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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1* The author here endeavours to establish some connection between the Sannfyya (or offering of sweet and sour milk to Indra, which may take the place of the second sacrificial cake offered, at the new-moon sacrifice, to Indra and Agni) and the Soma libations. Sdyana refers to the passage Taitt. Br. I, 4, 7, 6-7, where it is stated that for the morning libation the Soma is to be mixed with boiled milk, for the mid-day libation with sour milk, and for the third (or evening) libation with sour milk that is partly changed into butter (nftamisra). * Apy4yeta. On the strengthening or increasing (A4py4yanam) of the Soma-plant by sprinkling it with water before the juice is extracted, see III, 4, 3,12 seq. SAyama seems to take the passage thus: ‘In the same way as the Soma would make strong (? or become strong), so also the sinn4yyam destroys that evil, the jaundice, in those who drink it.’ * By the admixture of milk the Soma-juice loses its brownish colour, and is therefore apparently considered to produce the same effect in those who drink the mixture. ‘ The preparation of the sann4yya, as it is now practised by priests in Western India, is thus described by Haug (Ait. Br. II, p. 1 KANDA, 6 ADHYAYA, 4 BRAHMANA, II. = 1.79 10. In reference to this point they say, ‘One who has not performed the Soma-sacrifice!, must not offer the SAnn4yya; for, indeed, the Sannayya is (of the same significance as) a Soma libation, and the latter is not permitted to one who is not a Somasacrificer: hence he who has not performed the Soma-sacrifice, must not offer the SAnndayya.’ 11. He may nevertheless offer the SAnnayya; for have we not heard within this place? that he (Indra) said,‘ Do ye now offer Soma to me, and then ye will prepare for me that invigorating draught (Apydyana, viz. the SAnndyya)!’ ‘This does not satiate me, prepare for me what will satiate me!’ That invigorating draught they indeed prepared for
2that he (Indra) said,‘ Do ye now offer Soma to me, and then ye will prepare for me that invigorating draught (Apydyana, viz. the SAnndyya)!’ ‘This does not satiate me, prepare for me what will satiate me!’ That invigorating draught they indeed prepared for 443): ‘The Adhvaryu takes the milk from three cows called Gang 4, Yamuné, and Sarasvatf, on the morning and evening, and gives it to the Agntdhra. Half the milk is first drawn from the udder of each of the three cows under the recital of mantras; then the same is done silently. The milk is taken from these cows on the evening of the new-moon day, and on the morning of the following day, the so-called Pratipad (the first day of the month). The milk drawn on the evening is made hot, and lime-juice poured over it to make it sour; whereupon it is hung up. The fresh milk of the following morning is then mixed with it, and both are sacrificed along with the Purodésa. Only he who has already performed the Agnish/oma is allowed to sacrifice the Sannayya at the Darsapfirzima ishf. (Oral information.)’ In Vag. S. I, 4 (Sat. Br. I, 7, 1,17; KAty. IV, 2, 25, 26) the names of the three cows are given as VisvAayu, Visvakarman, and Visvadh4yus, unless these are intended merely for epithets or mystic names. Cf. p. 188 note; Weber, Ind. Stud. IX, 232. Instead of the lime-juice, mentioned by Haug as used for rennet, Katy. IV, 2, 33 prescribes that the milk remaining from the Agnihotra of the preceding evening, and since become sour, should be used. 1 Thus Taitt. S. I, 5, 5, 1. * AtrAntarena; atra vishaye antaresa madhye, Sayana; ? within this our range of hearing ; or, in the course of the present ceremony. N 2 180 SATAPATHA-BRAHMANA. him, and therefore even one who has not performed the Soma-sacrifice, may offer the SAnn4yya. 12. The full-moon oblation, assuredly, belongs to the Vvitra-slayer, for by means of it Indra slew Vritra; and this new-moon oblation also represents the slaying of Vvitra, since they prepared that invigorating draught for him who had slain V7tra. 13. An offering in honour of the Vv¢tra-slayer, then, is the full-moon sacrifice. Vyvztra, assuredly, is no other than the moon!; and when during that night (of new moon) he is not seen either in the east or in the west, then he (Indra) completely destroys him by means of that (new-moon sacrifice), and leaves nothing remaining of him. And, verily, he who knows this, overcomes all evil and leaves nothing remaining of evil.
