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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1he mind which chiefly conveys the wise man (to the gods) : the mind he accordingly kindles with this (the sixth verse). 7. Further, 'O Agni, thee, that brightly shines!' the eye, assuredly, shines : the eye he accordingly kindles by this (the seventh verse). 8. Further, ' Agni we choose for messenger,^ — what central breath there is (in the body), that he kindles with this (the eighth verse) : that one indeed is the internal motive force of the breathings ; from it (two) others tend upwards, and from it (two) others tend downwards, for it is indeed the internal motive force. And whosoever knows that internal motive force of the breathings, him they regard- as the internal motive force.' ^ ' That (region) ^vide and glorious ' (do thou obtain for us) ; but the author takes prahu jravayyam as ' that widely hearing one' or ' the wide hearing.' Sayawa, on Taitt. S. II, 5, 8, interprets it by ' that (holy work) which is extended and worthy of being heard by the gods.' - He apparently takes idenya in an active sense. 122 5'ATAPATlIA-BRAHMAiVA. 9. Further, 'The flaming-locked, him we adore!' the flaming-locked, doubtless, is the ^ii^na, for it is that organ which chiefly burns (torments) him who is endowed with it : the ^i^na he accordingly kindles by this (the ninth verse). 10. Further, 'O Agni, worshipped, thou art lit!' what downward breathing there is that he kindles with this (the tenth verse) ; ' make offerings, do re- verence!' with this (the eleventh verse) he kindles the entire body from the nails to the hair. 11. And if anyone were to curse this one (the Hotri) at the (recitation of the) first kindling verse, then he (the Hotri) should say to him, ' Thereby thou hast put thine own out-breathing into the fire : by that out-breathing of thine shalt thou undergo suffering!' for this is what would take place. 12. If any one were to curse him at the second (verse), he should say to him, ' Thereby thou hast put thine own in-breathing into the fire : by that in- breathing of thine shalt thou undergo suffering!' for this is what would take place. 13. If any one were to curse him at the third (verse), he should say to him, ' Thereby thou hast put thine own up-breathing into the fire : by that up-breathing of thine shalt thou undergo suffering!' for this is what would take place. 14. If any one were to curse him at the fourth (verse), he should say to him, ' Thereby thou hast put thine own ear into the fire : by that ear of thine shalt thou undergo suffering, thou shalt become deaf!' for this is what would take place. 15.
2place. 14. If any one were to curse him at the fourth (verse), he should say to him, ' Thereby thou hast put thine own ear into the fire : by that ear of thine shalt thou undergo suffering, thou shalt become deaf!' for this is what would take place. 15. If any one were to curse him at the fifth (verse), he should say to him, ' Thereby thou hast put thine own voice into the fire : by that voice of I KAiVHA, 4 ADHYAYA, 3 BRAHMAiVA, 2 1. I23 thine shalt thou undergo suffering, thou shalt become dumb !' for this is what would take place. 16. If any one were to curse him at the sixth (verse), he should say to him, ' Thereby thou hast put thine own mind into the fire : by that mind of thine shalt thou undergo suffering, thou shalt move about as one possessed with the (demon) " mind-stealer," as one deranged in mind!' for this is what would take place. 17. If any one were to curse him at the seventh (verse), he should say to him, ' Thereby thou hast put thine own eye into the fire : by that eye of thine shalt thou undergo suffering, thou shalt become blind!' for this is what would take place. 18. If any one were to curse him at the eighth (verse), he should say to him, ' Thereby thou hast put thine own central breath into the fire : by that central breath of thine shalt thou undergo suf- fering, thou shalt expire and die!' for this is what would take place. 19. If any one were to curse him at the ninth (verse), he should say to him, ' Thereby thou hast put thine own organ into the fire : by that organ of thine shalt thou undergo suffering, thou shalt become emasculate !' for this is what would take place. 20. If any one were to curse him at the tenth (verse), he should say to him, ' Thereby thou hast put thine own down-breathing into the fire : by that down-breathing of thine shalt thou undergo suffer- ing, thou shalt die from constipation!' for this is what would take place. 21. If any one were to curse him at the eleventh (verse), he should say to him, ' Thereby thou hast 124 ^ATAPATHA-BRAHMAA'A. put thine entire body into the fire : with that entire body of thine shalt thou undergo suffering, thou shalt swiftly pass to }'onder world !' for this is what would take place. 2 2. For in like manner as one undero-oes sufferinir on approaching the fire that has been kindled by means of the kindling verses, so also does one undergo suffering for cursing a priest (brahma;^a) who knows and recites the kindling verses. Fourth BRAHMAivA. 1.
