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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
16. And the hairs of wolf are the hair on his abdomen and that below; and the hairs of tiger are the hair on his chest and that of his armpits; and the hairs of lion are the hair of his head and his beard. 7. There are three sacrificial animals, for this body of man consists of three parts: it is the body he thereby wins (in heaven) for him ;—what is below the navel (hewins) by that of the Asvins, what is above the navel and below the head by that of Sarasvatt, and the head itself by that of Indra: both as to its (bodily) form and as to its deities he thus delivers his own self from death, and makes it immortal. 8. There are three sacrificial cakes, for this life of man consists of three parts: it is life he thereby wins for him ;—the early life (he wins) by that of Indra, the middle (part of) life by that of Savitvz, and the last (part of) life by that of Varuza: both as to its (bodily) form and as to its deities he thus delivers his life from death, and makes it immortal. 262 SATAPATHA-BRAHMANA. g. There are six cups (of milk and liquor), for there are these six (channels of) vital airs in the head: it is the vital airs he thereby wins for him ;— his eyes (he wins) by the two (cups) of the Asvins, his nostrils by those of Sarasvati, and his ears by those of Indra: both as to its (bodily) form and as to its deities he thus delivers his own self from death, and makes it immortal. 10. The invitatory and offering-formulas are made continuous’, and relate to the same deities— for the continuity and uninterruptedness of the vital airs. They are all of them invitatory formulas and all offering-formulas, whence all the vital airs pass onwards and all of them backwards. All (the formulas) are first, all of them intermediate, and all of them last, whence all the vital airs are first, all of them intermediate, and all of them last. All the cups have two (formulas, an) invitatory and (an) offering-formula,—this is of the form of the in (and out)-breathing and the up-breathing: it is the inbreathing and the up-breathing he thus secures for himself, and therefore all the vital airs are established on the in-breathing and the up-breathing. 11. Verily the Sautramaat is this body (of man): the Sacrificer is the mind, (that is) speech manifestly; the vedi (altar-ground) is the trunk, the uttara-vedi (high-altar) offspring, the barhis (grass-covering) cattle, the officiating priests the limbs, the fuel the bones, the ghee the marrow, the fire the mouth, the oblation is food, and the concluding rite is life, whence he who has performed the Sautramast attains life. 1 See p. 244, note 1. x11 KANDA, 9 ADHYAYA, I BRAHMANA, 16, 263
21 See p. 244, note 1. x11 KANDA, 9 ADHYAYA, I BRAHMANA, 16, 263 12, And, verily, these two men that seem to be in the eyes, they belong to the Asvins, and the black (in the eye) belongs to Sarasvatt, and the white to Indra; and in that, when the victim of the Asvins is being (offered), he makes offering to these deities in common, thereby he puts those (parts of the body) together and takes them to himself. 13. Indra, assuredly, is the mind, Sarasvatt speech, and the two Asvins are the ears. Now, whatever one thinks in his mind of that he speaks with his speech, and what he speaks with his speech that one hears with one’s ears: thus, in that, when the victim of Sarasvatt is being (offered), he makes offering to these deities together, thereby he puts these (parts of the body) together and takes them to himself. 14. Indra, assuredly, is the breath, Sarasvatt the tongue, and the two Asvins the nostrils; and inasmuch as through (the channel of) the breath (praza) one introduces (pr4-#t) food into himself that is the reason of its being (called) ‘praza.’ By means of the tongue one distinguishes the essence (taste) of food, and the nostrils, indeed, are the path of the breath; and in that, when the victim of Indra is being (offered), he makes offering to these deities in common, thereby he puts those (parts of the body) together and takes them to himself. 15. Indra, assuredly, is the heart, Savitrz the liver, and Varuza the lung; and in that, when Indra’s cake is being (offered), he makes offering to these deities in common, thereby he puts those (parts of the body) together and takes them to himself. 16. Savitz, assuredly, is the breath, Varuza the 264 SATAPATHA-BRAHMANA. through-breathing, and Indra the generative organ ; and whatever food one eats by means of (the channel of) the breath through that he breathes with his through-breathing, and by means of the generative organ he sheds the essence of food as seed; and in that, when Savitv7’s cake is being (offered), he makes offering to these deities in common, thereby he puts those (parts of the body) together and takes them to himself. 17. Varuza, assuredly, is the womb, Indra the seed, and Savitr7 the generator of the seed; and in that, when Varuma’s cake is being (offered), he makes offering to these deities in common, thereby he puts those (parts of the body) together and takes them to himself. And whosoever thus knows this ‘comes into being along with these deities, and is born again (so as to be) along with these deities ; he increases in offspring and cattle; he becomes firmly established in this world, and wins the heavenly world, whosoever, knowing this, performs the Sautramamt, or whosoever thus knows this. Seconp BrRAHMANA. 1. Having performed the sacrifice they betake themselves to the purificatory bath; for after a Soma-sacrifice they do betake themselves to the purificatory bath, and the Sautramami is the same as the Soma (sacrifice).
