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SATAPATHA-BRAHMANA.
8. He bethought him of leaving it unrestrained 1. At the end of a year he slaughtered it for his own self, and made over the (sacrificial) animals to the deities: therefore they slaughter the consecrated (victim) as one that, in its nature as Pragâpati, represents all the deities. But the Asvamedha, in truth, is he that shines yonder (the sun), and the year is his body. The Arka is this Fire, and these worlds are his bodies. These two are the Arka and Asvamedha; but these, indeed, become again one deity, to wit, Death. And, verily, whosoever knows this, conquers recurrent Death, and Death has no hold on him: Death is his own self; he attains all life, and becomes one of those deities.
9. Now the line of succession (of teachers). The same as far as Sâmgiviputra. Sâmgiviputra (received it) from Mândûkâyani, Mândûkâyani from Mândavya, Mândavya from Kautsa, Kautsa from Mâhitthi, Mâhitthi from Vâmakakshâyana, Vâmakakshâyana from Vâtsya, Vâtsya from Sândilya, Sândilya from Kusri, Kusri from Yagñavakas Ragastambâyana, Yagñavakas Ragastambâyana from Tura Kâvasheya, Tura Kavasheya from Pragâpati, Pragâpati from Brahman (n.). Brahman is the self-existent: reverence be to Brahman!
1 For the construction, see IX, 5, 1, 35; on the negative form of the gerund (tam anavarudhyaivâmanyata) with a direct object, see Delbrück, Altindische Syntax, § 264.
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