[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) › [Śatapatha Brāhmaṇa ("of a hundred paths")](https://indike.org/pramana/in.veda.brahmana.satapatha) › 2.4 # Śatapatha Brāhmaṇa ("of a hundred paths") 2.4 Śatapathabrāhmaṇa 2.4 - **Language:** Sanskrit ## Contents - [2.4.1](https://indike.org/pramana/in.veda.brahmana.satapatha.2.4.1) — 14 parts - [2.4.2](https://indike.org/pramana/in.veda.brahmana.satapatha.2.4.2) — 24 parts - [2.4.3](https://indike.org/pramana/in.veda.brahmana.satapatha.2.4.3) — 14 parts - [2.4.4](https://indike.org/pramana/in.veda.brahmana.satapatha.2.4.4) — 24 parts ### [2.4.1.1](https://indike.org/pramana/in.veda.brahmana.satapatha.2.4.1.1) atha hute 'gnihotra upatiṣṭhate | bhūrbhuvaḥ svariti tatsatyenaivaitadvācaṃ samardhayati yadāha bhūrbhuvaḥ svariti tayā samṛddhayāśiṣamāśāste supoṣaḥ poṣairiti tatpuṣṭimāśāste > Now after the performance of the Agnihotra he (optionally).approaches the fires with (Vâg. S. III, 37), 'Earth! ether! sky!' In saying 'Earth! ether! sky!' he renders his speech auspicious by means of the truth, and with that (speech) thus rendered propitious he invokes a blessing:--'May I be well supplied with offspring!' whereby he prays for offspring; '--well supplied with men!' whereby he prays for men (heroes); '--well supplied with viands!' whereby he prays for prosperity. > — Julius Eggeling 1882, The Satapatha-Brahmana according to the Text of the Mâdhyandina School (SBE 12, 26, 41, 43, 44) ### [2.4.1.2](https://indike.org/pramana/in.veda.brahmana.satapatha.2.4.1.2) yadvā ado dīrghamagnyupasthānam | āśīreva sāśīriyaṃ tadetāvataivaitatsarvamāpnoti tasmādetenaivopatiṣṭhetaitena nveva vayamupacarāma iti ha smāhāsuriḥ > That long (form of) fire-worship is a prayer for blessing, and so is this (short) one a prayer for blessing: hence even with this much he obtains all, and he may therefore worship the fires with it. 'Therewith, indeed, we perform,' so spake Âsuri. > — Julius Eggeling 1882, The Satapatha-Brahmana according to the Text of the Mâdhyandina School (SBE 12, 26, 41, 43, 44) ### [2.4.1.3](https://indike.org/pramana/in.veda.brahmana.satapatha.2.4.1.3) atha pravatsyan | gārhapatyamevāgra upatiṣṭhate 'thāhavanīyaṃ > Now, when he is about to set out on a journey, he approaches first the Gârhapatya, and thereupon the Âhavanîya. > — Julius Eggeling 1882, The Satapatha-Brahmana according to the Text of the Mâdhyandina School (SBE 12, 26, 41, 43, 44) ### [2.4.1.4](https://indike.org/pramana/in.veda.brahmana.satapatha.2.4.1.4) sa gārhapatyamupatiṣṭhate | narya prajām me pāhīti prajāyā haiṣa īṣṭe tatprajāmevāsmā etatparidadāti guptyai > The Gârhapatya he approaches with the text (Vâg. S. III, 37 b seq.), 'Thou, that art friendly to man, protect my offspring!' He (Agni Gârhapatya), truly, is the guardian of offspring; and therefore he now makes over to him his offspring for protection. > — Julius Eggeling 1882, The Satapatha-Brahmana according to the Text of the Mâdhyandina School (SBE 12, 26, 41, 43, 44) ### [2.4.1.5](https://indike.org/pramana/in.veda.brahmana.satapatha.2.4.1.5) athāhavanīyamupatiṣṭhate | śaṃsya paśūnme pāhīti paśūnāṃ haiṣa īṣṭe tatpaśūnevāsmā etatparidadāti guptyai > He then approaches the Âhavanîya, with 'Thou, that art worthy of praise, protect my cattle!' He (Agni), truly, is the guardian of cattle, and therefore he now makes over to him his cattle for protection. > — Julius Eggeling 1882, The Satapatha-Brahmana according to the Text of the Mâdhyandina School (SBE 12, 26, 41, 43, 44) ### [2.4.1.6](https://indike.org/pramana/in.veda.brahmana.satapatha.2.4.1.6) atha pra vā vrajati pra vā dhāvayati | sa yatra velām manyate tatsyanttvā vācaṃ visṛjate 'tha proṣya parekṣya yatra velām manyate tadvācaṃ yacati sa yadyapi rājāntareṇa syānnaiva tamupeyāt > Thereupon he walks or drives off; and having got as far as what he considers to be the boundary, he breaks silence. And when he returns from his journey he maintains silence from the moment he sees what he considers to be the boundary. And even though there be a king inside (one's house), one must not go to him (or any other person before one has rendered homage to the fires). > — Julius Eggeling 1882, The Satapatha-Brahmana according to the Text of the Mâdhyandina School (SBE 12, 26, 41, 43, 44) ### [2.4.1.7](https://indike.org/pramana/in.veda.brahmana.satapatha.2.4.1.7) sa āhavanīyamevāgra upatiṣṭhate | atha gārhapatyaṃ gṛhā vai gārhapatyo gṛhā vai pratiṣṭhā tadgṛheṣvevaitatpratiṣṭhāyām pratitiṣṭhati > He first approaches the Âhavanîya fire, and thereupon the Gârhapatya. The Gârhapatya doubtless is a house (grihâh), and a house is a safe resting-place: so that he thereby (finally) establishes himself in a house, that is, in a safe resting-place. > — Julius Eggeling 1882, The Satapatha-Brahmana according to the Text of the Mâdhyandina School (SBE 12, 26, 41, 43, 44) ### [2.4.1.8](https://indike.org/pramana/in.veda.brahmana.satapatha.2.4.1.8) sa āhavanīyamupatiṣṭhate | āganma viśvavedasamasmabhyaṃ vasuvittamam agne samrāḍabhi dyumnamabhi saha āyacasvetyathopaviśya tṛṇānyapalumpati > He approaches the Âhavanîya fire, with the text (Vâg. S. III, 38 seq.), 'We have approached (thee), the all-knowing, the most liberal dispenser of goods: O Agni, sovereign lord, bestow on us lustre and strength!' Having then sat down he sweeps the blades of grass (into the fire). > — Julius Eggeling 1882, The Satapatha-Brahmana according to the Text of the Mâdhyandina School (SBE 12, 26, 41, 43, 44) ### [2.4.1.9](https://indike.org/pramana/in.veda.brahmana.satapatha.2.4.1.9) atha gārhapatyamupatiṣṭhate | ayamagnirgṛhapatirgārhapatyaḥprajāyā vasuvittamaḥ agne gṛhapate 'bhi dyumnamabhi saha āyacasvetyathopaviśya tṛṇānyapalumpatyetannu japenaitena nveva bhūyiṣṭhā ivopatiṣṭhante > Thereupon he approaches the Gârhapatya, with the text, 'He, Agni Gârhapatya, is the lord of the house, the most liberal dispenser of goods to our offspring: O Agni, lord of the house, bestow on us lustre and strength!' Having then sat down, he sweeps off the blades of grass. In this way (householders) mostly approach the fires with muttered prayer. > — Julius Eggeling 1882, The Satapatha-Brahmana according to the Text of the Mâdhyandina School (SBE 12, 26, 41, 43, 44) ### [2.4.1.10](https://indike.org/pramana/in.veda.brahmana.satapatha.2.4.1.10) sa vai khalu tūṣṇīmevopatiṣṭheta | idaṃ vai yasminvasati brāhmaṇo vā rājā vā śreyānmanuṣyo nveva tameva nārhati vaktumidam me tvaṃ gopāya prāhaṃ vatsyāmītyathāsminnete śreyāṃso vasanti devā agnayaḥ ka u tānarhati vaktumidam me yūyaṃ gopāyata prāhaṃ vatsyāmīti > However, one may also approach the fires silently,--and that for this reason:--If in the place (where one lives), a Brâhman or noble--in short, a better man--resides, one dares not say to him, 'I am going on a journey, take care of this (property) of mine!' Now in this (sacrificial ground) one's betters indeed reside, viz. the