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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 Pragâ pati, 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 Sâmgtviputra. Samgiviputra (received it) from Mandakayani, Mandakayani from Mandavya, Måndavya from Kautsa, Kautsa from Mâhitthi, Måhitthi from Vâmakakshảyana, Vâmakakshảyana from Vâtsya, Vâtsya from Sandilya, Sândilya from Kusri, Kusri from Yagñavakas Ragastambayana, Yagñavakas Ragastambayana from Tura Kavasheya, 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 anavarudhyaivamanyata) with a direct object, see Delbrück, Altindische Syntax, § 264.
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