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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1tly to the Sannayya. In consequence of the struggle with Vr/tra, Indra lost his energy, which fell to the earth and produced plants and shrubs. He thereupon complained to Pra^apati, who bade the catde collect (sam-ni) it again by browsing the plants and shrubs. It was then milked out from them, and as the milk did not agree with Indra, it was boiled, and as it still did not satisfy Indra, it was mixed with sour milk. * Na mayi irayate, literally 'it does not stay in me' = na tish///ati, na satmyam bha^ate, Sayawa. The author here (as in I, 8, r, 17) connects, or confounds, the verb i-ri with ira, 'to cook, make done,' — hence, ' it does not boil in me ; ' the milk being warm, or, as it were, boiled, when it comes from the cow, see II, 2, 4, 15. Hence also boiled milk is mixed with the Soma. [12] N I yS ^ATAPATHA-BRAHMAiVA. nevertheless, declare it to be (two) different (sub- stances). Since he said 'it satiates (dhi) me,' there- fore it is sour milk (dadhi); and since they made it agree (sri) with him with boiled milk (or, by boiling), therefore it is (fresh) boiled milk (srits)'^. 9. In the same way as the Soma stalk becomes strong^ (by being touched or sprinkled with water), so he (Indra) became strong (by the Soma being mixed with boiled milk) and overcame that evil, the jaundiced Such is likewise the significance of the new-moon ceremony (and the Sannayya, or libation of sweet and sour milk offered to Indra thereat); and verily he who, knowing this, mixes (sweet and sour milk at the new-moon sacrifice) in like manner increases in offspring and cattle, and overcomes evil : let him therefore mix together (sweet and sour milk)^ ^ The author here endeavours to estabhsh some connection between the Sannayya (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. Sayawa 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 (nitamijra). ^ Apyayeta. On the strengthening or increasing(apyayanam) of the Soma-plant by sprinkling it with water before the juice is extracted, see III, 4, 3, 12 seq.
2and for the third (or evening) libation with sour milk that is partly changed into butter (nitamijra). ^ Apyayeta. On the strengthening or increasing(apyayanam) of the Soma-plant by sprinkling it with water before the juice is extracted, see III, 4, 3, 12 seq. Saya^/a seems to take the passage thus : ' In the same way as the Soma would make strong (? or become strong), so also the sannayyam 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 tlie sannayya, as it is now practised by priests in Western India, is thus described by Haug (Ait. Br. II, p. I KANDA, 6 ADHYAYA, 4 BRAHMAiVA, II. I 79 10. In reference to this point they say, ' One who has not performed the Soma-sacrifice\ must not offer the Sannayya; for, indeed, the Sannayya is (of the same significance as) a Soma Hbation, and the latter is not permitted to one who is not a Soma- sacrificer : hence he who has not performed the Soma-sacrifice, must not offer the Sannayya.' 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 (apyayana, viz. the Sannayya)!' '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 Ganga, Yamuna, and Sarasvati, 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 Puroc/a^a. Only he who has already performed the Agnish/oma is allowed to sacrifice the Sannayya at the Dar^apiir^ima ish/i. (Oral information.)' In Va^. S. I, 4 {Sat. Br. I, 7, i, 17 ; Katy. IV, 2, 25, 26) the names of the three cows are given as Vijvayu, Vijvakarman, and Vijvadhayus, unless these are intended merely for epithets or mystic names. Cf. p. 188 note; Weber, Ind. Stud. IX, 232.
3tion.)' In Va^. S. I, 4 {Sat. Br. I, 7, i, 17 ; Katy. IV, 2, 25, 26) the names of the three cows are given as Vijvayu, Vijvakarman, and Vijvadhayus, 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. ' Thus Taitt. S. II, 5, 5, i- ^ Atrantarewa ; atra vishaye antare«a madhye, Sayawa ; ? wiihm this our range of hearing ; or, in the course of the present ceremony. N 2 l80 ^ATAPATHA-BRAHMAiVA. him, and therefore even one who has not performed the Soma-sacrifice, may offer the Sannayya. 12. The full-moon oblation, assuredly, belongs to the Vmra-slayer, for by means of it Indra slew Vr/tra ; and this new-moon oblation also represents the slaying of VHtra, since they prepared that invi- gorating draught for him who had slain Vr/tra. 13. An offering in honour of the Vmra-slayer, then, is the full-moon sacrifice. Vr/tra, 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. 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. How- ever, he is not now offering Soma, but he is offering milk (i.e. the Sannayya), and that (milk) becomes king Soma^ (in yonder world) : ' 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 BRAHMAiVA, 1 8. 181 15.
