[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) › 4.3 # Śatapatha Brāhmaṇa ("of a hundred paths") 4.3 Śatapathabrāhmaṇa 4.3 - **Language:** Sanskrit ## Contents - [4.3.1](https://indike.org/pramana/in.veda.brahmana.satapatha.4.3.1) — 27 parts - [4.3.2](https://indike.org/pramana/in.veda.brahmana.satapatha.4.3.2) — 13 parts - [4.3.3](https://indike.org/pramana/in.veda.brahmana.satapatha.4.3.3) — 19 parts - [4.3.4](https://indike.org/pramana/in.veda.brahmana.satapatha.4.3.4) — 33 parts - [4.3.5](https://indike.org/pramana/in.veda.brahmana.satapatha.4.3.5) — 24 parts ### [4.3.1.1](https://indike.org/pramana/in.veda.brahmana.satapatha.4.3.1.1) bhakṣayitvā samupahūtāḥ sma ityuktvottiṣṭhati | puroḍāśabṛgalamādāya tadyatraitadupasanno 'cāvāko 'nvāha tadasmai puroḍāśabṛgalam pāṇāvādadhadāhācāvāka vadasva yatte vādyamityahīyata vā acāvākaḥ > Having drunk (Soma) and said, 'We are invited together,' he (the Adhvaryu) rises. He takes a piece of the cake, and at the place where the Akhâvâka, being seated, is now (about to) recite, he puts the piece of cake in his hand and says, 'O Akhâvâka, say what thou hast to say!' Now, the Akhâvâka was excluded (from the Soma). > — Julius Eggeling 1882, The Satapatha-Brahmana according to the Text of the Mâdhyandina School (SBE 12, 26, 41, 43, 44) ### [4.3.1.2](https://indike.org/pramana/in.veda.brahmana.satapatha.4.3.1.2) tamindrāgnī anusamatanutām | prajānām prajātyai tasmādaindrāgno 'cāvākaḥ sa etena ca haviṣā yadasmā etatpuroḍāśabṛgalam pāṇāvādadhātyetena cārṣeyeṇa yadetadanvāha tenānusamaśnute > Indra and Agni preserved him for the production of creatures, whence the Akhâvâka priest belongs to Indra and Agni. But it is by means of that sacrificial food, the piece of cake which he now puts in his hand, and by means of that (saying) of the seers which he now recites, it is thereby they (Indra and Agni) preserve him. > — Julius Eggeling 1882, The Satapatha-Brahmana according to the Text of the Mâdhyandina School (SBE 12, 26, 41, 43, 44) ### [4.3.1.3](https://indike.org/pramana/in.veda.brahmana.satapatha.4.3.1.3) sa vai sanne 'cāvāke | ṛtugrahaiścarati tadyatsanne 'cāvāka ṛtugrahaiścarati mithunaṃ vā acāvāka aindrāgno hyacāvāko dvau hīndrāgnī dvandvaṃ hi mithunam prajananaṃ sa etasmānmithunātprajananādṛtūntsaṃvatsaraṃ prajanayati > When the Akhâvâka has (again) taken his seat (behind his hearth), he (his Adhvaryu) proceeds with the libations of the seasons (Ritugraha). The reason why he proceeds with the libations of the seasons when the Akhâvâka is seated, is that the Akhâvâka represents a sexual union, since the Akhâvâka belongs to Indra and Agni, and Indra and Agni are two, and a productive union means a pair: from that same productive union he produces the seasons, the year. > — Julius Eggeling 1882, The Satapatha-Brahmana according to the Text of the Mâdhyandina School (SBE 12, 26, 41, 43, 44) ### [4.3.1.4](https://indike.org/pramana/in.veda.brahmana.satapatha.4.3.1.4) yadveva sanne 'cāvāke | ṛtugrahaiścarati sarvaṃ vā ṛtavaḥ saṃvatsaraḥ sarvamevaitatprajanayati tasmātsanne 'cāvāka ṛtugrahaiścarati > And again why he proceeds with the libations of the seasons, when the Akhâvâka is seated. The seasons, the year, are everything; he thus produces everything: this is why he proceeds with the libations of the seasons when the Akhâvâka is seated. > — Julius Eggeling 1882, The Satapatha-Brahmana according to the Text of the Mâdhyandina School (SBE 12, 26, 41, 43, 44) ### [4.3.1.5](https://indike.org/pramana/in.veda.brahmana.satapatha.4.3.1.5) tānvai dvādaśa gṛhṇīyāt | dvādaśa vai māsāḥ saṃvatsarasya tasmāddvādaśa gṛhṇīyādatho api trayodaśa gṛhṇīyādasti trayodaśo māsa iti dvādaśa tveva gṛhṇīyādeṣaiva sampat > Let him draw twelve of them,--twelve months there are. in the year: therefore he should draw twelve (cups of Soma). But he may also draw thirteen, for, they say, there is a thirteenth month. Let him nevertheless draw twelve only, for such is completeness. > — Julius Eggeling 1882, The Satapatha-Brahmana according to the Text of the Mâdhyandina School (SBE 12, 26, 41, 43, 44) ### [4.3.1.6](https://indike.org/pramana/in.veda.brahmana.satapatha.4.3.1.6) droṇakalaśādgṛhṇāti | prajāpatirvai droṇakalaśaḥ sa etasmātprajāpaterṛtūntsaṃvatsaram prajanayati > He draws them from the Dronakalasa (Soma trough), for the Dronakalasa is Pragâpati, and from out of that Pragâpati he produces the seasons, the year. > — Julius Eggeling 1882, The Satapatha-Brahmana according to the Text of the Mâdhyandina School (SBE 12, 26, 41, 43, 44) ### [4.3.1.7](https://indike.org/pramana/in.veda.brahmana.satapatha.4.3.1.7) ubhayatomukhābhyām pātrābhyāṃ gṛhṇāti | kutastayorantā ye ubhayatomukhe tasmādayamantaḥ saṃvatsaraḥ pariplavate taṃ gṛhītvā na sādayati tasmādayamasannaḥ saṃvatsaraḥ > He draws them by means of double-mouthed cups;--for where is the end of those two (cups) that are double-mouthed? Hence this year revolves without end. When he has drawn this (libation), he does not deposit it: whence this year is ceaseless. > — Julius Eggeling 1882, The Satapatha-Brahmana according to the Text of the Mâdhyandina School (SBE 12, 26, 41, 43, 44) ### [4.3.1.8](https://indike.org/pramana/in.veda.brahmana.satapatha.4.3.1.8) nānuvākyāmanvāha | hvayati vā anuvākyayāgato hyevāyamṛturyadi divā yadi naktaṃ nānuvaṣaṭkaroti nedṛtūnavavṛṇajā iti sahaiva prathamau grahau gṛhṇītaḥ sahottamāvidamevaitatsarvaṃ saṃvatsareṇa parigṛhṇītastadidaṃ sarvaṃ saṃvatsareṇa parigṛhītam > He recites no invitatory prayer; since one invites with an invitatory prayer, and the present season has already come, either by day or by night. Nor does he utter a second Vashat, lest he should turn away the seasons. Simultaneously they (the Adhvaryu and Pratiprasthâtri) draw the two first and the two last libations: thus they embrace everything here by means of the year, and everything here is embraced within the year. > — Julius Eggeling 1882, The Satapatha-Brahmana according to the Text of the Mâdhyandina School (SBE 12, 26, 41, 43, 44) ### [4.3.1.9](https://indike.org/pramana/in.veda.brahmana.satapatha.4.3.1.9) nirevānyataraḥ krāmati | prānyataraḥ padyate tasmādime 'nvañco māsā yantyatha yadubhau vā saha niṣkrāmetāmubhau vā saha prapadyeyātām pṛthagu haiveme māsā īyustasmānnirevānyataraḥ krāmati prānyataraḥ padyate > Out (of the Havirdhâna shed) walks the one, in steps the other, whence these months pass following one another. But were both to walk out together, or were both to enter together, these months would assuredly pass separated one from the other: therefore while out walks the one, in steps the other. > — Julius Eggeling 1882, The Satapatha-Brahmana according to the Text of the Mâdhyandina School (SBE 12, 26, 41, 43, 44) ### [4.3.1.10](https://indike.org/pramana/in.veda.brahmana.satapatha.4.3.1.10) tau vā ṛtuneti ṣaṭ pracarataḥ | taddevā aharasṛjantartubhiriti catustadrātrimasṛjanta sa yaddhaitāvadevābhaviṣyadrātrirhaivābhaviṣyanna vyayavatsyat > Six times they perform with, 'With the season'--thereby the gods created the day; and four times with, 'With the seasons'--thereby they created the night. And, assuredly, were only this much (used), there would be nothing but night: it would never pass away. > — Julius Eggeling 1882, The Satapatha-Brahmana according to the Text of the Mâdhyandina School (SBE 12, 26, 41, 43, 44) ### [4.3.1.11](https://indike.org/pramana/in.veda.brahmana.satapatha.4.3.1.11) tau vā ṛtunetyupariṣṭāddviścarataḥ | taddevāḥ purastādaharadadustasmādidamadyāharatha rātriratha śvo 'harbhavitā > Over and above they perform twice with the formula 'With the season;' thereby the gods subsequently gave the day (again), whence it is now day there, then it will be night, and to-morrow day. > — Julius Eggeling 1882, The Satapatha-Brahmana according to the Text of the Mâdhyandina School (SBE 12, 26, 41, 43, 44) ### [4.3.1.12](https://indike.org/pramana/in.veda.brahmana.satapatha.4.3.1.12) ṛtuneti vai devāḥ | manuṣyānasṛjantartubhiriti paśūntsa yattanmadhye yena paśūnasṛjanta tasmādime paśava ubhayataḥ parigṛhītā vaśamupetā manuṣyāṇām > By 'With the season' the gods forsooth created the men, and by 'With the seasons' the beasts; and because they created the beasts in the middle of those (men), therefore these beasts (cattle), being shut in on both sides, have come into the power of men. > — Julius Eggeling 1882, The Satapatha-Brahmana according to the Text of the Mâdhyandina School (SBE 12, 26, 41, 43, 44) ### [4.3.1.13](https://indike.org/pramana/in.veda.brahmana.satapatha.4.3.1.13) tau vā ṛtuneti ṣaṭ pracarya | itarathā pātre viparyasyete ṛtubhiriti catuścaritvetarathā pātre viparyasyete anyatarata eva taddevā aharasṛjantānyatarato rātrimanyatarata eva taddevā manuṣyānasṛjantānyatarataḥ paśūn > And having performed six times with, 'With the season,' they both turn round their vessels to the other side; and having performed four times with, 'With the seasons,' they turn round their vessels to the other side: from the one side (or mouth) indeed the gods created the day, and from the other side the night; from the one side the gods created men, and from the other