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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1and roaring the Asuras and Rakshas were continually being crushed. Thereupon the Asuras said to one another : ' Evil, alas ! this bull inflicts upon us ! how can we possibly destroy him ?' Now Kilata and Akuli were the two priests (brahman) of the Asuras. 15. These two said, 'God-fearing, they say, is Manu : let us two then ascertain ! ' They then went to him and said : ' Manu! we will sacrifice for thee !' He said: 'Wherewith?' They said: 'With this bull!' He said: 'So be it!' On his (the bull's) being killed the voice went from him. 16. It entered into Manavi, the wife of Manu; and when they heard her speak, the xA.suras and Rakshas were continually being crushed. There- upon the Asuras said to one another : ' Hereby even greater evil is inflicted on us, for the human voice speaks more!' Kilata and Akuli then said: ' God-fearing, they say, is Manu : let us then ascer- tain ! ' They went to him and said : ' Manu ! we will sacrifice for thee!' He said: 'Wherewith?' (vihara) of the fires ; he strikes with the wedge (jamya, a stick of khadira wood, usually some six or eight inches long, used for placing under the lower grindstone on the north side, so as to make it incline towards east) twice the lower and once the upper grindstone. Schol. on Katy. Sr. II, 4, 15. ^ This bull of Manu has been compared by Dr. Kuhn (Zeit- schrift fur Vergl. Sprachf. IV, 91 seq.) with the INIinotaur of the Greeks. Cf. also J. IMuir, Original Sanskrit Texts, vol. i. p. 188 seq. ; and Professor Weber's Translation of the first Adhyaya, Ind. Streifen, I, p. 50. 30 5ATAPATHA-BRAHMAiVA. They said: 'With this thy wife!' He said: 'So be it ! ' And on her being killed that voice went from her. 17. It entered into the sacrifice itself, into the sacrificial vessels ; and thence those two (Asura priests) were unable to expel it. This same Asura- killing, foe-killing voice sounds forth (from the mill- stones when they are beaten with the wedge). And for whomsoever that knows this, they produce this discordant noise on the present occasion, his enemies are rendered very miserable. 18. He beats the mill-stones with the wedge, with the text (Va^. S. I, 16 a) : 'A honey-tongued cock (kukku/a ^) art thou (O wedge) ! ' For honey- tongued indeed was he (the bull) for the gods, and poison-tongued for the Asuras : hence he thereby says : ' What thou wert for the gods, that be thou for us !' He adds : ' Sap and strength do thou call hither ! with thy help may we conquer in every battle ! ' In these words there is nothing that is obscure. 19.
2ongued for the Asuras : hence he thereby says : ' What thou wert for the gods, that be thou for us !' He adds : ' Sap and strength do thou call hither ! with thy help may we conquer in every battle ! ' In these words there is nothing that is obscure. 19. Thereupon '^ he (the Adhvaryu) takes the winnowing basket, with the text (Va^. S. I, 14 b): ' Rain-grown art thou ! ' For rain-grown it is indeed, whether it be made of reeds or of cane or of rushes, since it is the rain that makes these grow. ^ Mahidhara offers the following etymological derivation of this word: i. from kva kva, 'where? where?' [' He who, wishing to kill the Asuras, roams about everywhere, crying 'where, where are the Asuras?']; 2. from kuk, 'a hideous noise,' and ku/, 'to spread;' or 3. one who, in order to frighten the Asuras, utters a sound resembling that of the bird called kukku/a (cock). Pro- fessor Weber translates it by ' Bruller' (roarer, crier). ^ Viz. when the rice has been husked (by the Havishkr/'t in the mortar). Schol. on Katy. Sx. II, 4, 16. I KAiVDA, I ADHYAYA, 4 BRAHMAA'A, 22. 3 1 20. He then pours out the (threshed) rice (from the mortar into the winnowing basket), with the text (V^^. S. I, 16 c) : ' May the rain-grown acknowledge (receive) thee ! ' For rain-grown also are these (grains), whether they be rice or barley, since it is the rain that makes them grow. By these words he establishes an understanding between them and the winnowing basket, in the hope ' that they will not injure each other.' 21. He now winnows (the rice), with the text (Vaf. S. I, i6d): 'Cleared off is the Rakshas ! cleared off are the evil-doers ! ' The husks (which have fallen on the ground) he throws away \ with the text (Va^. S. I, i6 e), ' Expelled is the Rakshas!' for those evil spirits, the Rakshas, he thereby expels. 22. He then separates (the husked grains from the unhusked), with the text (Vaf. S. I, i6 f): ' May the wind separate you !' For it is that wind (which is produced by the winnowing) which here purifies (or blows, pavate); and it is the wind that separates everything here (on earth) that undergoes separation : therefore it also separates here those (two kinds of grain) from each other. Now when they are under- going this process, and whilst he is separating^ (the husked, so as to drop them into a pot), — ^ He puts them into the central one of the potsherds for the Agni cake, and throws them on the utkara, or heap of rubbish (of. p. 25, note i). Schol. on Katy. Si: II, 4, 19.
