19

C H A P T E R -111

CONTENTS AND CHARACTERISTICS OF THESATAPATHA BRAHMANA

*

P a r t - 1

The Satapatha Brahmana belongs to the While Yajurveda. Scholars are of

opinion that this Brahmana is so called because it consists o f hundred chapters. The

etymology o f this word runs as-follows : satam panthano marga namadhyaya yasya

tacchatapatham} While explaining the sutra viz. satapathavattandyabiidllavinani

brahmanasvarah2, occurring in the Bhdsikasutra the commentator remarked that/ <■ __ ____ 0

Satapatha here means Sata adhyaydh i.e. hundred chapters. Katyayana the great

authority on the Srauiasutra speaks o f patha in the sense o f chapters. It is clear from the

use o f words such as sastipatho sitipatho'navacfyah sammitah pancadasapathah etc. Even

a reader of the Satapatha is known as Satapathika, reader o f hundred chapters. Panini

formulated one aphorism kratukthyadisutrantatthak? According to this sutra, the affix

thak is added in the sense o f one who studies or one who understands, after the name o f a

sacrifice, after ulctha and after a stem ending with the word sutra. Under this sutra there8is a varltika, which states that the affix sikan comes diversely in the same sense after the

compound words Satapatha and Sastipatha. Thus in the sense o f one who studies or

understand there are twofold uses such as, satapathikah, sastipathikah and satapathah or

sastjpathah. The White Yajurveda is said to have atleast fifteen recensions. As this

7 ? I Z .1. Sharma Srtdhara : Satapathabrahmanayopodghatah, pg. 22, appended 10 the

Satapatha Brahmanam published by Jnan Publishing House, Delhi.2. Sharma Sridhara, loc-cit.3. Panini, IV-2-60.

» ‘

/20

Brahmana belongs to the White Yajurveda, therefore this Brahmana text is originally

found in fifteen recensions. Out o f these only few recensions are available now a days i.e.

the Kama and Madhyandina. Both these recensions possess the chapter division into

Kanda, Adhyaya, Brahmana, Kandika in common. The Madhyandina recension contains

one extra division and that is Prapathaka. While the Sat. Br. in the Madhyandina

recension starts with the Haviryajna, the Sat. Br. in the Kama starts with the Adhana

ceremony only. The Kama Sat. Br. contains 104 chapters while the Sat. Br. in the Ma-

dhyandina recension contains 100 chapters only. Some scholars view that although the

Kama recension possesses more than 100 chapters yet by following the maxim 'chatrino-

— * mm "yantf the excess chapters o f the Sat. Br. in the Kayva recension, cannot be taken as✓

useless and hence the name Sat. Br. belonging to the Kama recension seems to be valid.

For the study o f the myths, the Sat. Br. o f the Madhyandina recension is used mainly.✓ #

The Sat. Br. consists o f fourteen Kandas or great chapters followed by

Prapathakus and again these Prapathakas have their own Brahmanas. These Brahmanas

have their unique passages known as Kaiidikas. Under this special division o f the text o f

this Brahmana, the contents o f this Brahmana is given below :

Kanda-It I

✓The Satapatha Brahmaim starts with the description o f the great Newmoon and

Fullmoon sacrifices (Darsapurnamasayaga). The entire first Kanda which is known asM _.

the Haviryajna kanda consists o f chapters in which this great sacrifice is very elaborately

dealt with. Here it is described that before the performance o f this sacrifice the sacrificer

shall perform the act o f vow, he shall bring water to cleanse the sacrificial vessels to in

stall the krsnajina, shall arrange the kapalas to be used for offering oblations to the

_

presiding deities, to grind the grains, to collect the sacrificial waters and so on so forth.

The description o f the utterance o f different verses quoted from the White Yajurveda are

found accordingly. The praise o f this sacrifice also found in detail in this Kanda. The

determination o f the rules regarding the Samndjya sacrifice is found in the VII chapter o f

this Kanda. Here in this chapter the description o f the Svistakrtyaga is also met with

1-7-3. The description o f Ida ceremony is found in the VIII chapter o f this Brahmana. It

is followed by Anuyagas or after offering. The IX chapter gives in detail the formulas to

be recited by the Hoir during the ceremonies narrated in the preceding Brahmana.

Besides the treatment o f Suktavaka and the Samyavaka and the description o f the

Patnisamyajas are also found in this chapter. Here the Kanda I comes to an end.

