Sacred Texts Hinduism Satapatha Brahmana Index Previous Next
Buy this Book at Amazon.com
Satapatha Brahmana Part V (SBE44), Julius Eggeling tr. [1900], at sacred-texts.com
13:4:3:11. Having set free the horse, he (the Adhvaryu) spreads a cushion wrought of gold (threads) south of the Vedi: thereon the Hotri seats himself. On the right (south) of the Hotri, the Sacrificer on a gold stool 2; on the right of him, the Brahman
and Udgâtri on cushions wrought of gold; in front of them, with his face to the west, the Adhvaryu on a gold stool, or a slab of gold.
13:4:3:22. When they are seated together, the Adhvaryu calls upon (the Hotri), saying, 'Hotri, recount the beings: raise thou this Sacrificer above the beings 1!' Thus called upon, the Hotri, being about to tell the Pâriplava 2 Legend, addresses (the Adhvaryu), 'Adhvaryu!'--'Havai 3 hotar!' replies the Adhvaryu.
13:4:3:33. 'King Manu Vaivasvata,' he says;--'his people are Men, and they are staying here 4;'--
householders, unlearned in the scriptures, have come thither 1: it is these he instructs;--'The Rik (verses) are the Veda 2: this it is;' thus saying, let him go over a hymn of the Rik, as if reciting it 3. Masters of lute-players have come
thither: these he calls upon, 'Masters of lute-players,' he says, 'sing ye of this Sacrificer along with righteous kings of yore 1!' and they accordingly sing of him; and in thus singing of him, they make him share the same world with the righteous kings of yore.
13:4:3:44. Having called (on the masters of lute-players), the Adhvaryu performs the Prakrama oblations 2, either on the southern fire, or on a footprint of the horse, after drawing lines round it--whichever is the practice there; but the former 3 is the established rule.
13:4:3:55. Prior to the (first) offering to Savitri he offers, once only, the (oblations relating to the) Forms 1 in the Âhavanîya fire, whilst going rapidly over (the formulas). And in the evening, whilst the Dhritis 2 (oblations for the safe keeping of the horse) are being offered, a Râganya lute-player, striking up the uttaramandrâ (tune) south (of the vedi), sings three stanzas composed by himself (on topics 3 such as), 'Such war he waged,--Such battle he won:' the meaning of this has been explained.
13:4:3:66. And on the morrow, the second day, after those (three) offerings to Savitri have been performed in the same way, there is that same course
of procedure. 'Adhvaryu!' he (the Hotri) says.--'Havai hotar!' replies the Adhvaryu.--'King Yama Vaivasvata 1,' he (the Hotri) says, 'his people are the Fathers, and they are staying here;'--old men have come thither: it is these he instructs;--'The Yagus-formulas are the Veda: this it is;' thus saying, let him go over a chapter (anuvâka) of the Yagus 2, as if reciting it. The Adhvaryu calls in the same way (on the masters of lute-players), but does not perform the Prakrama oblations.
13:4:3:77. And on the third day, after those (three) offerings have been performed in the same way, there is that same course of procedure. 'Adhvaryu!' he (the Hotri) says.--'Havai hotar!' replies the Adhvaryu.--'King Varuna Âditya,' he says; 'his people are the Gandharvas, and they are staying here;'--handsome youths have come thither: it is these he instructs;--'The Atharvans are the Veda: this it is;' thus saying, let him go over one section (parvan) of the Atharvan 3, as if reciting
it. The Adhvaryu calls in the same way (on the masters of lute-players), but does not perform the Prakrama oblations.
13:4:3:88. And on the fourth day, after those (three) offerings have been performed in the same way, there is the same course of procedure. 'Adhvaryu!' he (the Hotri) says.--'Havai hotar!' replies the Adhvaryu.--'King Soma Vaishnava 1,' he says; 'his people are the Apsaras, and they are staying here;'--handsome maidens have come thither: it is these he instructs 2;--'The Aṅgiras are the Veda: this it is;' thus saying, let him go over one section of the Aṅgiras 3, as if reciting it. The Adhvaryu calls in the same way (on the masters of lute-players), but does not perform the Prakrama oblations.
13:4:3:99. And on the fifth day, after those (three) offerings have been performed in the same way, there is the same course of procedure. 'Adhvaryu!' he (the Hotri) says.--'Havai hotar!' replies the
[paragraph continues] Adhvaryu.--'King Arbuda Kâdraveya 1,' he says; 'his people are the Snakes, and they are staying here;'--both snakes and snake-charmers 2 have come thither: it is these he instructs--'The Sarpavidyâ (science of snakes) is the Veda: this it is;' thus saying, let him go over one section of the Sarpavidyâ 3 as if reciting it. The Adhvaryu calls in the same way (on the masters of lute-players), but does not perform the Prakrama oblations.