3And, verily, he who knows this, overcomes all evil and leaves nothing remaining of evil. 14. Here now some people enter upon the fast when they (still) see (the moon, on the fourteenth day of the half-month), thinking, ‘To-morrow he will not rise: already, then, there is unfailing food for the gods in yonder heaven?, and to this we will offer them more from hence (to-morrow) !’— He, indeed, is in a prosperous state with whom, while the old food is still unfailing, fresh food is accruing; for such a one has indeed abundant food. However, he is not now offering Soma, but he is offering milk (i.e. the SAnndyya), and that (milk) becomes king Soma? (in yonder world) : 1 See I, 6, 3, 17. ® Viz. in the form of Soma, i.e. the moon, still shining in the heavens during the night preceding the new moon. * Who, as we saw, resides in the plants and waters at the time of new moon and consequently in the milk used for the Sannayya. If, however, one were to enter upon the fast (and hence on the I KANDA, 6 ADHYAYA, 4 BRAHMANA, 18. 181 15. But as they (the cows), previously (to the new moon), eat mere plants (not imbued with the moon or Soma), and drink mere water, and yield mere milk,—so that (milk which they offer on the day before new moon, is not imbued with Soma, is ordinary milk). For king Soma, the food of the gods, indeed, is no other than the moon. When he is not seen that night either in the east or in the west, then he visits this world, and here enters into the waters and plants. Having then collected him from the water and plants, he (the performer of the S4nn4yya) causes him to be reproduced from out of the libations; and he (Soma, the moon), being reproduced from the libations, becomes visible in the western sky. 16. Now it is only when that food of the gods is unfailing that it comes back (to men): for him, therefore, who knows this, there is unfailing food in this, and imperishable righteousness in yonder, world. 17. Thus during that night (of new moon) food moves away from the gods and comes to this world. Now the gods were desirous as to how that (food) might (be made to) come back to them; how it might not perish away from them. For this they put their trust in those who prepare the libation of sweet and sour milk (s4nn4yya), thinking, ‘when they have prepared it, they will offer it to us.’ And, verily, in him, who knows this, both his own kin and strangers put their trust; for in him, who attains to the highest rank, people indeed put their trust. 18. Now the one that burns there (viz. the sun) sacrifice) previously to the new moon, he would be offering mere milk, not imbued with, and not liable to change into, Soma, and therefore unfit for the gods. 182 SATAPATHA-BRAHMANA,
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.
1* The author here endeavours to establish some connection between the Sannfyya (or offering of sweet and sour milk to Indra, which may take the place of the second sacrificial cake offered, at the new-moon sacrifice, to Indra and Agni) and the Soma libations. Sdyana refers to the passage Taitt. Br. I, 4, 7, 6-7, where it is stated that for the morning libation the Soma is to be mixed with boiled milk, for the mid-day libation with sour milk, and for the third (or evening) libation with sour milk that is partly changed into butter (nftamisra). * Apy4yeta. On the strengthening or increasing (A4py4yanam) of the Soma-plant by sprinkling it with water before the juice is extracted, see III, 4, 3,12 seq. SAyama seems to take the passage thus: ‘In the same way as the Soma would make strong (? or become strong), so also the sinn4yyam destroys that evil, the jaundice, in those who drink it.’ * By the admixture of milk the Soma-juice loses its brownish colour, and is therefore apparently considered to produce the same effect in those who drink the mixture. ‘ The preparation of the sann4yya, as it is now practised by priests in Western India, is thus described by Haug (Ait. Br. II, p. 1 KANDA, 6 ADHYAYA, 4 BRAHMANA, II. = 1.79 10. In reference to this point they say, ‘One who has not performed the Soma-sacrifice!, must not offer the SAnn4yya; for, indeed, the Sannayya is (of the same significance as) a Soma libation, and the latter is not permitted to one who is not a Somasacrificer: hence he who has not performed the Soma-sacrifice, must not offer the SAnndayya.’ 11. He may nevertheless offer the SAnnayya; for have we not heard within this place? that he (Indra) said,‘ Do ye now offer Soma to me, and then ye will prepare for me that invigorating draught (Apydyana, viz. the SAnndyya)!’ ‘This does not satiate me, prepare for me what will satiate me!’ That invigorating draught they indeed prepared for