3and whilst he is separating^ (the husked, so as to drop them into a pot), — ^ He puts them into the central one of the potsherds for the Agni cake, and throws them on the utkara, or heap of rubbish (of. p. 25, note i). Schol. on Katy. Si: II, 4, 19. Before he pro- ceeds with his work, he has to touch water; cf. p. 2, note 2. 2 He separates them whilst holding the mouth of the winnowing basket sideways or horizontally, and makes the husked ones fall into the pot. Schol. on Katy. Sr. II, 4, 20. According to the Pad- dhati, he now puts the unhusked once more into the mortar and threshes them again, and then pouring them back into the basket, repeats the same process. JATAPATHA-BRAHMAiVA. 23. He addresses (those in the pot) thus (Vi^. S. I, 16 g) : 'May the divine Savitr/, the golden- handed, receive you with a flawless^ hand!' By this he says: 'May they be well received!' He then cleans them thrice - ; for threefold is the sacrifice. 24. Here now some clean them with the formula: * For the gods get clean! for the gods get clean!' But let him not do so : for this oblation is intended for some particular deity ; and if he were to say, * For the gods get clean ! ' he would make it one intended for all the deities, and would thereby raise a quarrel among the deities. Let him therefore do the cleaning silently ! Second Adhyaya. First BRAHMAi\rA. 1, Now the one (viz. the Agnidhra) puts the potsherds on (the Garhapatya fire); the other (viz. the Adhvaryu) the two mill-stones (on the black antelope skin) : these two acts are done simulta- neously. The reason why they are done simul- taneously (is this) : 2. The head of this sacrifice is (represented by) the rice-cake^: for those potsherds (kapala), no doubt, are to this (rice-cake) what the skull bones (kapala) are to the head, and the ground rice is ' Viz. with the fingers joined together so as not to allow any grains to fall to the ground. INTahidh. ^ By removing the minute husks and grains (k a « a) he makes the husked grains (ta«(/ula) free from dust and shiny (this is apparently done by repeated winnowings). Schol. on Katy. Sr. II, 4, 22. ^ This idea was no doubt suggested by the derivation of the word puro^ai' (rice-cake), from puras, 'before, in front, at the head,' and daj, 'to offer' (see I, 6, 2, 5); the double meaning of kapala (shell or cup and skull) being made use of to complete the simile. I KAiVDA, 2 ADHYAYA, I BRAHMAiVA, 5. 33 nothing else than the brain.
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.
1and roaring the Asuras and Rakshas were continually being crushed. Thereupon the Asuras said to one another : ' Evil, alas ! this bull inflicts upon us ! how can we possibly destroy him ?' Now Kilata and Akuli were the two priests (brahman) of the Asuras. 15. These two said, 'God-fearing, they say, is Manu : let us two then ascertain ! ' They then went to him and said : ' Manu! we will sacrifice for thee !' He said: 'Wherewith?' They said: 'With this bull!' He said: 'So be it!' On his (the bull's) being killed the voice went from him. 16. It entered into Manavi, the wife of Manu; and when they heard her speak, the xA.suras and Rakshas were continually being crushed. There- upon the Asuras said to one another : ' Hereby even greater evil is inflicted on us, for the human voice speaks more!' Kilata and Akuli then said: ' God-fearing, they say, is Manu : let us then ascer- tain ! ' They went to him and said : ' Manu ! we will sacrifice for thee!' He said: 'Wherewith?' (vihara) of the fires ; he strikes with the wedge (jamya, a stick of khadira wood, usually some six or eight inches long, used for placing under the lower grindstone on the north side, so as to make it incline towards east) twice the lower and once the upper grindstone. Schol. on Katy. Sr. II, 4, 15. ^ This bull of Manu has been compared by Dr. Kuhn (Zeit- schrift fur Vergl. Sprachf. IV, 91 seq.) with the INIinotaur of the Greeks. Cf. also J. IMuir, Original Sanskrit Texts, vol. i. p. 188 seq. ; and Professor Weber's Translation of the first Adhyaya, Ind. Streifen, I, p. 50. 30 5ATAPATHA-BRAHMAiVA. They said: 'With this thy wife!' He said: 'So be it ! ' And on her being killed that voice went from her. 17. It entered into the sacrifice itself, into the sacrificial vessels ; and thence those two (Asura priests) were unable to expel it. This same Asura- killing, foe-killing voice sounds forth (from the mill- stones when they are beaten with the wedge). And for whomsoever that knows this, they produce this discordant noise on the present occasion, his enemies are rendered very miserable. 18. He beats the mill-stones with the wedge, with the text (Va^. S. I, 16 a) : 'A honey-tongued cock (kukku/a ^) art thou (O wedge) ! ' For honey- tongued indeed was he (the bull) for the gods, and poison-tongued for the Asuras : hence he thereby says : ' What thou wert for the gods, that be thou for us !' He adds : ' Sap and strength do thou call hither ! with thy help may we conquer in every battle ! ' In these words there is nothing that is obscure. 19.
