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Mantra 3.16.1.

1. Let a man meditate always:鈥斺�淚 am sacrifice.鈥� That which is the first twenty-four years of his life is the morning libation. The 骋腻测补迟谤墨 has twenty-four syllables, the morning libation is offered with 骋腻测补迟谤墨 hymns. Of this man-sacrifice the Vasus are the lords. The 辫谤腻峁嘺蝉 are verily the Vasus, for all these 闯墨惫补蝉 abide in the bodies, so long as the Pr膩峁嘺s make them so to abide.鈥�210.

[Note.鈥擵膩sayanti鈥攎ake to abide. The 闯墨惫补蝉 abide in the bodies, so long as the Pr膩峁嘺s abide therein. Therefore, the 辫谤腻峁嘺蝉 are called Vasus.]

Mantra 3.16.2.

2. If any illness pain him in this period of his life, let him pray to the Vasus thus:鈥擮! Pr膩峁嘺s! O! Vasus! unite this my morning period of life with the mid-day period. Let me, the sacrifice, be not cut off while you 辫谤腻峁嘺蝉 and Vasus are reigning. Then he recovers from his illness, he recovers from his illness, and becomes free from disease.鈥�211.

Mantra 3.16.3.

3. The next forty-four years are the midday libation. The 罢谤颈峁ａ弓耻辫 has forty-four syllables, and the midday libation is offered with 罢谤颈峁ａ弓耻辫 hymns. The Rudras are the lords of this (period of the life of the consecrated man). The Pr膩峁嘺s are the Rudras, for they make all this to cry when they leave the human body.鈥�212.

Mantra 3.16.4.

4. If any illness pain him in this period of his life, let him pray to the Rudras thus:鈥擮! Pr膩峁嘺s! O! Rudras! unite this my midday period of life with the evening period. Let me the Sacrifice be not cut off, while you Pr膩峁嘺s and Rudras are reigning. Then he recovers from that illness. And becomes free from disease.鈥�213.

Mantra 3.16.5.

5. The next forty-eight years are the evening libation. The 闯补驳补迟墨 has forty-eight syllables, the third libation is offered with 闯补驳补迟墨 hymns. The Adityas are the lords of this period of life. The Pr膩峁嘺s are the Adityas, for they manifest (or take up) all this.鈥�214.

Mantra 3.16.6.

6. If any illness pain him in this period of his life, let him pray to the 膧诲颈迟测补蝉 thus:鈥擮! Pr膩峁嘺s! O! 膧诲颈迟测补蝉! stretch this my evening period of life to its full, length. Let me the Sacrifice be not cut off, while ye Pr膩峁嘺s and 膧诲颈迟测补蝉 are reigning. Then he recovers from his illness and becomes free from disease.鈥�215.

Note.鈥擝ut did any one ever attain by such prayers and meditation to health and 116 years of age? Or is this a mere fancy? The 艢谤耻迟颈 answers this by quoting the case of the sage 惭补丑颈诲腻蝉补.

Mantra 3.16.7.

7. 惭补丑颈诲腻蝉补, the son of Itara [Itar膩?], who knew this meditation, thus addressed a disease:鈥斺�榃hy vainly troublest thou me, as I shall not die by thee?鈥� He lived a hundred and sixteen years. He too who knows this, lives on to a hundred and sixteen years.鈥�216.

Madhva鈥檚 commentary called the Bh膩峁�ya:

Meditations are many and life is short, subject to ailments. The present chapter teaches how to prolong life and ward off diseases, it takes the whole life of man as a sacrifice; and as an ordinary sacrifice is divided into three periods, morning, midday and evening, so the life of man is divided into three periods, youth, manhood, and old age, consisting of twenty-four, forty-four, and forty-eight years respectively, in all 116 years.

Let a man always meditate with reverence and love thinking, 鈥淚 am the sacrifice in this worship of the Lord.鈥� The 116 years of man鈥檚 life are divided into three sacrificial periods. The first twenty-four years of his life is the morning libation. If he falls ill during this period, he should pray to the Vasus and ward oil disease. The middle 44 years, are said to be the midday oblation, wherein he must worship the Rudras to ward off all disease and death. The last 48 years of his life are the evening libation, in which he should pray to the 膧诲颈迟测补蝉 when ill, and thus ward off disease and death. Thus it is written in the Sarva-驰补箩帽补.