beasts. > — Julius Eggeling 1882, The Satapatha-Brahmana according to the Text of the Mâdhyandina School (SBE 12, 26, 41, 43, 44) ### [4.3.1.14](https://indike.org/pramana/in.veda.brahmana.satapatha.4.3.1.14) athāto gṛhṇātyeva | upayāmagṛhīto 'si madhave tvetyevādhvaryurgṛhṇātyupayāmagṛhīto 'si mādhavāya tveti pratiprasthātaitāveva vāsantikau sa yadvasanta oṣadhayo jāyante vanaspatayaḥ pacyante teno haitau madhuśca mādhavaśca > Now he draws the cups (for the seasons) therefrom, with (Vâg. S. VII, 30), 'Thou art taken with a support: thee for Madhu!' the Adhvaryu takes (the first); with 'Thou art taken with a support: thee for Mâdhava!' the Pratiprasthâtri (the second). These two are the spring (months): because in spring plants sprout and trees are brought to ripeness, therefore these two are Madhu (sweet) and Mâdhava. > — Julius Eggeling 1882, The Satapatha-Brahmana according to the Text of the Mâdhyandina School (SBE 12, 26, 41, 43, 44) ### [4.3.1.15](https://indike.org/pramana/in.veda.brahmana.satapatha.4.3.1.15) upayāmagṛhīto 'si | śukrāya tvetyevādhvaryurgṛhṇātyupayāmagṛhīto 'si śucaye tveti pratiprasthātaitāveva graiṣmau sa yadetayorbaliṣṭhaṃ tapati teno haitau śukraśca śuciśca > With 'Thou art taken with a support: thee for Sukra!' the Adhvaryu draws (the third); with 'Thou art taken with a support: thee for Suki!' the Pratiprasthâtri (the fourth). These two are the summer (months): because during them it burns fiercest, therefore these two are Sukra (clear) and Suki (bright). > — Julius Eggeling 1882, The Satapatha-Brahmana according to the Text of the Mâdhyandina School (SBE 12, 26, 41, 43, 44) ### [4.3.1.16](https://indike.org/pramana/in.veda.brahmana.satapatha.4.3.1.16) upayāmagṛhīto 'si nabhase tvetyevādhvaryurgṛhṇātyupayāmagṛhīto 'si nabhasyāya tveti pratiprasthātaitāveva vārṣikāvamuto vai divo varṣati teno haitau nabhaśca nabhasyaśca > With 'Thou art taken with a support: thee for Nabhas!' the Adhvaryu draws (the fifth); with 'Thou art taken with a support: thee for Nabhasya!' the Pratiprasthâtri (the sixth). These two are (the months) of the rainy season: it rains from yonder sky, and hence these two are Nabhas (mist, cloud) and Nabhasya. > — Julius Eggeling 1882, The Satapatha-Brahmana according to the Text of the Mâdhyandina School (SBE 12, 26, 41, 43, 44) ### [4.3.1.17](https://indike.org/pramana/in.veda.brahmana.satapatha.4.3.1.17) upayāmagṛhīto 'si | iṣe tvetyevādhvaryurgṛhṇātyupayāmagṛhīto 'syūrje tveti pratiprasthātaitāveva śāradau sa yacaradyūrgrasa oṣadhayaḥ pacyante teno haitāviṣaścorjaśca > With 'Thou art taken with a support: thee for Ish (sap)!' the Adhvaryu draws (the seventh); with 'Thou art taken with a support: thee for Ûrg (food)!' the Pratiprasthâtri (the eighth). These two are the autumn (months): because in autumn food (ûrg) and juice, (namely) plants, ripen, therefore these two are Isha and Ûrga. > — Julius Eggeling 1882, The Satapatha-Brahmana according to the Text of the Mâdhyandina School (SBE 12, 26, 41, 43, 44) ### [4.3.1.18](https://indike.org/pramana/in.veda.brahmana.satapatha.4.3.1.18) upayāmagṛhīto 'si sahase tvetyevādhvaryurgṛhṇātyupayāmagṛhīto 'si sahasyāya tveti pratiprasthātaitāveva haimantikau sa yaddhemanta imāḥ prajāḥ sahaseva svaṃ vaśamupanayate teno haitau sahaśca sahasyaśca > With 'Thou art taken with a support: thee for Sahas!' the Adhvaryu draws (the ninth); with 'Thou art taken with a support: thee for Sahasya!' the Pratiprasthâtri (the tenth). These two are the winter (months): because the winter by force (sahas) brings these creatures into his power, therefore these two are Saha and Sahasya. > — Julius Eggeling 1882, The Satapatha-Brahmana according to the Text of the Mâdhyandina School (SBE 12, 26, 41, 43, 44) ### [4.3.1.19](https://indike.org/pramana/in.veda.brahmana.satapatha.4.3.1.19) upayāmagṛhīto 'si tapase tvetyevādhvaryurgṛhṇātyupayāmagṛhīto 'si tapasyāya tveti pratiprasthātaitāveva śaiśirau sa yadetayorbaliṣṭhaṃ śyāyati teno haitau tapaśca tapasyaśca > With 'Thou art taken with a support: thee for Tapas!' the Adhvaryu draws (the eleventh); with 'Thou art taken with a support: thee for Tapasya!' the Pratiprasthâtri (the twelfth). These two are (the months) of the dewy season: because during them it freezes most severely, therefore these two are Tapas and Tapasya. > — Julius Eggeling 1882, The Satapatha-Brahmana according to the Text of the Mâdhyandina School (SBE 12, 26, 41, 43, 44) ### [4.3.1.20](https://indike.org/pramana/in.veda.brahmana.satapatha.4.3.1.20) upayāmigṛhīto 'si | aṃhasaspataye tveti trayodaśaṃ grahaṃ gṛhṇāti yadi trayodaśaṃ gṛhṇīyādatha pratiprasthātādhvaryoḥ pātre saṃsravamavanayatyadhvaryurvā pratiprasthātuḥ pātre saṃsravamavanayatyāharati bhakṣam > With 'Thou art taken with a support: thee to Amhasaspati (lord of trouble)!' he (the Adhvaryu) draws the thirteenth libation, if he draw a thirteenth. The Pratiprasthâtri then pours his residue into the Adhvaryu's vessel, or the Adhvaryu pours his residue into the Pratiprasthâtri's vessel. He (the Adhvaryu) takes it (to the Sadas) for the purpose of drinking it. > — Julius Eggeling 1882, The Satapatha-Brahmana according to the Text of the Mâdhyandina School (SBE 12, 26, 41, 43, 44) ### [4.3.1.21](https://indike.org/pramana/in.veda.brahmana.satapatha.4.3.1.21) atha pratiprasthātābhakṣitena pātreṇa | aindrāgnaṃ grahaṃ gṛhṇāti tadyadabhakṣitena pātreṇaindrāgnaṃ grahaṃ gṛhṇāti na vā ṛtugrahāṇāmanuvaṣaṭkurvantyetebhyo vā aindrāgnaṃ grahaṃ grahīṣyanbhavati tadasyaindrāgnenaivānuvaṣaṭkṛtā bhavanti > Thereupon the Pratiprasthâtri draws the Aindrâgna graha with the vessel not used for the drinking. The reason why he draws the Aindrâgna libation with the vessel not used for drinking is that no second Vashat is pronounced on the Ritugrahas, and for them he is about to take the Aindrâgna graha: thus they become consecrated for him by a second Vashat through the Aindrâgna. > — Julius Eggeling 1882, The Satapatha-Brahmana according to the Text of the Mâdhyandina School (SBE 12, 26, 41, 43, 44) ### [4.3.1.22](https://indike.org/pramana/in.veda.brahmana.satapatha.4.3.1.22) yadvevaindrāgnaṃ grahaṃ gṛhṇāti | sarvaṃ vā idam prājījanadya ṛtugrahānagrahītsa idaṃ sarvam prajanayyedamevaitatsarvam prāṇodānayoḥ pratiṣṭhāpayati tadidaṃ sarvam prāṇodānayoḥ pratiṣṭhitamindrāgnī hi prāṇodānāvime hi dyāvāpṛthivī prāṇodānāvanayorhīdaṃ sarvam pratiṣṭhitam > And again, why he draws the Aindrâgna graha. By drawing the libations to the seasons he has generated this All, and having generated this All, he now establishes it on the out-breathing and in-breathing: hence this All is established on the out-breathing and in-breathing, for Indra and Agni are the out-breathing and in-breathing, and these two, heaven and earth, are the out-breathing and in-breathing, and within these two this All is established. > — Julius Eggeling 1882, The Satapatha-Brahmana according to the Text of the Mâdhyandina School (SBE 12, 26, 41, 43, 44) ### [4.3.1.23](https://indike.org/pramana/in.veda.brahmana.satapatha.4.3.1.23) yadvevaindrāgnaṃ grahaṃ gṛhṇāti | sarvaṃ vā idam prājījanadya ṛtugrahānagrahītsa idaṃ sarvam prajanayyāsminnevaitatsarvasminprāṇādānau dadhāti tāvimāvasmintsarvasminprāṇodānau hitau > And again, why he draws the Aindrâgna cup. By drawing the libations to the seasons he has generated this All, and having generated this All, he lays the out-breathing and in-breathing into this All: hence these two, the out-breathing anti in-breathing, are laid into (or beneficial, hita, in) this All. > — Julius Eggeling 1882, The Satapatha-Brahmana according to the Text of the Mâdhyandina School (SBE 12, 26, 41, 43, 44) ### [4.3.1.24](https://indike.org/pramana/in.veda.brahmana.satapatha.4.3.1.24) athāto gṛhṇātyeva | indrāgnī āgataṃ sutaṃ gīrbhirnabho vareṇyam | asya pātaṃ dhiyeṣitā | upayāmagṛhīto 'sīndrāgni yāṃ tvaiṣa te yonirindrāgnibhyāṃ tveti sādayatīndrāgnibhyāṃ hyenaṃ gṛhṇāti > He now draws it from that (dronakalasa trough) with (Vâg. S. VII, 3, 1; Rig-veda III, 12, 1), 'O Indra and Agni, through our songs come ye hither to the Soma, to the agreeable fume: drink thereof, urged by our hymn!--Thou art taken with a support: thee to Indra and Agni!'