[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) › 3.8.3 # Śatapatha Brāhmaṇa ("of a hundred paths") 3.8.3 Śatapathabrāhmaṇa 3.8.3 - **Language:** Sanskrit ### [3.8.3.1](https://indike.org/pramana/in.veda.brahmana.satapatha.3.8.3.1) yaddevatyaḥ paśurbhavati | taddevatyam puroḍāśamanunirvapati tadyatpuroḍāśamanunirvapati sarveṣāṃ vā eṣa paśūnām medho yadvrīhiyavau tenaivainametanmedhena samardhayati kṛtsnaṃ karoti tasmātpuroḍāśamanunirvapati > For the same deity for which there is a victim, he subsequently prepares a sacrificial cake. The reason why he subsequently prepares a cake is this. Rice and barley, truly, are the sacrificial essence of all animals (victims); with that same essence he now completes that (victim) and makes it whole. This is why he subsequently prepares a sacrificial cake. > — Julius Eggeling 1882, The Satapatha-Brahmana according to the Text of the Mâdhyandina School (SBE 12, 26, 41, 43, 44) ### [3.8.3.2](https://indike.org/pramana/in.veda.brahmana.satapatha.3.8.3.2) atha yadvapayā pracarya | etena puroḍāśena pracarati madhyato vā imāṃ vapāmutkhidanti madhyata evainametena medhena samardhayati kṛtsnaṃ karoti tasmādvapayā pracaryaitena puroḍāśena pracaratyeṣa nvevaitasya bandhuryatra kva caiṣa paśum puroḍāśo 'nunirupyate > And why he proceeds with that cake after performing (offering) with the omentum is this. It is from the middle (of the victim) that this omentum is pulled out, and from the middle he now completes that (victim) by means of that sacrificial essence and makes it whole; therefore he proceeds with that cake after performing with the omentum. The relation of this (cake to the animal offering), indeed, is one and the same everywhere; that cake is prepared after (and supplementary to) a victim. > — Julius Eggeling 1882, The Satapatha-Brahmana according to the Text of the Mâdhyandina School (SBE 12, 26, 41, 43, 44) ### [3.8.3.3](https://indike.org/pramana/in.veda.brahmana.satapatha.3.8.3.3) atha paśuṃ viśāsti | triḥ pracyāvayatāttriḥpracyutasya hṛdayamuttamaṃ kurutāditi trivṛddhi yajñaḥ > Thereupon he cuts up the victim: 'Move thrice, and make the heart the uppermost of the thrice-moved!' thus (he says to the slaughterer), for threefold is the sacrifice. > — Julius Eggeling 1882, The Satapatha-Brahmana according to the Text of the Mâdhyandina School (SBE 12, 26, 41, 43, 44) ### [3.8.3.4](https://indike.org/pramana/in.veda.brahmana.satapatha.3.8.3.4) atha śamitāraṃ saṃśāsti | yattvā pṛcācūtaṃ haviḥ śamitāriti śṛtamityeva brūtānna śṛtam bhagavo na śṛtaṃ hīti > He then instructs the slaughterer: 'If one ask thee, "Is the sacrificial food cooked, O Samitar?" say thou only "Cooked!" not "Cooked, reverend sir!" nor "Cooked, forsooth!"' > — Julius Eggeling 1882, The Satapatha-Brahmana according to the Text of the Mâdhyandina School (SBE 12, 26, 41, 43, 44) ### [3.8.3.5](https://indike.org/pramana/in.veda.brahmana.satapatha.3.8.3.5) atha juhvā pṛṣadājyasyopahatya | adhvaryurupaniṣkramya pṛcati śṛtaṃ haviḥ śamitāriti śṛtamityāha taddevānāmityupāṃśvadhvaryuḥ > Having then taken clotted ghee with the guhû, the Adhvaryu, stepping up (from the altar) to (the Sâmitra), asks, 'Is the sacrificial food cooked, O Sâmitar?' 'Cooked,' he says. 'That is of the gods,' says the Adhvaryu in a low voice. > — Julius Eggeling 1882, The Satapatha-Brahmana according to the Text of the Mâdhyandina School (SBE 12, 26, 41, 43, 44) ### [3.8.3.6](https://indike.org/pramana/in.veda.brahmana.satapatha.3.8.3.6) tadyatpṛcati | śṛtaṃ vai devānāṃ havirnāśṛtaṃ śamitā vai tadveda yadi śṛtaṃ vā bhavatyaśṛtaṃ vā > The reason why he asks is this. Cooked, forsooth, not uncooked (must be) the gods' food; and the Samitri indeed knows whether it is cooked or uncooked. > — Julius Eggeling 1882, The Satapatha-Brahmana according to the Text of the Mâdhyandina School (SBE 12, 26, 41, 43, 44) ### [3.8.3.7](https://indike.org/pramana/in.veda.brahmana.satapatha.3.8.3.7) tadyatpṛcati | śṛtena pracarāṇīti tadyadyaśṛtam bhavati śṛtameva devānāṃ havirbhavati śṛtaṃ yajamānasyānenā adhvaryurbhavati śamitari tadeno bhavati triṣkṛtvaḥ pṛcati trivṛddhi yajño 'tha yadāha taddevānāmiti taddhi devānāṃ yacūtaṃ tasmādāha taddevānāmiti > And again, why he asks. 