Kanda-II* v

The second Kanda begins with Agnyadhana or establishment o f fire. This is also

known as Ekapadika kanda that consists o f six chapters, five Prapathakas and twenty

four Brahmanas. The normal performance o f Agnyadhana requires two days. Here a

round circle for Garhapatya fire, a semicircle for Daksina fire and a square hearth for

AhavanJya fire and their performances take place. The second Kanda centres round the

ceremony o f Punamdhana. Punaradhana means the establishment o f new fire and the

performance involves similar rites and rituals as that o f Agnyadhana. It is followed by the

description o f Agnihoira. Agnihotra literally means the morning and evening milk

offerings. The subsequent chapters deal with the ceremony o f Pindapitryajna. It refers to

the oblation o f cakes to the deceased ancestors mainly. It is followed by the ritual o f

Agrqyanestj. It is a ritual in which consecration o f first fruit is performed. The

Caturmasya or seasonal sacrifice is dealt with in chapter V. The second Kanda concludes

22

with the oblation known as Tryamvakahoma. It is a sacrifice in which chief deity is/ _ _ _

Rudra. This chapter holds a description o f the rituals o f the Sakamedha and Swidsiriya in

which offerings are made to Sunasira and with this the Kanda II comes to an end.

Kanda-lII* *

/The third Kanda o f the Sat. Br. deals with the great Soma sacrifice. The contents • \

_ /

of the third and the fourth Kanda o f Sat. Br. form an important part in the great sacrificial9 *

paraphernalia o f Vedas. The Soma ritual also includes an account o f the animal offering.

The entire third Kanda is known as Adhvara that consists o f nine chapters, seven

Prapathakas and thirty seven Brahmanas in which this great sacrifice is very elaborately* 9

described. Agnistoma sacrifice is the model o f all Soma sacrifices. It is the simplest of all

the Soma sacrifice and occupies one sutya day in which Soma is pressed and offered

thrice. The preparation o f the Soma juice to be offered here takes several days. The same

Kanda deals with the initiation ceremony called Dlksa or consecration. The Prayaniyesti

(opening sacrifice) is described in the chapter II. The chapter IV gives the description of

the Atithyesti. The preparation for Soma-altar and details o f the pressing place are found

in the chapter V here. The animal sacrifice to Agni and Soma, setting up o f sacrificial

stake, slaying o f victim are described in the chapter VII. The chapter VIII deals with the

oblations o f cake and omentum. The chapter IX mainly holds a discussion on the day o f_ /

Soma feast. With this the third Kanda of the Sat. Br. comes to an end.* *

Kanda IV• *

The fourth Kanda is nothing but a continuation o f the Soma sacrifice. This Kanda

consists of six chapters, five Prapathakas and thirty nine Brahmanas. The first chapter

23

gives the description o f Grahayagah such as Antaryamagrahah > Maitravarunagraha- / s

Asvinagrahah^A indravayavagraha} etc. The chapter II deals with Sukramanthigraha,

Agrayana graha, Ukthyagraha, and Dhruvagraha etc. This is followed by Ritugrahah,

Vaisvadevagraha, Mahendra graha, Daksinadanam, Adityagraha, Dadhigraha or4 *

libation to the seasons. The chapter IV deals with the description o f the Savitragraha,s' _

Vaisvadevagraha }Saumyascaru, Patnivatagraha, Hariyojanagraha,Samista yajuh, and

Avahhrithasnanam. The chapter V deals with the Udayaniyesti, Anubandhyayaga,- - _

Udavasaniyesii, Sodasigraha, Jyotistoumika etc. The last chapter o f the fourth Kanda

mainly deals with Amsugraha, Gavamayana and ends with the description o f the Diksd orf •

consecration for sacrificial session.

The third and the fourth Kandas are chiefly dealt with a detailed discussion o f the

simplest form of complete Soma sacrifice. The Agnistoma serves as a model for all other

kinds o f Ekaha Soma sacrifices. The Ekaha sacrifices are those which have a single

pressing day, consisting o f three libations ....................... .......... ... .

Kanda-V► #

/ '

The entire fifth Kanda o f the Sat. Br. known as Sava, consists o f five chapters,* *

four Prapathakas and twenty five Brahmanas. The fifth Kanda deals with two important

sacrifices viz. Vajapeya and Rajasuya. The Vajapeya is open to Brahmana, the Rajanya

and to the Vaisya. Rajasuya is purely a Ksatriya ceremony.

The fifth Kanda starts with the description o f the Vajapeya sacrifice. It is

followed by consecration, animal victims, the mounting o f sacrificial post and victory

formulas etc. The Vajapeya is recognised as one o f the different forms o f Soma sacrifice.

The chapter II deals with the Rajasuya or "Inauguration" o f a king. In this chapter the

24

description o f prelim inary offerings are found. T he offerings called Rainahavimsi are

offered to the houses o f the je w els o f the king, his w ive s etc. Then com es Kesavapaniya

rites. T he preparation o f Dasapeya offerings for w h ich the D iksa consists o f ten is

described in the last chapter o f the Kanda V . There are also number o f minor offerings to

propitiate the quarter to win the season for Adili, M aruts and A ll G ods etc.

KandaVI* #.

T his Kanda starts w ith the description o f Agnicayana o r building o f the fire altar.