--with 'This is thy womb: thee to Indra and Agni!' he deposits it (on the mound), for it is for Indra and Agni that he draws it. > — Julius Eggeling 1882, The Satapatha-Brahmana according to the Text of the Mâdhyandina School (SBE 12, 26, 41, 43, 44) ### [4.3.1.25](https://indike.org/pramana/in.veda.brahmana.satapatha.4.3.1.25) atha vaiśvadevaṃ grahaṃ gṛhṇāti | sarvaṃ vā idam prājījanadya ṛtugrahānagrahītsa yaddhaitāvadevābhaviṣyadyāvatyā haivāgre prajāḥ sṛṣṭāstāvatyo haivābhaviṣyanna prājaniṣyanta > Thereupon he draws the Vaisvadeva cup. For by drawing the Ritugrahas he has generated this All; but were there nothing but that, there would indeed be only as many, creatures as were created in the beginning: no (more) would be generated. > — Julius Eggeling 1882, The Satapatha-Brahmana according to the Text of the Mâdhyandina School (SBE 12, 26, 41, 43, 44) ### [4.3.1.26](https://indike.org/pramana/in.veda.brahmana.satapatha.4.3.1.26) atha yadvaiśvadevaṃ grahaṃ gṛhṇāti | idamevaitatsarvamimāḥ prajā yathāyathaṃ vyavasṛjati tasmādimāḥ prajāḥ punarabhyāvartam prajāyante śukrapātreṇa gṛhṇātyeṣa vai śukro ya eṣa tapati tasya ye raśmayaste viśve devāstasmācukrapātreṇa gṛhṇāti > Now, in that he draws the Vaisvadeva graha, thereby he sends forth this All, these creatures in due order: whence these creatures are generated again repeatedly. He draws it with the Sukra cup, for the Sukra (bright) is yonder burning (sun), and what rays of his there are, they are the All-gods: therefore he draws it with the Sukra cup. > — Julius Eggeling 1882, The Satapatha-Brahmana according to the Text of the Mâdhyandina School (SBE 12, 26, 41, 43, 44) ### [4.3.1.27](https://indike.org/pramana/in.veda.brahmana.satapatha.4.3.1.27) athāto gṛhṇātyeva | omāsaścarṣaṇīrdhato viśve devāsa āgata dāśvāṃso dāśuṣaḥ sutam upayāmagṛhīto 'si viśvebhyastvā devebhya eṣa te yonirviśvebhyastvā devebhya iti sādayati viśvebhyo hyenaṃ devebhyo gṛhṇāti > He draws it from that (Soma in the Dronakalasa) with (Vâg. S. VII, 33; Rig-veda I, 3, 7), 'Ye protectors and supporters of men, O All-gods, come hither, ye givers, to the giver's liquor!--Thou art taken with a support: thee to the All-gods!' with 'This is thy womb: thee to the All-gods!' he deposits it, for it is for the All-gods that he draws it. > — Julius Eggeling 1882, The Satapatha-Brahmana according to the Text of the Mâdhyandina School (SBE 12, 26, 41, 43, 44) ### [4.3.2.1](https://indike.org/pramana/in.veda.brahmana.satapatha.4.3.2.1) gṛṇāti ha vā etaddhotā yacaṃsati | tasmā etadgṛṇate pratyevādhvaryurāgṛṇāti tasmātpratigaro nāma > Now truly when the Hotri praises (recites the sastra), he sings, and to him thus singing the Adhvaryu responds (prati-â-gar), whence the name response (pratigara). > — Julius Eggeling 1882, The Satapatha-Brahmana according to the Text of the Mâdhyandina School (SBE 12, 26, 41, 43, 44) ### [4.3.2.2](https://indike.org/pramana/in.veda.brahmana.satapatha.4.3.2.2) taṃ vai prāñcamāsīnamāhvayate | sarve vā anya udgātuḥ prāñca ārtvijyaṃ kurvanti tatho hāsyaitatprāgevārtvijyaṃ kṛtam bhavati > \[The Hotri\] calls upon that (Adhvaryu) seated (before him) with his face towards the east. For all others except the Udgâtri perform their priestly duties while facing the east, and in this manner that priestly duty of his is performed towards the east. > — Julius Eggeling 1882, The Satapatha-Brahmana according to the Text of the Mâdhyandina School (SBE 12, 26, 41, 43, 44) ### [4.3.2.3](https://indike.org/pramana/in.veda.brahmana.satapatha.4.3.2.3) prajāpatirvā udgātāḥ | yoṣargghotā sa etatprajāpatirudgātā yoṣāyāmṛci hotari retaḥ siñcati yatstute taddhotā śastreṇa prajanayati tacyati yathāyam puruṣaḥ śitastadyadenacyati tasmācastraṃ nāma > Now the Udgâtri is Pragâpati, and the Hotri, (being) the Rik (fem.), is a female. And when he chants, then the Udgâtri, Pragâpati, implants seed in the female Hotri, the Rik; this the Hotri brings forth by means of the sastra (recitation), he sharpens it even as this man is sharpened, and because he thereby sharpens (so) therefore it is called sastra. > — Julius Eggeling 1882, The Satapatha-Brahmana according to the Text of the Mâdhyandina School (SBE 12, 26, 41, 43, 44) ### [4.3.2.4](https://indike.org/pramana/in.veda.brahmana.satapatha.4.3.2.4) tadupapalyayya pratigṛṇāti | idamevaitadretaḥ siktamupanimadatyatha yatparāṅ tiṣṭhanpratigṛṇīyātparāgu haivaitadretaḥ siktam praṇaśyettanna prajāyeta samyañcā u caivaitadbhūtvaitadretaḥ siktam prajanayataḥ > Having turned round (so as to face the Hotri, the Adhvaryu) then responds: thereby he quickens that implanted seed. On the other hand, were he to respond while standing with his face turned away (from the Hotri), that implanted seed would assuredly perish away, and would not be brought forth; but thus facing each other (the male and female) bring forth the implanted seed. > — Julius Eggeling 1882, The Satapatha-Brahmana according to the Text of the Mâdhyandina School (SBE 12, 26, 41, 43, 44) ### [4.3.2.5](https://indike.org/pramana/in.veda.brahmana.satapatha.4.3.2.5) yātayāmāni vai devaiścandāṃsi | candobhirhi devāḥ svargaṃ lokaṃ samāśnuvata mado vai pratigaro yo vā ṛci mado yaḥ sāmanraso vai sa taccandaḥsvevaitadrasaṃ dadhātyayātayāmāni karoti tairayātayāmairyajñaṃ tanvate > Now the strength of the metres was exhausted by the gods, for it was by the metres that the gods attained the world of heaven. And the response (song) is ecstasy (mada)--what ecstasy there is in the rik and that which there is in the Sâman, that is sap: this sap he now lays into the metres, and thus makes the metres of restored strength; and with them of restored strength they perform the sacrifice. > — Julius Eggeling 1882, The Satapatha-Brahmana according to the Text of the Mâdhyandina School (SBE 12, 26, 41, 43, 44) ### [4.3.2.6](https://indike.org/pramana/in.veda.brahmana.satapatha.4.3.2.6) tasmādyadyardharcaśaḥ śaṃset | ardharce 'rdharce pratigṛṇīyādyadi pacaḥ śaṃsetpade-pade pratigṛṇīyādyatra vai śaṃsannavāniti tadasurarakṣasāni yajñamanvavacaranti tatpratigareṇa saṃdadhāti nāṣṭrāṇāṃ rakṣasāmananvavacārāya yajamānasyo caivaitadbhrātṛvyalokaṃ cinatti > Hence if (the Hotri) recites by half-verses, let (the Adhvaryu) respond at each half-verse; and if he recites by pâdas (hemistichs), let him respond at each pâda. For whenever, in reciting, he (the Hotri) draws breath, there the Asura-Rakshas rush into the sacrifice: there he (the Adhvaryu) closes it up by means of the response, so that the evil spirits, the Rakshas, cannot rush in; and thus he destroys the world of the sacrificer's enemies. > — Julius Eggeling 1882, The Satapatha-Brahmana according to the Text of the Mâdhyandina School (SBE 12, 26, 41, 43, 44) ### [4.3.2.7](https://indike.org/pramana/in.veda.brahmana.satapatha.4.3.2.7) caturakṣarāṇi ha vā agre candāṃsyāsuḥ | tato jagatī somamacāpatatsā trīṇykṣarāṇi hitvājagāma tatastriṣṭupsomamacāpatatsaikamakṣaraṃ hitvājagāma tato gāyatrī somamacāpatatsaitāni cākṣarāṇi harantyāgacatsomaṃ ca tato 'ṣṭākṣarā gāyatryabhavattasmādāhuraṣṭākṣarā gāyatrīti > Now, in the beginning the metres consisted of four syllables. Then Gagatî flew up for Soma and came back, leaving behind three syllables. Then Trishtubh flew up for Soma and came back, leaving behind one syllable. Then Gâyatrî flew up for Soma, and she came back bringing with her those syllables as well as Soma. Thus she came to consist of eight syllables: wherefore they say, 'Gâyatrî is octosyllabic.' > — Julius Eggeling 1882, The Satapatha-Brahmana according to the Text of the Mâdhyandina School (SBE 12, 26, 41, 43, 44) ### [4.3.2.8](https://indike.org/pramana/in.veda.brahmana.satapatha.4.3.2.8) tayā prātaḥsavanamatanvata | tasmādgāyatraṃ prātaḥsavanaṃ tayaiva mādhyandinaṃ savanamatanvata tāṃ ha triṣṭubuvācopa tvāhamāyāni tribhirakṣarairupa mā hvayasva mā mā yajñādantargā iti tatheti tāmupāhvayata tata ekādaśākṣarā triṣṭubabhavattasmādāhustraiṣṭubham mādhyandinaṃ savanamiti > With her they performed the morning feast of the Soma-sacrifice,--whence the morning feast pertains to Gâyatrî. With her they performed the midday feast. Trishtubh then said to her, 'To thee will I come with three syllables: invite me, and exclude me not from the sacrifice!'--'So be it!' she said and invited her. Thus the Trishtubh came to consist of eleven syllables, and therefore they say, 'The midday Soma feast pertains to Trishtubh.' > — Julius Eggeling 1882, The Satapatha-Brahmana according to the Text of the Mâdhyandina School (SBE 12, 26, 41, 43, 44) ### [4.3.2.9](https://indike.org/pramana/in.veda.brahmana.satapatha.4.3.2.9) tayaiva tṛtīyasavanamatanvata | tāṃ ha jagatyuvācopa tvāhamāyānyekenākṣareṇopa sā hvayasva mā mā yajñādantargā iti tatheti tāmupāhvayata tato dvādaśākṣarā jagatyabhavattasmādāhurjāgataṃ tṛtīyasavanamiti > With her (Gâyatrî) indeed they performed the evening feast. Gagatî then said to her, 'To thee will I come with one syllable: invite me, and exclude me not from the sacrifice!'