13:4:3:1010. And on the sixth day, after those (three) offerings have been performed in the same way, there is the same course of procedure. 'Adhvaryu!' he (the Hotri) says.--'Havai hotar!' replies the Adhvaryu.--'King Kubera Vaisravana,' he says; 'his people are the Rakshas, and they are staying here;'--evil-doers, robbers 4, have come thither: it
is these he instructs;--'The Devaganavidyâ 1 (demonology) is the Veda: this it is;' thus saying, let him go over one section of the Devaganavidyâ, as if he were reciting it. The Adhvaryu calls in the same way (on the masters of lute-players), but does not perform the Prakrama oblations.
13:4:3:1111. And on the seventh day, after those (three) offerings have been performed in the same way, there is the same course of procedure. 'Adhvaryu!' he (the Hotri) says.--'Havai hotar!' replies the Adhvaryu.--'King Asita Dhânva 2,' he says; 'his people are the Asura; and they are staying here;'--usurers have come thither: it is these he instructs;--'Magic 3 is the Veda: this it is;' thus saying, let him perform some magic trick. The Adhvaryu calls in the same way (on the masters of lute-players), but does not perform the Prakrama oblations.
13:4:3:1212. And on the eighth day, after those (three) offerings have been performed in the same way, there is the same course of procedure. 'Adhvaryu!' he (the Hotri) says.--'Havai hotar!' replies the
[paragraph continues] Adhvaryu.--'King Matsya Sâmmada 1,' he says; 'his people are the water-dwellers, and they are staying here;'--both fish and fishermen 2 have come thither: it is these he instructs;--'the Itihâsa 3 is the Veda: this it is;' thus saying, let him tell some Itihâsa. The Adhvaryu calls in the same way (on the masters of lute-players), but does not perform the Prakrama oblations.
13:4:3:1313. And on the ninth day, after those (three) offerings have been performed in the same way, there is the same course of procedure. 'Adhvaryu!' he (the Hotri) says.--'Havai hotar!' replies the Adhvaryu.--'King Târkshya Vaipasyata 4,' he says; 'his people are the Birds, and they are staying here;'--both birds and bird-catchers 5 have come thither: it is these he instructs;--'the Purâna 3 is the Veda: this it is;' thus saying, let him tell some Purâna 6. The Adhvaryu calls
in the same way (on the masters of lute-players), but does not perform the Prakrama oblations.
13:4:3:1414. And on the tenth day, after those (three) offerings have been performed in the same way, there is the same course of procedure. 'Adhvaryu!' he (the Hotri) says.--'Havai hotar!' replies the Adhvaryu.--'King Dharma Indra 1,' he says, 'his people are the Gods, and they are staying here;'--learned srotriyas (theologians), accepting no gifts 2, have come thither: it is these he instructs; 'the Sâman (chant-texts) are the Veda: this it is;' thus saying, let him repeat 3 a decade of the Sâman. The Adhvaryu calls in the same way (on the masters of lute-players), but does not perform the Prakrama oblations.
13:4:3:1515. [In telling] this revolving (legend), he tells all royalties, all regions, all Vedas, all gods, all beings; and, verily, for whomsoever the Hotri, knowing this, tells this revolving legend, or whosoever even knows this, attains to fellowship and communion with these royalties, gains the sovereign rule and lordship over all people, secures for himself all the Vedas, and, by gratifying the gods, finally establishes himself on all beings. This very same legend revolves again and again for a year; and. inasmuch as it revolves again and again, therefore
it is (called) the revolving (legend). For thirty-six ten-days’ periods he tells it,--the Brihatî (metre) consists of thirty-six syllables, and cattle are related to the Brihatî metre: by means of the Brihatî he thus secures cattle for him.
360:2 At XI, 5, 3, 4; 7 'kûrka' seems to mean a bunch or pad of grass, used as a seat. In the present instance it is explained as p. 361 a seat with feet (sapâdam âsanam, Schol. on Kâty. XX, 2, 19), or as a seat or stool which has the appearance of a pad (pîtham kûrkâkriti,? i.e. with a pad on it). According to Âsv. Sr. X, 6, 19) the king is surrounded by his sons and ministers.