'I will perform with cooked (food),' so he thinks; and if that sacrificial food be uncooked, it is yet cooked food for the gods, and is cooked as regards the Sacrificer; and the Adhvaryu is guiltless; on the slaughterer that guilt lies. Thrice he asks, for threefold is the sacrifice. And as to his saying, 'That is of the gods,' that which is cooked, indeed, belongs to the gods; therefore he says, 'That is of the gods.' > — Julius Eggeling 1882, The Satapatha-Brahmana according to the Text of the Mâdhyandina School (SBE 12, 26, 41, 43, 44) ### [3.8.3.8](https://indike.org/pramana/in.veda.brahmana.satapatha.3.8.3.8) sa hṛdayamevāgre 'bhighārayati | ātmā vai mano hṛdayam prāṇaḥ pṛṣadājyamātmanyevaitanmanasi prāṇaṃ dadhāti tathaitajjīvameva devānāṃ havirbhavatyamṛtamamṛtānām > The heart he bastes (with clotted ghee) first of all; for the heart is the self (soul), the mind; and the clotted ghee is the breath; he thus puts the breath into its (the victim's) self, into its mind; and thus it verily becomes the living food of the gods, and immortal for the immortals. > — Julius Eggeling 1882, The Satapatha-Brahmana according to the Text of the Mâdhyandina School (SBE 12, 26, 41, 43, 44) ### [3.8.3.9](https://indike.org/pramana/in.veda.brahmana.satapatha.3.8.3.9) so 'bhighārayati | saṃ te mano manasā sam prāṇaḥ prāṇena gacatāmiti na svāhākaroti na hyeṣāhutirudvāsayanti paśum > He bastes it with (Vâg. S. VI, 18), 'May thy mind unite with the mind; thy breath with the breath!' He utters no Svâhâ ('hail'), for this is not an oblation. They remove the victim (from the cooking-fire). > — Julius Eggeling 1882, The Satapatha-Brahmana according to the Text of the Mâdhyandina School (SBE 12, 26, 41, 43, 44) ### [3.8.3.10](https://indike.org/pramana/in.veda.brahmana.satapatha.3.8.3.10) taṃ jaghanena cātvālamantareṇa yūpaṃ cāgniṃ ca haranti | tadyatsamayā na haranti yenānyāni havīṃṣi haranti śṛtaṃ santaṃ nedaṅgaśo vikṛttena krūrīkṛtena samayā yajñam prasajāmeti yadu bāhyena na harantyagreṇa yūpam bahirdhā ha yajñātkuryustasmādantareṇa yūpaṃ cāgniṃ ca haranti dakṣiṇato nidhāya pratiprasthātāvadyati plakṣaśākhā uttarabarhirbhavanti tā adhyavadyati tadyatplakṣaśākhā uttarabarhirbhavanti > 'They take it along the back of the pit, and between the sacrificial stake and the (Âhavanîya) fire. The reason why, though it is cooked, they do not take it across the middle (of the altar), as they take other sacrificial dishes, is 'lest they should bring the sacrifice in the middle in connection with that which is cut up by limbs and mangled.' And why they do not take it outside (the altar) in front of the stake, is that they would thereby put it outside the sacrifice: therefore they take (the flesh) along between the stake and the fire. When they have put it down south (of the fire), the Pratiprasthâtri cuts off (the portions). There are Plaksha branches (Ficus Infectoria) by way of an upper barhis (covering of altar); thereon he cuts. The reason why there are Plaksha branches by way of an upper barhis is this. > — Julius Eggeling 1882, The Satapatha-Brahmana according to the Text of the Mâdhyandina School (SBE 12, 26, 41, 43, 44) ### [3.8.3.11](https://indike.org/pramana/in.veda.brahmana.satapatha.3.8.3.11) yatra vai devāḥ | agre paśumālebhire taṃ tvaṣṭā śīrṣato 'gre 'bhyuvāmotaivaṃ cinnālabheranniti tvaṣṭurhi