--'So be it!' she said and invited her. Thus the Gagatî came to consist of twelve syllables; and therefore they say, 'The evening Soma feast pertains to Gagatî.' > — Julius Eggeling 1882, The Satapatha-Brahmana according to the Text of the Mâdhyandina School (SBE 12, 26, 41, 43, 44) ### [4.3.2.10](https://indike.org/pramana/in.veda.brahmana.satapatha.4.3.2.10) tadāhuḥ | gāyatrāṇi vai sarvāṇi savanāni gāyatrī hyevaitadupasṛjamānaiditi tasmātsaṃsiddham prātaḥsavane pratigṛṇīyātsaṃsiddhā hi gāyatryāgacatsakṛnmadvanmādhyandine savana ekaṃ hi sākṣaraṃ hitvāgacattenaivaināmetatsamardhayati kṛtsnāṃ karoti > As to this they say, 'Surely all the Soma feasts pertain to Gâyatrî, since Gâyatrî alone went on increasing.' At the morning feast he should therefore respond with a complete (formula), for complete Gâyatrî returned. At the midday feast (he responds with a formula) containing once (the verb) 'to rejoice (mad),' for she (Trishtubh) came back, leaving one syllable behind; and with that same (formula) he then completes her, makes her whole, > — Julius Eggeling 1882, The Satapatha-Brahmana according to the Text of the Mâdhyandina School (SBE 12, 26, 41, 43, 44) ### [4.3.2.11](https://indike.org/pramana/in.veda.brahmana.satapatha.4.3.2.11) yatra triṣṭubhaḥ śasyante | trimadvattṛtīyasavane trīṇi hi sākṣarāṇi hitvāgacattairevaināmetatsamardhayati kṛtsnāṃ karoti > When trishtubh verses were recited. At the evening Soma feast (the Adhvaryu responds with a formula) containing thrice (the verb) 'to rejoice,' for she (Gagatî) came back leaving three syllables behind; and with these (formulas) he then completes her, makes her whole,-- > — Julius Eggeling 1882, The Satapatha-Brahmana according to the Text of the Mâdhyandina School (SBE 12, 26, 41, 43, 44) ### [4.3.2.12](https://indike.org/pramana/in.veda.brahmana.satapatha.4.3.2.12) yatra dyāvāpṛthivyaṃ śasyate | ime ha vai dyāvāpṛthivī imāḥ prajā upajīvanti tadanayorevaitaddyāvāpṛthivyo rasaṃ dadhāti te rasavatyā upajīvanīye imāḥ prajā upajīvanti sa vā omityeva pratigṛṇīyāttaddhi satyaṃ taddevā viduḥ > When (the hymn) to Heaven and Earth is recited. Now these creatures subsist on those two, the heaven and the earth--he thereby imbues those two, heaven and earth, with vigour; and upon those two, thus vigorous and affording the means of subsistence, these creatures subsist. Let him respond with 'Om!' only, for that is truth, that the gods know. > — Julius Eggeling 1882, The Satapatha-Brahmana according to the Text of the Mâdhyandina School (SBE 12, 26, 41, 43, 44) ### [4.3.2.13](https://indike.org/pramana/in.veda.brahmana.satapatha.4.3.2.13) taddhaike | othāmodaiva vāgiti pratigṛṇanti vākpratigara etadvācamupāpnuma iti vadantastadu tathā na kuryādyathā vai kathā ca pratigṛṇātyupāptaivāsya vāgbhavati vācā hi pratigṛṇāti tasmādomityeva pratigṛṇīyāttaddhi satyaṃ taddevā viduḥ > Now some respond with 'Othâmo daiva vâk,' saying, 'The response is speech (vâk): thus we obtain speech.' But let him not do this; for surely, in whichsoever way he may respond, speech is obtained by him, since he responds by speech. Let him therefore respond with 'Om!' only, for that is truth, that the gods know. > — Julius Eggeling 1882, The Satapatha-Brahmana according to the Text of the Mâdhyandina School (SBE 12, 26, 41, 43, 44) ### [4.3.3.1](https://indike.org/pramana/in.veda.brahmana.satapatha.4.3.3.1) ihā ihā ityabhiṣuṇoti | indramevaitadācyāvayati bṛhadbṛhaditīndramevaitadācyāvayati > He presses out (the Soma juice) with 'Ihā̃! Ihā̃!' (hither), whereby he draws Indra nigh; and with 'Brihat! Brihat!' (great), whereby he draws Indra nigh. > — Julius Eggeling 1882, The Satapatha-Brahmana according to the Text of the Mâdhyandina School (SBE 12, 26, 41, 43, 44) ### [4.3.3.2](https://indike.org/pramana/in.veda.brahmana.satapatha.4.3.3.2) sa śukrāmanthinau prathamau gṛhṇāti | śukravaddhyetatsavanamathāgrayaṇaṃ sarveṣu hyeṣa savaneṣu gṛhyate 'tha marutvatīyamathokthyamukthāni hyatrāpi bhavanti > The Sukra and Manthin grahas he draws first, for thereby the Soma feast comes to be supplied with pure Soma (sukra). Thereupon the Âgrayana, for that (cup) is drawn at all (three) feasts. Then the Marutvatîya cup; then the Ukthya, for here also there are songs of praise (Uktha). > — Julius Eggeling 1882, The Satapatha-Brahmana according to the Text of the Mâdhyandina School (SBE 12, 26, 41, 43, 44) ### [4.3.3.3](https://indike.org/pramana/in.veda.brahmana.satapatha.4.3.3.3) taddhaike | ukthyaṃ gṛhītvātha marutvatīyaṃ gṛhṇanti tadu tathā na kuryānmarutvatīyameva gṛhītvāthokthyaṃ gṛhṇīyāt > Now some draw the Marutvatîya after they have drawn the Ukthya; but let him. not do this,--let him rather draw the Ukthya after he has drawn the Marutvatîya. > — Julius Eggeling 1882, The Satapatha-Brahmana according to the Text of the Mâdhyandina School (SBE 12, 26, 41, 43, 44) ### [4.3.3.4](https://indike.org/pramana/in.veda.brahmana.satapatha.4.3.3.4) tānvā etān | pañca grahāngṛhṇātyeṣa vai vajro yanmādhyandinaḥ pavamānastasmātpañcadaśaḥ pañcasāmā bhavati pañcadaśo hi vajraḥ sa etaiḥ pañcabhirgrahaiḥ pañca vā imā aṅgulayo 'ṅgulibhirvai praharati > These, then, are five grahas he draws; for that midday Pavamâna chant is a thunderbolt: hence it is a fifteenfold five-hymned chant, for the thunderbolt is fifteenfold. He is so by means of these five grahas (cups of Soma): for five are these fingers, and with the fingers he hurls (the thunderbolt). > — Julius Eggeling 1882, The Satapatha-Brahmana according to the Text of the Mâdhyandina School (SBE 12, 26, 41, 43, 44) ### [4.3.3.5](https://indike.org/pramana/in.veda.brahmana.satapatha.4.3.3.5) indro vṛtrāya vajram prajahāra | sa vṛtram pāpmānaṃ hatvā vijite 'bhaye 'nāṣṭre dakṣiṇā nināya tasmādapyetarhi yadaivaitena mādhyandinena pavamānena stuvate 'tha vijite 'bhaye 'nāṣṭre dakṣiṇā nīyante tatho evaiṣa etaiḥ pañcabhirgrahaiḥ pāpmane dviṣate bhrātṛvyāya vajram praharati sa vṛtram pāpmānaṃ hatvā vijite 'bhaye nāṣṭre dakṣiṇā nayati tasmādvā etānpañca grahāngṛhṇāti > Indra hurled the thunderbolt at Vritra; and having smitten Vritra, the wicked, and safety and peace being secured, he led forth the dakshinâs (gifts to priests). Wherefore now also, when they (the Udgâtris) chant the midday Pavamâna, and safety and peace are secured, the dakshinâs are led forth. And so, forsooth, does he now by means of those five cups of Soma hurl the thunderbolt at the wicked, hateful enemy, and having smitten Vritra, the wicked, and safety and peace being secured, he leads forth the dakshinâs. This is why he draws those five cups. > — Julius Eggeling 1882, The Satapatha-Brahmana according to the Text of the Mâdhyandina School (SBE 12, 26, 41, 43, 44) ### [4.3.3.6](https://indike.org/pramana/in.veda.brahmana.satapatha.4.3.3.6) tadyanmarutvatīyāngṛhṇāti | etadvā indrasya niṣkevalyaṃ savanaṃ yanmādhyandinaṃ savanaṃ tena vṛtramajighāsattena vyajigīṣata maruto vā ityaśvatthe 'pakramya tasthuḥ kṣatraṃ vā indro viśo maruto viśā vai kṣatriyo balavānbhavati tasmādāśvatthe ṛtupātre syātāṃ kārṣmaryamaye tveva bhavataḥ > Then as to why he draws the Marutvatîya cups. Now this, the midday pressing feast, is Indra's special (nishkevalya) feast: thereby he strove to smite Vritra, thereby he strove to vanquish him. But the Maruts, having on that account withdrawn, were standing on an Asvattha tree (Ficus Religiosa). Now Indra is the nobility, and the Maruts are the people, and through the people the noble becomes strong: therefore the two Ritu cups (they say) may be of asvattha wood; but in reality they are of kârshmarya wood. > — Julius Eggeling 1882, The Satapatha-Brahmana according to the Text of the Mâdhyandina School (SBE 12, 26, 41, 43, 44) ### [4.3.3.7](https://indike.org/pramana/in.veda.brahmana.satapatha.4.3.3.7) tānindra upamantrayāṃ cakre | upa māvartadhvaṃ yuṣmābhirbalena vṛtraṃ hanānīti te hocuḥ kiṃ nastataḥ syāditi tebhya etau marutvatīyau grahāvagṛhṇāt > Indra called on them, saying, 'Do ye join me that with you as my force I may smite Vritra!' They said, 'What will be our (reward) then?' He drew those two Marutvatîya cups for them. > — Julius Eggeling 1882, The Satapatha-Brahmana according to the Text of the Mâdhyandina School (SBE 12, 26, 41, 43, 44) ### [4.3.3.8](https://indike.org/pramana/in.veda.brahmana.satapatha.4.3.3.8) te hocuḥ | apanidhāyainamoja upāvartāmahā iti ta enamapanidhāyaivauja upāvavṛtustadvā indro 'spuṇutāpanidhāya vai mauja upāvṛtanniti > They said, 'Having put aside this one (cup) for our vigour, we will join thee.' Having accordingly put it aside for their vigour, they joined him. But Indra sought to obtain it, thinking, 'They have come to me after putting aside their vigour.' > — Julius Eggeling 1882, The Satapatha-Brahmana according to the Text of the Mâdhyandina School (SBE 12, 26, 41, 43, 44) ### [4.3.3.9](https://indike.org/pramana/in.veda.brahmana.satapatha.4.3.3.9) sa hovāca | sahaiva maujasopāvartadhvamiti tebhyo vai nastṛtīyaṃ grahaṃ gṛhāṇeti tebhya etaṃ tṛtīyaṃ grahamagṛhṇādupayāmagṛhīto 'si marutāṃ tvaujasa iti ta enaṃ sahaivaujasopāvartanta tairvyajayata tairvṛtramahankṣatraṃ vā indro viśo maruto viśā vai kṣatriyo balavānbhavati tatkṣatra evaitadbalaṃ dadhāti tasmānmarutvatīyāngṛhṇāti > He said, 'Do ye join me with vigour!'