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178
SATAPATHA-BRAHMANA.
nevertheless, declare it to be (two) different (substances). Since he said 'it satiates (dhi) me,' therefore 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 (srita)1.
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 jaundice. Such is likewise the significance of the new-moon ceremony (and the Sânnâyya, 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).
1 The author here endeavours to establish some connection between the Sânnâyya (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. Sâyana 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 (nîtamisra).
Apyâyeta. On the strengthening or increasing (âpy â yanam) of the Soma-plant by sprinkling it with water before the juice is extracted, see III, 4, 3, 12 seq. Sâyana seems to take the passage thus: 'In the same way as the Soma would make strong (? or become strong), so also the sânnâyyam 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 sânnâyya, as it is now practised by priests in Western India, is thus described by Haug (Ait. Br. II, p.
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