3Seconp BrRAHMANA. 1. Having performed the sacrifice they betake themselves to the purificatory bath; for after a Soma-sacrifice they do betake themselves to the purificatory bath, and the Sautramami is the same as the Soma (sacrifice). 2. [He plunges the mash-pot into the water, with Vag. S. XX, 14-181,] ‘Whatever contumely * Of the first three verses the text quotes only the first pada, the rest having been supplied in the translation. XIL KANDA, 9 ADHYAYA, 2 BRAHMANA, 4. 265 against the gods, O divine gods, we have committed, from that sin may Agni deliver me; may he deliver me from all trouble!’—he thereby delivers him from the sin committed against the gods—‘ Whether by day, whether by night we have committed sins, from that sin may Vayu deliver me; may he deliver me from all trouble!’—he thereby delivers him from whatever sin he commits by day and night.—‘ Whether waking, whether in sleep we have committed sins, from that sin may Sfrya deliver me; may he deliver me from all trouble!’—what is awake is men, and what is asleep is the Fathers: he thus delivers him from guilt against men and Fathers. 3. ‘Whatever sin we have committed in the village, in the forest —for either in the village or in the forest sin is committed: therefrom he delivers him ;—‘ whatever in the assembly ’—from the sin of the assembly he thereby delivers him ;—‘ whatever in our organs of sense’—from the sin against the gods he thereby delivers him ;—‘ whatever against the Sidra or the Arya, whatever against the right of any one, thereof thou art the expiation,—from all that sin he thereby delivers him. 4. ‘That we swear by the Inviolable Waters}, by Varuaa, therefrom deliver us, O Varuza!’ —he thereby delivers him from sin against Varuza.— [He then immerses the pot, with V4g. S. XII, 18; 1 Cf. III, 8, 5, 10, where the text varies slightly—‘ That they say, we swear by the Inviolable (cows, or waters), by Varuza, therefrom deliver us, O Varuna!’ 266 SATAPATHA-BRAHMANA. 19,] ‘O laving bath, laving thou glidest along, —the bath, indeed, is that whirlpool (now produced) in the water, and that indeed is either Varuza’s son or brother: it is him he thereby praises ;—‘ with the help of the gods have I expiated! the sin committed against gods,—he thereby expiates the sin committed against gods ;—‘ with the help of mortals that committed against mortals, — he thereby expiates the sin committed against mortals ;—‘ preserve me, O God, from injury from the fiercely-howling (demon)!’ whereby he means fo say, ‘ Protect me against all inflictions!’
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.
16. And the hairs of wolf are the hair on his abdomen and that below; and the hairs of tiger are the hair on his chest and that of his armpits; and the hairs of lion are the hair of his head and his beard. 7. There are three sacrificial animals, for this body of man consists of three parts: it is the body he thereby wins (in heaven) for him ;—what is below the navel (hewins) by that of the Asvins, what is above the navel and below the head by that of Sarasvatt, and the head itself by that of Indra: both as to its (bodily) form and as to its deities he thus delivers his own self from death, and makes it immortal. 8. There are three sacrificial cakes, for this life of man consists of three parts: it is life he thereby wins for him ;—the early life (he wins) by that of Indra, the middle (part of) life by that of Savitvz, and the last (part of) life by that of Varuza: both as to its (bodily) form and as to its deities he thus delivers his life from death, and makes it immortal. 262 SATAPATHA-BRAHMANA. g. There are six cups (of milk and liquor), for there are these six (channels of) vital airs in the head: it is the vital airs he thereby wins for him ;— his eyes (he wins) by the two (cups) of the Asvins, his nostrils by those of Sarasvati, and his ears by those of Indra: both as to its (bodily) form and as to its deities he thus delivers his own self from death, and makes it immortal. 10. The invitatory and offering-formulas are made continuous’, and relate to the same deities— for the continuity and uninterruptedness of the vital airs. They are all of them invitatory formulas and all offering-formulas, whence all the vital airs pass onwards and all of them backwards. All (the formulas) are first, all of them intermediate, and all of them last, whence all the vital airs are first, all of them intermediate, and all of them last. All the cups have two (formulas, an) invitatory and (an) offering-formula,—this is of the form of the in (and out)-breathing and the up-breathing: it is the inbreathing and the up-breathing he thus secures for himself, and therefore all the vital airs are established on the in-breathing and the up-breathing. 11. Verily the Sautramaat is this body (of man): the Sacrificer is the mind, (that is) speech manifestly; the vedi (altar-ground) is the trunk, the uttara-vedi (high-altar) offspring, the barhis (grass-covering) cattle, the officiating priests the limbs, the fuel the bones, the ghee the marrow, the fire the mouth, the oblation is food, and the concluding rite is life, whence he who has performed the Sautramast attains life. 1 See p. 244, note 1. x11 KANDA, 9 ADHYAYA, I BRAHMANA, 16, 263