--'Then draw a third cup for us;' they said. He drew a third cup for them, with, 'Thou art taken with a support,--thee for the vigour of the Maruts!' They then joined him with vigour,--and he conquered with them, and smote Vritra with them;--for Indra is the nobility, and the Maruts are the people, and through the people the noble becomes strong. Hence he now bestows that strength on the nobility, and therefore he draws the Marutvatîya cups. > — Julius Eggeling 1882, The Satapatha-Brahmana according to the Text of the Mâdhyandina School (SBE 12, 26, 41, 43, 44) ### [4.3.3.10](https://indike.org/pramana/in.veda.brahmana.satapatha.4.3.3.10) sa vā idrāyaiva marutvate gṛhṇīyāt | nāpi marudbhyaḥ sa yaddhāpi marudbhyo gṛhṇīyātpratyudyāminīṃ ha kṣatrāya viśaṃ kuryādathaitadindramevānu maruta ābhajati tatkṣatrāyaivaitadviśaṃ kṛtānukarāmanuvartmānaṃ karoti tasmādindrāyaiva marutvate gṛhṇīyānnāpi marudbhyaḥ > Let him draw them for Indra Marutvat (accompanied by the Maruts), and not for the Maruts likewise. For were he also to draw cups for the Maruts, he would make the people refractory to the nobility. He thus assigns to the Maruts a share therein after Indra, whereby he makes the people subservient and obedient to the nobility: therefore let him draw the cups for Indra Marutvat, and not for the Maruts likewise. > — Julius Eggeling 1882, The Satapatha-Brahmana according to the Text of the Mâdhyandina School (SBE 12, 26, 41, 43, 44) ### [4.3.3.11](https://indike.org/pramana/in.veda.brahmana.satapatha.4.3.3.11) apakramādu haivaiṣāmetadbibhayāṃ cakāra | yadime mannāpakrāmeyuryannānyaddhriyeranniti tānevaitadanapakramiṇo 'kuruta tasmādindrāyaiva marutvate gṛhṇīyānnāpi marudbhyaḥ > But he was afraid of their desertion,--'Lest they should desert me, lest they should take to some other (party),' so thinking, he by that (share in the libation) made them unwilling to desert him. This is why he should draw the grahas for Indra Marutvat. > — Julius Eggeling 1882, The Satapatha-Brahmana according to the Text of the Mâdhyandina School (SBE 12, 26, 41, 43, 44) ### [4.3.3.12](https://indike.org/pramana/in.veda.brahmana.satapatha.4.3.3.12) ṛtupātrābhyāṃ gṛhṇāti | ṛtavo vai saṃvatsaro yajñaste 'daḥ prātaḥsavane pratyakṣamavakalpyante yadṛtugrahāngṛhṇātyathaitatparo 'kṣam mādhyandine savane 'vakalpayante yadṛtupātrābhyām marutvatīyāngṛhṇāti viśo vai maruto 'nnaṃ vai viśa ṛtavo vā idaṃ sarvamannādyam pacanti tasmādṛtupātrābhyām marutvatīyāngṛhṇāti > He draws them with the two vessels of the seasons, for the year, the sacrifice, means the seasons. There, at the morning Soma feast, they are overtly attended to, in that he draws the grahas for the seasons; and now they are covertly attended to, in that he draws the Marutvatîya grahas with the two vessels of the seasons. > — Julius Eggeling 1882, The Satapatha-Brahmana according to the Text of the Mâdhyandina School (SBE 12, 26, 41, 43, 44) ### [4.3.3.13](https://indike.org/pramana/in.veda.brahmana.satapatha.4.3.3.13) athāto gṛhṇātyeva | indra marutva iha pāhi somaṃ yathā śāryāte apibaḥ sutasya | tava praṇītī tava śūra śarmannāvivāsanti kavayaḥ suyajñāḥ | upayāmagṛhīto 'sīndrāya tvāmarutvata eṣa te yonirindrāya tvā marutvate > He draws (the first) from that (stream of Soma), with (Vâg. S. VII, 35; Rig-veda III, 51, 7), 'O Indra, leader of the Maruts, drink thou the Soma here, as thou drankest of the liquor at (the sacrifice of) the Son of Saryâti: by thy guidance, in thy protection, O Lord, do the wise serve thee with good offerings!--Thou art taken with a support: thee to Indra Marutvat!--This is thy womb: thee to Indra Marutvat!' > — Julius Eggeling 1882, The Satapatha-Brahmana according to the Text of the Mâdhyandina School (SBE 12, 26, 41, 43, 44) ### [4.3.3.14](https://indike.org/pramana/in.veda.brahmana.satapatha.4.3.3.14) marutvantaṃ vṛṣabham | vāvṛdhānamakavāriṃ divyaṃ śāsamindram viśvāsāhamavase nūtanāyograṃ sahodāmiha taṃ huvema | upayāmagṛhīto 'sīndrāya tvā marutvata eṣa te yonirindrāya tvā marutvate upayāmagṛhīto 'si marutāṃ tvaujasa iti tṛtīyaṃ grahaṃ gṛhṇāti > \[The second he draws with Vâg. S. VII, 36; Rig-veda III, 47, 5\], 'The mighty bull, followed by the Maruts, the bountiful, divine ruler Indra,--him, the all-subduing, the terrible bestower of victory, do we now invoke for new favour.--Thou art taken with a support: thee to Indra Marutvat!--This is thy womb: thee to Indra Marutvat!'--with Thou art taken with a support: thee for the strength of the Maruts!' he draws the third cup. > — Julius Eggeling 1882, The Satapatha-Brahmana according to the Text of the Mâdhyandina School (SBE 12, 26, 41, 43, 44) ### [4.3.3.15](https://indike.org/pramana/in.veda.brahmana.satapatha.4.3.3.15) atha mahendraṃ grahaṃ gṛhṇāti | pāpmanā vā etadindraḥ saṃsṛṣṭo 'bhūdyadviśā marudbhiḥ sa yathā vijayasya kāmāya viśā samāne pātre 'śnīyādevaṃ tadyadasmā etam marudbhiḥ samānaṃ grahamagṛhṇan > Thereupon he draws the Mâhendra cup. For Indra was then bound up with evil, in the shape of the people, the Maruts; as one might, for the sake of victory, eat from the same vessel with the people so it was when they drew a cup for him in common with the Maruts. > — Julius Eggeling 1882, The Satapatha-Brahmana according to the Text of the Mâdhyandina School (SBE 12, 26, 41, 43, 44) ### [4.3.3.16](https://indike.org/pramana/in.veda.brahmana.satapatha.4.3.3.16) taṃ devāḥ | sarvasminvijite 'bhaye 'nāṣṭre yatheṣīkām muñjādvivṛhedevaṃ sarvasmātpāpmano vyavṛhanyanmāhendraṃ grahamagṛhṇaṃstatho evaiṣa etadyatheṣīkā vimuñjā syādevaṃ sarvasmātpāpmano nirmucyate yanmāhendraṃ graham gṛhṇāti > When all was conquered and free from danger and injury, the gods plucked him from out of all evil--even as one might pluck out a reed from its sheath--when they drew the cup for the Great Indra. And even as the reed becomes leafless, so is he thereby freed from all evil, when one draws the Mâhendra cup. > — Julius Eggeling 1882, The Satapatha-Brahmana according to the Text of the Mâdhyandina School (SBE 12, 26, 41, 43, 44) ### [4.3.3.17](https://indike.org/pramana/in.veda.brahmana.satapatha.4.3.3.17) yadveva māhendraṃ grahaṃ gṛhṇāti | indro vā eṣa purā vṛtrasya badhādatha vṛtraṃ hatvā yathā mahārājo vijigyāna evam mahendro 'bhavattasmānmāhendraṃ grahaṃ gṛhṇāti mahāntamu caivainametatkhalu karoti vṛtrasya badhāya tasmādveva māhendraṃ grahaṃ gṛhṇāti śu pātreṇa gṛhṇātyeṣa vai śukro ya eṣa tapatyeṣa u eva mahāṃstasmācukrapātreṇa gṛhṇāti > And again, why he draws the Mâhendra cup. Before the slaughter of Vritra, he was indeed Indra; but when he had slain Vritra, he became the Great--Indra, even as one who has conquered all around, becomes a Great King (mahârâga): therefore he draws the Mâhendra cup. And, moreover, he forsooth make's him great for the slaughter of Vritra therefore also he draws the Mâhendra cup. He draws it in the Sukra vessel, for bright (sukra) and great indeed is he (the sun) that burns yonder: therefore he draws it in the Sukra vessel. > — Julius Eggeling 1882, The Satapatha-Brahmana according to the Text of the Mâdhyandina School (SBE 12, 26, 41, 43, 44) ### [4.3.3.18](https://indike.org/pramana/in.veda.brahmana.satapatha.4.3.3.18) athāto gṛhṇātyeva | mahāṃ indro nṛvadā carṣaṇiprā uta dvibarhā aminaḥ sahobhiḥ asmadryagvāvṛdhe vīryāyoruḥ pṛthuḥ sukṛtaḥ kartṛbhirbhūt upayāmagṛhīto 'si mahendrāya tvaiṣa te yonirmahendrāya tveti sādayati mahendrāya hyenaṃ gṛhṇāti > He thus draws it from that (Dronakalasa or Pûtabhrit), with (Vâg. S. VII, 39; Rig-veda VI, 19, 1), 'Great is Indra and hero-like, gladdening the people, of double stature and unimpaired in power. For our sake he waxed strong for heroic deed,--great and broad was he, and well-shapen by the shapers.--Thou art taken with a support: thee to Mahendra!'--with 'This is thy womb: thee to Mahendra!' he deposits it; for it is indeed for the Great Indra that he draws it. > — Julius Eggeling 1882, The Satapatha-Brahmana according to the Text of the Mâdhyandina School (SBE 12, 26, 41, 43, 44) ### [4.3.3.19](https://indike.org/pramana/in.veda.brahmana.satapatha.4.3.3.19) athopākṛtyaitāṃ vācaṃ vadati | abhiṣotāro 'bhiṣuṇutaulūkhalānudvādayatāgnīdāśiraṃ vinaya saumyasya vittāditi te vai tṛtīyasavanāyaivābhiṣotāro 'bhiṣuṇvanti tṛtīyasavanāyaulūkhalānudvādayanti tṛtīyasavanāyāgnīdāśiraṃ vinayati tṛtīyasavanāya saumyaṃ caruṃ śrapayatyete vai śukravatī rasavatī savane yatprātaḥsavanaṃ ca mādhyandinaṃ ca savanamathaitannirdhītaśukraṃ yattṛtīyasavanaṃ tadevaitasmānmādhyandinātsavanānnirmimīte tatho hāsyaitacukravadrasavattṛtīyasavanam bhavati tasmādetāmatra vācaṃ vadati > And having bespoken (the chant), he says this speech,--'Pressers, press ye! make the mortars resound! Agnîdh, stir the sour milk! be thou mindful of Soma's (pap)!' It is for the evening's press-feast that those pressers press out (the Soma juice), for the evening feast they make the mortars resound, for the evening feast the Agnîdh stirs the sour milk, for the evening feast he boils the pap for Soma. For these two press-feasts, the morning feast and the midday feast, are indeed rich in pure Soma, are rich in juice; but that third press-feast is emptied of the pure Soma. Hence he forms it from out of this midday feast; and thus that third press-feast becomes for him rich in pure Soma, rich in juice: this is why he now speaks that speech. > — Julius Eggeling 1882, The Satapatha-Brahmana according to the Text of the Mâdhyandina School (SBE 12, 26, 41, 43, 44) ### [4.3.4.1](https://indike.org/pramana/in.veda.brahmana.satapatha.4.3.4.1) ghnanti vā etadyajñam | yadenaṃ tanvate yannveva rājānamabhiṣuṇvanti tattaṃ ghnanti yatpaśuṃ saṃjñapayanti viśāsati tattaṃ ghnantyulūkhalamusalābhyāṃ dṛṣadupalābhyāṃ haviryajñaṃ ghnanti > Now, they slay the sacrifice, when they spread (perform) it:--to wit, when they press out the king (Soma), they slay him; when they quiet the victim, they slay it; and with mortar and pestle, with the upper and nether millstone, they slay the havis offering. > — Julius Eggeling 1882, The Satapatha-Brahmana according to the Text of the Mâdhyandina School (SBE 12, 26, 41, 43, 