32. For in like manner as one undero-oes sufferinir on approaching the fire that has been kindled by means of the kindling verses, so also does one undergo suffering for cursing a priest (brahma;^a) who knows and recites the kindling verses. Fourth BRAHMAivA. 1. That same fire, then, they have kindled, (thinking), 'In it, when kindled, we will sacrifice to the gods.' In it, indeed, he makes these two first oblations ^ to Mind and Speech (or, Voice) ; for mind and speech, when yoked together, convey the sacrifice to the gods. 2. Now, what is performed (with formulas, pro- nounced) in a low voice, by that the mind conveys the sacrifice to the gods ; and what is performed (with formulas) distinctly uttered by speech, by that the speech conveys the sacrifice to the gods. And thus takes place here a twofold performance, w^iereby ^ Viz. the two aghSras, or pourings (libations) of butter. The first Ubalion, which belongs to Pra^;?-apati, is made by the Adhvaryu, while seated north of the fire, immediately after the commencement of the pravara, in a continuous line from west to east, on the north part of the fire. The second libation (cf note on I, 4, 5, 3) is made by the Adhvaryu while standing on the south side, in the same way on the southern part of the fire. According to some authorities of the Black Ya^us ritual (quoted by Hillebrantit, Neu und VoUm. pp. 80, 86) the sacrificer pronounces the anumantrawas, 'For Pra^^^apati is this, not for me: thou art the mind of Pra^a- pati!' and 'Indra's voice (speech) art thou: enter into me with the voice, with Indra's power 1' over the two libations respectively. I KANDA, 4 ADHYAYA, 4 BRAHMAiVA, 8. I 25 he gratifies these two, thinking, 'gratified and pleased, these two shall convey the sacrifice to the gods.' 3. With the dipping-spoon (sruva, m.) he makes that libation (of clarified butter) which he makes for the mind; for the mind (manas, n. !) is male, and male is the sruva. 4. With the offering-spoon (sru/&, f.) he makes that libation which he makes for speech (va/&, f.) ; for speech is female, and female is the sru/^. 5. Silently (without a formula) and even without 'svaha (hail) !' he makes that libation which he makes for the mind ; for undefined (or indistinct) is the mind, and undefined is what takes place silently. 6. With a mantra he makes that libation which he makes for speech ; for distinct is speech, and distinct is the formula. 7. Sitting he makes that libation which he makes for the mind, and standing that which he makes for speech.
The source text as printed, transcribed diplomatically. Where the source language uses a non-Latin script that reaches us only through a Victorian romanisation, this layer is labelled transliteration, because that is what we hold.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1he mind which chiefly conveys the wise man (to the gods) : the mind he accordingly kindles with this (the sixth verse). 7. Further, 'O Agni, thee, that brightly shines!' the eye, assuredly, shines : the eye he accordingly kindles by this (the seventh verse). 8. Further, ' Agni we choose for messenger,^ — what central breath there is (in the body), that he kindles with this (the eighth verse) : that one indeed is the internal motive force of the breathings ; from it (two) others tend upwards, and from it (two) others tend downwards, for it is indeed the internal motive force. And whosoever knows that internal motive force of the breathings, him they regard- as the internal motive force.' ^ ' That (region) ^vide and glorious ' (do thou obtain for us) ; but the author takes prahu jravayyam as ' that widely hearing one' or ' the wide hearing.' Sayawa, on Taitt. S. II, 5, 8, interprets it by ' that (holy work) which is extended and worthy of being heard by the gods.' - He apparently takes idenya in an active sense. 122 5'ATAPATlIA-BRAHMAiVA. 9. Further, 'The flaming-locked, him we adore!' the flaming-locked, doubtless, is the ^ii^na, for it is that organ which chiefly burns (torments) him who is endowed with it : the ^i^na he accordingly kindles by this (the ninth verse). 10. Further, 'O Agni, worshipped, thou art lit!' what downward breathing there is that he kindles with this (the tenth verse) ; ' make offerings, do re- verence!' with this (the eleventh verse) he kindles the entire body from the nails to the hair. 11. And if anyone were to curse this one (the Hotri) at the (recitation of the) first kindling verse, then he (the Hotri) should say to him, ' Thereby thou hast put thine own out-breathing into the fire : by that out-breathing of thine shalt thou undergo suffering!' for this is what would take place. 12. If any one were to curse him at the second (verse), he should say to him, ' Thereby thou hast put thine own in-breathing into the fire : by that in- breathing of thine shalt thou undergo suffering!' for this is what would take place. 13. If any one were to curse him at the third (verse), he should say to him, ' Thereby thou hast put thine own up-breathing into the fire : by that up-breathing of thine shalt thou undergo suffering!' for this is what would take place. 14. If any one were to curse him at the fourth (verse), he should say to him, ' Thereby thou hast put thine own ear into the fire : by that ear of thine shalt thou undergo suffering, thou shalt become deaf!' for this is what would take place. 15.
