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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1ce. — Day by day there is one cake^: thereby Fortune (m) is (wedded) to him without a rival wife and undis- turbed. He offers on two days of the full moon and on two of the new moon : for two means a pair, so that a productive pair is thereby obtained. 7. Now when 2, at full moon, he offers a (cake) to Agni and Soma on the first day, — these are two deities, and two means a pair : hence a productive pair is thereby obtained. 8. And on the morrow there are Agni's cake and Indra's Sannayya^ — these are two deities, and two means a pair, so that a productive pair is thereby obtained. ^ Viz. on the first day of the full moon a cake to Agni-Soma ; on that of new moon a cake to Indra-Agni ; and on the second day of either ceremony the (ordinary) cake to Agni. ^ Or, 'Now, as to the reason why' (yad) here and in the sequel. ^ See I, 6, 4, 9 seq. 378 SATAPATHA-BRAHMAiVA. 9. Again when, at new moon, he offers a (cake) to Indra and Agni on the first day, — these are two deities, and two means a pair, so that a productive pair is thereby obtained. 10. Then on the morrow there are Aoni's cake o and Mitra and Varu;m's curds. Now Agni's cake (is offered), for the sole purpose that it may not forsake the sacrificed Then those two, Mitra and Varu;?a, are two deities, and two means a pair : hence a productive pair is thereby obtained ; and thus is (produced) that form (of the sacrifice) whereby he becomes many, whereby he is reproduced. 11. And when, at full moon, he offers the Agni- Soma (cake) on the first day, then this is for him that victim which they slaughter for Agni and Soma on the fast-day (of the Soma-sacrifice) ^. 12. And on the morrow there are Agni's cake and Indra's Sannayya. Now Agni's cake is for him what the morning libation is (at the Soma-sacrifice), for the morning libation is indeed sacred to Agni ; and the Sannayya is for him the mid-day libation, for the mid-day libation is indr^ed sacred to Indra. 13. And again when, at new moon, he offers the Indra- Agni (cake) on the first day, that is for him the same as the third (or evening) libation ; for the third libation is sacred to the All-gods, and Indra and Agni truly are all the gods^. 14. And on the morrow there are Agni's cake and Mitra and Varu;^a's curds. Now Agni's cake is (offered) for the sole purpose that it should not ^ See I, 6, 2, 6, with note. ^ On the upavasatha (fast-day, or day of preparation) preceding the Soma-sacrifice a he-goat is sacrificed to Agni and Soma. ^ Compare II, 4, 3, 5 seq. II KANDA, 4 ADHYAYA, 4 BRAHMAiVA, I 5.
2ole purpose that it should not ^ See I, 6, 2, 6, with note. ^ On the upavasatha (fast-day, or day of preparation) preceding the Soma-sacrifice a he-goat is sacrificed to Agni and Soma. ^ Compare II, 4, 3, 5 seq. II KANDA, 4 ADHYAYA, 4 BRAHMAiVA, I 5. 379 forsake the sacrifice ; and that dish of curds (payasya) is to him the same as that barren cow, the anubandhya, which has to be slaughtered for Mitra and Varu;^a (at the Soma-sacrifice) ^ : thus by performing the full and new-moon offering one gains as much as is gained by performing a Soma-sacrifice ; and that (offering) is indeed a great sacrifice. 15. And again when, at full moon, he offers the Agni-Soma (cake) on the first day, — it was by that (offering) that Indra slew Vmra^; it was thereby he gained that supreme authority which he now wields^: and so does he (the sacrificer) thereby slay his wicked spiteful enemy and gain the superiority. And as to his mixing (sweet and sour milk), — the Sannayya is (the oblation) of the new moon (ama-vasya) *, and the new moon ^ means being far away : to him who had slain Vmra this was forthwith (offered), and him they regaled with that draught. He therefore who, knowing this, prepares the Sannayya at full moon, forthwith ^ In connection with the so-called udayaniya ish/i, or con- cluding ofifering, of the Soma-sacrifice, a barren cow, called anu- bandhya (literally, 'to be bound afterwards'), is offered to Mitra and Varu«a. In default of such a cow, an ox, or even a dish of curds (payasya) serves the same purpose. See Katy. Sr. X, 9, 12-15 ; -^a-t. Br. IV, 5, 2, I seq. ^ See I, 6, 4, 12. ' Thus the frequently-occurring phrase 'vya^ayata yasyeyam vi^tis tam' (literally, 'he conquered that conquest which is now theirs') has been translated throughout. * On the derivation of ama-vasya ('dwelling at home, or toge- ther'), see I, 6, 4, 3 seq. ^ Or, 'the dwelling at home,' or ' (Indra' s) dwelling together (with Agni) means (Indra, the Vr/tra-slayer) being far away.' 3S0 i'ATAPATHA-BRAHMAiVA. drives away evil. Now that moon doubtless is king Soma, the food of the gods : they extract it on the first day, intending to consume it on the next day ; consequently when that (moon) wanes, it is being consumed by them. 16.