44) ### [4.3.4.2](https://indike.org/pramana/in.veda.brahmana.satapatha.4.3.4.2) sa eṣa yajño hato na dadakṣe | taṃ devā dakṣiṇābhiradakṣayaṃstadyadenaṃ dakṣiṇābhiradakṣayaṃstasmāddakṣiṇā nāma tadyadevātra yajñasya hatasya vyathate tadevāsyaitaddakṣiṇābhirdakṣayatyatha samṛddha eva yajño bhavati tasmāddakṣiṇā dadāti > When slain, that sacrifice was no longer vigorous. By means of dakshinâs (gifts to the priests) the gods invigorated it: hence the name dakshinâ, because thereby they invigorated (dakshay) it. Whatever, therefore, fails in this sacrifice, when slain, that he now invigorates by means of gifts to the priests; then the sacrifice becomes indeed successful: for this reason he makes gifts to the priests. > — Julius Eggeling 1882, The Satapatha-Brahmana according to the Text of the Mâdhyandina School (SBE 12, 26, 41, 43, 44) ### [4.3.4.3](https://indike.org/pramana/in.veda.brahmana.satapatha.4.3.4.3) tadvai ṣaḍdvādaśetyeva haviryajñe dadati | na ha tvevāśatadakṣiṇaḥ saumyo 'dhvaraḥ syādeṣa vai pratyakṣaṃ yajño yatprajāpatiḥ puruṣo vai prajāpaternediṣṭhaṃ so 'yaṃ śatāyuḥ śatatejāḥ śatavīryastaṃ śatenaiva dakṣayati nāśatena tasmānnāśatadakṣiṇaḥ saumyo 'dhvaraḥ syānno haivāśatadakṣiṇena yajamānasyartvikṣyānnedasyākṣibhūrasāni yamime haniṣyantyeva na dakṣayiṣyantīti > Now at the Haviryagña, indeed, they give as little as six or twelve (cows), but no Soma-sacrifice should have dakshinâs of less than a hundred. For he, Pragâpati, forsooth, is the visible sacrifice; and man is nearest to Pragâpati, and he has a life of a hundred years, a hundred powers, a hundred energies. Only by a hundred he invigorates him, and not by less than a hundred: wherefore no Soma-sacrifice should have dakshinâs of less than a hundred; nor should any one officiate as a priest for a sacrificer at a (Soma-sacrifice) where less than a hundred are given,--'lest he should be an eyewitness when they will but slay and not invigorate him (Soma).' > — Julius Eggeling 1882, The Satapatha-Brahmana according to the Text of the Mâdhyandina School (SBE 12, 26, 41, 43, 44) ### [4.3.4.4](https://indike.org/pramana/in.veda.brahmana.satapatha.4.3.4.4) dvayā vai devā devāḥ | ahaiva devā atha ye brāhmaṇāḥ śuśruvāṃso 'nūcānāste manuṣyadevāsteṣāṃ dvedhāvibhakta eva yajña āhutaya eva devānāṃ dakṣiṇā manuṣyadevānām brāhmaṇānāṃ śuśruvuṣāmanūcānānāmāhutibhireva devānprīṇāti dakṣiṇābhirmanuṣyadevānbrāhmaṇāñcuśruvuṣo 'nūcānāṃsta enamubhaye devāḥ prītāḥ svargaṃ lokamabhivahanti > Now, truly, there are two kinds of gods; for the gods, forsooth, are the gods; and the learned Brâhmans versed in sacred lore are the human gods. And the sacrifice to them is twofold, oblations (being the sacrifice) to the gods, and gifts to the priests being that to the human gods, to the learned Brâhmans versed in sacred lore. With oblations, forsooth, one gratifies the gods, and with gifts to the priests the human gods, the learned Brâhmans versed in sacred lore. These two kinds of gods, when gratified, convey him to the heavenly world. > — Julius Eggeling 1882, The Satapatha-Brahmana according to the Text of the Mâdhyandina School (SBE 12, 26, 41, 43, 44) ### [4.3.4.5](https://indike.org/pramana/in.veda.brahmana.satapatha.4.3.4.5) tā vā etāḥ | ṛtvijāmeva dakṣiṇā anyaṃ vā eta etasyātmānaṃ saṃskurvantyetaṃ yajñamṛṅmayaṃ yajurmayaṃ sāmamayamāhutimayaṃ so 'syāmuṣmiṃloka ātmā bhavati tadye mājījananteti tasmādṛtvigbhya eva dakṣiṇā dadyānnānṛtvigbhyaḥ > But it is to the officiating priests, forsooth, that these gifts of his belong, for they prepare him another self,--to wit, this sacrifice, consisting of Rik and Yagus and Sâman and oblations,--that becomes his self in yonder world: 'It is they that have generated me,' from this (consideration) he should give the gifts to officiating priests and not to non-officiating. > — Julius Eggeling 1882, The Satapatha-Brahmana according to the Text of the Mâdhyandina School (SBE 12, 26, 41, 43, 44) ### [4.3.4.6](https://indike.org/pramana/in.veda.brahmana.satapatha.4.3.4.6) atha pratiparetya gārhapatyam | dakṣiṇāni juhoti sa daśāhomīye vāsasi hiraṇyam prabadhyāvadhāya juhoti devaloke me 'pyasaditi vai yajate yo yajate so 'syaiṣa yajño devalokamevābhipraiti tadanūcī dakṣiṇā yāṃ dadāti saiti dakṣiṇāmanvārabhya yajamānaḥ > Having gone back to the Gârhapatya fire, he offers the gift offerings. Having tied a piece of gold in a fringed cloth, and laid it (into the spoon), he offers. 'May there be a place for me in the world of the gods!' With this hope he offers whoever offers: that same sacrifice of his goes to the world of the gods; and behind it goes the gift he gives to the priests, and holding on to the gift follows the sacrificer. > — Julius Eggeling 1882, The Satapatha-Brahmana according to the Text of the Mâdhyandina School (SBE 12, 26, 41, 43, 44) ### [4.3.4.7](https://indike.org/pramana/in.veda.brahmana.satapatha.4.3.4.7) catasro vai dakṣiṇāḥ | hiraṇyaṃ gaurvāso 'śvo na vai tadavakalpate yadaśvasya pādamavadhyādyadvā gauḥ pādamavadadhyāttasmāddaśāhomīye vāsasi hiraṇyam prabadhyāvadhāya juhoti > Now, there are four (kinds of) gifts to priests,--gold, the cow, cloth, and the horse. But it is not proper that he should lay a horse's foot or a cow's foot (into the spoon): hence he ties up a piece of gold in a fringed cloth, and having laid it (into the spoon) he offers. > — Julius Eggeling 1882, The Satapatha-Brahmana according to the Text of the Mâdhyandina School (SBE 12, 26, 41, 43, 44) ### [4.3.4.8](https://indike.org/pramana/in.veda.brahmana.satapatha.4.3.4.8) saurībhyāmṛgbhyāṃ juhoti | tamasā vā asau loko 'ntarhitaḥ sa etena jyotiṣā tamo 'pahatya svargaṃ lokamupasaṃkrāmati tasmātsaurībhyāmṛgbhyāṃ juhoti > He offers with two verses to the Sun. For yonder world is shut off by darkness; and dispelling the darkness by that light he reaches the heavenly world: therefore he offers with two verses to the Sun. > — Julius Eggeling 1882, The Satapatha-Brahmana according to the Text of the Mâdhyandina School (SBE 12, 26, 41, 43, 44) ### [4.3.4.9](https://indike.org/pramana/in.veda.brahmana.satapatha.4.3.4.9) sa juhoti | udu tyaṃ jātavedasaṃ devaṃ vahanti ketavaḥ | dṛśe viśvāya sūryaṃ svāhetyatayā gāyatryā gāyatrī vā iyam pṛthivī seyam pratiṣṭhā tadasyāmevaitatpratiṣṭhāyām pratitiṣṭhati > He offers with this gâyatrî verse (Vâg. S. VII, 41; Rig-veda I, 50, 1), 'The lights bear on high that divine knower of beings, Sûrya, that all may see him,--Hail!'--for the gâyatrî is this earth, and she is a safe resting-place hence he thereby stands firmly on this safe resting-place. > — Julius Eggeling 1882, The Satapatha-Brahmana according to the Text of the Mâdhyandina School (SBE 12, 26, 41, 43, 44) ### [4.3.4.10](https://indike.org/pramana/in.veda.brahmana.satapatha.4.3.4.10) atha dvitīyāṃ juhoti | citraṃ devānāmudagādanīkaṃ cakṣurmitrasya varuṇasyāgneḥ | āprā dyāvāpṛthivī antarikṣaṃ sūrya ātmā jagatastasthuṣaśca svāhetyetayā triṣṭubhā lokamevaitayopapraiti > He then makes the second offering with this trishtubh verse (Vâg. S. VII, 42; Rig-veda I, 115, I), 'The brilliant front of the gods hath risen, the eye of Mitra, Varuna, and Agni: Sûrya, the soul of the movable and immovable, hath filled the heaven and the earth and the air,--Hail!' whereby he approaches the world (of the gods). > — Julius Eggeling 1882, The Satapatha-Brahmana according to the Text of the Mâdhyandina School (SBE 12, 26, 41, 43, 44) ### [4.3.4.11](https://indike.org/pramana/in.veda.brahmana.satapatha.4.3.4.11) athāgnīdhre | dve vaikāṃ vā juhoti tadyadagnāvāgnīdhre dve vaikāṃ vā juhotyagnirvai paśūnāmīṣṭe ta enamabhitaḥ pariṇiviśante tametayāhutyā prīṇāti so 'smai prīto 'numanyate tenānumatāṃ dadāti > He then makes either one or two oblations on the Âgnîdhra (fire). The reason why he makes one or two oblations on the Âgnîdhra fire is that Agni rules over beasts (cattle), and they lie round about him on every side: it is him he pleases by this oblation, and thus pleased he is gracious unto this (sacrificer), and the latter offers (to the priests a cow) graciously given up by him (Agni). > — Julius Eggeling 1882, The Satapatha-Brahmana according to the Text of the Mâdhyandina School (SBE 12, 26, 41, 43, 44) ### [4.3.4.12](https://indike.org/pramana/in.veda.brahmana.satapatha.4.3.4.12) sa juhoti | agne naya mupathā rāye asmānviśvāni deva vayunāni vidvān | yuyodhyasmajjuhurāṇameno bhūyiṣṭhāṃ te namauktiṃ vidhema svāhetyatha yadyaśvaṃ yuktaṃ vāyuktaṃ vā dāsyantsyādatha dvitīyāṃ juhuyādyadyu na nādriyeta > He offers with (Vâg. S. VII, 43; Rig-veda I, 189, 1), 'O Agni, lead us on a good path unto wealth; thou, O god, that knowest all works! keep thou from us the sin that leadeth astray, and we will offer unto thee most ample adoration,'--'Hail!' Thereupon, if he intends to give away a horse, harnessed or unharnessed, let him make a second oblation; but if not, he need not attend to this. > — Julius Eggeling 1882, The Satapatha-Brahmana according to the Text of the Mâdhyandina School (SBE 12, 26, 41, 43, 44) ### [4.3.4.13](https://indike.org/pramana/in.veda.brahmana.satapatha.4.3.4.13) sa juhoti | ayaṃ no agnirvarivaskṛṇotvayam mṛdhaḥ pura