[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) › 4.4.1 # Śatapatha Brāhmaṇa ("of a hundred paths") 4.4.1 Śatapathabrāhmaṇa 4.4.1 - **Language:** Sanskrit ### [4.4.1.1](https://indike.org/pramana/in.veda.brahmana.satapatha.4.4.1.1) mano ha vā asya savitā | tasmātsāvitraṃ gṛhṇāti pāṇo ha vā asya savitā tamevāsminnetatpurastātprāṇaṃ dadhāti yadupāṃśu gṛhṇāti tamevāsminnetatpaścātprāṇaṃ dadhāti yatsāvitraṃ gṛhṇāti tāvimā ubhayataḥ prāṇau hitau yaścāyamupariṣṭādyaścādhastāt > Savitri, forsooth, is his mind: therefore he draws the Sâvitra cup. And, forsooth, Savitri is his breath (vital air);--when he draws the Upâmsu cup, then he puts into him that vital air in front; and when he draws the Sâvitra cup, then he puts into him that vital air behind: thus those two vital airs on both sides are beneficial (or, put into him), both that which is above and that which is below. > — Julius Eggeling 1882, The Satapatha-Brahmana according to the Text of the Mâdhyandina School (SBE 12, 26, 41, 43, 44) ### [4.4.1.2](https://indike.org/pramana/in.veda.brahmana.satapatha.4.4.1.2) ṛtavo vai saṃvatsaro yajñaḥ | te 'daḥ prātaḥsavane pratyakṣamavakalpyante yadṛtugrahāngṛhṇātyathaitatparo 'kṣam mādhyandine savane 'vakalpyante yadṛtupātrābhyām marutvatīyāngṛhṇāti na vā atrartubhya iti kaṃ cana grahaṃ gṛhṇanti nartupātrābhyāṃ kaścana graho gṛhyate > And the sacrifice, forsooth, is the seasons, the year. There, at the morning feast, they are overtly attended to, in that he draws the cups for the seasons; and at the midday feast they are covertly attended to, in that he takes the Marutvatîya libations by means of the two Ritu vessels. Now here (at the evening feast) they neither draw any libation expressly for the seasons, nor is any libation taken with the two Ritu vessels. > — Julius Eggeling 1882, The Satapatha-Brahmana according to the Text of the Mâdhyandina School (SBE 12, 26, 41, 43, 44) ### [4.4.1.3](https://indike.org/pramana/in.veda.brahmana.satapatha.4.4.1.3) eṣa vai savitā ya eṣa tapati | eṣa u eva sarva ṛtavastadṛtavaḥ saṃvatsarastṛtīyasavane pratyakṣamavakalpyante tasmātsāvitraṃ gṛhṇāti > But Savitri, forsooth, is he that burns yonder (the sun); and he indeed is all the seasons: thus the seasons, the year, are overtly attended to at the evening feast,--for this reason he draws the Sâvitra cup. > — Julius Eggeling 1882, The Satapatha-Brahmana according to the Text of the Mâdhyandina School (SBE 12, 26, 41, 43, 44) ### [4.4.1.4](https://indike.org/pramana/in.veda.brahmana.satapatha.4.4.1.4) taṃ vā upāṃśupātreṇa gṛhṇāti | mano ha vā asya savitā prāṇa upāṃśustasmādupāṃśupātreṇa gṛhṇātyantaryāmapātreṇa vā samānaṃ hyetadyadupāṃśvantaryāmau prāṇodānau hi > He draws it with the Upâmsu vessel. For Savitri is his mind, and the Upâmsu is his breath: therefore he draws it with the Upâmsu vessel; or with the Antaryâma vessel, for that is one and the same, since the Upâmsu and Antaryâma are the out-breathing and in-breathing. > — Julius Eggeling 1882, The Satapatha-Brahmana according to the Text of the Mâdhyandina School (SBE 12, 26, 41, 43, 44) ### [4.4.1.5](https://indike.org/pramana/in.veda.brahmana.satapatha.4.4.1.5) āgrayaṇādgṛhṇāti | mano ha vā asya savitātmāgrayaṇa ātmanyevaitanmano dadhāti prāṇo ha vā asya savitātmāgrayaṇa ātmanyevaitatprāṇaṃ dadhāti > He draws it from the Âgrayana graha; for Savitri is his mind, and the Âgrayana is his body (or self): he thus puts the mind into the body. Savitri is his breath, and the Âgrayana is his body: he thus puts the breath into the body. > — Julius Eggeling 1882, The Satapatha-Brahmana according to the Text of the Mâdhyandina School (SBE 12, 26, 41, 43, 44) ### [4.4.1.6](https://indike.org/pramana/in.veda.brahmana.satapatha.4.4.1.6) athāto gṛhṇātyeva | vāmamadya savitarvāmamu śvo dive-dive vāmamasmabhyaṃ sāvīḥ vāmasya hi kṣayasya deva bhūrerayā dhiyā vāmabhājaḥ syāma upayāmagṛhīto 'si sāvitro 'si canodhāścanodhā asi cano mayi dhehi jinva yajñaṃ jinva yajñapatim bhagāyeti > He thus draws it therefrom with (Vâg. S. VIII, 6; Rig-veda VI, 71, 6), 'Bring thou forth boons for us this day, O Savitar, boons to-morrow, boons day by day: O God, through this our prayer may we be sharers of boons, of a good and plenteous abode!