[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Vedic Literature](https://indike.org/pramana/in.veda) › [Brāhmaṇas (ritual exegesis)](https://indike.org/pramana/in.veda.brahmana) › [Shatapatha Brahmana](https://indike.org/pramana/in.veda.brahmana.satapatha) › 2.1.2 # Shatapatha Brahmana 2.1.2 Śatapathabrāhmaṇa 2.1.2 - **Language:** Sanskrit ### [2.1.2.1](https://indike.org/pramana/in.veda.brahmana.satapatha.2.1.2.1) kṛttikāsvagnī ādadhīta | etā vā agninakṣatraṃ yatkṛttikāstadvai saloma yo 'gninakṣatre 'gnī ādadhātai tasmātkṛttikāsvādadhīta > He may set up the two fires under the Krittikâs; for they, the Krittikâs, are doubtless Agni's asterism, so that if he sets up his fires under Agni's asterism, (he will bring about) a correspondence (between his fires and the asterism): for this reason he may set up his fires under the Krittikâs. > — Julius Eggeling 1882, The Satapatha-Brahmana according to the Text of the Mâdhyandina School (SBE 12, 26, 41, 43, 44) ### [2.1.2.2](https://indike.org/pramana/in.veda.brahmana.satapatha.2.1.2.2) ekaṃ dve trīṇi | catvārīti vā anyāni nakṣatrāṇyathaitā eva bhūyiṣṭhā yatkṛttikāstadbhūmānamevaitadupaiti tasmātkṛttikāsvādadhīta > Moreover, the other lunar asterisms (consist of) one, two, three or four (stars), so that the Krittikâs are the most numerous (of asterisms): hence he thereby obtains an abundance. For this reason he may set up his fires under the Krittikâs. > — Julius Eggeling 1882, The Satapatha-Brahmana according to the Text of the Mâdhyandina School (SBE 12, 26, 41, 43, 44) ### [2.1.2.3](https://indike.org/pramana/in.veda.brahmana.satapatha.2.1.2.3) etā ha vai prācyai diśo na cyavante | sarvāṇi ha vā anyāni nakṣatrāṇi prācyai diśaścyavante tatprācyāmevāsyaitaddiśyāhitau bhavatastasmātkṛttikāsvādadhīta > And again, they do not move away from the eastern quarter, whilst the other asterisms do move from the eastern quarter. Thus his (two fires) are established in the eastern quarter: for this reason he may set up his fires under the Krittikâs. > — Julius Eggeling 1882, The Satapatha-Brahmana according to the Text of the Mâdhyandina School (SBE 12, 26, 41, 43, 44) ### [2.1.2.4](https://indike.org/pramana/in.veda.brahmana.satapatha.2.1.2.4) atha yasmānna kṛttikāsvādadhīta | ṛkṣāṇāṃ ha vā etā agre patnya āsuḥ saptarṣīnu ha sma vai purarkṣā ityācakṣate tā mithunena vyārdhyantāmī hyuttarāhi saptarṣaya udyanti pura etā aśamiva vai tadyo mithunena vyṛddhaḥ sa nenmithunena vyṛdhyā iti tasmānna kṛttikāsvādadhīta > On the other hand (it is argued) why he should not set up the fires under the Krittikâs. Originally, namely, the latter were the wives of the Bears (riksha); for the seven Rishis were in former times called the Rikshas (bears). They were, however, precluded from intercourse (with their husbands), for the latter, the seven Rishis, rise in the north, and they (the Krittikâs) in the east. Now it is a misfortune for one to be precluded from intercourse (with his wife): he should therefore not set up his fires under the Krittikâs, lest he should thereby be precluded from intercourse. > — Julius Eggeling 1882, The Satapatha-Brahmana according to the Text of the Mâdhyandina School (SBE 12, 26, 41, 43, 44) ### [2.1.2.5](https://indike.org/pramana/in.veda.brahmana.satapatha.2.1.2.5) tadvaiva dadhīta | agnirvā etāsāṃ mithunamagninaitā mithunena samṛddhāstasmādaiva dadhīta > But he may nevertheless set up (his fire under the Krittikâs); for Agni doubtless is their mate, and it is with Agni that they have intercourse: for this reason he may set up (the fire under the Krittikâs). > — Julius