Man is sacrifice. Four and twenty years are the morning libation; the next four and forty, the mid-day libation; the next eight and forty, the evening libation. The son of Itar[=a], knowing this, lived one hundred and sixteen years. He who knows this lives one hundred and sixteen years (3.16). Then, for the abolition of all sacrifice, follows a chapter which explains that man may sacrifice symbolically, so that, for example, gifts to the priests (a necessary adjunct of a real sacrifice) here become penance, liberality, rectitude, non-injury, truth-speaking (_ib._ 17. 4). There follows then the identification of _brahma_ with mind, sun, breath, cardinal points, ether, etc, even puns being brought into requisition, _Ka_ is _Kha_ and _Kha_ is _Ka_ (4. 10. 5);[9] earth, fire, food, sun, water, stars, man, are _brahma_, and _brahma_ is the man seen in the moon (4. 12. I). And now comes the identity of the impersonal _brahma_ with the personal spirit. The man seen in the eye is the spirit; this is the immortal, unfearing _brahma_ (4. 15. I = 8. 7. 4). He that knows this goes after death to light, thence to day, thence to the light moon, thence to the season, thence to the year, thence to the sun, thence to the moon, thence to lightning; thus he becomes divine, and enters _brahma_. They that go on this path of the gods that conducts to _brahma_ do not return to human conditions _(ib._ 15. 6). But the Father-god of the Br[=a]hmanas is still a temporary creator, and thus he appears now (_ib._ 17): The Father-god brooded over[10] the worlds, and from them extracted essences, fire from earth, wind from air, sun from sky. These three divinities (the triad, fire, wind, and sun) he brooded over, and from them extracted essences, the Rig Veda from fire, the Yajur Veda from wind, the S[=a]ma Veda from sun. In the preceding the northern path of them that know the absolute (_brahma_) has been described, and it was said that they return no more to earth. Now follows the southern path of them that only partly know _brahma_: