Fourth Brahmana

1In the beginning Pragâpati, being desirous of offspring, sacrificed with this sacrifice: ‘May I abound in offspring and cattle; may I obtain prosperity; may I become glorious; may I become an eater of food!’ so he thought.
2Now he was indeed Daksha: and because he sacrificed in the beginning with this sacrifice, it is called Dâkshâyana-sacrifice. Some, however, call it the Vasishtha-sacrifice; for he (Pragâpati) is indeed vasishtha (the best) , and after him they call it. He sacrificed with that sacrifice; and what race, what prosperity of Pragâpati was then produced through his performing that sacrifice, that same race he procreates, that same prosperity he obtains, whosoever, knowing this, performs that sacrifice: let him therefore perform that sacrifice.
3Now that same sacrifice was afterwards performed by Pratîdarsa Svaikna; and he indeed was an authority to those who emulated him. An authority, therefore, he will become, whosoever, knowing this, performs that sacrifice: let him, therefore, perform that sacrifice.
4Him Suplan Sârñgaya approached for the sake of sanctity; and accordingly he was taught that sacrifice and another ; and having learnt it he went back to the Sriñgayas. Now they knew that he was coming to them after studying the sacrifice for their sake. They said, ‘Verily, with the gods (saha devaih) he has come to us who has come after studying the sacrifice:’ thus he (was called) Sahadeva Sârñgaya; and even now the saying is, ‘Lo, Suplan has taken another name!’ He performed that sacrifice; and what race and prosperity of the Sriñgayas was then produced through his performing that sacrifice, that same race he procreates, that same prosperity he obtains, whosoever, knowing this, performs that sacrifice: let him, therefore, perform that sacrifice.
5That same sacrifice was afterwards performed by Devabhâga Srautarsha. He was Purohita both to the Kurus and the Sriñgayas. Now a very high position (is held by him) who is the Purohita of one kingdom: how much higher, then, is the position (of one) who (is the Purohita) of two (kingdoms). A very high position accordingly he obtains, whosoever, knowing this, performs that sacrifice: let him, therefore, perform that sacrifice.
6That same sacrifice was afterwards performed by Daksha Pârvati; and even to this day these (descendants of his) the Dâkshâyanas are possessed of the royal dignity: royal dignity he, therefore, here obtains, whosoever, knowing this, performs that sacrifice: let him, therefore, perform that sacrifice. Day by day there is one cake : thereby Fortune (srî) is (wedded) to him without a rival wife and undisturbed. 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.
7Now when , 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.
8And on the morrow there are Agni’s cake and Indra’s Sânnâyya , these are two deities, and two means a pair, so that a productive pair is thereby obtained.
9Again 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.
10Then on the morrow there are Agni’s cake and Mitra and Varuna’s curds. Now Agni’s cake (is offered), for the sole purpose that it may not forsake the sacrifice. Then those two, Mitra and Varuna, 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.
11And 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).
12And on the morrow there are Agni’s cake and Indra’s Sânnâyya. 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 Sânnâyya is for him the mid-day libation, for the mid-day libation is indeed sacred to Indra.
13And 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.
14And on the morrow there are Agni’s cake and Mitra and Varuna’s curds. Now Agni’s cake is (offered) for the sole purpose that it should not forsake the sacrifice and that dish of curds (payasyâ) is to him the same as that barren cow, the anûbandhyâ, which has to be slaughtered for Mitra and Varuna (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.
15And again when, at full moon, he offers the Agni-Soma (cake) on the first day, it was by that (offering) that Indra slew Vritra; 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 Sânnâyya is (the oblation) of the new moon (amâ-vâsyâ) , and the new moon means being far away: to him who had slain Vritra this was forthwith (offered), and him they regaled with that draught. He therefore who, knowing this, prepares the Sânnâyya at full moon, forthwith 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.
16And 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, prepares the Sânnâyya at full moon, renders his offering palatable to the gods, and his offering is palatable to the gods.
17And 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.
18And on the morrow there is Agni’s cake and Mitra and Varuna’s curds. Now Agni’s cake is (offered) for the sole purpose that it may not forsake the sacrifice. Mitra and Varuna, on the other hand, are the two half-moons: the waxing 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.
19In that same night Mitra implants seed in Varuna, and when it (the moon) wanes, then it is produced from that seed. Now as to why that oblation of curds (payasyâ) to Mitra and Varuna is here exactly analogous (to the Sânnâyya offered at new moon).
20The new moon doubtless is entitled to the Sânnâyya: 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).
21It 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.
22He then offers the whey to the (divine) Coursers. Now the Coursers are the seasons, and the whey is seed: and thus the seed is cast properly, and the seasons bring forth the seed so cast in the form of these creatures. This is why he offers the whey to the Coursers.
23He offers, as it were, behind the sacrifice: for it is from behind that the male approaches and impregnates the female. He first offers in the east. With ‘O Agni, accept…!’ he repeats the Vashat, this is in lieu of the Svishtakrit; and (the latter) he offers in the east.
24He then sprinkles (the whey) in the several quarters, with the texts, ‘The quarters! The fore-quarters (pra-dis)! The by-quarters (â-dis)! The intermediate quarters (vi-dis)! The upper quarters (ud-dis)! To the quarters, Svâhâ !’ Five are the quarters, and five the seasons: he thus effects a union between the quarters and the seasons .
25Five partake of that (whey remaining in the spoon), viz. the Hotri, the Adhvaryu, the Brahman, the Âgnîdhra, and the Sacrificer; for five are the seasons, so that the characteristic nature of the seasons is thereby obtained; and the seed that is cast is firmly implanted in the seasons. The sacrificer partakes of it first, thinking, ‘May I first obtain seed!’ But also last (he partakes of it), thinking, ‘May seed remain in me last of all!’ By saying, ‘Invited, invite thou!’ they make it (the whey to resemble) the Soma.