Eggeling 1882, The Satapatha-Brahmana according to the Text of the Mâdhyandina School (SBE 12, 26, 41, 43, 44) ### [2.1.2.6](https://indike.org/pramana/in.veda.brahmana.satapatha.2.1.2.6) rohiṇyāmagnī ādadhīta | rohiṇyāṃ ha vai prajāpatiḥ prajākāmo 'gnī ādadhe sa prajā asṛjata tā asya prajāḥ sṛṣṭā ekarūpā upastabdhāstasthū rohiṇya ivaiva tadvai rohiṇyai rohiṇītvam bahurhaiva prajayā paśubhirbhavati ya evaṃ vidvānrohiṇyāmādhatte > He may also set up his fires under (the asterism of Rohinî. For under Rohinî it was that Pragâpati, when desirous of progeny (or creatures), set up his fires. He created beings, and the creatures produced by him remained invariable and constant, like (red) cows (rohinî): hence the cow-like nature of Rohinî. Rich in cattle and offspring therefore he becomes whosoever, knowing this, sets up his fires under Rohinî. > — Julius Eggeling 1882, The Satapatha-Brahmana according to the Text of the Mâdhyandina School (SBE 12, 26, 41, 43, 44) ### [2.1.2.7](https://indike.org/pramana/in.veda.brahmana.satapatha.2.1.2.7) rohiṇyāmu ha vai paśavaḥ | agnī ādadhire manuṣyāṇāṃ kāmaṃ rohemeti te manuṣyāṇāṃ kāmamarohanyamu haiva tatpaśavo manuṣyeṣu kāmamarohaṃstamu haiva paśuṣu kāmaṃ rohati ya evaṃ vidvānrohiṇyāmādhatte > Under Rohinî, indeed, the cattle set up their fires, thinking that they might attain to (ruh) the desire (or love) of men. They did attain to the desire of men; and whatever desire the cattle then obtained in regard to men, that same desire he obtains, in regard to cattle, whosoever, knowing this, sets up his fire under Rohinî. > — Julius Eggeling 1882, The Satapatha-Brahmana according to the Text of the Mâdhyandina School (SBE 12, 26, 41, 43, 44) ### [2.1.2.8](https://indike.org/pramana/in.veda.brahmana.satapatha.2.1.2.8) mṛgaśīrṣe 'gnī ādadhīta | etadvai prajāpateḥ śiro yanmṛgaśīrṣaṃ śrīrvai śiraḥ śrīrhi vai śirastasmādyo 'rdhasya śreṣṭho bhavatyasāvamuṣyārdhasya śira ityāhuḥ śriyaṃ ha gacati ya evaṃ vidvānmṛgaśīrṣa ādhatte > He may also set up his fires under (the asterism of) Mrigasîrsha. For Mrigasîrsha, indeed, is the head of Pragâpati; and the head (siras) means excellence (srî), for the head does indeed mean excellence: hence they say of him who is the most excellent (sreshtha) of a community, that he is the head of that community. Excellence therefore he attains whosoever, knowing this, sets up his fire under Mrigasîrsha. > — Julius Eggeling 1882, The Satapatha-Brahmana according to the Text of the Mâdhyandina School (SBE 12, 26, 41, 43, 44) ### [2.1.2.9](https://indike.org/pramana/in.veda.brahmana.satapatha.2.1.2.9) atha yasmānnā mṛgaśīrṣa ādadhīta | prajāpatervā etacarīraṃ yatra vā enaṃ tadāvedhyaṃstadiṣuṇā trikāṇḍenetyāhuḥ sa etacarīramajahādvāstu vai śarīramayajñiyaṃ nirvīryaṃ tasmānna mṛgaśīrṣa ādadhīta > On the other hand (it is argued) why one should not set up his fire under Mrigasîrsha. The latter, indeed, is Pragâpati's body. Now, when they (the gods) on that occasion pierced him with what is called 'the three-knotted arrow,' he abandoned that body, for the body is a mere relic (or dwelling, vâstu), unholy and sapless. He should therefore not set up his fires under Mrigasîrsha. > — Julius Eggeling 1882, The Satapatha-Brahmana according to the Text of the Mâdhyandina School (SBE 12, 26, 41, 43, 44) ### [2.1.2.10](https://indike.org/pramana/in.veda.brahmana.satapatha.2.1.2.10) tadvaiva dadhīta | na vā etasya devasya vāstu nāyajñiyaṃ na śarīramasti yatprajāpatestasmādaiva dadhīta punarvasvoḥ punarādheyamādadhīteti > But he may, nevertheless, set them up (under Mrigasîrsha). For, assuredly, the body of that god, Pragâpati, is neither a relic nor unholy,: he may therefore set up (his fires under Mrigasîrsha). 