2place. 14. If any one were to curse him at the fourth (verse), he should say to him, ' Thereby thou hast put thine own ear into the fire : by that ear of thine shalt thou undergo suffering, thou shalt become deaf!' for this is what would take place. 15. If any one were to curse him at the fifth (verse), he should say to him, ' Thereby thou hast put thine own voice into the fire : by that voice of I KAiVHA, 4 ADHYAYA, 3 BRAHMAiVA, 2 1. I23 thine shalt thou undergo suffering, thou shalt become dumb !' for this is what would take place. 16. If any one were to curse him at the sixth (verse), he should say to him, ' Thereby thou hast put thine own mind into the fire : by that mind of thine shalt thou undergo suffering, thou shalt move about as one possessed with the (demon) " mind-stealer," as one deranged in mind!' for this is what would take place. 17. If any one were to curse him at the seventh (verse), he should say to him, ' Thereby thou hast put thine own eye into the fire : by that eye of thine shalt thou undergo suffering, thou shalt become blind!' for this is what would take place. 18. If any one were to curse him at the eighth (verse), he should say to him, ' Thereby thou hast put thine own central breath into the fire : by that central breath of thine shalt thou undergo suf- fering, thou shalt expire and die!' for this is what would take place. 19. If any one were to curse him at the ninth (verse), he should say to him, ' Thereby thou hast put thine own organ into the fire : by that organ of thine shalt thou undergo suffering, thou shalt become emasculate !' for this is what would take place. 20. If any one were to curse him at the tenth (verse), he should say to him, ' Thereby thou hast put thine own down-breathing into the fire : by that down-breathing of thine shalt thou undergo suffer- ing, thou shalt die from constipation!' for this is what would take place. 21. If any one were to curse him at the eleventh (verse), he should say to him, ' Thereby thou hast 124 ^ATAPATHA-BRAHMAA'A. put thine entire body into the fire : with that entire body of thine shalt thou undergo suffering, thou shalt swiftly pass to }'onder world !' for this is what would take place. 2 2. For in like manner as one undero-oes sufferinir on approaching the fire that has been kindled by means of the kindling verses, so also does one undergo suffering for cursing a priest (brahma;^a) who knows and recites the kindling verses. Fourth BRAHMAivA. 1.
32. For in like manner as one undero-oes sufferinir on approaching the fire that has been kindled by means of the kindling verses, so also does one undergo suffering for cursing a priest (brahma;^a) who knows and recites the kindling verses. Fourth BRAHMAivA. 1. That same fire, then, they have kindled, (thinking), 'In it, when kindled, we will sacrifice to the gods.' In it, indeed, he makes these two first oblations ^ to Mind and Speech (or, Voice) ; for mind and speech, when yoked together, convey the sacrifice to the gods. 2. Now, what is performed (with formulas, pro- nounced) in a low voice, by that the mind conveys the sacrifice to the gods ; and what is performed (with formulas) distinctly uttered by speech, by that the speech conveys the sacrifice to the gods. And thus takes place here a twofold performance, w^iereby ^ Viz. the two aghSras, or pourings (libations) of butter. The first Ubalion, which belongs to Pra^;?-apati, is made by the Adhvaryu, while seated north of the fire, immediately after the commencement of the pravara, in a continuous line from west to east, on the north part of the fire. The second libation (cf note on I, 4, 5, 3) is made by the Adhvaryu while standing on the south side, in the same way on the southern part of the fire. According to some authorities of the Black Ya^us ritual (quoted by Hillebrantit, Neu und VoUm. pp. 80, 86) the sacrificer pronounces the anumantrawas, 'For Pra^^^apati is this, not for me: thou art the mind of Pra^a- pati!' and 'Indra's voice (speech) art thou: enter into me with the voice, with Indra's power 1' over the two libations respectively. I KANDA, 4 ADHYAYA, 4 BRAHMAiVA, 8. I 25 he gratifies these two, thinking, 'gratified and pleased, these two shall convey the sacrifice to the gods.' 3. With the dipping-spoon (sruva, m.) he makes that libation (of clarified butter) which he makes for the mind; for the mind (manas, n. !) is male, and male is the sruva. 4. With the offering-spoon (sru/&, f.) he makes that libation which he makes for speech (va/&, f.) ; for speech is female, and female is the sru/^. 5. Silently (without a formula) and even without 'svaha (hail) !' he makes that libation which he makes for the mind ; for undefined (or indistinct) is the mind, and undefined is what takes place silently. 6. With a mantra he makes that libation which he makes for speech ; for distinct is speech, and distinct is the formula. 7. Sitting he makes that libation which he makes for the mind, and standing that which he makes for speech.
The source text as printed, transcribed diplomatically. Where the source language uses a non-Latin script that reaches us only through a Victorian romanisation, this layer is labelled transliteration, because that is what we hold.
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