paśavaḥ sa eṣa śīrṣanmastiṣko 'nūkyaśca majjā tasmātsa vānta iva tvaṣṭā hyetamabhyavamattasmāttaṃ nāśnīyāttvaṣṭurhyetadabhivāntam > For when the gods, at first, seized an animal to sacrifice), Tvashtri first spat upon its head, thinking, 'Surely, thus they will not touch it!' for animals belong to Tvashtri. That (spittle became) the brain in the head and the marrow in the neck-bone: hence that (substance) is like spittle, for Tvashtri spat it. Let him therefore not eat that, since it was spitten by Tvashtri. > — Julius Eggeling 1882, The Satapatha-Brahmana according to the Text of the Mâdhyandina School (SBE 12, 26, 41, 43, 44) ### [3.8.3.12](https://indike.org/pramana/in.veda.brahmana.satapatha.3.8.3.12) tasyāvāṅ medhaḥ papāta | sa eṣa vanaspatirajāyata taṃ devāḥ prāpaśyaṃstasmātprakhyaḥ prakhyo ha vai nāmaitadyatplakṣa iti tenaivainametanmedhena samardhayati kṛtsnaṃ karoti tasmātplakṣaśākhā uttarabarhirbhavanti > Its sacrificial essence flowed down and there a tree sprang up. The gods beheld it; wherefore it (was called) 'prakhya' (visible), for 'plaksha,' doubtless, is the same as 'prakhya.' With that same sacrificial essence he now completes it (the victim), and makes it whole: hence there are Plaksha branches as an upper covering. > — Julius Eggeling 1882, The Satapatha-Brahmana according to the Text of the Mâdhyandina School (SBE 12, 26, 41, 43, 44) ### [3.8.3.13](https://indike.org/pramana/in.veda.brahmana.satapatha.3.8.3.13) athājyamupastṛṇīte | juhvāṃ copabhṛti ca vasāhomahavanyāṃ samavattadhānyāmatha hiraṇyaśakalāvavadadhāti juhvāṃ copabhṛti ca > He then makes an 'underlayer' of ghee both in the guhû and the upabhrit, and in the vasâhomahavanî, and the samavattadhânî; and puts a piece of gold both in the guhû and the upabhrit. > — Julius Eggeling 1882, The Satapatha-Brahmana according to the Text of the Mâdhyandina School (SBE 12, 26, 41, 43, 44) ### [3.8.3.14](https://indike.org/pramana/in.veda.brahmana.satapatha.3.8.3.14) atha manotāyai haviṣo 'nuvāca āha | tadyanmanotāyai haviṣo 'nuvāca āha sarvā ha vai devatāḥ paśumālabhyamānamupasaṃgacante mama nāma grahīṣyati mama nāma grahīṣyatīti sarvāsāṃ hi devatānāṃ haviḥ paśustāsāṃ sarvāsāṃ devatānām paśau manāṃsyotāni bhavanti tānyevaitatprīṇāti tatho hāmoghāya devatānām manāṃsyupasaṃgatāni bhavanti tasmānmanotāyai haviṣo 'nuvāca āha > Thereupon he addresses (the Hotri) for the recitation on the havis to the manotâ deity. The reason why he addresses him for the recitation on the havis to the manotâ deity is this. All the deities draw nigh to the victim while it is immolated, thinking, 'My name he will choose, my name he will choose!' for the animal victim is sacrificial food for all deities. The minds (manas), then, of all those deities are, fixed upon (ota) that victim; those (minds of theirs) he thereby satisfies, and thus the minds of the gods have not drawn nigh in vain. For this reason he addresses him for the recitation on the havis to the manotâ deity. > — Julius Eggeling 1882, The Satapatha-Brahmana according to the Text of the Mâdhyandina School (SBE 12, 26, 41, 43, 44) ### [3.8.3.15](https://indike.org/pramana/in.veda.brahmana.satapatha.3.8.3.15) sa hṛdayasyaivāgre 'vadyati | tadyanmadhyataḥ sato hṛdayasyāgre 'vadyati prāṇo vai hṛdayamato hyayamūrdhvaḥ prāṇaḥ saṃcarati prāṇo vai paśuryāvaddhyeva prāṇena prāṇiti tāvatpaśuratha yadāsmātprāṇo 'pakrāmati dārveva tarhi bhūto 'narthyaḥ śete > He first makes a portion of the heart. The reason why he first makes a portion of the heart which is in the middle, is that the heart is the breath, since it is from there that this breath moves upward; and the animal is breath, for only so long does the animal (live) as it breathes with the breath; but when the breath departs from it, it lies there