'Under the Punarvasû he should perform the Punarâdheya,' thus (it is prescribed). > — Julius Eggeling 1882, The Satapatha-Brahmana according to the Text of the Mâdhyandina School (SBE 12, 26, 41, 43, 44) ### [2.1.2.11](https://indike.org/pramana/in.veda.brahmana.satapatha.2.1.2.11) phalgunīṣvagnī ādadhīta | etā vā indranakṣatraṃ yatphalgunyo 'pyasya pratināmnyo 'rjuno ha vai nāmendro yadasya guhyaṃ nāmārjunyo vai nāmaitāstā etatparo 'kṣamācakṣate phalgunya iti ko hyetasyārhati guhyaṃ nāma grahītumindro vai yajamānastatsva evaitannakṣatre 'gnī ādhatta indro yajñasya devataiteno hāsyaitatsendramagnyodheyaṃ bhavati pūrvayorādadhīta purastātkraturhaivāsme bhavatyuttarayorādadhīta śvaḥśreyasaṃ haivāsmā uttarāvadbhavati > He may also set up his fires under the Phalgunîs. They, the Phalgunîs, are Indra's asterism, and even correspond to him in name; for indeed Indra is also called Arguna, this being his mystic name; and they (the Phalgunîs) are also called Argunîs. Hence he overtly calls them Phalgunîs, for who dares to use his (the god's) mystic name? Moreover, the sacrificer himself is Indra, so that he in that case sets up his fires under his own asterism. Indra is the deity of the sacrifice; and accordingly his Agnyâdheya is thereby brought into relation with Indra. He may set up the fires under the first (Pûrva-phalgunîs)--whereby an advancing (successful) sacrifice accrues to him; or he may set them up under the second (Uttara-phalgunîs)--whereby a progressive (uttarâvat) improvement accrues to him. > — Julius Eggeling 1882, The Satapatha-Brahmana according to the Text of the Mâdhyandina School (SBE 12, 26, 41, 43, 44) ### [2.1.2.12](https://indike.org/pramana/in.veda.brahmana.satapatha.2.1.2.12) haste 'gnīy ādadhīta | ya icetpra me dīyeteti tadvā anuṣṭhyā yaddhastena pradīyate pra haivāsmai dīyate > Let him set up his fires under the asterism Hasta, whosoever should wish that (presents) should be offered him: then indeed (that will take place) forthwith; for whatever is offered with the hand (hasta), that indeed is given to him. > — Julius Eggeling 1882, The Satapatha-Brahmana according to the Text of the Mâdhyandina School (SBE 12, 26, 41, 43, 44) ### [2.1.2.13](https://indike.org/pramana/in.veda.brahmana.satapatha.2.1.2.13) citrāyāmagnī ādadhīta | devāśca vā asurāścobhaye prājāpatyāḥ paspṛdhire ta ubhaya evāmuṃ lokaṃ samārurukṣāṃ cakrurdivameva tato 'surā rauhiṇamityagniṃ cikyire 'nenāmuṃ lokaṃ samārokṣyāma iti > He may also set up his fires under Kitrâ. Now the gods and the Asuras, both of them sprung from Pragâpati, were contending for superiority. Both parties were desirous of rising to yonder world, the sky. The Asuras then constructed the fire (altar) called rauhina (fit to ascend by), thinking, 'Thereby we shall ascend (â-ruh) to the sky.' > — Julius Eggeling 1882, The Satapatha-Brahmana according to the Text of the Mâdhyandina School (SBE 12, 26, 41, 43, 44) ### [2.1.2.14](https://indike.org/pramana/in.veda.brahmana.satapatha.2.1.2.14) indro ha vā īkṣāṃ cakre | imaṃ cedvā ime cinvate tata eva no 'bhibhavantīti sa brāhmaṇo bruvāṇa ekeṣṭakāṃ prabadhyeyāya > Indra then considered, 'If they construct that (fire-altar), they will certainly prevail over us.' He secured a brick and proceeded thither, passing himself off for a Brâhman. > — Julius Eggeling 1882, The Satapatha-Brahmana according to the Text of the Mâdhyandina School (SBE 12, 26, 41, 43, 44) ### [2.1.2.15](https://indike.org/pramana/in.veda.brahmana.satapatha.2.1.2.15) sa hovāca | hantāhamimāmapyupadadhā iti tatheti tāmupādhatta teṣāmalpakādevāgnirasaṃcita āsa > 'Hark ye!' he said, 'I, too, will put on this (brick) for myself!' 