divine Agnis: who, then, would dare to say to them, 'I am going on a journey, take ye care of this (property) of mine!' > — Julius Eggeling 1882, The Satapatha-Brahmana according to the Text of the Mâdhyandina School (SBE 12, 26, 41, 43, 44) ### [2.4.1.11](https://indike.org/pramana/in.veda.brahmana.satapatha.2.4.1.11) mano ha vai devā manuṣyasyājānanti | sa veda gārhapatyaḥ paridām medamupāgāditi tūṣṇīmevāhavanīyamupatiṣṭhate sa vedāhavanīyaḥ paridāṃ medamupāgāditi > The gods assuredly see through the mind of man: that (Agni) Gârhapatya therefore knows that he (the householder) now approaches in order to give himself up to him. Silently he approaches the Âhavanîya fire: that (Agni) Âhavanîya knows that he now approaches in order to give himself up to him. > — Julius Eggeling 1882, The Satapatha-Brahmana according to the Text of the Mâdhyandina School (SBE 12, 26, 41, 43, 44) ### [2.4.1.12](https://indike.org/pramana/in.veda.brahmana.satapatha.2.4.1.12) atha pra vā vrajati pra vā dhāvayati | sa yatra velo manyate tatsyanttvā vācaṃ visṛjate 'tha proṣya parekṣya yatra velām manyate tadvācaṃ yacati sa yadyapi rājāntareṇa syānnaiva tamupeyāt > Thereupon he walks or drives off; and having got as far as what he considers the boundary line, he releases his speech. And when he returns from the journey, he maintains silence from the moment he sees what he considers to be the boundary. And even though there be a king inside (one's house), one must not go to him. > — Julius Eggeling 1882, The Satapatha-Brahmana according to the Text of the Mâdhyandina School (SBE 12, 26, 41, 43, 44) ### [2.4.1.13](https://indike.org/pramana/in.veda.brahmana.satapatha.2.4.1.13) sa āhavanīyamevāgra upatiṣṭhate | atha gārhapatyaṃ tūṣṇīmevāhavanīyamupatiṣṭhate tūṣṇīmupaviśya tṛṇānyapalumpati tūṣṇīmeva gārhapatyamupatiṣṭhate tūṣṇīmupaviśya tṛṇānyapalumpati > He first approaches the Âhavanîya, and thereupon the Gârhapatya. Silently he approaches the Âhavanîya; and silently he sits down and sweeps away the grass-blades. Silently he approaches the Gârhapatya; and silently he sits down and sweeps away the grass-blades. > — Julius Eggeling 1882, The Satapatha-Brahmana according to the Text of the Mâdhyandina School (SBE 12, 26, 41, 43, 44) ### [2.4.1.14](https://indike.org/pramana/in.veda.brahmana.satapatha.2.4.1.14) athāto gṛhāṇāmevopacāraḥ | etaddha vai gṛhapateḥ proṣuṣa āgatādgṛhāḥ samuttrastā iva bhavanti kimayamiha vadiṣyati kiṃ vā kariṣyatīti sa yo ha tatra kiṃcidvadati vā karoti vā tasmādgṛhāḥ pratrasanti tasyeśvaraḥ kulaṃ vikṣobdhoratha yo ha tatra na vadati na kiṃ cana karoti taṃ gṛhā upasaṃśrayante na vā ayamihāvādīnna kiṃ canākaraditi sa yadihāpi sukruddha iva syācva eva tatastatkuryādyadvadiṣyanvā kariṣyanvā syādeṣa u gṛhāṇāmupacāraḥ > Then as to the observances in regard to (the entering of) his house. Now when a householder comes home from a journey, his house trembles greatly for fear of him, thinking, 'What will he say here? what will he do here?' It is therefore for fear of him that speaks or does anything on this occasion that the house trembles and is liable to crush his family; but him who neither speaks nor does anything, his house receives with confidence, thinking, 'He has not spoken here, he has not done anything here!' And should he be ever so angry at anything on this occasion, let him rather do on the next day whatever he might wish to say or do. This then is the observance in regard to the house. > — Julius Eggeling 1882, The Satapatha-Brahmana according to the Text of the Mâdhyandina School (SBE 12, 26, 41, 43, 44) ### [2.4.2.1](https://indike.org/pramana/in.veda.brahmana.satapatha.2.4.2.1) prajāpatiṃ vai bhūtānyupāsīdan | prajā vai bhūtāni vi no dhehi yathā jīvāmeti tato devā yajñopavītino bhūtvā dakṣiṇaṃ jānvācyopāsīdaṃstānabravīdyajño vo 'nnamamṛtatvaṃ va ūrgvaḥ sūryo vo jyotiriti > Now the living beings once approached Pragâpati--beings doubtless mean creatures--and said, 'Ordain unto us in what manner we are to live!' Thereupon the gods, being properly invested with the sacrificial cord and bending the right knee, approached him. To them he said, 'The sacrifice (shall be) your food; immortality your sap; and the sun your light!' > — Julius Eggeling 1882, The Satapatha-Brahmana according to the Text of the Mâdhyandina School (SBE 12, 26, 41, 43, 44) ### [2.4.2.2](https://indike.org/pramana/in.veda.brahmana.satapatha.2.4.2.2) athainam pitaraḥ | prācīnāvītinaḥ savyaṃ jānvācyopāsīdaṃstānabravīnmāsimāsi vo 'śanaṃ svadhā vo manojavīvaścandramā vo jyotiriti > Then the fathers approached, wearing the cord on the right shoulder, and bending the left knee. To them he said, 'Your eating (shall be) monthly; your cordial (svadhâ) your swiftness of thought; and the moon your light!' > — Julius Eggeling 1882, The Satapatha-Brahmana according to the Text of the Mâdhyandina School (SBE 12, 26, 41, 43, 44) ### [2.4.2.3](https://indike.org/pramana/in.veda.brahmana.satapatha.2.4.2.3) athainam manuṣyāḥ | prāvṛtā upasthaṃ kṛtvopāsīdaṃstānabravītsāyam prātarvo 'śanam prajā vo mṛtyurvo 'gnirvo jyotiriti > Then the men approached him, clothed and bending their bodies. To them he said, 'Your eating (shall be) in the evening and in the morning; your offspring your death; and the fire (Agni) your light!' > — Julius Eggeling 1882, The Satapatha-Brahmana according to the Text of the Mâdhyandina School (SBE 12, 26, 41, 43, 44) ### [2.4.2.4](https://indike.org/pramana/in.veda.brahmana.satapatha.2.4.2.4) athainam paśava upāsīdan | tebhyaḥ svaiṣameva cakāra yadaiva yūyaṃ kadā ca labhādhvai yadi kāle yadyanākāle 'thaivāśnātheti tasmādete yadaiva kadā ca labhante yadi kāle yadyanākāle 'thaivāśnanti > Then the beasts approached him. To them he granted their own choice, saying, 'Whensoever ye shall find anything, whether in season or out of season, ye shall eat it!' Hence whenever they find anything, whether in season or out of season, they eat it. > — Julius Eggeling 1882, The Satapatha-Brahmana according to the Text of the Mâdhyandina School (SBE 12, 26, 41, 43, 44) ### [2.4.2.5](https://indike.org/pramana/in.veda.brahmana.satapatha.2.4.2.5) atha hainaṃ śaśvadapyasurā upasedurityāhuḥ | tebhyastamaśca māyāṃ ca pradadāvastyahaivāsuramāyetīva parābhūtā ha tveva tāḥ prajāstā imāḥ prajāstathaivopajīvanti yathaivābhyaḥ prajāpatirvyadadhāt > Thereupon--so they say--the Asuras also straightway approached him. To them he gave darkness (tamas) and illusion (mâyâ): for there is indeed what is called the illusion of the Asuras. Those creatures, it is true, have perished; but creatures still subsist here in the very manner which Pragâpati ordained unto them. > — Julius Eggeling 1882, The Satapatha-Brahmana according to the Text of the Mâdhyandina School (SBE 12, 26, 41, 43, 44) ### [2.4.2.6](https://indike.org/pramana/in.veda.brahmana.satapatha.2.4.2.6) naiva devā atikrāmanti | na pitaro na paśavo manuṣyā evaike 'tikrāmanti