--Thou art taken with a support!--Thou art Savitri's joy-giver, thou art a joy-giver: give me joy! speed the sacrifice; speed the lord of the sacrifice to (receive) his share!' > — Julius Eggeling 1882, The Satapatha-Brahmana according to the Text of the Mâdhyandina School (SBE 12, 26, 41, 43, 44) ### [4.4.1.7](https://indike.org/pramana/in.veda.brahmana.satapatha.4.4.1.7) taṃ gṛhītvā na sādayati | mano ha vā asya savitā tasmādidamasannam manaḥ prāṇo ha vā asya savitā tasmādayamasannaḥ prāṇaḥ saṃcaratyathāha devāya savitre 'nubrūhītyāśrāvyāha devāya savitre preṣyeti vaṣaṭkṛte juhoti nānuvaṣaṭkaroti mano ha vā asya savitā nenmano 'gnau pravṛṇajānīti prāṇo ha vā asya savitā netprāṇamagnau pravṛṇajānīti > Having drawn it, he does not deposit it; for Savitri is his (Yagña's) mind, and hence this mind is restless. And Savitri is his breath: hence this breath passes to and fro unrestingly. He then says (to the Maitrâvaruna), 'Recite (the invitatory prayer) to the god Savitri!' Having called for the Sraushat, he says, 'Prompt (the Hotri to recite the offering prayer) to the god Savitri!' The Vashat having been pronounced, he offers. He (the Hotri) pronounces no Anuvashat,--for Savitri is his mind,--'lest he should consign his mind to the fire;' and Savitri being his breath,--'lest he should consign his breath to the fire.' > — Julius Eggeling 1882, The Satapatha-Brahmana according to the Text of the Mâdhyandina School (SBE 12, 26, 41, 43, 44) ### [4.4.1.8](https://indike.org/pramana/in.veda.brahmana.satapatha.4.4.1.8) athābhakṣitena pātreṇa | vaiśvadevaṃ grahaṃ gṛhṇāti tadyadabhakṣitena pātreṇa vaiśvadevaṃ grahaṃ gṛhṇāti na vai sāvitrasyānuvaṣaṭkarotyetasmādvai vaiśvadevaṃ grahaṃ grahīṣyanbhavati tadasya vaiśvadevenaivānuvaṣaṭkṛto bhavati > Then with the (same) vessel, without drinking therefrom, he draws the Vaisvadeva graha. The reason why he draws the Vaisvadeva graha with the (same) vessel, without drinking therefrom, is this: on the Sâvitra graha he (the Hotri) pronounces no Anuvashat, and it is therefrom that he is about to draw the Vaisvadeva graha,--thus it is by means of the Vaisvadeva that it becomes supplied with the Anuvashat for him. > — Julius Eggeling 1882, The Satapatha-Brahmana according to the Text of the Mâdhyandina School (SBE 12, 26, 41, 43, 44) ### [4.4.1.9](https://indike.org/pramana/in.veda.brahmana.satapatha.4.4.1.9) yadveva vaiśvadevaṃ grahaṃ gṛhṇāti | mano ha vā asya savitā sarvamidaṃ viśve devā idamevaitatsarvaṃ manasaḥ kṛtānukaramanuvartma karoti tadidaṃ sarvam manasaḥ kṛtānukaramanuvartma > And further why he draws the Vaisvadeva graha. Savitri, forsooth, is his rind, and the Visve Devâh (All-gods, or all the gods) are everything here: he thus makes everything here subservient and obedient to the mind, and hence everything here is subservient and obedient to the mind. > — Julius Eggeling 1882, The Satapatha-Brahmana according to the Text of the Mâdhyandina School (SBE 12, 26, 41, 43, 44) ### [4.4.1.10](https://indike.org/pramana/in.veda.brahmana.satapatha.4.4.1.10) yadveva vaiśvadevaṃ grahaṃ gṛhṇāti | prāṇo ha vā asya savitā sarvamidaṃ viśve devā asminnevaitatsarvasminprāṇodānau dadhāti tāvimāvasmintsarvasminprāṇodānau hi tau > And again why he draws the Vaisvadeva graha. Savitri, forsooth, is his breath, and the All-gods are everything here: he thereby puts the out-breathing and in-breathing