'Very well,' they replied. He put it on. That fire (altar) of theirs wanted but very little to be completely built up,-- > — Julius Eggeling 1882, The Satapatha-Brahmana according to the Text of the Mâdhyandina School (SBE 12, 26, 41, 43, 44) ### [2.1.2.16](https://indike.org/pramana/in.veda.brahmana.satapatha.2.1.2.16) atha hovāca | anvā ahaṃ tāṃ dāsye yā mameheti tāmabhipadyābabarha tasyāmāvṛḍhāyāmagnirvyavaśaśādāgnervyavaśādamanvasurā vyavaśeduḥ sa tā eveṣṭhkā vajrān kṛtvā grīvāḥ praciceda > When he said, 'I shall take back this (brick) which belongs to me.' He took hold of it and pulled it out; and on its being pulled out, the fire-altar fell down; and along with the falling fire-altar the Asuras fell down. He then converted those bricks into thunderbolts and clove the (Asuras') necks. > — Julius Eggeling 1882, The Satapatha-Brahmana according to the Text of the Mâdhyandina School (SBE 12, 26, 41, 43, 44) ### [2.1.2.17](https://indike.org/pramana/in.veda.brahmana.satapatha.2.1.2.17) ta ha devāḥ sametyocuḥ | citra vā abhūma ya iyataḥ sapatnānavadhiṣmeti tadvai citrāyai citrātvaṃ citraṃ ha bhavati hanti sapatnānhanti dviṣantaṃ bhrātṛvyaṃ ya evaṃ vidvāṃścitrāyāmādhatte tasmādetatkṣatriya eva nakṣatramupertsejjighāṃsatīva hyeṣa sapatnānvīva jigīṣate > Thereupon the gods assembled and said, 'Wonderfully (kitram) indeed it has fared with us who have slain so many enemies!' Hence the wonderful nature (kitrâtva) of the asterism Kitrâ; and verily wonderfully it fares with him, and he slays his rivals, his spiteful enemy, whosoever, knowing this, sets up his fires under Kitrâ. A Kshatriya, therefore, should especially desire to take advantage of this asterism; since such a one is anxious to strike, to vanquish his enemies. > — Julius Eggeling 1882, The Satapatha-Brahmana according to the Text of the Mâdhyandina School (SBE 12, 26, 41, 43, 44) ### [2.1.2.18](https://indike.org/pramana/in.veda.brahmana.satapatha.2.1.2.18) nānā ha vā etānyagre kṣatrāṇyāsuḥ | yathaivāsau sūrya evaṃ teṣāmeṣa udyanneva vīryaṃ kṣatramādatta tasmādādityo nāma yadeṣāṃ vīryaṃ kṣatramādatta > Originally these (nakshatras) were so many different powers (kshatra), just as that sun yonder. But as soon as he rose, he took from them (â-dâ) their energy, their power; therefore he (the sun) is called Âditya, because he took from them their energy, their power. > — Julius Eggeling 1882, The Satapatha-Brahmana according to the Text of the Mâdhyandina School (SBE 12, 26, 41, 43, 44) ### [2.1.2.19](https://indike.org/pramana/in.veda.brahmana.satapatha.2.1.2.19) te ha devā ūcuḥ | yāni vai tāni kṣatrāṇyabhūvanna vai tāni kṣatrāṇyabhūvanniti tadvai nakṣatrāṇāṃ nakṣatratvaṃ tasmādu sūryanakṣatra eva syādeṣa hyeṣāṃ vīryaṃ kṣatramādatta yadyu nakṣatrakāmaḥ syādetadvā anaparāddhaṃ nakṣatraṃ yatsūryaḥ sa etenaiva puṇyāhena yadeteṣāṃ nakṣatrāṇāṃ kāmayeta tadupertsettasmādu sūryanakṣatra eva syāt > The gods then said, 'They who have been powers, shall no longer (na) be powers (kshatra)!' Hence the powerlessness (na-kshatratvam) of the nakshatras. For this reason also one need only take the sun for one's nakshatra (star), since he took away from them their energy, their power. But if he (the sacrificer) should nevertheless be desirous of having a nakshatra (under which to set up his fires), then assuredly that sun is a faultless nakshatra for him; and