(The word 惭补丑颈诲腻蝉补 occurs in this chapter, and is an ambiguous word. There was an 补惫补迟腻谤补 of the Lord called 惭补丑颈诲腻蝉补, just as an 补惫补迟腻谤补 was called 碍峁涐梗峁嘺. Now curiously enough, both these names occur in this 鲍辫补苍颈峁�a诲. 惭补丑颈诲腻蝉补 in this chapter and 碍峁涐梗峁嘺 Devaki-putra in the next chapter; These, however, do not refer to the 补惫补迟腻谤补s, but to different persons.)

The 惭补丑颈诲腻蝉补 is a different person and so also is the 碍峁涐梗峁嘺 of the next chapter. The 惭补丑颈诲腻蝉补 here is an Aitareya, and 碍峁涐梗峁嘺 Devaki-putra is not the 补惫补迟腻谤补 艢r墨 碍峁涐梗峁嘺. Similarly, the Kapila mentioned in this 鲍辫补苍颈峁�a诲 is different from the 补惫补迟腻谤补 of that name.

Says an objector 鈥淏ut this is rather arbitrary. Had there been merely similarity of names, you might have said they were different persons, from the 补惫补迟腻谤补s of those names. But the similarity extends further than this, 惭补丑颈诲腻蝉补 the Avat膩ra was the son of Itar膩, and so the 惭补丑颈诲腻蝉补 here is also called the son of Itar膩, for Aitareya means he whose mother is Itar膩. Similarly, the 补惫补迟腻谤补 碍峁涐梗峁嘺 was the son of Devaki, and the 碍峁涐梗峁嘺 of the 鲍辫补苍颈峁�a诲 here is also called the son of Devaki. Similarly, Kapila the 补惫补迟腻谤补 had a disciple called 膧蝉耻谤颈, and the Kapila of the 鲍辫补苍颈峁�a诲 has also a disciple called 膧蝉耻谤颈. These coincidences are to say the least very curious.鈥�

To this the Commentator replies:鈥�

These three persons had performed high and strict penance in ancient times, and had obtained a boon from Brahimi, the 笔补谤补尘别峁ａ弓丑颈苍, to this effect, that two of them should get the names of the 补惫补迟腻谤补s, in their next lives, and the names of their mothers should also be the same as the names of the mothers of 痴颈峁ａ箛耻. While Kapila asked the boon that his disciples and disciples of his disciples should have the same names as the disciples, etc., of the 补惫补迟腻谤补 Kapila. They further asked that their names should be immortalised by being recorded in the Vedas. 叠谤补丑尘腻, the Grand Sire of all creatures, granted this boon to them. Therefore, it is that these three well-known 峁氠梗is bear not only the names of divine incarnations, but the names of their mothers and disciples, etc., are also similar. In the 碍腻濒颈办腻 笔耻谤腻峁嘺 also we find the same account of this curious coincidence:鈥�

鈥湶巡钩缶被迥宀醪�, the son of Itar膩, mentioned in the 叠补丑惫峁沜补 鲍辫补苍颈峁�a诲 is the Lord 痴颈峁ａ箛耻 Himself directly: while there was another 惭补丑颈诲腻蝉补, son of Itar膩, who was a sage. Similarly 碍峁涐梗峁嘺 called 痴腻蝉耻诲别惫补 is the Supreme Spirit Himself; while there was another person called 碍峁涐梗峁嘺 Devaki-putra mentioned in the 鲍辫补苍颈峁�a诲. Kapila called 痴腻蝉耻诲别惫补 is the Lord 狈腻谤腻测补峁嘺 Himself; while Kapila is the name of a sage also, and whose pupils were also called 膧蝉耻谤颈, etc. The sage 惭补丑颈诲腻蝉补 lived for 116 years by learning the secret doctrine taught in the 鲍辫补苍颈峁�a诲; the sage 碍峁涐梗峁嘺 Devaki-putra was the disciple of Ghora 础峁単颈谤补蝉, the sage Kapila was the founder of the perverse doctrine (atheistic 厂腻峁卥丑测补). These three obtained boon from 叠谤补丑尘腻 the 笔补谤补尘别峁ａ弓丑颈苍, and thus came to possess names similar to those of the 补惫补迟腻谤补s, and became famous by realising their desires and enjoyed happiness.鈥� Thus in the 碍补濒颈办腻 [碍腻濒颈办腻?].