3away.' 3S0 i'ATAPATHA-BRAHMAiVA. drives away evil. Now that moon doubtless is king Soma, the food of the gods : they extract it on the first day, intending to consume it on the next day ; consequently when that (moon) wanes, it is being consumed by them. 16. And when, at full moon, he offers the Agni- Soma (cake) on the first day, he thereby (as it were) extracts that (Soma) ; and, when extracted, he adds that juice to it, and makes it strong by means of that juice ^ Whosoever, then, knowing this, pre- pares the Sannayya at full moon, renders his offering palatable to the gods, and his offering is palatable to the gods. 17. And again as to why, at new moon, he offers the Indra-Agni (cake) on the first day. Indra and Agni doubtless are the deities of the new and full moon : it is to these, therefore, that he offers directly and expressly; and directly to the new and full moon is offering made by him who thus knows this. 18. And on the morrow there is Aorni's cake and Mitra and Varu;^a's curds. Now Agni's cake is (offered) for the sole purpose that it may not for- sake the sacrifice. Mitra and Varu;/a, on the other hand, are the two half-moons : the waxingf one is Varuna, and the waning one is Mitra. During that night (of new moon) these two meet, and when they are thus together he pleases them with that (cake-offering): and, verily, all is pleased with him, all is obtained by him who thus knows this. 19. In that same night Mitra implants seed in Varu;/a, and when it (the moon) wanes, then it is ^ See I, 6, 4, 6 seq. .II KANDA, 4 ADHYAYA, 4 BRAHMAiVA, 21. 38 1 produced from that seed. Now as to why that oblation of curds (payasya) to Mitra and Varu;^a is here exactly analogous (to the Sannayya offered at new moon) ^ 20. The new moon doubtless is entitled to the Sannayya : it is prepared both then and at full moon. Now were he also here (at the full-moon offering) to mix together (the sweet and sour milk), he would commit a repetition and cause a quarrel (between the respective gods)^. Having collected that (Soma or moon) from the waters and plants, he causes him to be born from out of the oblations ; and on beingr born from the oblations, he is visible in the western (sky). 21. It is through union that he produces him: the curds (payasya, fem.) are female, and the whey is seed. Now what is produced by union is (pro- duced) properly: hence he thereby produces him by a productive union ; and therefore there is an offering of curds. ^ Or, to the offering of sour and sweet milk at full moon ; see next note.
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.
1ce. — Day by day there is one cake^: thereby Fortune (m) is (wedded) to him without a rival wife and undis- turbed. He offers on two days of the full moon and on two of the new moon : for two means a pair, so that a productive pair is thereby obtained. 7. Now when 2, at full moon, he offers a (cake) to Agni and Soma on the first day, — these are two deities, and two means a pair : hence a productive pair is thereby obtained. 8. And on the morrow there are Agni's cake and Indra's Sannayya^ — these are two deities, and two means a pair, so that a productive pair is thereby obtained. ^ Viz. on the first day of the full moon a cake to Agni-Soma ; on that of new moon a cake to Indra-Agni ; and on the second day of either ceremony the (ordinary) cake to Agni. ^ Or, 'Now, as to the reason why' (yad) here and in the sequel. ^ See I, 6, 4, 9 seq. 378 SATAPATHA-BRAHMAiVA. 9. Again when, at new moon, he offers a (cake) to Indra and Agni on the first day, — these are two deities, and two means a pair, so that a productive pair is thereby obtained. 10. Then on the morrow there are Aoni's cake o and Mitra and Varu;m's curds. Now Agni's cake (is offered), for the sole purpose that it may not forsake the sacrificed Then those two, Mitra and Varu;?a, are two deities, and two means a pair : hence a productive pair is thereby obtained ; and thus is (produced) that form (of the sacrifice) whereby he becomes many, whereby he is reproduced. 11. And when, at full moon, he offers the Agni- Soma (cake) on the first day, then this is for him that victim which they slaughter for Agni and Soma on the fast-day (of the Soma-sacrifice) ^. 12. And on the morrow there are Agni's cake and Indra's Sannayya. Now Agni's cake is for him what the morning libation is (at the Soma-sacrifice), for the morning libation is indeed sacred to Agni ; and the Sannayya is for him the mid-day libation, for the mid-day libation is indr^ed sacred to Indra. 13. And again when, at new moon, he offers the Indra- Agni (cake) on the first day, that is for him the same as the third (or evening) libation ; for the third libation is sacred to the All-gods, and Indra and Agni truly are all the gods^. 14. And on the morrow there are Agni's cake and Mitra and Varu;^a's curds. Now Agni's cake is (offered) for the sole purpose that it should not ^ See I, 6, 2, 6, with note. ^ On the upavasatha (fast-day, or day of preparation) preceding the Soma-sacrifice a he-goat is sacrificed to Agni and Soma. ^ Compare II, 4, 3, 5 seq. II KANDA, 4 ADHYAYA, 4 BRAHMAiVA, I 5.