useless, even (as) a block of wood. > — Julius Eggeling 1882, The Satapatha-Brahmana according to the Text of the Mâdhyandina School (SBE 12, 26, 41, 43, 44) ### [3.8.3.16](https://indike.org/pramana/in.veda.brahmana.satapatha.3.8.3.16) hṛdayamu vai paśuḥ | tadasyātmana evāgre 'vadyati tasmādyadi kiṃcidavadānaṃ hīyeta na tadādriyeta sarvasya haivāsya tatpaśoravattam bhavati yaddhṛdayasyāgre 'vadyati tasmānmadhyataḥ sato hṛdayasyaivāgre 'vadyatyatha yathāpūrvam > The heart, then, is the animal; thus he first makes a portion of its very self (or soul). And, accordingly, if any portion were omitted, he need not heed this, since it is of his entire animal victim that the first portion is made which is made of the heart. He therefore first makes a portion of the heart, that being in the middle. Thereupon according to the proper order. > — Julius Eggeling 1882, The Satapatha-Brahmana according to the Text of the Mâdhyandina School (SBE 12, 26, 41, 43, 44) ### [3.8.3.17](https://indike.org/pramana/in.veda.brahmana.satapatha.3.8.3.17) atha jihvāyai | sā hīyam pūrvārdhātpratiṣṭhatyatha vakṣasastaddhi tato 'thaikacarasya doṣṇo 'tha pārśvayoratha tanimno 'tha vṛkkayoḥ > Then of the tongue, for that stands out from its fore-part. Then of the breast, for that also (stands out) therefrom. Then of the simultaneously moving (left) fore-foot. Then of the flanks. Then of the liver. Then of the kidneys. > — Julius Eggeling 1882, The Satapatha-Brahmana according to the Text of the Mâdhyandina School (SBE 12, 26, 41, 43, 44) ### [3.8.3.18](https://indike.org/pramana/in.veda.brahmana.satapatha.3.8.3.18) gudaṃ tredhā karoti | sthavimopayaḍdbhyo madhyaṃ juhvāṃ dvedhā kṛtvāvadyatyaṇima tryaṅgeṣvathaikacarāyai śroṇeretāvannu juhvāmavadyati > The hind-part he divides into three parts; the broad piece (he reserves) for the by-offerings; the middle one he cuts into the guhû after dividing it in two; the narrow piece (he reserves) for the tryaṅga. Then of the simultaneously moving (right) haunch. This much, then, he cuts into the guhû. > — Julius Eggeling 1882, The Satapatha-Brahmana according to the Text of the Mâdhyandina School (SBE 12, 26, 41, 43, 44) ### [3.8.3.19](https://indike.org/pramana/in.veda.brahmana.satapatha.3.8.3.19) athopabhṛti | tryaṅgyasya doṣṇo gudaṃ dvedhā kṛtvāvadyati tryaṅgyāyai śroṇeratha hiraṇyaśakalāvavadadhātyathopariṣṭādājyasyābhighārayati > Then into the upabhrit, he makes a portion of the upper part of the fore-foot belonging to the tryaṅga (viz. the right one); of the (narrow piece of the) hind-part, after dividing it in two; and of the haunch belonging to the tryaṅga (viz. the left). Thereupon he puts two pieces of gold on (the flesh oblations in the spoons) and pours ghee thereon. > — Julius Eggeling 1882, The Satapatha-Brahmana according to the Text of the Mâdhyandina School (SBE 12, 26, 41, 43, 44) ### [3.8.3.20](https://indike.org/pramana/in.veda.brahmana.satapatha.3.8.3.20) atha vasāhomaṃ gṛhṇāti | reḍasīti lelayeva hi yūstasmādāha reḍasītyagniṣṭvā śrīṇātvityagnirhyetacrapayati tasmādāhāgniṣṭvā śrīṇātvityāpastvā samariṇannityāpo hyetamaṅgebhyo rasaṃ sambharanti tasmādāhāpastvā mamariṇanniti > He then takes the oblation of gravy with (Vâg. S. VI, 18), 'Thou art trembling,' for quivering, as it were, is the broth: hence he says, 'Thou art trembling;'--'May Agni prepare thee!' for the fire does indeed cook it: hence he says, 'May Agni prepare thee!'