into everything here, and thus the out-breathing and in-breathing become beneficial (or put) in everything here. > — Julius Eggeling 1882, The Satapatha-Brahmana according to the Text of the Mâdhyandina School (SBE 12, 26, 41, 43, 44) ### [4.4.1.11](https://indike.org/pramana/in.veda.brahmana.satapatha.4.4.1.11) yadveva vaiśvadevaṃ grahaṃ gṛhṇāti | vaiśvadevaṃ vai tṛtīyasavanaṃ taducyata eva sāmato yasmādvaiśvadevaṃ tṛtīyasavanamucyata ṛkto 'thaitadeva yajuṣṭaḥ puraścaraṇato yadetam mahāvaiśvadevaṃ gṛhṇāti > And again why he draws the Vaisvadeva graha. The evening feast belongs to the All-gods: thus indeed it is called on the part of the Sâman, in that the evening feast is called Vaisvadeva on the part of the Rik, and in the same way on the part of the Yagus, by way of preparatory rite, when he draws that Mahâ-vaisvadeva graha. > — Julius Eggeling 1882, The Satapatha-Brahmana according to the Text of the Mâdhyandina School (SBE 12, 26, 41, 43, 44) ### [4.4.1.12](https://indike.org/pramana/in.veda.brahmana.satapatha.4.4.1.12) taṃ vai pūtabhṛto gṛhṇāti | vaiśvadevo vai pūtabhṛdato hi devebhya unnayantyato manuṣyebhyo 'taḥ pitṛbhyastasmādvaiśvadevaḥ pūtabhṛt > He draws it from the Pûtabhrit; for the Pûtabhrit belongs to the All-gods, because therefrom they draw (Soma juice) for the gods, therefrom for men, therefrom for the Fathers: hence the Pûtabhrit belongs to the All-gods. > — Julius Eggeling 1882, The Satapatha-Brahmana according to the Text of the Mâdhyandina School (SBE 12, 26, 41, 43, 44) ### [4.4.1.13](https://indike.org/pramana/in.veda.brahmana.satapatha.4.4.1.13) taṃ vā apurorukkaṃ gṛhṇāti | viśvebhyo hyenaṃ devebhyo gṛhṇāti sarvaṃ vai viśve devā yadṛco yadyajūṃṣi yatsāmāni sa yadevainaṃ viśvebhyo devebhyo gṛhṇāti teno hāsyaiṣa puroruṅmānbhavati tasmādapurorukkaṃ gṛhṇāti > He draws it without a puroruk, for he draws it for the All-gods, and the All-gods are everything, the Rik and Yagus and Sâman; and even in that he draws it for the All-gods, thereby it becomes supplied with a puroruk for him: therefore he draws it without a puroruk. > — Julius Eggeling 1882, The Satapatha-Brahmana according to the Text of the Mâdhyandina School (SBE 12, 26, 41, 43, 44) ### [4.4.1.14](https://indike.org/pramana/in.veda.brahmana.satapatha.4.4.1.14) athāto gṛhṇātyeva | upayāmagṛhīto 'si suśarmāsi supratiṣṭhāna iti prāṇo vai suśarmā supratiṣṭhāno bṛhadukṣāya nama iti prajāpatirvai bṛhadukṣaḥ prajāpataye nama ityevaitadāha viśvebhyastvā devebhya eṣa te yonirviśvebhyastvā devebhya iti sādayati viśvebhyo hyenaṃ devebhyo gṛhṇātyathetya prāṅupaviśati > He thus draws it therefrom with (Vâg. S. VIII, 8), 'Thou art taken with a support: thou art well-guarded, well-established,'--for well-guarded and well-established is the breath,--'homage to the great bull!'--the great bull is Pragâpati (the lord of creatures): 'homage to Pragâpati,' he thereby means to say.--'Thee to the All-gods! this is thy womb,--thee to the All-gods!' Therewith he deposits it; for it is for the All-gods that he draws it. Thereupon he goes (to the Sadas) and sits down (in front of the Hotri) with his face to the east. > — Julius Eggeling 1882, The Satapatha-Brahmana according to the Text of the Mâdhyandina School (SBE 12, 26, 41, 43, 44) ### [4.4.1.15](https://indike.org/pramana/in.veda.brahmana.satapatha.4.4.1.15) sa yatraitāṃ hotā śaṃsati | ekayā ca daśabhiśca svabhūte dvābhyāmiṣṭaye viṃśatī ca tisṛbhiśca vahase triṃśatā ca niyudbhirvāyaviha tā vimuñceti tadetasyāṃ vāyavyāyāmṛci pātrāṇi vimucyante vāyupraṇetrā vai paśavaḥ prāṇo vai vāyuḥ prāṇena hi paśavaścaranti > And when he (the Hotri) recites this (verse), 'With one and ten for thine own sake, with two and twenty for offering, with three and thirty for up-bearing (the sacrifice to the gods); with thy teams, O Vâyu, do thou here unloose them!'