tasmādyo manuṣyāṇām medyatyaśubhe medyati vihūrcati hi na hyayanāya cana bhavatyanṛtaṃ hi kṛtvā medyati tasmādu sāyamprātarāśyeva syātsa yo haivaṃ vidvāntsāyamprātarāśī bhavati sarvaṃ haivāyureti yadu ha kiṃ ca vācā vyāharati tadu haiva bhavatyetaddhi devasatyaṃ gopāyati taddhaitattejo nāma brāhmaṇaṃ ya etasya vrataṃ śaknoti caritum > Neither the gods, nor the fathers, nor beasts transgress (this ordinance); some of the men alone transgress it. Hence whatever man grows fat; he grows fat in unrighteousness, since he totters and is unable to walk because of his having grown fat by doing wrong. One should therefore eat only in the evening and morning; and whosoever, knowing this, eats only in the evening and morning, reaches the full measure of life; and whatever he speaks, that is (true); because he observes that divine truth. For, verily, that is Brâhmanic lustre (tegas), when one knows to keep His (Pragâpati's) law. > — Julius Eggeling 1882, The Satapatha-Brahmana according to the Text of the Mâdhyandina School (SBE 12, 26, 41, 43, 44) ### [2.4.2.7](https://indike.org/pramana/in.veda.brahmana.satapatha.2.4.2.7) tadvā etat | māsi māsyeva pitṛbhyo dadato yadaivaiṣa na purastānna paścāddadṛśe 'thaibhyo dadātyeṣa vai somo rājā devānāmannaṃ yaccandramāḥ sa etāṃ rātriṃ kṣīyate tasminkṣīṇe dadāti tathaibhyo samadaṃ karotyatha yadakṣīṇe dadyātsamadaṃ ha kuryāddevebhyaśca pitṛbhyaśca tasmādyadaivaiṣa na purastānna paścāddadṛśe 'thaibhyo dadāti > Now that (lustre) indeed belongs to him who presents (food) to the fathers once a month. When that (moon) is not seen either in the east or in the west, then he presents (food) to them; for that moon doubtless is king Soma, the food of the gods. Now during that night (of new moon) it fails them, and when it fails, he presents (food to them), and thereby establishes concord (between the gods and fathers). But were he to present (food) to them when it is not failing, he would indeed cause a quarrel between the gods and fathers: hence he presents (food) to them when that (moon) is not seen either in the east or in the west. > — Julius Eggeling 1882, The Satapatha-Brahmana according to the Text of the Mâdhyandina School (SBE 12, 26, 41, 43, 44) ### [2.4.2.8](https://indike.org/pramana/in.veda.brahmana.satapatha.2.4.2.8) sa vā aparāhṇe dadāti | pūrvāhṇo vai devānām madhyandino manuṣyāṇāmaparāhṇaḥ pitṝṇāṃ tasmādaparāhṇe dadāti > He presents it in the afternoon. The forenoon, doubtless, belongs to the gods; the mid-day to men; and the afternoon to the fathers: therefore he presents (food to the fathers) in the afternoon. > — Julius Eggeling 1882, The Satapatha-Brahmana according to the Text of the Mâdhyandina School (SBE 12, 26, 41, 43, 44) ### [2.4.2.9](https://indike.org/pramana/in.veda.brahmana.satapatha.2.4.2.9) sa jaghanena gārhapatyam | prācīnāvītī bhūtvā dakṣiṇāsīna etaṃ grṛhṇāti sa tata evopotthāyottareṇānvāhāryapacanaṃ dakṣiṇā tiṣṭhannavahanti sakṛtphalīkaroti sakṛdu hyeva parāñcaḥ pitarastasmātsakṛtphalīkaroti > While seated behind the Gârhapatya, with his face turned toward the south, and the sacrificial cord on his right shoulder, he takes that (material for the offering from the cart). Thereupon he rises from thence and threshes (the rice) while standing north of the Dakshina fire and facing the south. Only once he cleans (the rice); for it is once for all that the fathers have passed away, and therefore he cleans it only once. > — Julius Eggeling 1882, The Satapatha-Brahmana according to the Text of the Mâdhyandina School (SBE 12, 26, 41, 43, 44) ### [2.4.2.10](https://indike.org/pramana/in.veda.brahmana.satapatha.2.4.2.10) taṃ śrapayati | tasminnadhiśrita ājyam pratyānayatyagnau vai devebhyo juhvatyuddharanti manuṣyebhyo 'thaiva pitṝṇāṃ tasmādadhiśrita ājyam pratyānayati > He then boils it. While it stands on the (Dakshina) fire, he pours some clarified butter on it;--for the gods they pour the offering into the fire; for men they take (the food) off the fire; and for the fathers they do in this very manner: hence, they pour the ghee on it while it stands on the fire. > — Julius Eggeling 1882, The Satapatha-Brahmana according to the Text of the Mâdhyandina School (SBE 12, 26, 41, 43, 44) ### [2.4.2.11](https://indike.org/pramana/in.veda.brahmana.satapatha.2.4.2.11) sa udvāsyāgnau dve āhutī juhoti devebhyaḥ | devānvā eṣa upāvartate ya āhitāgnirbhavati yo darśapūrṇamāsābhyāṃ yajate 'thaitatpitṛyajñenevācārīttadu nihnute sa devaiḥ prasūto 'thaitatpitṛbhyo dadāti tasmādudvāsyāgnau dve āhutī juhoti devebhyaḥ > After removing it (from the fire) he offers to the gods two libations in the fire. For, in establishing his sacrificial fires, and in performing the new and full-moon sacrifice, that (householder) resorts to the gods. Here, however, he is engaged in a sacrifice to the fathers: hence he thereby propitiates the gods, and being permitted by the gods, he presents that (food) to the fathers. This is why, on removing (the rice), he offers to the gods two libations in the fire. > — Julius Eggeling 1882, The Satapatha-Brahmana according to the Text of the Mâdhyandina School (SBE 12, 26, 41, 43, 44) ### [2.4.2.12](https://indike.org/pramana/in.veda.brahmana.satapatha.2.4.2.12) sa vā agnaye ca somāya ca juhoti | sa yadagnaye juhoti sarvatra hyevāgniranvābhakto 'tha yatsomāya juhoti pitṛdevatyo vai somastasmādagnaye ca somāya ca juhoti > He offers both to Agni and Soma. To Agni he offers, because Agni is allowed a share in every (offering); and to Soma he offers, because Soma is sacred to the fathers. This is why he offers both to Agni and Soma. > — Julius Eggeling 1882, The Satapatha-Brahmana according to the Text of the Mâdhyandina School (SBE 12, 26, 41, 43, 44) ### [2.4.2.13](https://indike.org/pramana/in.veda.brahmana.satapatha.2.4.2.13) sa juhoti | agnaye kavyavāhanāya svāhā somāya pitṛmate svāhetyagnau mekṣaṇamabhyādadhāti tatsviṣṭakṛdbhājanamatha dakṣiṇenānvāhāryapacanaṃ sakṛdullikhati tadvedibhājanaṃ sakṛdu hyeva parāñcaḥ pitarastasmātsakṛdullikhati > He offers with the formulas (Vâg. S. II, 29 a, b), 'To Agni, the bearer of what is meet for the wise, svâhâ!' 