--'The waters have washed thee together,' for the water indeed gathers together that (fat) juice from the limbs: hence he says, 'The waters have washed thee together.' > — Julius Eggeling 1882, The Satapatha-Brahmana according to the Text of the Mâdhyandina School (SBE 12, 26, 41, 43, 44) ### [3.8.3.21](https://indike.org/pramana/in.veda.brahmana.satapatha.3.8.3.21) vātasya tvā dhrājyā iti | antarikṣaṃ vā ayamanupavate yo 'yam pavate 'ntarikṣāya vai gṛhṇāti tasmādāha vātasya tvā dhrājyā iti > 'For the sweeping of the wind--thee!' for verily yonder blower sweeps along the air, and for the air he takes it: hence he says, 'For the sweeping of the wind (I take) thee.' > — Julius Eggeling 1882, The Satapatha-Brahmana according to the Text of the Mâdhyandina School (SBE 12, 26, 41, 43, 44) ### [3.8.3.22](https://indike.org/pramana/in.veda.brahmana.satapatha.3.8.3.22) pūṣṇā raṃhyā iti | eṣa vai pūṣṇo raṃhiretasmā u hi gṛhṇāti tasmādāha pūṣṇo raṃhyā iti > 'For the speed of Pûshan,'--Pûshan's speed, forsooth, is yonder (wind), and for that he takes it: hence he says, 'For the speed of Pûshan.' > — Julius Eggeling 1882, The Satapatha-Brahmana according to the Text of the Mâdhyandina School (SBE 12, 26, 41, 43, 44) ### [3.8.3.23](https://indike.org/pramana/in.veda.brahmana.satapatha.3.8.3.23) ūṣmaṇo vyathiṣaditi | eṣa vā ūṣmaitasmā u hi gṛhṇāte tasmādāhoṣmaṇo vyathiṣadityathopariṣṭāddvirājyasyābhighārayati > 'From the hot vapour may totter--;' the hot vapour, namely, is yonder (wind), and for that he takes it: hence he says, 'From the hot vapour may totter--.' Thereupon he bastes it twice with ghee above. > — Julius Eggeling 1882, The Satapatha-Brahmana according to the Text of the Mâdhyandina School (SBE 12, 26, 41, 43, 44) ### [3.8.3.24](https://indike.org/pramana/in.veda.brahmana.satapatha.3.8.3.24) atha pārśvena vāsinā vā prayauti | prayuta dveṣa iti tannāṣṭrā evaitadrakṣāṃsyato 'pahanti > He then mixes it either with the crooked knife or with the chopping-knife, with '--Confounded hatred!' whereby he chases away from here those evil spirits, the Rakshas. > — Julius Eggeling 1882, The Satapatha-Brahmana according to the Text of the Mâdhyandina School (SBE 12, 26, 41, 43, 44) ### [3.8.3.25](https://indike.org/pramana/in.veda.brahmana.satapatha.3.8.3.25) atha yadyūṣpariśiṣyate | tatsamavattadhānyāmānayati taddhṛdayam prāsyati jihvāṃ vakṣastanima matasne vaniṣṭhumathopariṣṭāddvirājyasyābhighārayati > The broth which is left he pours into the Samavattadhânî, and therein he throws the heart, tongue, breast, the broad piece (of the back part), the kidneys, and the rectum. He then bastes it twice with ghee above. > — Julius Eggeling 1882, The Satapatha-Brahmana according to the Text of the Mâdhyandina School (SBE 12, 26, 41, 43, 44) ### [3.8.3.26](https://indike.org/pramana/in.veda.brahmana.satapatha.3.8.3.26) tadyaddhiraṇyaśakalāvabhito bhavataḥ | ghnanti vā etatpaśuṃ yadagnau juhvatyamṛtamāyurhiraṇyaṃ tadamṛta āyuṣi pratitiṣṭhati tathāta udeti tathā saṃjīvati tasmāddhiraṇyaśakalāvabhito bhavataḥ > The reason why there is a piece of gold on each side is this. When they offer up the victim in the fire, they slay it, and gold means immortal life: thereby then it rests in immortal life; and so it rises from hence, and so it lives. This is why there is a piece of gold on each side. > — Julius Eggeling 1882, The Satapatha-Brahmana according to the Text of the Mâdhyandina School (SBE 12, 26, 41, 43, 44) ### [3.8.3.27](https://indike.org/pramana/in.veda.brahmana.satapatha.3.8.3.27) atha yadakṣṇayāvadyati | savyasya ca doṣṇo dakṣiṇāyāśca ca doṣṇaḥ savyāvāśca śroṇestasmādayam paśurakṣṇayā pado haratyatha yatsamyagavadyetsamīco haivāyam paśuḥ pado harettasmādakṣṇayāvadyatyatha yanna śīrṣṇo 'vadyati nāṃsayornānūkasya nāparasakthayoḥ > And because he cuts crossways,--of the left fore-foot and the right haunch; and of the right forefoot and the left haunch,--therefore this animal draws forward its feet crossways. But were he to cut straight on, this animal would draw forward its feet (of the same side) simultaneously: therefore he cuts crossways. Then as to why he does not