2ongued for the Asuras : hence he thereby says : ' What thou wert for the gods, that be thou for us !' He adds : ' Sap and strength do thou call hither ! with thy help may we conquer in every battle ! ' In these words there is nothing that is obscure. 19. Thereupon '^ he (the Adhvaryu) takes the winnowing basket, with the text (Va^. S. I, 14 b): ' Rain-grown art thou ! ' For rain-grown it is indeed, whether it be made of reeds or of cane or of rushes, since it is the rain that makes these grow. ^ Mahidhara offers the following etymological derivation of this word: i. from kva kva, 'where? where?' [' He who, wishing to kill the Asuras, roams about everywhere, crying 'where, where are the Asuras?']; 2. from kuk, 'a hideous noise,' and ku/, 'to spread;' or 3. one who, in order to frighten the Asuras, utters a sound resembling that of the bird called kukku/a (cock). Pro- fessor Weber translates it by ' Bruller' (roarer, crier). ^ Viz. when the rice has been husked (by the Havishkr/'t in the mortar). Schol. on Katy. Sx. II, 4, 16. I KAiVDA, I ADHYAYA, 4 BRAHMAA'A, 22. 3 1 20. He then pours out the (threshed) rice (from the mortar into the winnowing basket), with the text (V^^. S. I, 16 c) : ' May the rain-grown acknowledge (receive) thee ! ' For rain-grown also are these (grains), whether they be rice or barley, since it is the rain that makes them grow. By these words he establishes an understanding between them and the winnowing basket, in the hope ' that they will not injure each other.' 21. He now winnows (the rice), with the text (Vaf. S. I, i6d): 'Cleared off is the Rakshas ! cleared off are the evil-doers ! ' The husks (which have fallen on the ground) he throws away \ with the text (Va^. S. I, i6 e), ' Expelled is the Rakshas!' for those evil spirits, the Rakshas, he thereby expels. 22. He then separates (the husked grains from the unhusked), with the text (Vaf. S. I, i6 f): ' May the wind separate you !' For it is that wind (which is produced by the winnowing) which here purifies (or blows, pavate); and it is the wind that separates everything here (on earth) that undergoes separation : therefore it also separates here those (two kinds of grain) from each other. Now when they are under- going this process, and whilst he is separating^ (the husked, so as to drop them into a pot), — ^ He puts them into the central one of the potsherds for the Agni cake, and throws them on the utkara, or heap of rubbish (of. p. 25, note i). Schol. on Katy. Si: II, 4, 19.
3and whilst he is separating^ (the husked, so as to drop them into a pot), — ^ He puts them into the central one of the potsherds for the Agni cake, and throws them on the utkara, or heap of rubbish (of. p. 25, note i). Schol. on Katy. Si: II, 4, 19. Before he pro- ceeds with his work, he has to touch water; cf. p. 2, note 2. 2 He separates them whilst holding the mouth of the winnowing basket sideways or horizontally, and makes the husked ones fall into the pot. Schol. on Katy. Sr. II, 4, 20. According to the Pad- dhati, he now puts the unhusked once more into the mortar and threshes them again, and then pouring them back into the basket, repeats the same process. JATAPATHA-BRAHMAiVA. 23. He addresses (those in the pot) thus (Vi^. S. I, 16 g) : 'May the divine Savitr/, the golden- handed, receive you with a flawless^ hand!' By this he says: 'May they be well received!' He then cleans them thrice - ; for threefold is the sacrifice. 24. Here now some clean them with the formula: * For the gods get clean! for the gods get clean!' But let him not do so : for this oblation is intended for some particular deity ; and if he were to say, * For the gods get clean ! ' he would make it one intended for all the deities, and would thereby raise a quarrel among the deities. Let him therefore do the cleaning silently ! Second Adhyaya. First BRAHMAi\rA. 1, Now the one (viz. the Agnidhra) puts the potsherds on (the Garhapatya fire); the other (viz. the Adhvaryu) the two mill-stones (on the black antelope skin) : these two acts are done simulta- neously. The reason why they are done simul- taneously (is this) : 2. The head of this sacrifice is (represented by) the rice-cake^: for those potsherds (kapala), no doubt, are to this (rice-cake) what the skull bones (kapala) are to the head, and the ground rice is ' Viz. with the fingers joined together so as not to allow any grains to fall to the ground. INTahidh. ^ By removing the minute husks and grains (k a « a) he makes the husked grains (ta«(/ula) free from dust and shiny (this is apparently done by repeated winnowings). Schol. on Katy. Sr. II, 4, 22. ^ This idea was no doubt suggested by the derivation of the word puro^ai' (rice-cake), from puras, 'before, in front, at the head,' and daj, 'to offer' (see I, 6, 2, 5); the double meaning of kapala (shell or cup and skull) being made use of to complete the simile. I KAiVDA, 2 ADHYAYA, I BRAHMAiVA, 5. 33 nothing else than the brain.
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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