'To Soma, accompanied by the fathers, svâhâ!' He then puts the pot-ladle on the fire,--that being in lieu of the Svishtakrit. Thereupon he draws (with the wooden sword) one line (furrow) south of the Dakshina fire,--that being in lieu of the altar: only one line he draws, because the fathers have passed away once for all. > — Julius Eggeling 1882, The Satapatha-Brahmana according to the Text of the Mâdhyandina School (SBE 12, 26, 41, 43, 44) ### [2.4.2.14](https://indike.org/pramana/in.veda.brahmana.satapatha.2.4.2.14) atha parastādulmukaṃ nidadhāti | sa yadanidhāyolmukamathaitatpitṛbhyo dadyādasurarakṣasāni haiṣāmetadvimathnīraṃstatho haitatpitṝṇāmasurarakṣasāni na vimathnate tasmātparastādulmukaṃ nidadhāti > He then lays down a firebrand at the farther (south) end (of the line). For were he to present that (food) to the fathers, without having laid down a firebrand, the Asuras and Rakshas would certainly tamper with it. And thus the Asuras and Rakshas do not tamper with that (food) of the fathers: this is why he lays down the firebrand at the farther end (of the line). > — Julius Eggeling 1882, The Satapatha-Brahmana according to the Text of the Mâdhyandina School (SBE 12, 26, 41, 43, 44) ### [2.4.2.15](https://indike.org/pramana/in.veda.brahmana.satapatha.2.4.2.15) sa nidadhāti | ye rūpāṇi pratimuñcamānā asurāḥ santaḥ svadhayā caranti parāpuro nipuro ye bharantyagniṣṭāṃlokātpraṇudātyasmādityagnirhi rakṣasāmapahantā tasmādevaṃ nidadhāti > He lays it down, with the text (Vâg. S. II, 30), 'Whatsoever Asuras roam about at will, assuming various shapes,--be they large-bodied or small-bodied,--may Agni expel them from this world!' Agni is the repeller of the Rakshas, and therefore he lays (the firebrand) down in this way. > — Julius Eggeling 1882, The Satapatha-Brahmana according to the Text of the Mâdhyandina School (SBE 12, 26, 41, 43, 44) ### [2.4.2.16](https://indike.org/pramana/in.veda.brahmana.satapatha.2.4.2.16) athodapātramādāyāvanejayati | asāvavanenikṣvetyeva yajamānasya pitaramasāvavanenikṣveti pitāmahamasāvavanenikṣveti prapitāmahaṃ tadyathāśiṣyate 'bhiṣiñcedevaṃ tat > He then takes the water-pitcher and makes (the fathers) wash (their hands), merely saying, 'N.N., wash thyself!' (naming) the sacrificer's father; 'N.N., wash thyself!' (naming) his grandfather; 'N.N., wash thyself!' (naming) his great-grandfather. As one would pour out water (for a guest) when he is about to take food, so in this case. > — Julius Eggeling 1882, The Satapatha-Brahmana according to the Text of the Mâdhyandina School (SBE 12, 26, 41, 43, 44) ### [2.4.2.17](https://indike.org/pramana/in.veda.brahmana.satapatha.2.4.2.17) atha sakṛdācinnānyupamūlaṃ dināni bhavanti | agramiva vai devānām madhyamiva manuṣyāṇām mūlamiva pitṝṇāṃ tasmādupamūlaṃ dināni bhavanti sakṛdācinnāni bhavanti sakṛdu hyevaparāñcaḥ pitarastasmātsakṛdācinnāni bhavanti > Now those (stalks of sacrificial grass) are severed with one stroke, and cut off near the root;--the top belongs to the gods, the middle part to men, and the root-part to the fathers: therefore they are cut off near the root. And with one stroke they are severed, because the fathers have passed away once for all. > — Julius Eggeling 1882, The Satapatha-Brahmana according to the Text of the Mâdhyandina School (SBE 12, 26, 41, 43, 44) ### [2.4.2.18](https://indike.org/pramana/in.veda.brahmana.satapatha.2.4.2.18) tāni dakṣiṇopastṛṇāti | tatra dadāti sa vā iti dadātītīva vai devebhyo juhvatyuddharanti manuṣyebhyo 'thaivaṃ pitṝṇāṃ tasmāditi dadāti > He spreads them (along the line) with their tops towards the south. Thereon he presents \[to the fathers the three (round) cakes of rice\]. He presents them thus;--for to the gods they offer thus; for men they ladle out (the food in any way they please); and in the case of the fathers they do in this very way: therefore he presents (the cakes to them) thus. > — Julius Eggeling 1882, The Satapatha-Brahmana according to the Text of the Mâdhyandina School (SBE 12, 26, 41, 43, 44) ### [2.4.2.19](https://indike.org/pramana/in.veda.brahmana.satapatha.2.4.2.19) sa dadāti | asāvetatta ityeva yajamānasya pitre ye ca tvāmanvityu haika āhustadu tathā na brūyātsvayaṃ vai teṣāṃ saha yeṣāṃ saha tasmādu brūyādasāvetatta ityeva yajamānasya pitre 'sāvetatta iti pitāmahāyāsāvetatta iti prapitāmahāya tadyaditaḥ parāgdadāti sakṛdu hyeva parāñcaḥ pitarah > With, 'N.N., this for thee!' he presents (one cake) to the sacrificer's father. Some add, 'and for those who come after thee!' but let him not say this, since he himself is one of those to whom (it would be offered) in common: let him therefore merely say, 'N.N., this for thee!' as to the sacrificer's father; 'N.N., this for thee!' as to his grandfather; and 'N.N., this for thee!' as to his great-grandfather. He presents (the food) in an order (directed) away from the present time, because it is away from hence that the fathers have once for all departed. > — Julius Eggeling 1882, The Satapatha-Brahmana according to the Text of the Mâdhyandina School (SBE 12, 26, 41, 43, 44) ### [2.4.2.20](https://indike.org/pramana/in.veda.brahmana.satapatha.2.4.2.20) tatra japati | atra pitaro mādayadhvaṃ yathābhāgamāvṛṣāyadhvvamiti yathābhāgamaśnītetyevaitadāha > He then mutters (Vâg. S. II, 31 a), 'Here, O fathers, regale yourselves: like bulls come hither, each to his own share!' whereby he says, 'Eat ye each his own share!' > — Julius Eggeling 1882, The Satapatha-Brahmana according to the Text of the Mâdhyandina School (SBE 12, 26, 41, 43, 44) ### [2.4.2.21](https://indike.org/pramana/in.veda.brahmana.satapatha.2.4.2.21) atha parāṅ paryāvartate | tira iva vai pitaro manuṣyebhyastira ivaitadbhavati sa vā ā tamitorāsītetyāhuretāvānhyasuriti sa vai muhūrtamevāsitvā > He then turns round (to the left), so as to face the opposite (north) side: for the fathers are far away from men; and thereby he also is far away (from the fathers). 'Let him remain (standing with bated breath) until his breath fail,' say some, 'for thus far extends the vital energy.' However, having remained so for a moment-- > — Julius Eggeling 1882, The Satapatha-Brahmana according to the Text of the Mâdhyandina School (SBE 12, 26, 41, 43, 44) ### [2.4.2.22](https://indike.org/pramana/in.veda.brahmana.satapatha.2.4.2.22) athopapalyayya japati | amīmadanta pitaro yathābhāgamāvṛṣāyiṣateti yathābhāgamāśiṣurityevaitadāha > He again turns round (to the right) and mutters (Vâg. S. II, 31 b), 'The fathers have regaled themselves: like bulls they have come each to his own share;' whereby he means to say, 'They have eaten each his own share.' > — Julius Eggeling 1882, The Satapatha-Brahmana according to the Text of the Mâdhyandina School (SBE 12, 26, 41, 43, 44) ### [2.4.2.23](https://indike.org/pramana/in.veda.brahmana.satapatha.2.4.2.23) athodapātramādāyāvanejayati | asāvavanenikṣvetyeva yajamānasya pitaramasāvavanenikṣveti pitāmahamasāvavanenikṣveti prapitāmahaṃ tadyathā jakṣuṣe 'bhiṣiñcedevaṃ tat > Thereupon he takes the water-pitcher and makes them wash themselves, merely saying, 'N.N., wash thyself!' (naming) the sacrificer's father; 'N.N., wash thyself!' (naming) his grandfather; 'N.N., wash thyself!' (naming) his great-grandfather. Even as one would pour out (water for a guest) when he has taken his meal, so here. > — Julius Eggeling 1882, The Satapatha-Brahmana according to the Text of the Mâdhyandina School (SBE 12, 26, 41, 43, 44) ### [2.4.2.24](https://indike.org/pramana/in.veda.brahmana.satapatha.2.4.2.24) atha nīvimudvṛhya namaskaroti | pitṛdevatyā vai nīvistasmānnīvimudvṛhya namaskaroti yajño vai namo yajñiyānevainānetatkaroti ṣaṭ kṛtvo namaskaroti ṣaḍvā ṛtava ṛtavaḥ pitarastasmātṣaṭ kṛtvo namaskaroti