction, 惭补丑墨诲腻蝉补 lived for a hundred and sixteen years,鈥擜ny one else also, who has this same firm conviction, lives for a hundred and sixteen years,鈥攖hat is, if he knows the abovedescribed method of accomplishing the Sacrifice,鈥�(7)

End of Section (16) of Discourse III.