through that auspicious day (marked by the rising and setting of the sun) he should endeavour to obtain the benefits of whichever of those asterisms he might desire. Let him therefore take the sun alone for his nakshatra. > — Julius Eggeling 1882, The Satapatha-Brahmana according to the Text of the Mâdhyandina School (SBE 12, 26, 41, 43, 44) ## Translations (1) - [The Satapatha-Brahmana according to the Text of the Mâdhyandina School (SBE 12, 26, 41, 43, 44)](https://indike.org/pramana/in.veda.brahmana.satapatha*madhyandina~en-eggeling.2.1.2.1) — Julius Eggeling 1882, English ## Commentaries (2) - [Śatapathabrāhmaṇabhāṣya (Harisvāmin)](https://indike.org/pramana/in.veda.brahmana.satapatha*madhyandina!harisvamin) — Harisvāmin, Sanskrit - [Śatapathabrāhmaṇabhāṣya (Sāyaṇa)](https://indike.org/pramana/in.veda.brahmana.satapatha*madhyandina!sayana) — Sāyaṇa, Sanskrit ## Discussed in (18) - [Vedic Index of Names and Subjects](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.613) — Macdonell & Keith 1912, English - [History of Dharmaśāstra (Ancient and Mediaeval Religious and Civil Law in India)](https://indike.org/pramana/ins.polity.kane-1930.v6.c82.152) — Kane 1930, English - [The Religion and Philosophy of the Veda and Upanishads](https://indike.org/pramana/ins.religion.keith-1925.v1.c9.36) — Keith 1925, English - [Bhāratīya Jyotiḥśāstra (History of Indian Astronomy), translated by R. V. Vaidya](https://indike.org/pramana/ins.science.dikshit-1896.v1.c6.s5.t1.4) — Dīkṣita & Vaidya 1896, English - [The Religions of India](https://indike.org/pramana/ins.religion.hopkins-1895.c15.46) — Hopkins 1895, English - [Altindische Grammatik](https://indike.org/pramana/ins.literature.wackernagel-1896.v4.c15.s2.t3.15) — Wackernagel & Debrunner 1896, German - [A Vedic Concordance](https://indike.org/pramana/ins.reference.bloomfield-1906.c6.2279) — Bloomfield 1906, English - [A History of Indian Literature](https://indike.org/pramana/ins.literature.winternitz-1927.v1.c8.s13.20) — Winternitz 1927, English - [Die Kosmographie der Inder nach den Quellen dargestellt](https://indike.org/pramana/ins.geography.kirfel-1920.c7.s1.t10.18) — Kirfel 1920, German - [The Orion, or Researches into the Antiquity of the Vedas](https://indike.org/pramana/ins.literature.tilak-1893.c9.4) — Tilak 1893, English - [Geschichte der indischen Litteratur](https://indike.org/pramana/ins.literature.winternitz-1905.v1.c8.s7.142) — Winternitz 1905, German - [India as Known to Pāṇini: A Study of the Cultural Material in the Ashṭādhyāyī](https://indike.org/pramana/ins.general.agrawala-1953.c8.s14.26) — Agrawala 1953, English - [Die Hymnen des Rigveda, Bd. I: Metrische und textgeschichtliche Prolegomena](https://indike.org/pramana/ins.literature.oldenberg-1888.c6.168) — Oldenberg 1888, German - [The History of Indian Literature](https://indike.org/pramana/ins.literature.weber-1878.c8.324) — Weber 1852, English - [Vedic Mythology](https://indike.org/pramana/ins.religion.macdonell-1897.c6.s5.4) — Macdonell 1897, English - [The Astronomical Observatories of Jai Singh](https://indike.org/pramana/ins.science.kaye-1918.c15.s1.t1.9) — Kaye 1918, English - [The Arctic Home in the Vedas](https://indike.org/pramana/ins.literature.tilak-1903.c6.7) — Tilak 1903, English - [Spiritual Authority and Temporal Power in the Indian Theory of Government](https://indike.org/pramana/ins.polity.coomaraswamy-1942.c2.s1.8) — Coomaraswamy 1942, English --- Source: [https://indike.org/pramana/in.veda.brahmana.satapatha.2.1.2](https://indike.org/pramana/in.veda.brahmana.satapatha.2.1.2) · Pramāṇa