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II KÂNDA, 4 ADHYAYA, 4 BRÂHMANA, 21.
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produced from that seed. Now as to why that oblation of curds (payasyâ) to Mitra and Varuna is here exactly analogous (to the Sânnayya offered at new moon).
20. The new moon doubtless is entitled to the Sânnayya : 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 being born from the oblations, he is visible in the western (sky).
21. It is through union that he produces him: the curds (payasyâ, fem.) are female, and the whey is seed. Now what is produced by union is (produced) 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 Kânva text has: Now as to why the oblation of curds is here made exactly analogous (at the full and newmoon ceremonies).' Perhaps it may also refer to the exact correspondence of the offering of curds to Mitra and Varuna at new moon and at the Soma-sacrifice.
• At the new-moon offering of the Dâkshâyana, the sânnayya or payasyâ offered to Mitra and Varuna is prepared in the ordinary way (as at the new-moon ceremony), by fresh (boiled or unboiled) milk being added to the sour milk of the preceding night's milking. At the sull-moon offering, on the other hand, the sour and sweet milk remain separate, and constitute two different havis, or sacrificial dishes, dedicated to Indra. The terms san-ni ("to bring together ') and sân nâyya are here likewise applied to the offering of the separate substances.
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