gṛhānnaḥ pitaro datteti gṛhāṇāṃ ha pitara īśata eṣo etasyāśīḥ karmaṇo 'thāvajighrati pratyavadhāya piṇḍāntsa yajamānabhāgo 'gnau sakṛdācinnānyabhyādadhāti punarulmukamapi sṛjati > He then pulls down the tuck (of the sacrificer's garment) and performs obeisance. The tuck is sacred to the fathers (pitridevatyâ): therefore he performs obeisance to them after pulling down the tuck. Now obeisance means worship (or sacrifice): hence he thereby renders them worthy of worship. Six times he performs obeisance; for there are six seasons, and the fathers are the seasons: for this reason he performs obeisance six times. He mutters (Vâg. S. II, 32 g), 'Give us houses, O fathers!' for the fathers are the guardians (îsate) of houses; and this is the prayer for blessing at this sacrificial performance. After the cakes have been put back (in the dish containing the remains of boiled rice) he (the sacrificer) smells at (the rice); this (smelling) being the sacrificer's share. The (stalks of sacrificial grass) cut with one stroke he puts on the fire; and he also again throws away the firebrand. > — Julius Eggeling 1882, The Satapatha-Brahmana according to the Text of the Mâdhyandina School (SBE 12, 26, 41, 43, 44) ### [2.4.3.1](https://indike.org/pramana/in.veda.brahmana.satapatha.2.4.3.1) tadu hovāca kahoḍaḥ kauṣītakiḥ | anayorvā ayaṃ dyāvāpṛthivyo raso 'sya rasasya hutvā devebhyo 'themamaśnāmeti tasmādvā āgrayaṇeṣṭyā yajata iti > Now Kahoda Kaushîtaki spake, 'This sap (of the plants) truly belongs to those two, heaven and earth: having offered of this sap to the gods, we will eat it.' 'That is why the offering of first-fruits is performed.' > — Julius Eggeling 1882, The Satapatha-Brahmana according to the Text of the Mâdhyandina School (SBE 12, 26, 41, 43, 44) ### [2.4.3.2](https://indike.org/pramana/in.veda.brahmana.satapatha.2.4.3.2) tadu hovāca yājñavalkyaḥ | devāśca vā asurāścobhaye prājāpatyāḥ paspṛdhire tato 'surā ubhayīrośadhīryāśca manuṣyā upajīvanti yāśca paśavaḥ kṛtyayeva tvadviṣeṇeva tvatpralilipurutaivaṃ ciddevānabhibhavemeti tato na manuṣyā āśurna paśava āliliśire tā hemāḥ prajā anāśakena notparābabhūvuḥ > And Yâgñavalkya also spake:--The gods and the Asuras, both of them sprung from Pragâpati, once contended for superiority. The Asuras then defiled, partly by magic, partly with poison, both kinds of plants--those on which men and beasts subsist--hoping that in this way they might over come the gods. In consequence of this neither did men eat food, nor did beasts graze; and from want of food these creatures well-nigh perished. > — Julius Eggeling 1882, The Satapatha-Brahmana according to the Text of the Mâdhyandina School (SBE 12, 26, 41, 43, 44) ### [2.4.3.3](https://indike.org/pramana/in.veda.brahmana.satapatha.2.4.3.3) tadvai devāḥ śuśruvuḥ | anāśakena ha vā imāḥ prajāḥ parābhavantīti te hocurhantedamāsāmapajighāṃsāmeti keneti yajñenaiveti yajñena ha sma vai taddevāḥ kalpayante yadeṣāṃ kalpamāsarṣayaśca > Now the gods heard as to how these creatures were perishing from want of food. They spake unto one another, 'Come, let us rid them of this!'--'By what means?'--'By means of the sacrifice.' By means of the sacrifice the gods then accomplished all that they wanted to accomplish; and so did the Rishis. > — Julius Eggeling 1882, The Satapatha-Brahmana according to the Text of the Mâdhyandina School (SBE 12, 26, 41, 43, 44) ### [2.4.3.4](https://indike.org/pramana/in.veda.brahmana.satapatha.2.4.3.4) te hocuḥ | kasya na idam bhaviṣyatīti te mama-mametyeva na sampādayāṃ cakruste hāsampādyocurājimevāsminnajāmahai sa yo na ujjeṣyati tasya na idam bhaviṣyatīti tatheti tasminnājimājanta > They then said, 'To which of us shall this belong?' They did not agree (each of them exclaiming), 'Mine (it shall be)!' Not having come to an agreement, they said, 'Let us run a race for this (sacrifice): whichever of us beats (the others), his it shall be!' 'So be it!' they said, and they ran a race. > — Julius Eggeling 1882, The Satapatha-Brahmana according to the Text of the Mâdhyandina School (SBE 12, 26, 41, 43, 44) ### [2.4.3.5](https://indike.org/pramana/in.veda.brahmana.satapatha.2.4.3.5) tāvindrāgnī udajayatām | tasmādaindrāgnau dvādaśakapālaḥ puroḍāśo bhavatīndrāgnī hyasya bhāgadheyamudajayatāṃ tau yatrendrāgnī ujjigīvāṃsau tasthatustadviśve devā anvājagmuḥ > Indra and Agni won, and hence that Indra-Agni cake on twelve potsherds; Indra and Agni having won a share in it. And where Indra and Agni were standing when they had won, thither all the gods followed them. > — Julius Eggeling 1882, The Satapatha-Brahmana according to the Text of the Mâdhyandina School (SBE 12, 26, 41, 43, 44) ### [2.4.3.6](https://indike.org/pramana/in.veda.brahmana.satapatha.2.4.3.6) kṣatraṃ vā indrāgnī | viśo viśve devā yatra vai kṣatramujjayatyanvābhaktā vai tatra viṭtadviśvāndevānanvābhajatāṃ tasmādeṣa vaiśvadevaścarurbhavati > Now, Indra and Agni are the Kshatra (nobility), and all the gods (or, the All-gods) are the Vis (common Âryan people); and wherever the Kshatra conquers, there the Vis is allowed to share. Thus they (Indra and Agni) allowed the Visve Devâh (the All-gods) a share (in the offering); and hence that pap of boiled (rice or barley) grain (offered) to the All-gods. > — Julius Eggeling 1882, The Satapatha-Brahmana according to the Text of the Mâdhyandina School (SBE 12, 26, 41, 43, 44) ### [2.4.3.7](https://indike.org/pramana/in.veda.brahmana.satapatha.2.4.3.7) taṃ vai purāṇānāṃ kuryādityāhuḥ | kṣatraṃ vā indrāgnī netkṣatramabhyārohayāṇīti tau vā ubhāveva navānāṃ syātāṃ yaddhi puroḍāśa itaraścaruritarastenaiva kṣatramanabhyārūḍhaṃ tasmādubhāveva navānāṃ syātām > 'Let him prepare it from old (grain),' say some; 'for Indra and Agni are the Kshatra (and he should therefore use old grain for the Vaisvadeva pap) lest he (the sacrificer) should exalt (the Vis) to the level of the Kshatra.' Nevertheless let both (the cake and karu) consist of new (grain); for (by the very fact that) the one is a cake and the other a pap, the nobility is not equalled (by the people): hence they should both consist of new (grain). > — Julius Eggeling 1882, The Satapatha-Brahmana according to the Text of the Mâdhyandina School (SBE 12, 26, 41, 43, 44) ### [2.4.3.8](https://indike.org/pramana/in.veda.brahmana.satapatha.2.4.3.8) ta u ha viśve devā ūcuḥ | anayorvā ayaṃ dyāvāpṛthivyo raso hanteme asminnābhajāmeti tābhyāmetam bhāgamakalpayannetaṃ dyāvāpṛthivyamekakapālam puroḍāśaṃ tasmāddyāvāpṛthivya ekakapālaḥ puroḍāśo bhavati tasyeyameva kapālamekeva hīyaṃ tasmādekakapālo bhavati > The All-gods spake, 'This sap (of the rice and barley plants) truly belongs to those two, heaven and earth: let us, then, allow those two a share in it!' They accordingly assigned that share to them, to wit, the cake on one potsherd offered to heaven and earth. This is why there is a cake on one potsherd (kapâla) for heaven and earth. Now this (earth) is, doubtless, the cup (depository, kapâla) of that (sap); and she indeed is one only: hence (the cake) consists of one potsherd. > — Julius Eggeling 1882, The Satapatha-Brahmana according to the Text of the Mâdhyandina School (SBE 12, 26, 41, 43, 44) ### [2.4.3.9](https://indike.org/pramana/in.veda.brahmana.satapatha.2.4.3.9) tasya paricakṣā | yasyai vai kasyai ca devatāyai havirgṛhyate sarvatraiva sviṣṭakṛdanvābhakto 'thaitaṃ sarvameva juhoti na sviṣṭakṛte 'vadyati sā paricakṣoto hutaḥ paryāvartate > An offence (is thereby committed) by him; since, for whatever deity sacrificial food may be taken out, the Svishtakrit (Agni, the maker of good offering) is invariably allowed a share in it after (the respective deity). But that (cake) he offers entire, and he does not cut off a portion for the Svishtakrit this is an offence, and consequently (that cake), when offered, turns upside down. > — Julius Eggeling 1882, The Satapatha-Brahmana according to the Text of the Mâdhyandina School (SBE 12, 26, 41, 43, 44) ### [2.4.3.10](https://indike.org/pramana/in.veda.brahmana.satapatha.2.4.3.10) tadāhuḥ | paryābhūdvā ayamekakapālo mohiṣyati rāṣṭramiti nāsya sā paricakṣāhavanīyo vā āhutīnām pratiṣṭhā sa yadāhavanīyam prāpyāpi daśa kṛtvaḥ paryāvarteta na tadādriyeta yadīttvanye vadanti kastatsaṃdhamupeyāttasmādājyasyaiva yajedājyaṃ ha vā anayordyāvāpṛthivyoḥ pratyakṣaṃ rasastatpratyakṣamevaine etatsvena rasena medhena prīṇāti tasmādājyasyaiva yajet > Hence they say, 'That (cake) contained on one potsherd has turned upside down: it will throw the kingdom into disorder.' No offence (is, however, committed) by him, for the Âhavanîya is the support of oblations; and if, after reaching the Âhavanîya, (the cake) were to turn upside down ten times, he need not heed it. And if others ask as to who would care to incur (the result of) such a combination (of errors), let him offer nothing but butter; for clarified butter is manifestly the sap of those two, heaven and earth, so that he thereby manifestly gladdens those two with their own sap or essence: hence he need offer nothing but butter. > — Julius Eggeling 1882, The Satapatha-Brahmana according to the Text of the Mâdhyandina School (SBE 12, 26, 41, 43, 44) ### [2.4.3.11](https://indike.org/pramana/in.veda.brahmana.satapatha.2.4.3.11) etena vai devāḥ | yajñeneṣṭvobhayīnāmoṣadhīnāṃ yāśca manuṣyā upajīvanti yāśca paśavaḥ kṛtyāmiva tvadviṣamiva tvadapajaghrustata āśnanmanuṣyā āliśanta paśavaḥ > By performing that same sacrifice, the gods removed the magic spell as well as the poison from both kinds of plants,--those on which men and beasts subsist; and henceforward the men ate food and the cattle grazed. > — Julius Eggeling 1882, The Satapatha-Brahmana according to the Text of the Mâdhyandina School (SBE 12, 26, 41, 43, 44) ### [2.4.3.12](https://indike.org/pramana/in.veda.brahmana.satapatha.2.4.3.12) atha yadeṣa etena yajate | tannāha nvevaitasya tathā kaścana kṛtyayeva tvadviṣeṇeva tvatpralimpatīti devā akurvanniti tvevaiṣa etatkaroti yamu caiva devā bhāgamakalpayanta tamu caivaibhya eṣa etadbhāgaṃ karotīmā u caivaitadubhayīroṣadhīryāśca manuṣyā upajīvanti yāśca paśavastā anamīvā akilviṣāḥ kurute tā asyānamīvā akilviṣā imāḥ prajā upajīvanti tasmādvā eṣa etena yajate > Now when he performs that sacrifice, he does so either for the reason that no one will then defile (the plants) either by magic or poison; or because the gods did so. And whatever share the gods assigned (to themselves), that share he thereby makes over to them. Moreover, he thereby renders wholesome and faultless both kinds of plants,--those on which men and beasts subsist; and these creatures subsist on those wholesome and faultless (plants) of his: this is why he performs that sacrifice. > — Julius Eggeling 1882, The Satapatha-Brahmana according to the Text of the Mâdhyandina School (SBE 12, 26, 41, 43, 44) ### [2.4.3.13](https://indike.org/pramana/in.veda.brahmana.satapatha.2.4.3.13) tasya prathamajo gaurdakṣiṇā | agryamiva hīdaṃ sa yadījānaḥ syāddarśapūrṇamāsābhyāṃ vā yajetāthaitena yajeta yadyu anījānaḥ syāccātuṣprāśyamevaitamodanamanvāhāryapacane paceyustam brāhmaṇā aśnīyuḥ > The priests' fee for this (sacrifice) consists of the first-born calf (of the season); for that is, as it were, the first-fruits (of the cattle). If he has already performed the new and full-moon offerings, let him first perform those offerings, and thereupon the present (offering of first-fruits). If, on the other hand, he has not yet performed (the new and full-moon offerings), let them cook a kâtushprâsya pap on the southern fire, and let the priests eat it. > — Julius Eggeling 1882, The Satapatha-Brahmana according to the Text of the Mâdhyandina School (SBE 12, 26, 41, 43, 44) ### [2.4.3.14](https://indike.org/pramana/in.veda.brahmana.satapatha.2.4.3.14) dvayā vai devā devāḥ | ahaiva devā atha ye brāhmaṇāḥ śuśruvāṃso 'nūcānāste manuṣyadevāstadyathā vaṣaṭkṛtaṃ hutamevamasyaitadbhavati tatro yacaknuyāttaddadyānnādakṣiṇāṃ haviḥ syāditi hyāhurnāgnihotre juhuyātsamadaṃ ha kuryādyadagnihotre juhuyādanyadvā āgrayaṇamanyadagnihotraṃ tasmānnāgnihotre juhuyāt > Verily, there are two kinds of gods: for the gods themselves, assuredly, are gods; and those priests who have studied, and teach Vedic lore, are the human gods. And in like manner as that is offered whereon the Vashat has been pronounced, so is that (offering of first-fruits consecrated by the feeding of the priests). Let him also, at this (sacrifice), give as much as is in his power, for no offering, they say, should be without a dakshinâ. At the Agnihotra (performed at the time of the Âgrayaneshti) let him not offer (milk obtained from the eating of new corn); for were he to offer such at the Agnihotra, he would cause a conflict (between the deities of the two offerings). The Âgrayana is one thing, and the Agnihotra is another: let him, therefore, not offer (new material) at the Agnihotra. > — Julius Eggeling 1882, The Satapatha-Brahmana according to the Text of the Mâdhyandina School (SBE 12, 26, 41, 43, 44) ### [2.4.4.1](https://indike.org/pramana/in.veda.brahmana.satapatha.2.4.4.1) prajāpatirha vā etenāgre yajñeneje | prajākāmo bahuḥ prajayā paśubhiḥ syāṃ śriyaṃ gaceyaṃ yaśaḥ syāmannādaḥ syāmiti > In 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. > — Julius Eggeling 1882, The Satapatha-Brahmana according to the Text of the Mâdhyandina School (SBE 12, 26, 41, 43, 44) ### [2.4.4.2](https://indike.org/pramana/in.veda.brahmana.satapatha.2.4.4.2) sa vai dakṣo nāma | tadyadenena so 'gre 'yajata tasmāddākṣāyaṇayajño nāmotainameke vasiṣṭhayajña ityācakṣata eṣa vai vasiṣṭha etameva tadanvācakṣate sa etena yajñeneje sa etena yajñeneṣṭvā yeyam prajāpateḥ prajātiryā śrīretadbabhūvaitāṃ ha vai prajātim prajāyata etāṃ śriyaṃ gacati ya evaṃ vidvānetena yajñena yajate tasmādvā etena yajeta > Now 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. > — Julius