2ole purpose that it should not ^ See I, 6, 2, 6, with note. ^ On the upavasatha (fast-day, or day of preparation) preceding the Soma-sacrifice a he-goat is sacrificed to Agni and Soma. ^ Compare II, 4, 3, 5 seq. II KANDA, 4 ADHYAYA, 4 BRAHMAiVA, I 5. 379 forsake the sacrifice ; and that dish of curds (payasya) is to him the same as that barren cow, the anubandhya, which has to be slaughtered for Mitra and Varu;^a (at the Soma-sacrifice) ^ : thus by performing the full and new-moon offering one gains as much as is gained by performing a Soma-sacrifice ; and that (offering) is indeed a great sacrifice. 15. And again when, at full moon, he offers the Agni-Soma (cake) on the first day, — it was by that (offering) that Indra slew Vmra^; it was thereby he gained that supreme authority which he now wields^: and so does he (the sacrificer) thereby slay his wicked spiteful enemy and gain the superiority. And as to his mixing (sweet and sour milk), — the Sannayya is (the oblation) of the new moon (ama-vasya) *, and the new moon ^ means being far away : to him who had slain Vmra this was forthwith (offered), and him they regaled with that draught. He therefore who, knowing this, prepares the Sannayya at full moon, forthwith ^ In connection with the so-called udayaniya ish/i, or con- cluding ofifering, of the Soma-sacrifice, a barren cow, called anu- bandhya (literally, 'to be bound afterwards'), is offered to Mitra and Varu«a. In default of such a cow, an ox, or even a dish of curds (payasya) serves the same purpose. See Katy. Sr. X, 9, 12-15 ; -^a-t. Br. IV, 5, 2, I seq. ^ See I, 6, 4, 12. ' Thus the frequently-occurring phrase 'vya^ayata yasyeyam vi^tis tam' (literally, 'he conquered that conquest which is now theirs') has been translated throughout. * On the derivation of ama-vasya ('dwelling at home, or toge- ther'), see I, 6, 4, 3 seq. ^ Or, 'the dwelling at home,' or ' (Indra' s) dwelling together (with Agni) means (Indra, the Vr/tra-slayer) being far away.' 3S0 i'ATAPATHA-BRAHMAiVA. drives away evil. Now that moon doubtless is king Soma, the food of the gods : they extract it on the first day, intending to consume it on the next day ; consequently when that (moon) wanes, it is being consumed by them. 16.
3away.' 3S0 i'ATAPATHA-BRAHMAiVA. drives away evil. Now that moon doubtless is king Soma, the food of the gods : they extract it on the first day, intending to consume it on the next day ; consequently when that (moon) wanes, it is being consumed by them. 16. And when, at full moon, he offers the Agni- Soma (cake) on the first day, he thereby (as it were) extracts that (Soma) ; and, when extracted, he adds that juice to it, and makes it strong by means of that juice ^ Whosoever, then, knowing this, pre- pares the Sannayya at full moon, renders his offering palatable to the gods, and his offering is palatable to the gods. 17. And again as to why, at new moon, he offers the Indra-Agni (cake) on the first day. Indra and Agni doubtless are the deities of the new and full moon : it is to these, therefore, that he offers directly and expressly; and directly to the new and full moon is offering made by him who thus knows this. 18. And on the morrow there is Aorni's cake and Mitra and Varu;^a's curds. Now Agni's cake is (offered) for the sole purpose that it may not for- sake the sacrifice. Mitra and Varu;/a, on the other hand, are the two half-moons : the waxingf one is Varuna, and the waning one is Mitra. During that night (of new moon) these two meet, and when they are thus together he pleases them with that (cake-offering): and, verily, all is pleased with him, all is obtained by him who thus knows this. 19. In that same night Mitra implants seed in Varu;/a, and when it (the moon) wanes, then it is ^ See I, 6, 4, 6 seq. .II KANDA, 4 ADHYAYA, 4 BRAHMAiVA, 21. 38 1 produced from that seed. Now as to why that oblation of curds (payasya) to Mitra and Varu;^a is here exactly analogous (to the Sannayya offered at new moon) ^ 20. The new moon doubtless is entitled to the Sannayya : it is prepared both then and at full moon. Now were he also here (at the full-moon offering) to mix together (the sweet and sour milk), he would commit a repetition and cause a quarrel (between the respective gods)^. Having collected that (Soma or moon) from the waters and plants, he causes him to be born from out of the oblations ; and on beingr born from the oblations, he is visible in the western (sky). 21. It is through union that he produces him: the curds (payasya, fem.) are female, and the whey is seed. Now what is produced by union is (pro- duced) properly: hence he thereby produces him by a productive union ; and therefore there is an offering of curds. ^ Or, to the offering of sour and sweet milk at full moon ; see next note.
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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