361:1 Or, perhaps, 'raise this Sacrificer above (or, up to) the things of the past;' but see paragraph 15.
361:2 That is, the 'revolving, recurrent, or cyclic legend,' so called because it is renewed every ten days during the year.
361:3 Harisvâmin explains this interjection, as if it were 'hvayai' = pratihvayai, 'I will respond, I am ready to respond;' and, though this is probably a fanciful explanation, the arrangements made on this occasion are clearly such as to suggest a studied resemblance to the call and counter-call of the two priests on all occasions of a solemn utterance of sacrificial formulas, or the recitation of hymns, as at the Prâtaranuvâka (part ii, p. 226 seqq.). Kâty. XX, 3, 2, accordingly, calls it the Adhvaryu's 'pratigara,' or response. Âsv. Sr. X, 6, 13 makes the Adhvaryu's answer 'ho hotar'; and Sâṅkh. Sr. XVI, 1 'hoyi hotar.'
361:4 The Hotri's utterances on the ten days of the revolving period (as set forth in passages 2-14) occur also, with some variations of detail, in the manuals defining the Hotri's duties, viz. the Âsvalâyana (X, 7) and Sâṅkhâyana (XVI, 2) Sûtras (whilst the works of the Taittirîyakas seem to have nothing corresponding to this performance). Both Sûtras omit 'râgâ' each time. Âsvalâyana, moreover, omits also the 'iti' along with it, because he does not interrupt the formula by an insertion, as is done here (ity âha) p. 362 and in the Sâṅkh. S. (iti prathame, &c.). Gârgya Nârâyana, on Âsv. X, 7, 1, takes the opening words 'prathame (&c.) ऽhani' to form part of the formulas:--'on the first day Manu Vaivasvata (is king); but it is clear from the other two authorities that this cannot have been intended by the author of that Sûtra.--The commentator on Sâṅkh. S. XVI, 2 remarks, 'Manur Vaivasvato râgety-evam-âdikam âkhyânam pariplavâkhyam prathamâhany âkashte . . . tasya râgño manushyâ visah pragâs ta ima âsateऽdyâpi svadharmân na kalanti,' thus apparently taking 'râgâ' to form part of the formula, or rather of the topic of which the legend to be recited was to treat. This commentary thus apparently assumes that the legend begins with 'Manur Vaivasvato râgâ'; and that the subsequent clause leads on to the recitation of the Vedic text that is to follow (cf. note on paragraph 8);--though. possibly this latter clause (as Professor M. Müller seems to take it) may only be an argumentative one, giving the reason why the householders are to be instructed. Cf. M. Müller, Hist. of Anc. Sansk. Lit., p. 37 seqq.
362:1 'Householders should be brought thither' (i.e. should be made to join this performance); Âsv.-sûtra. Sâṅkh. has merely 'thereby he instructs householders.' Grihamedhinah are those who regularly perform the five great domestic sacrifices (mahâyagña).
362:2 Or, more closely, the Veda is the, or consists of, Rik (verses). Sâṅkh. S. reads 'riko vedah' (the Veda of the Rik, gen. sing.) instead of 'rikah' (nom. pl.), and in the subsequent paragraph also, it repeats the word 'veda' (Yagurveda, Atharvaveda, Aṅgiraso vedah).
362:3 That is, as would seem,--as if he were to recite it (or, as when he recites it) in the course of the ordinary sacrificial performance--as in Sastras, the Prâtaranuvâka, &c. The text would, however, also admit of the translation--'thus saying, let him go over (the legend) as if he were reciting a hymn of the Rik,' but it is not quite easy to see how a similar interpretation would suit subsequent paragraphs (11-14). Moreover, both Âsv. and Sâṅkh. omit 'vyâkakshâna iti,' and read 'nigadet,' 'let him recite (a hymn),' p. 363 instead of 'anudravet (let him run, or go, over = anupûrvam ukkârayet, Harisv.).' Yet, the commentary on Sâṅkh. supplies the 'iva,' explaining as he does, 'sûktam kimkid âkakshâna ivânuvadet;' from which (if it is not simply quoted from our Brâhmana) it would almost seem as if he, too, thought of the legend rather than a hymn of the Rik. The verb 'vyâ-kaksh,' as against 'ni-gad,' seems to imply a clear articulation--perhaps even with all the stops or pauses, at the end of every half-verse, or pâda, as the case might be. Sâyana (on Taitt. Br. II, 2, 1, 4; 2, 6) explains 'vyâkakshîta' by 'vispashtam ukkârayet (or, pathet).' The available MS. of Harisvâmin's commentary on our text is, as usual, incorrect, but as far as it goes, it seems to favour the recitation of the legend at this place,--'vyâkakshâna iti vâkyasas kidan (r. khindan) agais kâbhidad (?) ity arthah,'--which I take to mean that he is to pause after each sentence, as he would do when reciting a hymn.