etu prabhindan ayaṃ vājānjayatu vājasātāvayaṃ śatrūnjayatu jarhṛṣāṇaḥ svāheti vājasā hyaśvaḥ > He offers with (Vâg. S. VII, 44), 'May this Agni make wide room for us: may he march in front smiting the haters! May he gain riches in the winning of riches: may he, fiercely rushing, conquer the enemies! Hail!' for the horse is a winner of riches (spoils, prizes). > — Julius Eggeling 1882, The Satapatha-Brahmana according to the Text of the Mâdhyandina School (SBE 12, 26, 41, 43, 44) ### [4.3.4.14](https://indike.org/pramana/in.veda.brahmana.satapatha.4.3.4.14) atha hiraṇyamādāya śālāmabhyaiti | dakṣiṇena vediṃ dakṣiṇā upatiṣṭhante so 'greṇa śālāṃ tiṣṭhannabhimantrayate rūpeṇa vo rūpamabhyāgāmiti na ha vā agre paśavo dānāya cakṣamire te 'panidhāya svāni rupāṇi śarīraiḥ pratyupātiṣṭhanta tānetaddevāḥ svaireva rūpairyajñasyārdhādupāyaṃste svāni rūpāṇi jānānā abhyavāyaṃste rātamanaso 'laṃ dānāyābhavaṃstatho evaināneṣa etatsvaireva rūpairyajñasyārdhādupaiti te svāni rūpāṇi jānānā abhyavāyanti te rātamanaso 'laṃ dānāya bhavanti > Thereupon, taking some gold, (the sacrificer) goes to the hall. South of the altar stand the Dakshinâ (cows). Standing in front of the hall, he respectfully addresses them with (Vâg. S. VII, 45), 'By your beauty have I come to beauty.' Now at first cattle did not submit to being given away. Laying aside their own beauteous forms they approached with their (bare) bodies. The gods then went up to them from the offering ground with their (the animals’) own forms; and they, knowing their own forms, resigned themselves and became well-disposed to being given away. And in like manner does he now go up to them from the offering ground with their own forms; and they, knowing their own forms, resign themselves and become well-disposed to being given away. > — Julius Eggeling 1882, The Satapatha-Brahmana according to the Text of the Mâdhyandina School (SBE 12, 26, 41, 43, 44) ### [4.3.4.15](https://indike.org/pramana/in.veda.brahmana.satapatha.4.3.4.15) tatho vo viśvavedā vibhajatviti | brahma vai tuthastadenā brahmaṇā vibhajati brahma vai dakṣiṇīyaṃ cādakṣiṇiyaṃ ca veda tatho hāsyaitā dakṣiṇīyāyaiva dattā bhavanti nādakṣiṇīyāya > 'May the all-knowing Tutha distribute you!'--Now, Tutha is the Brahman: he thus distributes them by means of the Brahman. And the Brahman knows who is fit to receive a dakshinâ and who is unfit: thus these (cows) of his are given away only to him who is fit to receive a dakshinâ and not to him who is unfit. > — Julius Eggeling 1882, The Satapatha-Brahmana according to the Text of the Mâdhyandina School (SBE 12, 26, 41, 43, 44) ### [4.3.4.16](https://indike.org/pramana/in.veda.brahmana.satapatha.4.3.4.16) ṛtasya pathā preteti | yo vai devānām pathaiti sa ṛtasya pathaiti candradakṣiṇā iti tadetena jyotiṣā yanti > 'Go ye forward in the way of truth,'--for whosoever walks in the way of the gods, walks in the way of truth;--'ye of shining (kandra) gifts!' whereby they walk with that light (kandra, the moon). > — Julius Eggeling 1882, The Satapatha-Brahmana according to the Text of the Mâdhyandina School (SBE 12, 26, 41, 43, 44) ### [4.3.4.17](https://indike.org/pramana/in.veda.brahmana.satapatha.4.3.4.17) atha sado 'bhyaiti | vi svaḥ paśya vyantarikṣamiti vi tvayā dakṣiṇayā lokaṃ khyeṣamityevaitadāha > He then goes to the Sadas, saying, 'Behold thou the heaven, behold the air!' whereby he means to say, 'May I through thee, the dakshinâ, see the (heavenly) world.' > — Julius Eggeling 1882, The Satapatha-Brahmana according to the Text of the Mâdhyandina School (SBE 12, 26, 41, 43, 44) ### [4.3.4.18](https://indike.org/pramana/in.veda.brahmana.satapatha.4.3.4.18) atha sadaḥ prekṣate | yatasva sadasyairiti mā tvā sadasyā atirikṣatetyevaitadāha > Thereupon he looks on the Sadas, with, 'Unite with the Sadas-priests!' whereby he means to say, 'May the Sadas-priests not go beyond thee!' > — Julius Eggeling 1882, The Satapatha-Brahmana according to the Text of the Mâdhyandina School (SBE 12, 26, 41, 43, 44) ### [4.3.4.19](https://indike.org/pramana/in.veda.brahmana.satapatha.4.3.4.19) atha hiraṇyamādāyāgnīdhramabhyaiti | brāhmaṇamadya videyam pitṛmantam paitṛmatyamiti yo vai jñāto jñātakulīnaḥ sa pitṛmānpaitṛmatyo yā vai jñātāyāpi katipayīrdakṣiṇā dadāti tābhirmahajjayatyṛṣimārṣeyamiti yo vai jñāto 'nūcānaḥ sa ṛṣirārṣeyaḥ sudhātudakṣiṇāmiti sa hi sudhātudakṣiṇaḥ > He then takes the gold and goes up to the Âgnîdhra (fire-house), saying (Vâg. S. VII, 46), 'May I this day obtain a Brâhman who has a father and forefathers!'--for he who is renowned and of renowned family, is one who has a father and forefathers; and by the gifts which he gives to a renowned (priest), though they be but few, he gains great things.--'A Rishi, the scion of Rishis,' for he who is renowned as learned in sacred lore, is a Rishi, the scion of Rishis;--'of well-bestowed gifts,' for he indeed is one on whom gifts are well-bestowed. > — Julius Eggeling 1882, The Satapatha-Brahmana according to the Text of the Mâdhyandina School (SBE 12, 26, 41, 43, 44) ### [4.3.4.20](https://indike.org/pramana/in.veda.brahmana.satapatha.4.3.4.20) athaivamupasadya | agnīdhe hiraṇyaṃ dadātyasmadrātā devatrā gacateti yāṃ vai rātamanā avicikitsandakṣiṇāṃ dadāti tayā mahajjayati devatrā gacateti devaloke me 'pyasaditi vai yajate yo yajate taddevaloka evainametadapitvinaṃ karoti pradātāramāviśateti māmāviśatetyevaitadāha tatho hāsmādetāḥ parācyo na praṇaśyanti tadyadagnīdhe prathamāya dakṣiṇāṃ dadātyato hi viśve devā amṛtatvamapājayaṃstasmādagnīdhe prathamāya dakṣiṇāṃ dadāti > Having thus respectfully sat down by the Agnîdh, he gives him the gold, with 'Given (râta) by us, go ye to the gods!'--for whatever sacrificial gift he gives unhesitatingly, with a liberal (râta) mind, thereby he gains great things, 'Go ye to the gods,' he says, for he who sacrifices, sacrifices with the hope, 'May there be a place for me in the world of the gods;' and he thus makes him a sharer in the world of the gods.--'Enter ye to the Giver!' whereby he means to say, 'Enter ye into me!' and thus those (cows) do not get lost to him. And as to his giving a dakshinâ first to the Agnîdh, it was from thence (from the Âgnîdhra) that all the gods gained immortality: therefore he gives the dakshinâ first to the Agnîdh. > — Julius Eggeling 1882, The Satapatha-Brahmana according to the Text of the Mâdhyandina School (SBE 12, 26, 41, 43, 44) ### [4.3.4.21](https://indike.org/pramana/in.veda.brahmana.satapatha.4.3.4.21) athaivamevopasadya | ātreyāya hiraṇyaṃ dadāti yatra vā adaḥ prātaranuvākamanvāhustaddha smaitatpurā śaṃsantyatrirvā ṛṣīṇāṃ hotāsāthaitatsado 'suratamasamabhipupruve ta ṛṣayo trimabruvannehi pratyaṅṅidaṃ tamo 'pajahīti sa etattamo 'pāhannayaṃ vai jyotirya idaṃ tamo 'pābadhīditi tasmā etajjyotirhiraṇyaṃ dakṣiṇāmanayajjyotirhi hiraṇyaṃ tadvai sa tattejasā vīryeṇarṣistamo 'pajaghānāthaiṣa etenaivaitajjyotiṣā tamo 'pahanti tasmādātreyāya hiraṇyaṃ dadhāti > Then, approaching in the same way, he gives some gold to an Âtreya. For, at the time when they recite the morning prayer, they were once upon a time singing praises here in front. Now Atri was the Hotri of the Rishis. Then the darkness of the Asuras came rushing into the Sadas. The Rishis said to Atri, 'Come back here, and dispel this darkness!' He dispelled that darkness; and thinking, 'He indeed is the light who has dispelled this darkness,' they brought him this light, gold, for a sacrificial gift,--for gold is indeed light; and by that same splendour and energy the Rishi dispelled the darkness. And so does he now also dispel the darkness by that light: therefore he bestows gold on an Âtreya. > — Julius Eggeling 1882, The Satapatha-Brahmana according to the Text of the Mâdhyandina School (SBE 12, 26, 41, 43, 44) ### [4.3.4.22](https://indike.org/pramana/in.veda.brahmana.satapatha.4.3.4.22) atha brahmaṇe | brahmā hi yajñaṃ dakṣiṇato 'bhigopāyatyathodgātre 'tha hotre 'thādhvaryubhyāṃ havirdhāna āsīnābhyāmatha punaretya prastotre 'tha maitrāvaruṇāyātha brāhmaṇācaṃsīne 'tha potre 'tha neṣṭre 'thācāvākāyāthonnetre 'tha grāvastute 'tha subrahmaṇyāyai pratihartra uttamāya dadāti pratihartā vā eṣa so 'smā etadantataḥ pratiharati tatho hāsmādetāḥ parācyo na praṇaśyanti > Then to the Brahman, for the Brahman watches over the sacrifice from the south. Then to the Udgâtri (chanter); then to the Hotri; then to the two Adhvaryus, seated in the cart-shed. Then, having returned (to the Sadas he presents gold) to the Prastotri; then to the Maitrâvaruna; then to the Brâhmanâkhamsin; then to the Potri; then to the Neshtri; then to the Akhâvâka; then to the Unnetri; then to the Grâvastut; then to the Subrahmanyâ. To the Pratihartri he presents it last, since he is the restrainer(pratihartri): he thus in the end restrains (the cows) for him, and so they do not become lost to him. > — Julius Eggeling 1882, The Satapatha-Brahmana according to the Text of the Mâdhyandina School (SBE 12, 26, 41, 43, 44) ### [4.3.4.23](https://indike.org/pramana/in.veda.brahmana.satapatha.4.3.4.23) athāhendrāya marutvate 'nubrūhīti | yatra vai prajāpatiragre dadau taddhendra īkṣāṃ cakre sarvaṃ vā ayamidaṃ dāsyati nāsmabhyaṃ kiṃ cana pariśekṣyatīti sa etaṃ vajramudayacadindrāya marutvate 'nubrūhītyadānāya tato nādadātsa eṣo 'pyetarhi tathaiva vajra udyamyata indrāya marutvate 'nubrūhītyadānāya tato na dadāti > Thereupon he (the Adhvaryu) says (to the Maitrâvaruna), 'Recite (the invitatory prayer) to Indra, followed by the Maruts!' Now when, in the beginning, Pragâpati gave gifts, Indra thought within himself, 'Everything here, forsooth, he will give away, and not anything will he leave for us.' He then, to stop the giving, raised up that thunderbolt 'Recite to Indra Marutvat!' and thereafter he (Pragâpati) gave no more. And in like manner is that thunderbolt 'Recite to Indra Marutvat!' now raised up to stop the giving, and thereafter he (the sacrificer) gives no more. > 24; There are, then, four (kinds of) sacrificial gifts: Gold--thereby indeed he preserves his own life, for gold is life. That he (Pragâpati or Varuna) gave to Agni, performing the office of the Agnîdh (fire-kindler): wherefore now also gold is given to the Agnîdh. > — Julius Eggeling 1882, The Satapatha-Brahmana according to the Text of the Mâdhyandina School (SBE 12, 26, 41, 43, 44) ### [4.3.4.24](https://indike.org/pramana/in.veda.brahmana.satapatha.4.3.4.24) catasro vai dakṣiṇāḥ | hiraṇyamāyurevaitenātmanastrāyata āyurhi hiraṇyaṃ tadagnaya āgnīdhraṃ kurvate 'dadāttasmādapyetarhyagnīdhe hiraṇyaṃ dīyate ### [4.3.4.25](https://indike.org/pramana/in.veda.brahmana.satapatha.4.3.4.25) atha gauḥ | prāṇamevaitayātmanastrāyate prāṇo hi gaurannaṃ hi gaurannaṃ hi prāṇastāṃ rudrāya hotre 'dadāt > Then the Cow--thereby he preserves his own breath, for the cow is breath, since the cow is food, and breath also is food: her he gave to Rudra, the Hotri. > — Julius Eggeling 1882, The Satapatha-Brahmana according to the Text of the Mâdhyandina School (SBE 12, 26, 41, 43, 44) ### [4.3.4.26](https://indike.org/pramana/in.veda.brahmana.satapatha.4.3.4.26) atha vāsaḥ | tvacamevaitenātmanastrāyate tvagghi vāsastadbṛhaspataya udgāyate 'dadāt > Then Cloth--thereby he preserves his own skin, for the cloth is skin: this he gave to Brihaspati, who chanted. > — Julius Eggeling 1882, The Satapatha-Brahmana according to the Text of the Mâdhyandina School (SBE 12, 26, 41, 43, 44) ### [4.3.4.27](https://indike.org/pramana/in.veda.brahmana.satapatha.4.3.4.27) athāśvaḥ | vajro vā aśvo vajramevaitatpurogāṃ kurute yamaloke me 'pyasaditi vai yajate yo yajate tadyamaloka evainametadapitvinaṃ karoti taṃ yamāya brahmaṇe 'dadāt > Then the Horse--for the horse is a thunderbolt: he thereby makes the thunderbolt the leader. And, moreover, he who sacrifices, sacrifices with the hope 'May there be a place for me in Yama's world!' He thus makes him a sharer in Yama's world. This he gave to Yama, the Brahman. > — Julius Eggeling 1882, The Satapatha-Brahmana according to the Text of the Mâdhyandina School (SBE 12, 26, 41, 43, 44) ### [4.3.4.28](https://indike.org/pramana/in.veda.brahmana.satapatha.4.3.4.28) sa hiraṇyam pratyeti | agnaye tvā mahyaṃ varuṇo dadātvityagnaye hyetadvaruṇo 'dadhātso 'mṛtatvamaśīyāyurdātra edhi mayo mahyam pratigrahītra iti > The (proffered) gold he (the Adhvaryu) goes to meet (accepts) with (Vâg. S. VII, 47), 'Let Varuna give thee to me (who am) Agni!' for to Agni Varuna gave it. 'May I obtain immortality! be thou life to the giver, joy (mayas) to me, the receiver!' > — Julius Eggeling 1882, The Satapatha-Brahmana according to the Text of the Mâdhyandina School (SBE 12, 26, 41, 43, 44) ### [4.3.4.29](https://indike.org/pramana/in.veda.brahmana.satapatha.4.3.4.29) atha gām pratyeti | rudrāya tvā mahyaṃ varuṇo dadātviti rudrāya hyetāṃ varuṇo 'dadātso 'mṛtatvamaśīya prāṇo dātra edhi vayo mahyam pratigrahītra iti > And the cow he accepts with, 'Let Varuna give thee to me, Rudra!' for to Rudra Varuna gave her. 'May I obtain immortality! be thou breath to the giver, strength (vayas) to me, the receiver!' > — Julius Eggeling 1882, The Satapatha-Brahmana according to the Text of the Mâdhyandina School (SBE 12, 26, 41, 43, 44) ### [4.3.4.30](https://indike.org/pramana/in.veda.brahmana.satapatha.4.3.4.30) atha vāsaḥ pratyeti | bṛhaspataye tvā mahyaṃ varuṇo dadātviti bṛhaspataye hyetadvaruṇo 'dadātso 'mṛtatvamaśīya tvagdātra edhi mayo mahyam pratigrahītra iti > And the cloth he accepts with, 'Let Varuna give thee to me, Brihaspati!' for to Brihaspati Varuna gave it. 'May I obtain immortality! be thou a skin to the giver, joy to me, the receiver!' > — Julius Eggeling 1882, The Satapatha-Brahmana according to the Text of the Mâdhyandina School (SBE 12, 26, 41, 43, 44) ### [4.3.4.31](https://indike.org/pramana/in.veda.brahmana.satapatha.4.3.4.31) athāśvam pratyeti | yamāya tvā mahyaṃ varuṇo dadātviti yamāya hyetaṃ varuṇo 'dadātso 'mṛtatvamaśīya hayo dātra edhi vayo mahyam pratigrahītra iti > And the horse he accepts with, 'Let Varuna give thee to me, Yama!' for to Yama Varuna gave it. 'May I obtain immortality! be thou a steed (hayah) to the giver, strength (vayas) to me, the receiver!' > — Julius Eggeling 1882, The Satapatha-Brahmana according to the Text of the Mâdhyandina School (SBE 12, 26, 41, 43, 44) _First 90 of 122 passages. [Read on](https://indike.org/pramana/in.veda.brahmana.satapatha.4.3)_ ## 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.4.3.1.1) — Julius Eggeling 1882, English ## Commentaries (2) - [Śatapathabrāhmaṇabhāṣya (Sāyaṇa)](https://indike.org/pramana/in.veda.brahmana.satapatha*madhyandina!sayana.184.1) — Sāyaṇa, Sanskrit - [Śatapathabrāhmaṇabhāṣya (Harisvāmin)](https://indike.org/pramana/in.veda.brahmana.satapatha*madhyandina!harisvamin) — Harisvāmin, Sanskrit ## Linked texts (7) - [Mādhyandina](https://indike.org/pramana/in.veda.samhita.suklayajur*vajasaneyi*madhyandina.7.35) — Sanskrit - [Bhāradvājaśrautasūtra](https://indike.org/pramana/in.vedanga.kalpa.srauta.bharadvaja-school.bharadvaja.293.1) — Sanskrit - [Hiraṇyakeśiśrautasūtra](https://indike.org/pramana/in.vedanga.kalpa.srauta.hiranyakesin.hiranyakesi.9.1.1.m) — Hiraṇyakeśin, Sanskrit - [Mānavaśrautasūtra](https://indike.org/pramana/in.vedanga.kalpa.srauta.maitrayaniya.manava.2.4.4.11) — Sanskrit - [Kātyāyanaśrautasūtra](https://indike.org/pramana/in.vedanga.kalpa.srauta.katyayana-school.katyayana.10.3.11) — Kātyāyana (Vājasaneyi sūtrakāra), Sanskrit - [Vājasaneyimantra](https://indike.org/pramana/in.veda.svadhyaya.karmamantra.grhyamantra.vajasaneyimantra.47.35) — Sanskrit - [Kṛṣṇayajurvedasaṃhitā (ed. Albrecht Weber)](https://indike.org/pramana/in.veda.samhita.krsnayajur*weber1852.44.46) — Sanskrit ## Discussed in (17) - [A Vedic Concordance](https://indike.org/pramana/ins.reference.bloomfield-1906.c6.520) — Bloomfield 1906, English - [Altindische Grammatik](https://indike.org/pramana/ins.literature.wackernagel-1896.v4.c15.s2.t10.29) — Wackernagel & Debrunner 1896, German - [The Religions of India](https://indike.org/pramana/ins.religion.hopkins-1895.c15.31) — Hopkins 1895, English - [Vedic Index of Names and Subjects](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s11.321) — Macdonell & Keith 1912, English - [The Religion and Philosophy of the Veda and Upanishads](https://indike.org/pramana/ins.religion.keith-1925.v1.c15.54) — Keith 1925, English - [Spiritual Authority and Temporal Power in the Indian Theory of Government](https://indike.org/pramana/ins.polity.coomaraswamy-1942.c2.s1.150) — Coomaraswamy 1942, English - [History of Dharmaśāstra (Ancient and Mediaeval Religious and Civil Law in India)](https://indike.org/pramana/ins.polity.kane-1930.v3.c42.20) — Kane 1930, English - [A History of Indian Medical Literature](https://indike.org/pramana/ins.science.meulenbeld-1999.v2.c33.42) — Meulenbeld 1999, English - [Hinduism and Buddhism: An Historical Sketch](https://indike.org/pramana/ins.religion.eliot-1921.v1.c11.31) — Eliot 1921, 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.v1.c8.s1.192) — Muir 1858, English - [A History of Indian Literature](https://indike.org/pramana/ins.literature.winternitz-1927.v1.c8.s7.41) — Winternitz 1927, English - [Geschichte der indischen Litteratur](https://indike.org/pramana/ins.literature.winternitz-1905.v1.c8.s7.35) — Winternitz 1905, German - [Die Kosmographie der Inder nach den Quellen dargestellt](https://indike.org/pramana/ins.geography.kirfel-1920.c7.s1.t7.52) — Kirfel 1920, German - [Studies in the Purāṇic Records on Hindu Rites and Customs](https://indike.org/pramana/ins.religion.hazra-1940.c12.90) — Hazra 1940, English - [Vedic Mythology](https://indike.org/pramana/ins.religion.macdonell-1897.c5.s7.1) — Macdonell 1897, English - [The Inner Conflict of Tradition: Essays in Indian Ritual, Kingship, and Society](https://indike.org/pramana/ins.polity.heesterman-1985.c19.s7.35) — Heesterman 1985, English - [A History of Hindu Political Theories from the Earliest Times to the End of the First Quarter of the Seventeenth Century A.D.](https://indike.org/pramana/ins.polity.ghoshal-1923.c7.90) — Ghoshal 1923, English --- Source: [https://indike.org/pramana/in.veda.brahmana.satapatha.4.3](https://indike.org/pramana/in.veda.brahmana.satapatha.4.3) · Pramāṇa