make cuttings of the head, nor the shoulders, nor the neck, nor the hind-thighs. > — Julius Eggeling 1882, The Satapatha-Brahmana according to the Text of the Mâdhyandina School (SBE 12, 26, 41, 43, 44) ### [3.8.3.28](https://indike.org/pramana/in.veda.brahmana.satapatha.3.8.3.28) amurā ha vā agre paśumālebhire | taddevā bhīṣā nopāveyustānheyam pṛthivyuvāca maitadādṛḍvamahaṃ va etasyādhyakṣā bhaviṣyāmi yathā yathaita etena cariṣyantīti > Now the Asuras, in the beginning, seized a victim. The gods, from fear, did not go near it. The Earth then said unto them, 'Heed ye not this: I will myself be an eye-witness thereof, in whatsoever manner they will perform this (offering).' > — Julius Eggeling 1882, The Satapatha-Brahmana according to the Text of the Mâdhyandina School (SBE 12, 26, 41, 43, 44) ### [3.8.3.29](https://indike.org/pramana/in.veda.brahmana.satapatha.3.8.3.29) sā hovāca | anyatarāmevāhutimahauṣuranyatarām paryaśiṣanniti sa yām paryaśiṃṣaṃstānīmānyavadānāne tato devāḥ sviṣṭakṛte tryaṅgāṇyapābhajaṃstasmāttryaṅgāṇyathāsurā avādyañcīrṣṇoṃ 'sayoranūkasyāparasakthayostasmātteṣāṃ nāvadyedyannveva tvaṣṭānūkamabhyavamattasmādanūkasya nāvadyedathāhāgnīṣomābhyāṃ cāgasya haviṣo 'nubrūhītyāśrāvyāhāgnīṣomābhyāṃ cāgasya haviḥ preṣyeti na prasthitamityāha prasute prasthitamiti > She said, 'Only one oblation have they offered, the other they have left over.' Now that which they left over are these same portions. Thereupon the gods made over three limbs to (Agni) Svishtakrit, whence the Tryaṅga oblations. The Asuras then made portions of the head, the shoulders, the neck, and the hind-thighs: therefore let him not make portions of these. And since Tvashtri spat upon the neck, therefore let him not make a portion of the neck. Thereupon he says (to the Hotri), 'Recite (the invitatory prayer) to Agni and Soma for the havis of the buck!' Having called for the Sraushat, he says (to the Maitrâvaruna), 'Prompt (the Hotri to recite the offering-prayer for) the havis of the buck to Agni and Soma!' He does not say '(the havis) made ready:' when the Soma has been pressed he says 'made ready.' > — Julius Eggeling 1882, The Satapatha-Brahmana according to the Text of the Mâdhyandina School (SBE 12, 26, 41, 43, 44) ### [3.8.3.30](https://indike.org/pramana/in.veda.brahmana.satapatha.3.8.3.30) antareṇārdharcau yājyāyai vasāhomaṃ juhoti | ito vā ayamūrdhvo medha utthito yamasyā imaṃ rasam prajā upajīvantyarvācīnaṃ divo raso vai vasāhomo raso medho rasenaivaitadrasaṃ tīvrīkaroti tasmādayaṃ raso 'dyamāno na kṣīyate > In the interval between the two half-verses of the offering-prayer he offers the oblation of gravy. It is from out of this that that essence (juice) has risen upwards here,--that sap of this earth whereby creatures exist on this side of the sky; for the oblation of gravy is sap, and essence is sap: thus he renders the sap strong by means of sap, whence this sap when eaten does not perish. > — Julius Eggeling 1882, The Satapatha-Brahmana according to the Text of the Mâdhyandina School (SBE 12, 26, 41, 43, 44) ### [3.8.3.31](https://indike.org/pramana/in.veda.brahmana.satapatha.3.8.3.31) tadyadantareṇa | ardharcau yājyāyai vasāhomaṃ juhotīyaṃ vā ardharco 'sau dyaurardharco 'ntarā vai dyāvāpṛthivī antarikṣamantarikṣāya vai juhoti tasmādantareṇārdharcau yājyāyai vasāhomaṃ juhoti > And as to why he offers the oblation of gravy in the interval between the two half-verses of the offering-prayer,--one half-verse, forsooth, is this earth, and the other half-verse is yonder sky. Now between the sky and the earth is the air, and it is to the air that he offers: therefore he offers the oblation of gravy between the two half-verses of the offering-prayer. > — Julius Eggeling 1882, The Satapatha-Brahmana according to the Text of