363:1 That is, according to Harisvâmin,--'Compare this Sacrificer in song with the old righteous kings.' Katy. XX, 3, 8 refers to these latter as 'râgarshis,' or royal sages--in which case the recitation of the legend itself would only come in here.
363:2 For the formulas used with this series of forty-nine oblations, see XIII, 1, 3, 5 with notes thereon.
363:3 That is to say, according to Harisvâmin, the course of procedure laid down in XIII, 1, 3, 7, according to which these oblations are to be made on the Âhavanîya, and not either on the southern fire, or on a footprint of the horse.
364:1 That is to say, the Prakramas which are only performed on the first day of the year, whilst the three oblations to Savitri are repeated each day.
364:2 See XIII, 1, 4, 3; 6, 2. These oblations are made just prior to the evening performance of the Agnihotra, when the Âhavanîya has been got ready for the latter. The Taittirîyakas seem to make these four oblations on the horse's feet at the place where the keepers pass the night (viz. the carpenter's house) during the greater part of the year; and only in the last month, when a stable of Asvattha wood has been put up for the horse near (or on) the offering-ground, these oblations take place on the Âhavanîya. See comm. on Taitt. Br. III, 8, 12 (p. 609; cp. p. 700). At III, 9, 14 (p. 703), on the other hand, it is stated that the Râganya's singing is to take place in the evening at the time of the Dhriti-homas.
364:3 Taitt. Br. III, 9, 54, 4, again mentions three topics, one for each stanza--viz. 'thus (i.e. in the same way as Prithu, Bharata, Bhagîratha, Yudhishthira &c., comm.) didst thou overpower (the enemies), thus (i.e. surrounded by heroic warriors, fighting on elephants, steeds, chariots, and on foot, with bows and arrows, spears, swords, &c.) didst thou battle, thus didst thou fight such and such battle (i.e. like Yudhishthira, Dushyanta, &c., having engaged in a battle attended by thousands of great heroes, thou, armed only with thy sharp sword, didst slay the king of Kashmir, Magadha, Pundra, &c., comm.).'
365:1 When the comm. on Sâṅkh. S. remarks, 'Yamo Vaivasvato râgety âheti divitîya evâhani Satapathe darsanât,' this would seem to refer to the addition of either 'râgâ,' or 'ahani,' but not to any legend of Y. V., since such a one does not occur in this work; though various passages in the Rik might no doubt have sufficed to construct some such legend as would have served on this occasion.
365:2 The same commentator refers to the 'Âsvamedhika' as the section to be recited,--'prakaranât,' because of the treatment (therein of this subject).
365:3 Instead of 'atharvanâm ekam parva,' the Sâṅkh. S. has 'bheshagam (medicine),' which the commentator--against the opinion of those who take it to mean the hymn Rig-veda X, 97 (treating of the magic powers of herbs)--makes a special work of the Âtharvanikas; whilst the Âsv. S. reads 'yad bheshagam nisântam p. 366 syât tan nigadet'--'let him tell some approved medicine (i. e: some specific, or charm against disease).'
366:1 The comm. on Sâṅkh. S. remarks, 'Somo Vaishnava iti katurthe; Somo Vaishnavo râgeti Satapathasruteh; pratîkagrahanâny etâni.' This seems to show clearly that he takes this as merely the opening words of the legend. Here, again, his words can hardly be taken to refer to a legend regarding Soma in the Satapatha-Brâhmana.
366:2 'Yuvatîh sobhanâ upadisati, tasyaitâh (? tasyaitâbhyah) sabhâyâm anyâsâm apravesât,' comm. on Sâṅkh. S., --? because no other (Apsaras) but these come to his court.
366:3 The Sâṅkh. S. has 'let him recite the Ghora'--which the commentator again takes to be the title of a special work of the Atharvans--whilst the Âsv. S. reads 'let him recite some approved ghora (magic spell or operation).'
367:1 'Arbudah Kâdraveyo râgety âheti sruteh (thus also on the name of the next king),' comm. on Sâṅkh. S.