--during (the recitation of) this verse to Vâyu the drinking-vessels are unyoked, for beasts have Vâyu for their leader; and Vâyu (wind) is breath, since it is by means of the breath that beasts move about. > — Julius Eggeling 1882, The Satapatha-Brahmana according to the Text of the Mâdhyandina School (SBE 12, 26, 41, 43, 44) ### [4.4.1.16](https://indike.org/pramana/in.veda.brahmana.satapatha.4.4.1.16) sa ha devebhyaḥ paśubhirapacakrāma | taṃ devāḥ prātaḥsavane 'nvamantrayanta sa nopāvavarta tam mādhyandine savane 'nvamantrayanta sa ha naivopāvavarta taṃ tṛtīyasavane 'nvamantrayanta > Now once on a time he went away from the gods with the beasts. The gods called after him at the morning pressing,--he returned not. They called after him at the midday pressing,--but he returned not. They called after him at the evening pressing. > — Julius Eggeling 1882, The Satapatha-Brahmana according to the Text of the Mâdhyandina School (SBE 12, 26, 41, 43, 44) ### [4.4.1.17](https://indike.org/pramana/in.veda.brahmana.satapatha.4.4.1.17) sa hopāvartsyannuvāca | yadva upāvarteya kim me tataḥ syāditi tvayaivaitāni pātrāṇi yujyeraṃstvayā vimucyeranniti tadenenaitatpātrāṇi yujyante yadaindravāyavāgrānprātaḥsavane gṛhṇātyathainenaitatpātrāṇi vimucyante yadāha niyudbhirvāyaviha tā vimuñceti paśavo vai niyutastatpaśubhirevaitatpātrāṇi > Being about to return, he said, 'If I were to return to you, what would be my reward? '--'By thee these vessels would be yoked, and by thee they would be unloosed!'--Hence those vessels are yoked by that (Vâyu), when he (the Adhvaryu) draws the (cups) for Indra and Vâyu and so forth. And now those vessels are unloosed by him, when he says, 'with thy teams, O Vâyu, do thou here unloose them;'--teams mean cattle: thus he unlooses those vessels by means of cattle. > — Julius Eggeling 1882, The Satapatha-Brahmana according to the Text of the Mâdhyandina School (SBE 12, 26, 41, 43, 44) ### [4.4.1.18](https://indike.org/pramana/in.veda.brahmana.satapatha.4.4.1.18) sa yatprātaḥsavana upāvartsyat | gāyatraṃ vai prātaḥsavanam brahma gāyatrī brāhmaṇeṣu ha paśavo 'bhaviṣyannatha yanmādhyandine savana upāvartsyadaindraṃ vai mādhyandinaṃ savanaṃ kṣatramindraḥ kṣatriyeṣu ha paśavo 'bhaviṣyannatha yattṛtīyasavana upāvartata vaiśvadevaṃ vai tṛtīyasavanaṃ sarvamidaṃ viśve devāstasmādime sarvatraiva paśavaḥ > Now, had he returned at the morning pressing--the morning pressing belonging to the Gâyatrî, and the Gâyatrî being the priesthood --then cattle would have come to be with priests only. And had he returned at the midday pressing--the midday pressing belonging to Indra, and Indra being the nobility--cattle would have come to be with nobles only. But in that he returned at the evening pressing--the evening pressing belonging to the All-gods, and the All-gods being everything here--therefore there are cattle everywhere here. > — 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.4.4.1.1) — Julius Eggeling 1882, English ## Commentaries (1) - [Śatapathabrāhmaṇabhāṣya (Sāyaṇa)](https://indike.org/pramana/in.veda.brahmana.satapatha*madhyandina!sayana.184.21) — Sāyaṇa, Sanskrit ## Linked texts (4) - [Baudhāyanaśrautasūtra](https://indike.org/pramana/in.vedanga.kalpa.srauta.baudhayana.8.13.251.6) — Baudhāyana, Sanskrit - [Hiraṇyakeśiśrautasūtra](https://indike.org/pramana/in.vedanga.kalpa.srauta.hiranyakesi.9.3.8.g) — Hiraṇyakeśin, Sanskrit - [A Vedic Concordance](https://indike.org/pramana/ins.reference.bloomfield-1906.c6.808) — Maurice Bloomfield, English - [The Religions of India](https://indike.org/pramana/ins.religion.hopkins-1895.c15.61) — Edward Washburn Hopkins, English --- Source: [https://indike.org/pramana/in.veda.brahmana.satapatha.4.4.1](https://indike.org/pramana/in.veda.brahmana.satapatha.4.4.1) · Pramāṇa