2that he (Indra) said,‘ Do ye now offer Soma to me, and then ye will prepare for me that invigorating draught (Apydyana, viz. the SAnndyya)!’ ‘This does not satiate me, prepare for me what will satiate me!’ That invigorating draught they indeed prepared for 443): ‘The Adhvaryu takes the milk from three cows called Gang 4, Yamuné, and Sarasvatf, on the morning and evening, and gives it to the Agntdhra. Half the milk is first drawn from the udder of each of the three cows under the recital of mantras; then the same is done silently. The milk is taken from these cows on the evening of the new-moon day, and on the morning of the following day, the so-called Pratipad (the first day of the month). The milk drawn on the evening is made hot, and lime-juice poured over it to make it sour; whereupon it is hung up. The fresh milk of the following morning is then mixed with it, and both are sacrificed along with the Purodésa. Only he who has already performed the Agnish/oma is allowed to sacrifice the Sannayya at the Darsapfirzima ishf. (Oral information.)’ In Vag. S. I, 4 (Sat. Br. I, 7, 1,17; KAty. IV, 2, 25, 26) the names of the three cows are given as VisvAayu, Visvakarman, and Visvadh4yus, unless these are intended merely for epithets or mystic names. Cf. p. 188 note; Weber, Ind. Stud. IX, 232. Instead of the lime-juice, mentioned by Haug as used for rennet, Katy. IV, 2, 33 prescribes that the milk remaining from the Agnihotra of the preceding evening, and since become sour, should be used. 1 Thus Taitt. S. I, 5, 5, 1. * AtrAntarena; atra vishaye antaresa madhye, Sayana; ? within this our range of hearing ; or, in the course of the present ceremony. N 2 180 SATAPATHA-BRAHMANA. him, and therefore even one who has not performed the Soma-sacrifice, may offer the SAnn4yya. 12. The full-moon oblation, assuredly, belongs to the Vvitra-slayer, for by means of it Indra slew Vritra; and this new-moon oblation also represents the slaying of Vvitra, since they prepared that invigorating draught for him who had slain V7tra. 13. An offering in honour of the Vv¢tra-slayer, then, is the full-moon sacrifice. Vyvztra, assuredly, is no other than the moon!; and when during that night (of new moon) he is not seen either in the east or in the west, then he (Indra) completely destroys him by means of that (new-moon sacrifice), and leaves nothing remaining of him. And, verily, he who knows this, overcomes all evil and leaves nothing remaining of evil.
3And, verily, he who knows this, overcomes all evil and leaves nothing remaining of evil. 14. Here now some people enter upon the fast when they (still) see (the moon, on the fourteenth day of the half-month), thinking, ‘To-morrow he will not rise: already, then, there is unfailing food for the gods in yonder heaven?, and to this we will offer them more from hence (to-morrow) !’— He, indeed, is in a prosperous state with whom, while the old food is still unfailing, fresh food is accruing; for such a one has indeed abundant food. However, he is not now offering Soma, but he is offering milk (i.e. the SAnndyya), and that (milk) becomes king Soma? (in yonder world) : 1 See I, 6, 3, 17. ® Viz. in the form of Soma, i.e. the moon, still shining in the heavens during the night preceding the new moon. * Who, as we saw, resides in the plants and waters at the time of new moon and consequently in the milk used for the Sannayya. If, however, one were to enter upon the fast (and hence on the I KANDA, 6 ADHYAYA, 4 BRAHMANA, 18. 181 15. But as they (the cows), previously (to the new moon), eat mere plants (not imbued with the moon or Soma), and drink mere water, and yield mere milk,—so that (milk which they offer on the day before new moon, is not imbued with Soma, is ordinary milk). For king Soma, the food of the gods, indeed, is no other than the moon. When he is not seen that night either in the east or in the west, then he visits this world, and here enters into the waters and plants. Having then collected him from the water and plants, he (the performer of the S4nn4yya) causes him to be reproduced from out of the libations; and he (Soma, the moon), being reproduced from the libations, becomes visible in the western sky. 16. Now it is only when that food of the gods is unfailing that it comes back (to men): for him, therefore, who knows this, there is unfailing food in this, and imperishable righteousness in yonder, world. 17. Thus during that night (of new moon) food moves away from the gods and comes to this world. Now the gods were desirous as to how that (food) might (be made to) come back to them; how it might not perish away from them. For this they put their trust in those who prepare the libation of sweet and sour milk (s4nn4yya), thinking, ‘when they have prepared it, they will offer it to us.’ And, verily, in him, who knows this, both his own kin and strangers put their trust; for in him, who attains to the highest rank, people indeed put their trust. 18. Now the one that burns there (viz. the sun) sacrifice) previously to the new moon, he would be offering mere milk, not imbued with, and not liable to change into, Soma, and therefore unfit for the gods. 182 SATAPATHA-BRAHMANA,
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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