21 See p. 244, note 1. x11 KANDA, 9 ADHYAYA, I BRAHMANA, 16, 263 12, And, verily, these two men that seem to be in the eyes, they belong to the Asvins, and the black (in the eye) belongs to Sarasvatt, and the white to Indra; and in that, when the victim of the Asvins is being (offered), he makes offering to these deities in common, thereby he puts those (parts of the body) together and takes them to himself. 13. Indra, assuredly, is the mind, Sarasvatt speech, and the two Asvins are the ears. Now, whatever one thinks in his mind of that he speaks with his speech, and what he speaks with his speech that one hears with one’s ears: thus, in that, when the victim of Sarasvatt is being (offered), he makes offering to these deities together, thereby he puts these (parts of the body) together and takes them to himself. 14. Indra, assuredly, is the breath, Sarasvatt the tongue, and the two Asvins the nostrils; and inasmuch as through (the channel of) the breath (praza) one introduces (pr4-#t) food into himself that is the reason of its being (called) ‘praza.’ By means of the tongue one distinguishes the essence (taste) of food, and the nostrils, indeed, are the path of the breath; and in that, when the victim of Indra is being (offered), he makes offering to these deities in common, thereby he puts those (parts of the body) together and takes them to himself. 15. Indra, assuredly, is the heart, Savitrz the liver, and Varuza the lung; and in that, when Indra’s cake is being (offered), he makes offering to these deities in common, thereby he puts those (parts of the body) together and takes them to himself. 16. Savitz, assuredly, is the breath, Varuza the 264 SATAPATHA-BRAHMANA. through-breathing, and Indra the generative organ ; and whatever food one eats by means of (the channel of) the breath through that he breathes with his through-breathing, and by means of the generative organ he sheds the essence of food as seed; and in that, when Savitv7’s cake is being (offered), he makes offering to these deities in common, thereby he puts those (parts of the body) together and takes them to himself. 17. Varuza, assuredly, is the womb, Indra the seed, and Savitr7 the generator of the seed; and in that, when Varuma’s cake is being (offered), he makes offering to these deities in common, thereby he puts those (parts of the body) together and takes them to himself. And whosoever thus knows this ‘comes into being along with these deities, and is born again (so as to be) along with these deities ; he increases in offspring and cattle; he becomes firmly established in this world, and wins the heavenly world, whosoever, knowing this, performs the Sautramamt, or whosoever thus knows this. Seconp BrRAHMANA. 1. Having performed the sacrifice they betake themselves to the purificatory bath; for after a Soma-sacrifice they do betake themselves to the purificatory bath, and the Sautramami is the same as the Soma (sacrifice).
3Seconp BrRAHMANA. 1. Having performed the sacrifice they betake themselves to the purificatory bath; for after a Soma-sacrifice they do betake themselves to the purificatory bath, and the Sautramami is the same as the Soma (sacrifice). 2. [He plunges the mash-pot into the water, with Vag. S. XX, 14-181,] ‘Whatever contumely * Of the first three verses the text quotes only the first pada, the rest having been supplied in the translation. XIL KANDA, 9 ADHYAYA, 2 BRAHMANA, 4. 265 against the gods, O divine gods, we have committed, from that sin may Agni deliver me; may he deliver me from all trouble!’—he thereby delivers him from the sin committed against the gods—‘ Whether by day, whether by night we have committed sins, from that sin may Vayu deliver me; may he deliver me from all trouble!’—he thereby delivers him from whatever sin he commits by day and night.—‘ Whether waking, whether in sleep we have committed sins, from that sin may Sfrya deliver me; may he deliver me from all trouble!’—what is awake is men, and what is asleep is the Fathers: he thus delivers him from guilt against men and Fathers. 3. ‘Whatever sin we have committed in the village, in the forest —for either in the village or in the forest sin is committed: therefrom he delivers him ;—‘ whatever in the assembly ’—from the sin of the assembly he thereby delivers him ;—‘ whatever in our organs of sense’—from the sin against the gods he thereby delivers him ;—‘ whatever against the Sidra or the Arya, whatever against the right of any one, thereof thou art the expiation,—from all that sin he thereby delivers him. 4. ‘That we swear by the Inviolable Waters}, by Varuaa, therefrom deliver us, O Varuza!’ —he thereby delivers him from sin against Varuza.— [He then immerses the pot, with V4g. S. XII, 18; 1 Cf. III, 8, 5, 10, where the text varies slightly—‘ That they say, we swear by the Inviolable (cows, or waters), by Varuza, therefrom deliver us, O Varuna!’ 266 SATAPATHA-BRAHMANA. 19,] ‘O laving bath, laving thou glidest along, —the bath, indeed, is that whirlpool (now produced) in the water, and that indeed is either Varuza’s son or brother: it is him he thereby praises ;—‘ with the help of the gods have I expiated! the sin committed against gods,—he thereby expiates the sin committed against gods ;—‘ with the help of mortals that committed against mortals, — he thereby expiates the sin committed against mortals ;—‘ preserve me, O God, from injury from the fiercely-howling (demon)!’ whereby he means fo say, ‘ Protect me against all inflictions!’
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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