the Mâdhyandina School (SBE 12, 26, 41, 43, 44) ### [3.8.3.32](https://indike.org/pramana/in.veda.brahmana.satapatha.3.8.3.32) sa juhoti | ghṛtaṃ ghṛtapāvānaḥ pibata vasāṃ vasāpāvānaḥ pibatāntarikṣasya havirasi svāhetyetena vaiśvadevena yajuṣā juhoti vaiśvadevaṃ vā antarikṣaṃ tadyadenenemāḥ prajāḥ prāṇatyaścodānatyaścāntarikṣamanucaranti tena vaiśvadevaṃ vaṣaṭkṛte juhoti yāni juhvāmavadānāni bhavanti > He offers with (Vâg. S. VI, 19), 'Drink the ghee, ye drinkers of ghee! Drink the gravy, ye drinkers of gravy! thou art the havis of the air, Hail!' With this prayer to the All-gods he offers, for the air belongs to the All-gods: because creatures move about here in the air breathing in and breathing out therewith, therefore it belongs to the All-gods. As the Vashat (of the offering-prayer for the meat portions) is pronounced, he offers the portions that are in the guhû. > — Julius Eggeling 1882, The Satapatha-Brahmana according to the Text of the Mâdhyandina School (SBE 12, 26, 41, 43, 44) ### [3.8.3.33](https://indike.org/pramana/in.veda.brahmana.satapatha.3.8.3.33) atha juhvā pṛṣadājyasyopaghnannāha | vanaspataye 'nubrūhītyāśrāvyāha vanaspataye preṣyeti vaṣaṭkṛte juhoti tadyadvanaspataye juhotyetamevaitadvajraṃ yūpam bhāginaṃ karoti somo vai vanaspatiḥ paśumevaitatsomaṃ karoti tadyadantareṇobhe āhutī juhoti tayobhayaṃ vyāpnoti tasmādantareṇobhe āhutī juhoti > Thereupon, while taking clotted ghee with the guhû, he says (to the Hotri), 'Recite (the invitatory prayer) to the Lord of the forest!' Having called for the Sraushat, he says (to the Maitrâvaruna), 'Prompt (the Hotri to recite the offering-prayer) to the lord of the forest!' and offers, as the Vashat is pronounced. The reason why he offers to the lord of the forest (the tree) is,--he thereby makes that thunderbolt, the sacrificial stake, a sharer (in the sacrifice); and, the lord of the forest being Soma, he thereby makes the victim to be Soma. And as to his offering (to the tree) between the two oblations, he thus fills both completely: therefore he offers between the two oblations. > — Julius Eggeling 1882, The Satapatha-Brahmana according to the Text of the Mâdhyandina School (SBE 12, 26, 41, 43, 44) ### [3.8.3.34](https://indike.org/pramana/in.veda.brahmana.satapatha.3.8.3.34) atha yānyupabhṛtyavadānāni bhavanti | tāni samānayamāna āhāgnaye sviṣṭakṛte 'nubrūhītyāśrāvyāhāgnaye sviṣṭakṛte preṣyeti vaṣaṭkṛte juhoti > Thereupon, while pouring together the meat portions that are for the upabhrit, he says (to the Hotri), 'Recite (the invitatory prayer) to Agni Svishtakrit (the maker of good offering)!' Having called for the Sraushat, he says (to the Maitrâvaruna), 'Prompt for Agni Svishtakrit!' and offers as the Vashat is pronounced. > — Julius Eggeling 1882, The Satapatha-Brahmana according to the Text of the Mâdhyandina School (SBE 12, 26, 41, 43, 44) ### [3.8.3.35](https://indike.org/pramana/in.veda.brahmana.satapatha.3.8.3.35) atha yadvasāhomasya pariśiṣyate | tena diśo vyāghārayati diśaḥ pradiśa ādiśo vidiśa uddiśo digbhyaḥ svāheti raso vai vasāhomaḥ sarvāsvevaitaddikṣu rasaṃ dadhāti tasmādayaṃ diśi-diśi raso 'bhigamyate > With what is left of the offering of gravy, he then sprinkles the quarters, with, 'The regions,--the fore-regions,--the by-regions,--the intermediate regions,--the upper regions,--to the regions, Hail!' For the offering of gravy is sap: thus he imbues all the regions with sap, and hence sap is obtained here on earth in every region. > — Julius Eggeling 1882, The Satapatha-Brahmana according to the Text of the Mâdhyandina School (SBE 12, 26, 41, 43, 44) ### [3.8.3.36](https://indike.org/pramana/in.veda.brahmana.satapatha.3.8.3.36) atha paśuṃ sammṛśati | etarhi sammarśanasya kālo 'tha yatpurā samṛśati ya ima upatiṣṭhante te