The Religion and Philosophy of the Veda and Upanishads v2.c39.s3.60

v2.c39.s3.60

The sacrifice itself is supposed to undergo a perpetual series of deaths, and of coming again to life: in the etymology of the Brāhmaṇas it is born through movement, hence it is *yañ-ja*, which is as much as *yajña*.⁴ The sacrifice is the eater, for it lives on all creatures,⁵ but at the same time it is the universal principle of life.⁶ The libation offered in the fire is the life of the gods: the eating of the oblation by the priests is the life of men: the placing of the Nārāçaṅsa cups on the oblation holders is the life of the Fathers. Aforetime, indeed, the gods and the men and the Fathers used to enjoy the sacrifice together, and still they do so, but the difference is that the gods and the Fathers are no longer seen by the mortal eyes.⁷ The gods depend essentially on the sacrifice: Indra is hungry, and goes and asks for a gift: courtesy is due to them, and, therefore, when they are on the next day to receive the sacrifice, men do not eat but fast, since it would be discourteous to anticipate the feeding of the guests, who have been invited. The gods are so anxious for the offering that they consider eagerly whether they are to receive the sacrifice, or if it is to go to others. They know beforehand the intention of man, for he resolves with his mind, thence the knowledge goes to the breath, thence to the wind, and the wind wafts to the gods the news of the intention.⁸