367:2 Lit. '(men) knowing about snakes'--which the comm. on Âsv. S. explains by 'those knowing the Kâsyapîya and other treatises (tantra) on venoms.' Instead of the conjunctive double 'ka,' the Sâṅkh. S. has a single 'vâ'--the snakes, or (rather) snake-charmers--and Âsv. S. an explanatory 'iti'--the snakes, i.e. snake-charmers.
367:3 The Sâṅkh. S. has, 'let hire recite the Sarpavidyâ' (i.e. either the Gârudâ or Kaṅkaniyâ sarpavidyâ, as the comm. explains); the Âsv. S. 'let him recite the Vishavidyâ (science of venoms).'
367:4 The etymology and exact meaning of 'selaga' is doubtful:--here, again, whilst 'pâpakritah' is added either appositionally, or attributively (wicked selagas), the Sâṅkh. S. adds it by means of 'vâ,' and the Âsv. S. by 'iti'--both apparently meant in an explanatory sense. The Ait. Br., on the other hand, has VII, 1, 'selagâ vâ pâpakrito vâ;' and VIII, 11, 'nishâdâ vâ selagâ vâ pâpakrito vâ.' The comm. on Âsv. S. explains 'selaga' by 'maddened by a snake;' the comm. on Sâṅkh. S. by 'selagâh senyâgâyanyah (?) pâpakrito vâ mlekhâh.'
368:1 That is, the science, or knowledge of the divine (or supernatural) beings. The Sâṅkh. S. has, 'the Rakshovidyâ is the Veda, . . . let him recite the Rakshovidyâ'--on which the commentator remarks 'prasiddhaiva kuhukurûpâ rakshovidyeti.' (? = 'kuhakarûpâ,' cheats, or deceitful imps). Âsv. S. has 'yat kimkit pisâkasamyuktam nisântam,' 'some approved (spell or operation?) connected with the Pisâkas, or demons.'
368:2 Sâṅkh. S. has 'Asita Dhânvana.'
368:3 The two Sûtras read 'Asuravidyâ'--asuravidyendragâlâdinâ tannirdesân mâyâm api kâmkit kuryâd aṅgulinyâsarûpâm ('a trick by sleight of hand,' M. Müller), comm. on Sâṅkh. S. On 'indragâlavidyâ' ('magic art, trickery'), cf. Dasakum., p. 25, 1. 12. The association of the black art with the usurer or money-lender (kusîdin) is rather curious.
369:1 'Matsyah Sâmmada ity ashtame, Matsyah Sâmmado râgeti sruteh pratîkagrahanam etat,' comm. on Sâṅkh. S.
369:2 'Gâtisambandhena matsyavido vâ, mainikân pâthînâdiviseshavikalpân vidanti ye tan vâ,' comm. on Sâṅkh. S.
369:3 Regarding the Itihâsa (cosmogonic account) and Purâna (ancient legend), see p. 98, note 4. The Âsv. S. connects the Itihâsa with the ninth, and the Purâna with the eighth day. 'Itihâsam âkakshîta, itihâsavedasya prithagbhâvena darsanât,' comm. on Sâṅkh. S.
369:4 Âsv. S. has Târkshya Vaipaskita.--'Târkshyo Vaipasyato râgety âheti pratîka(m) sruteh,' comm. on Sâṅkh. S.
369:5 Lit., men acquainted with the science of birds (vâyovidyika). The two Sûtras, on the other hand, here identify the birds with 'brahmakârinah,' or religious students.
369:6 According to the comm. on Sâṅkh. S., it is the Vâyupurâna (purânam vâyuproktam) that is to be recited (from), and not the hymn Rig-veda X, 130 ('tasya vedaikadesatvât'). This hymn is probably referred to in this connection chiefly on account of the passage 'yagñe gâte purâne' in verse 6.
370:1 'Dharma Indra iti dasame, Dharma Indro râgety âheti Satapathe pratikadarsanât,' comm. on Sâṅkh. S.
370:2 The two Sûtras still further qualify them as 'young srotriyas who accept no gifts,' 'manu(shya)devâ hi ta ity abhiprâyât,' comm. on Saab.; cp. Sat. Br. II, 2, 2, 6, 'ye brâhmanâh susruvâmsoऽnûkânâs te manushyadevâh.'
370:3 The text has 'brûyât,' 'let him say;' whilst the two Sûtras read 'sâma gâyât,' 'let him sing a Sâman' ('yat kimkid anindyam evâsvâmedhikam vâ prakaranât,' comm. on Sâṅkh. S.).