Eggeling 1882, The Satapatha-Brahmana according to the Text of the Mâdhyandina School (SBE 12, 26, 41, 43, 44) ### [2.4.4.3](https://indike.org/pramana/in.veda.brahmana.satapatha.2.4.4.3) teno ha tata īje | pratīdarśaḥ śveknaḥ sa ye tam pratyāsusteṣāṃ vivacanamivāsa vivacanamiva ha vai bhavati ya evaṃ vidvānetena yajñena yajate tasmādvā etena yajeta > Now 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. > — Julius Eggeling 1882, The Satapatha-Brahmana according to the Text of the Mâdhyandina School (SBE 12, 26, 41, 43, 44) ### [2.4.4.4](https://indike.org/pramana/in.veda.brahmana.satapatha.2.4.4.4) tamājagāma | suplā sārñjayo brahmacaryaṃ tasmādetaṃ ca yajñamanūce 'nyamu ca so 'nūcya punaḥ sṛñjayāñjagāma te ha sṛñjayā vidāṃ cakruryajñaṃ vai no 'nūcyāganniti te hocuḥ saha vai nastaddevairāganyo no yajñamanūcyāganniti sa vai sahadevaḥ sārñjayastadapyetannivacanamivāstyanyadvā aresuplā nāma dadha iti sa etena yajñeneje sa etena yajñeneṣṭvā yeyaṃ sṛñjayānām prajātiryā śrīretadbabhūvaitāṃ ha vai prajātim prajāyata etāṃ śriyaṃ gacati yaevaṃ vidvānetena yajñena yajate tasmādvā etena yajeta2.4.4.\[5\]teno ha tata īje | devabhāgaḥ śrautarṣaḥ sa ubhayeṣāṃ kurūṇāṃ ca sṛñjayānāṃ ca purohita āsa paramatā vai sā yo nvevaikasya rāṣṭrasya purohito 'satsā nveva paramatā kimu yo dvayoḥ paramatāmiva ha vai gacati ya evaṃ vidvānetena yajñena yajate tasmādvā etena yajeta > Him 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. > — Julius Eggeling 1882, The Satapatha-Brahmana according to the Text of the Mâdhyandina School (SBE 12, 26, 41, 43, 44) ### [2.4.4.6](https://indike.org/pramana/in.veda.brahmana.satapatha.2.4.4.6) teno ha tata īje | dakṣaḥ pārvatista ime 'pyetarhi dākṣāyaṇā rājyamivaiva prāptā rājyamiha vai prāpnoti ya evaṃ vidvānetena yajate tasmādvā etena yajeta sa vā ekaika evānūcīnāham puroḍāśo bhavatyeteno hāsyāsapatnānupabādhā śrīrbhavati sa vai dve paurṇamāsyau yajate dve amāvāsye dve vai mithunam mithunamevaitatprajananaṃ kriyate > That 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. > — Julius Eggeling 1882, The Satapatha-Brahmana according to the Text of the Mâdhyandina School (SBE 12, 26, 41, 43, 44) ### [2.4.4.7](https://indike.org/pramana/in.veda.brahmana.satapatha.2.4.4.7) atha yatpūrvedyuḥ | agnīṣomīyeṇa yajate paurṇamāsyāṃ te dve devate dve vai mithunam mithunamevaitatprajananaṃ kriyate > Now 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. > — Julius Eggeling 1882, The Satapatha-Brahmana according to the Text of the Mâdhyandina School (SBE 12, 26, 41, 43, 44) ### [2.4.4.8](https://indike.org/pramana/in.veda.brahmana.satapatha.2.4.4.8) atha prātaḥ | āgneyaḥ puroḍāśo bhavatyaindraṃ sāṃnāyyaṃ te dve devate dve vai mithunam mithunamevaitatprajananaṃ kriyate > And 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. > — Julius Eggeling 1882, The Satapatha-Brahmana according to the Text of the Mâdhyandina School (SBE 12, 26, 41, 43, 44) ### [2.4.4.9](https://indike.org/pramana/in.veda.brahmana.satapatha.2.4.4.9) atha yatpūrvedyuḥ | aindrāgnena yajate 'māvāsyāyāṃ te dve devate dve vai mithunam mithunamevaitatprajananaṃ kriyate > Again 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. > — Julius Eggeling 1882, The Satapatha-Brahmana according to the Text of the Mâdhyandina School (SBE 12, 26, 41, 43, 44) ### [2.4.4.10](https://indike.org/pramana/in.veda.brahmana.satapatha.2.4.4.10) atha prātaḥ | āgneyaḥ puroḍāśo bhavati maitrāvaruṇī payasyā nedyajñādayānīti nvevāgneyaḥ puroḍāśo 'thaitāveva mitrāvaruṇau dve devate dve vai mithunam mithunamevaitatprajananaṃ kriyata etadu hāsya tadrūpaṃ yena bahurbhavati yena prajāyate > Then 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. > — Julius Eggeling 1882, The Satapatha-Brahmana according to the Text of the Mâdhyandina School (SBE 12, 26, 41, 43, 44) ### [2.4.4.11](https://indike.org/pramana/in.veda.brahmana.satapatha.2.4.4.11) atha yatpūrvedyuḥ | agnīṣomīyeṇa yajate paurṇamāsyāṃ yamevāmumupavasathe 'gnīṣomīyam paśumālabhate sa evāsya saḥ > And 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). > — Julius Eggeling 1882, The Satapatha-Brahmana according to the Text of the Mâdhyandina School (SBE 12, 26, 41, 43, 44) ### [2.4.4.12](https://indike.org/pramana/in.veda.brahmana.satapatha.2.4.4.12) atha prātaḥ | āgneyaḥ puroḍāśo bhavatyaindraṃ sāṃnāyyam prātaḥsavanamevāsyāgneyaḥ puroḍāśo āgneyaṃ hi prātaḥsavanamathaindraṃ sāṃnāyyam mādhyandinamevāsya tatsavanamaindraṃ hi mādhyandinaṃ savanam > And 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. > — Julius Eggeling 1882, The Satapatha-Brahmana according to the Text of the Mâdhyandina School (SBE 12, 26, 41, 43, 44) ### [2.4.4.13](https://indike.org/pramana/in.veda.brahmana.satapatha.2.4.4.13) atha yatpūrvedyuḥ | aindrāgnena yajate 'māvāsyāyāṃ tṛtīyasavanamevāsya tadvaiśvadevaṃ vai tṛtīyasavanamindrāgnī vai viśve devāḥ > And 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. > — Julius Eggeling 1882, The Satapatha-Brahmana according to the Text of the Mâdhyandina School (SBE 12, 26, 41, 43, 44) ### [2.4.4.14](https://indike.org/pramana/in.veda.brahmana.satapatha.2.4.4.14) atha prātaḥ | āgneyaḥ puroḍāśo bhavati maitrāvaruṇī payasyā nedyajñādayānīti nvevāgneyaḥ puroḍāśo 'tha yāmevāmūm maitrāvaruṇīṃ vaśāmanūbandhyāmālabhate saivāsya maitrāvaruṇī payasyā sa paurṇamāsena cāmāvāsyena ceṣṭvā yāvatsaumyenādhvareṇeṣṭvā jayati tāvajjayati tadu khalu mahāyajño bhavati > And 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. > — Julius Eggeling 1882, The Satapatha-Brahmana according to the Text of the Mâdhyandina School (SBE 12, 26, 41, 43, 44) ### [2.4.4.15](https://indike.org/pramana/in.veda.brahmana.satapatha.2.4.4.15) atha yatpūrvedyuḥ | agnīṣomīyeṇa yajate paurṇamāsyāmetena vā indro vṛtramahanneteno eva vyajayata yāsyeyaṃ vijitistāṃ tatho evaiṣa etena pāpmānaṃ dviṣantam bhrātṛvyaṃ hanti tatho eva vijayate 'tha yatsaṃnayatyāmāvāsyaṃ vai sāṃnāyyaṃ dūre tadyadamāvāsyeti kṣirra evaitadvṛtraṃ jaghnuṣe tametena rasenāprīṇan kṣipre ha vai pāpmānamapahate ya evaṃ vidvānpaurṇamāsyāṃ saṃnayatyeṣa vai somo rājā d s02401150Levānāmannaṃ yaccandramāstametatpūrvedyurabhiṣuṇvanti prātarbhakṣayiṣyantastametadbhakṣayanti yadapakṣīyate > And 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. > — Julius Eggeling 1882, The Satapatha-Brahmana according to the Text of the Mâdhyandina School (SBE 12, 26, 41, 43, 44) ### [2.4.4.16](https://indike.org/pramana/in.veda.brahmana.satapatha.2.4.4.16) atha yatpūrvedyuḥ | agnīṣomīyeṇa yajate paurṇamāsyāmabhiṣuṇotyevainametattasminnabhiṣuta etaṃ rasaṃ dadhātyetena rasena tīvrīkaroti svadayati ha vai devebhyo havyaṃ svadate hāsya devebhyo havyaṃ ya evaṃ vidvānpaurṇamāsyāṃ saṃnayati > And 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. > — Julius Eggeling 1882, The Satapatha-Brahmana according to the Text of the Mâdhyandina School (SBE 12, 26, 41, 43, 44) ### [2.4.4.17](https://indike.org/pramana/in.veda.brahmana.satapatha.2.4.4.17) atha