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.
1tly to the Sannayya. In consequence of the struggle with Vr/tra, Indra lost his energy, which fell to the earth and produced plants and shrubs. He thereupon complained to Pra^apati, who bade the catde collect (sam-ni) it again by browsing the plants and shrubs. It was then milked out from them, and as the milk did not agree with Indra, it was boiled, and as it still did not satisfy Indra, it was mixed with sour milk. * Na mayi irayate, literally 'it does not stay in me' = na tish///ati, na satmyam bha^ate, Sayawa. The author here (as in I, 8, r, 17) connects, or confounds, the verb i-ri with ira, 'to cook, make done,' — hence, ' it does not boil in me ; ' the milk being warm, or, as it were, boiled, when it comes from the cow, see II, 2, 4, 15. Hence also boiled milk is mixed with the Soma. [12] N I yS ^ATAPATHA-BRAHMAiVA. nevertheless, declare it to be (two) different (sub- stances). Since he said 'it satiates (dhi) me,' there- fore it is sour milk (dadhi); and since they made it agree (sri) with him with boiled milk (or, by boiling), therefore it is (fresh) boiled milk (srits)'^. 9. In the same way as the Soma stalk becomes strong^ (by being touched or sprinkled with water), so he (Indra) became strong (by the Soma being mixed with boiled milk) and overcame that evil, the jaundiced Such is likewise the significance of the new-moon ceremony (and the Sannayya, or libation of sweet and sour milk offered to Indra thereat); and verily he who, knowing this, mixes (sweet and sour milk at the new-moon sacrifice) in like manner increases in offspring and cattle, and overcomes evil : let him therefore mix together (sweet and sour milk)^ ^ The author here endeavours to estabhsh some connection between the Sannayya (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. Sayawa 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 (nitamijra). ^ Apyayeta. On the strengthening or increasing(apyayanam) of the Soma-plant by sprinkling it with water before the juice is extracted, see III, 4, 3, 12 seq.
2and for the third (or evening) libation with sour milk that is partly changed into butter (nitamijra). ^ Apyayeta. On the strengthening or increasing(apyayanam) of the Soma-plant by sprinkling it with water before the juice is extracted, see III, 4, 3, 12 seq. Saya^/a seems to take the passage thus : ' In the same way as the Soma would make strong (? or become strong), so also the sannayyam 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 tlie sannayya, as it is now practised by priests in Western India, is thus described by Haug (Ait. Br. II, p. I KANDA, 6 ADHYAYA, 4 BRAHMAiVA, II. I 79 10. In reference to this point they say, ' One who has not performed the Soma-sacrifice\ must not offer the Sannayya; for, indeed, the Sannayya is (of the same significance as) a Soma Hbation, and the latter is not permitted to one who is not a Soma- sacrificer : hence he who has not performed the Soma-sacrifice, must not offer the Sannayya.' 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 (apyayana, viz. the Sannayya)!' '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 Ganga, Yamuna, and Sarasvati, 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 Puroc/a^a. Only he who has already performed the Agnish/oma is allowed to sacrifice the Sannayya at the Dar^apiir^ima ish/i. (Oral information.)' In Va^. S. I, 4 {Sat. Br. I, 7, i, 17 ; Katy. IV, 2, 25, 26) the names of the three cows are given as Vijvayu, Vijvakarman, and Vijvadhayus, unless these are intended merely for epithets or mystic names. Cf. p. 188 note; Weber, Ind. Stud. IX, 232.
3tion.)' In Va^. S. I, 4 {Sat. Br. I, 7, i, 17 ; Katy. IV, 2, 25, 26) the names of the three cows are given as Vijvayu, Vijvakarman, and Vijvadhayus, 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. ' Thus Taitt. S. II, 5, 5, i- ^ Atrantarewa ; atra vishaye antare«a madhye, Sayawa ; ? wiihm this our range of hearing ; or, in the course of the present ceremony. N 2 l80 ^ATAPATHA-BRAHMAiVA. him, and therefore even one who has not performed the Soma-sacrifice, may offer the Sannayya. 12. The full-moon oblation, assuredly, belongs to the Vmra-slayer, for by means of it Indra slew Vr/tra ; and this new-moon oblation also represents the slaying of VHtra, since they prepared that invi- gorating draught for him who had slain Vr/tra. 13. An offering in honour of the Vmra-slayer, then, is the full-moon sacrifice. Vr/tra, 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. 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. How- ever, he is not now offering Soma, but he is offering milk (i.e. the Sannayya), and that (milk) becomes king Soma^ (in yonder world) : ' 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 BRAHMAiVA, 1 8. 181 15.
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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