By Ananda K. Coomaraswamy
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IX , 1, 7. He willed, “ Let me offer up again by a further sacrifice ” (yajna). He strove, he undertook intension. When he had striven and was intensi fied, his glorious virility (yaiovirya) went-forth (udakramat). So when the life-breaths had gone forth (prdnesu utkrante§u), the body (iarira) began to swell (iva). 9** 6. He, that is the Year, Prajapati, the Son. A " further sacrifice ” implies a former sacrifice: that was the first procession or flowing out into existence, the taking on of personal (paurusya) nature, and mortality.
Equally consonant with the thought of the Vedas and Upanisads are Swinburne’s moving lines : “ The tree many rooted That swells to the sky With frondage red-fruited The life-tree am I . . In me only the root is That blooms in your boughs ; . My own blood is what stanches The wounds in my bark.. . " The efficacy of the ritual sacrifice (karma, yajHa), that the ritual undertaken with a given end in view assuredly procures that end, is by no means denied in the Upanisads. The end in view, however, is a renewal and magnification of life, not an absolute emancipation from mortality.
VI, 15-16, “ for the Brahman has two forms, Time (kola) and the Timeless (akala),” ibid. That is, while the Son “ remains within as essence and goes forth as Person . . things flowed forth finite into time while abiding infinite in eternity . . in this image, everything is God; sour and sweet, good and bad, all are one in this image,” Eckhart, I, 271, 285, 286. “ Death yawned upon him,” *1 that is upon the new born Year, now God has taken on mortality, nirrtim a viveia, Rg Veda, 1, 164, 32 : existence, life, is a modality of being naturally subject to mortality, “ sure is death for the bom, sure is birth for the dead," Bhagavad Gita, II, 27, cf.
A New Approach to the Vedas: An Essay in Translation and Exegesis by Ananda K. Coomaraswamy