yatpūrvedyuḥ | aindrāgnena yajate 'māvāsyāyāṃ darśapūrṇamāsayorvai devate sta indrāgnī eva te evaitadañjasā pratyakṣaṃ yajatyañjasā ha vā asya darśapūrṇamāsābhyāmiṣṭam bhavati ya evametadveda > And 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. > — Julius Eggeling 1882, The Satapatha-Brahmana according to the Text of the Mâdhyandina School (SBE 12, 26, 41, 43, 44) ### [2.4.4.18](https://indike.org/pramana/in.veda.brahmana.satapatha.2.4.4.18) atha prātaḥ | āgneyaḥ puroḍāśo bhavati maitrāvaruṇī payasyā nedyajñādayānīti nvevāgneyaḥ puroḍāśo 'thaitāvevārdhamāsau mitrāvaruṇau ya evāpūryate sa varuṇau yo 'pakṣīyate sa mitrastāvetāṃ rātrimubhau samāgacatastadubhāvevaitatsaha santau prīṇāti sarvaṃ ha vā asya prītam bhavati sarvamāptaṃ ya evametadveda > And 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. > — Julius Eggeling 1882, The Satapatha-Brahmana according to the Text of the Mâdhyandina School (SBE 12, 26, 41, 43, 44) ### [2.4.4.19](https://indike.org/pramana/in.veda.brahmana.satapatha.2.4.4.19) tadvā etāṃ rātrim | mitro varuṇe retaḥ siñcati tadetena retasā prajāyate yadāpūryate tadyadeṣātra maitrāvaruṇī payasyāvakLptatamā bhavati > In 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). > — Julius Eggeling 1882, The Satapatha-Brahmana according to the Text of the Mâdhyandina School (SBE 12, 26, 41, 43, 44) ### [2.4.4.20](https://indike.org/pramana/in.veda.brahmana.satapatha.2.4.4.20) sāṃnāyyabhājanā vā amāvāsyā | tadadastatpaurṇamāsyāṃ kriyate sa yaddhātrāpi saṃnayejjāmi kuryātsamadaṃ kuryāttadenamadbhya oṣadhibhyaḥ sambhṛtyāhutibhyo 'dhijanayati sa eṣa āhutibhyo jātaḥ paścāddadṛśe > The 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). > — Julius Eggeling 1882, The Satapatha-Brahmana according to the Text of the Mâdhyandina School (SBE 12, 26, 41, 43, 44) ### [2.4.4.21](https://indike.org/pramana/in.veda.brahmana.satapatha.2.4.4.21) mithunādidvā enametatprajanayati | yoṣā payasyā reto vājinaṃ tadvā anuṣṭhyā yanmithunājjāyate tadenametasmānmithunātprajananātprajanayati tasmādeṣātra payasyā bhavati > 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. > — Julius Eggeling 1882, The Satapatha-Brahmana according to the Text of the Mâdhyandina School (SBE 12, 26, 41, 43, 44) ### [2.4.4.22](https://indike.org/pramana/in.veda.brahmana.satapatha.2.4.4.22) atha vājibhyo vājinaṃ juhoti | ṛtavo vai vājino reto vājinaṃ tadvanuṣṭhyevaitadretaḥ sicyate tadṛtavo retaḥ siktamimāḥ prajāḥ prajanayanti tasmādvājibhyo vājinaṃ juhoti > He 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. > — Julius Eggeling 1882, The Satapatha-Brahmana according to the Text of the Mâdhyandina School (SBE 12, 26, 41, 43, 44) ### [2.4.4.23](https://indike.org/pramana/in.veda.brahmana.satapatha.2.4.4.23) sa vai paścādiva yajñasya juhoti | paścādvai parītya vṛṣā yoṣāmadhidravati tasyāṃ retaḥ siñcati sa vai prāgevāgre juhotyagne vīhātyanuvaṣaṭkaroti tatsviṣṭakṛdbhājanaṃ sa vai prāgeva juhoti > He 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. > — Julius Eggeling 1882, The Satapatha-Brahmana according to the Text of the Mâdhyandina School (SBE 12, 26, 41, 43, 44) ### [2.4.4.24](https://indike.org/pramana/in.veda.brahmana.satapatha.2.4.4.24) atha diśo vyāghārayati | diśaḥ pradiśa ādiśo vidiśa uddiśo digbhyaḥ svāheti pañca diśaḥ pañca 'rtavastadṛtubhirevaitaddiśo mithunīkaroti > He then sprinkles (the whey) in the several quarters, with the texts (Vâg'. S. VI, 19 b-g), '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. > — Julius Eggeling 1882, The Satapatha-Brahmana according to the Text of the Mâdhyandina School (SBE 12, 26, 41, 43, 44) ### [2.4.4.25](https://indike.org/pramana/in.veda.brahmana.satapatha.2.4.4.25) tadvai pañcaiva bhakṣayanti | hotā cādhvaryuśca brahmā cāgnīcca yajamānaḥ pañca vā ṛtavastadṛtūnāmevaitadrūpaṃ kriyate tadṛtuṣvevaitadretaḥ siktam pratiṣṭhāpayati prathamo yajamāno bhakṣayati prathamo retaḥ parigṛhṇānītyatho apyuttamo mayyuttame retaḥ pratitiṣṭhādityupahūta upahvayasveti somamevaitatkurvanti > Five 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. > — 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.2.4.1.1) — Julius Eggeling 1882, English ## Commentaries (1) - [Śatapathabrāhmaṇabhāṣya (Sāyaṇa)](https://indike.org/pramana/in.veda.brahmana.satapatha*madhyandina!sayana.104.5) — Sāyaṇa, Sanskrit ## Linked texts (15) - [A Vedic Concordance](https://indike.org/pramana/ins.reference.bloomfield-1906.c6.4452) — Maurice Bloomfield, English - [History of Dharmaśāstra (Ancient and Mediaeval Religious and Civil Law in India)](https://indike.org/pramana/ins.polity.kane-1930.v3.c47.s2.19) — P. V. Kane, English - [Vedic Index of Names and Subjects](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s1.321) — Arthur A. Macdonell & A. Berriedale Keith, English - [The Religions of India](https://indike.org/pramana/ins.religion.hopkins-1895.c15.26) — Edward Washburn Hopkins, English - [Original Sanskrit Texts on the Origin and History of the People of India, their Religion and Institutions](https://indike.org/pramana/ins.religion.muir-1868.v5.c33.41) — John Muir, English - [The Religion and Philosophy of the Veda and Upanishads](https://indike.org/pramana/ins.religion.keith-1925.v1.c27.s6.26) — Arthur Berriedale Keith, English - [Die Religion des Veda](https://indike.org/pramana/ins.religion.oldenberg-1894.c8.s4.48) — Hermann Oldenberg, German - [Śrautakośa](https://indike.org/pramana/in.vedanga.kalpa.srauta.srautakosa.2.p381) — Sanskrit - [Altindische Grammatik](https://indike.org/pramana/ins.literature.wackernagel-1896.v3.c9.410) — Jacob Wackernagel & Albert Debrunner, German - [Ancient Indian Education (Brahmanical and Buddhist)](https://indike.org/pramana/ins.science.mookerji-1947.c11.s4.193) — Radhakumud Mookerji, English - [Vedic Mythology](https://indike.org/pramana/ins.religion.macdonell-1897.c8.2) — Arthur Anthony Macdonell, English - [Spiritual Authority and Temporal Power in the Indian Theory of Government](https://indike.org/pramana/ins.polity.coomaraswamy-1942.c2.s1.194) — Ananda K. Coomaraswamy, English - [Mānasāra Series (I. A Dictionary of Hindu Architecture; II. Indian Architecture according to Mānasāra-Śilpaśāstra; III. Mānasāra on Architecture and Sculpture: Sanskrit Text; IV. Architecture of Mānasāra: Translation; V. Architecture of Mānasāra: Illustrations; VI. Hindu Architecture in India and Abroad; VII. An Encyclopaedia of Hindu Architecture)](https://indike.org/pramana/ins.art.acharya-1927.v7.c47.1529) — Prasanna Kumar Acharya, English - [Indian Philosophy](https://indike.org/pramana/ins.religion.radhakrishnan-1923.v1.c8.s12.14) — S. Radhakrishnan, English - [Elements of Buddhist Iconography](https://indike.org/pramana/ins.art.coomaraswamy-1935.c6.51) — Ananda K. Coomaraswamy, English --- Source: [https://indike.org/pramana/in.veda.brahmana.satapatha.2.4](https://indike.org/pramana/in.veda.brahmana.satapatha.2.4) · Pramāṇa