vimathiṣyanta iti śaṅkamāno yadyu vimāthānna śaṅketātraiva sammṛśet > Thereupon he touches (what remains of) the victim: now is the time for the touching. And whether he has touched it before, fearing 'those (evil spirits) that hover near will tear it about,' or whether he be not afraid of its being torn about, let him in any case now touch (the victim). > — Julius Eggeling 1882, The Satapatha-Brahmana according to the Text of the Mâdhyandina School (SBE 12, 26, 41, 43, 44) ### [3.8.3.37](https://indike.org/pramana/in.veda.brahmana.satapatha.3.8.3.37) aindraḥ prāṇaḥ | aṅge-aṅge nidīdhyadaindra udāno aṅge-aṅge nidhīta iti yadaṅgaśo vikṛtto bhavati tatprāṇodānābhyāṃ saṃdadhāti deva tvaṣṭarbhūri te saṃsametu salakṣmā yadviṣurūpam bhavātīti kṛtsnavṛtamevaitatkaroti devatrā yantamavase sakhāyo 'nu tvā mātāpitaro madantviti tadyatrainamahauṣīttadenaṃ kṛtsnaṃ kṛtvānusamasyati so 'sya kṛtsno 'muṣmiṃloka ātmā bhavati > \[Vâg. S. VI, 20\], 'To Indra belongeth the out-breathing: may it attend to every limb! To Indra belongeth the in-breathing: it is attended to in every limb.' Where it has been cut up limb by limb, there he heals it by means of the out-breathing and in-breathing.--'O divine Tvashtri, let thine ample (forms) closely unite together, that it be uniform what is of different shape:' whereby he makes it completely enclosed (in its limbs and flesh). 'May thy friends, thy father and mother, to please thee, joyfully welcome thee going to the gods!' Thus, having made it whole wherever he has offered (a piece of) it, he afterwards unites it firmly, and that body (self) of it is complete in yonder world. > — 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.3.8.3.1) — Julius Eggeling 1882, English ## Commentaries (1) - [Śatapathabrāhmaṇabhāṣya (Sāyaṇa)](https://indike.org/pramana/in.veda.brahmana.satapatha*madhyandina!sayana) — Sāyaṇa, Sanskrit ## Linked texts (13) - [Āpastambaśrautasūtra](https://indike.org/pramana/in.vedanga.kalpa.srauta.apastamba.7.23.11.a) — Āpastamba, Sanskrit - [Hiraṇyakeśiśrautasūtra](https://indike.org/pramana/in.vedanga.kalpa.srauta.hiranyakesi.4.5.15.a) — Hiraṇyakeśin, Sanskrit - [Kauṣītakibrāhmaṇa](https://indike.org/pramana/in.veda.brahmana.kausitaki.10.9.2) — Kauṣītaki, Sanskrit - [Vārāhaśrautasūtra](https://indike.org/pramana/in.vedanga.kalpa.srauta.varaha.1.6.6.29) — Sanskrit - [A Vedic Concordance](https://indike.org/pramana/ins.reference.bloomfield-1906.c6.3619) — Maurice Bloomfield, English - [Altindische Grammatik](https://indike.org/pramana/ins.literature.wackernagel-1896.v2.c7.s2.59) — Jacob Wackernagel & Albert Debrunner, German - [History of Dharmaśāstra (Ancient and Mediaeval Religious and Civil Law in India)](https://indike.org/pramana/ins.polity.kane-1930.v3.c50.51) — P. V. Kane, English - [The Religion and Philosophy of the Veda and Upanishads](https://indike.org/pramana/ins.religion.keith-1925.v2.c39.s2.88) — Arthur Berriedale Keith, English - [Āpastambakalpasūtra](https://indike.org/pramana/in.vedanga.kalpa.srauta.apastambakalpasutra.157.11) — Āpastamba, Sanskrit - [Āpastambasūtra](https://indike.org/pramana/in.vedanga.kalpa.srauta.apastambasutra.157.11) — Āpastamba, Sanskrit - [The Inner Conflict of Tradition: Essays in Indian Ritual, Kingship, and Society](https://indike.org/pramana/ins.polity.heesterman-1985.c19.s4.3) — J. C. Heesterman, English - [Vedic Index of Names and Subjects](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s11.325) — Arthur A. Macdonell & A. Berriedale Keith, English - [Vedic Mythology](https://indike.org/pramana/ins.religion.macdonell-1897.c5.s4.6) — Arthur Anthony Macdonell, English --- Source: [https://indike.org/pramana/in.veda.brahmana.satapatha.3.8.3](https://indike.org/pramana/in.veda.brahmana.satapatha.3.8.3) · Pramāṇa