of [=A]upoditeya was ‘give me cows’ (ib.  I. 9. 3. 16).  The chronicler adds, after citing these prayers, that one obtains whatever he prays for, either illumination or wealth.[19] Y[=a]jnavalkya, however, is not the only protestant.  In another passage, ib. ii. 6. 3. 14-17, the sacrificer is told to shave his head all around, so as to be like the sun; this will ensure his being able to ’consume (his foes) on all sides like the sun,’ and it is added:  But [=A]suri said, ’What on earth has it to do with his head?  Let him not shave.’[20]

‘Eternal holiness’ is won by him that offers the sacrifice of the seasons.  Characteristic is the explanation, ’for such an one wins the year, and a year is a complete whole, and a complete whole is indestructible (eternal); hence his holiness is indestructible, and he thereby becomes a part of a year and goes to the gods; but as there is no destruction in the gods, his holiness is therefore indestructible’ (ib. ii. 6. 3. 1).

Not only a man’s self but also his Manes are benefited by means of sacrifice.[21] He gives the Manes pleasure with his offering, but he also raises their estate, and sends them up to live in a higher world.[22] The cosmological position of the Manes are the av[=a]ntaradicas, that is, between the four quarters; though, according to some, there are three kinds of them, soma-Manes, sacrifice-Manes (Manes of the sacrificial straw), and the burnt, i.e., the spirits of those that have been consumed in fire.  They are, again, identified with the seasons, and are expressly mentioned as the guardians of houses, so that the Brahmanic Manes are at once Penates, Lares, and Manes.[23]

The sacrifice is by no means meant as an aid to the acquirement of heavenly bliss alone.  Many of the great sacrifices are for the gaining of good things on earth.  In one passage there is described a ceremony, the result of which is to be that the warrior, who is the sacrificer, may say to a man of the people “fetch out and give me your store” (ib. i. 3. 2. 15; iv. 3. 3. 10).  Everybody sacrifices, even the beasts erect altars and fires![24] That one should sacrifice without the ulterior motive of gain is unknown.  Brahmanic India knows no thank-offering.  Ordinarily the gain is represented as a compensating gift from the divinity, whom the sacrificer pleases with his sacrifice.  Very plainly is this expressed.  “He offers the sacrifice to the god with this text:  ’Do thou give to me (and) I (will) give to thee; do thou bestow on me (and) I (will) bestow on thee’” (V[=a]j.  S. iii. 50; Cat.  Br. ii. 5. 3. 19).  But other ends are accomplished.  By the sacrifice he may injure his enemy, but in offering it, if he leaves too much over, that part accrues to the good of his foe (Cat.  Br. i. 2. 1.7; 9. 1. 18).