The main object o f this cerem ony is the super exaltation o f A gn i, the Fire, who is

identified w ith Prajapati, the lord o f creation and source o f life in this w orld. T h e name

o f this K anda is Ukliasambharanam. T his Kanda consists o f eight chapters five

Prapathakas and thirty nine Brahmanas. T h e creation o f this universe is described in the

chapter I. The chapter II contains the description o f anim al sacrifices, layers and bricks o f

the altar. This is follow ed b y Savitra libation. T h e chapter I V g ives the description o f the

m aking o f the Fire-pan and d iggin g w h ich is fo llow ed b y D iksa o r initiation in the

chapter V , T he V II chapter describes the Visnustrides and the last chapter describes the

Ukthya A gni and here the Kanda V I com es to an end.

Kanda-VII* * ■

The seventh Kanda is a continuation o f the chapter V I w here the building o f the

fire altar is narrated. T his Kanda is kn ow n as Hasiighatanama Kanda. It consist o f five

chapters, four Prapathakas and tw enty five Brahmanas. In the chapter I the description

o f the Garhapatya A gni is found. That is the householder's fire, whidb represent the

sacrificer's dom estic hearth. The third chapter contains the preparation o f the Ahavaniya

25

fire altar, ploughing, watering and sowing o f grounds. Bricks o f the first layer o f the fire

altar is described in the chapter IV. The four sets o f bricks are placed in the middle o f the

four sides o f the square body of the fire altar. The altar is built in the shape o f a bird

flying eastwards. This Kanda is concluded with the description o f the building o f the fire

altar by the sacrificer with a view to securing for himself a place in heaven.

Kanda-VIII* *

The eighth Kanda, known as Citih Kanda consists o f seven chapters, four

Prapalhakas and twenty seven Brahmanas. This Kanda is also a continuation o f the

previous Kanda. We here get the description o f the fire altar. The process o f building the

fire altar is found here in this Kanda very extensively. In the chapter I we get the

description o f the construction o f bricks meant for the altar. It is followed by the

enumeration o f different names for the bricks used in the fire altar. Some o f these are

named as Asvini, Ritavya Vaisvadevi etc. The names o f the bricks used in the third layers

also Disya, Visvajyotih, Lokamprna etc. Chapter VI deals with the uses o f gold. Here we

found the scattering o f hundred chips o f gold on altar. In the same way, here we get the

symbolical meaning o f layers used in the alfSr and the eighth Kanda comes to an end.

Kanda-IX* »

The ninth Kanda is known as Samcitih. This Kanda consists o f five chapters, four

Prapalhakas and fifteen Brahmanas. The first chapter deals with Satarudriya karma. It isa

followed by the preparation for Soma sacrifice. Then it follows the description of

consecration. The chapter IV deals with preparatory rites o f Soma sacrifice. The

26

description o f rules for a repeated Agnicayana is found and the ninth Kanda com es to an

end w ith the propitiatory hym ns to Indra and Agtti.

Kanda-X* t

The tenth Kanda is know n as Agni-Rahasya. It consists o f s ix chapters, four

Prapathakas and thirty one Brdhmanas. In this chapters w e get the description o f layers

o f the altar bird. It is here laid dow n the fixation o f tim e for building the fire altar. The

layers o f the altar are arranged to represent the earth, air and heaven, so the fire-pan is a

co p y o f the three worlds. T h e description o f Prajapati (the year), the king Som a (the

moon) are also found in the chapter IV . There are also description o f gold plate i.e. a gold

man (i.e. Sun) in this chapter. The chapter V m ainly deals w ith the narration o f mind in

the context o f building the fire altar. It is fo llow ed b y the description o f s e l f and here this

Kanda com es to and end.*

Kanda-XI• *

/

T h e eleventh Kanda deals w ith sacrifices treated in the previous K anda o f the Sat.

Br. T his Kanda is know n as Astadhyayi. It consists o f eight chapters, fou r Prapathakas

and forty tw o Brahmanas. T he first chapter deals w ith the N e w and F ull M o o n sacrifices,

the seasonal offerings, the Agnihotra and the A n im al sacrifices. It is fo llow ed b y the

description o f the duties o f the Brahm atpcal students. It is here w e find the fam ous m yth

o f Pururavas and Urvasi in the chapter V . The chapter V I contains important cosm ogonic

legend o f the golden eg g from w h ich Prajapati w as bom at the beginning o f the

evolution o f this universe. T he last chapter g ives the description o f the anim al sacrifice

and here the Kanda X I com es to an end.« »

27

Kanda-XIIi

T h e t w e l f t h K a n d a i . e . M a d h y a m a K a n d a c o n s i s t s o f n i n e c h a p t e r s , f o u r

P r a p a l h a k a s a n d t w e n t y n i n e B r a h m a n a s . T h i s K a n d a t r e a t s o f t h e G a v a m a y a n a o r m o s t

c o m m o n s a c r i f i c i a l s e s s i o n s l a s t i n g f o r a y e a r . I t i s f o l l o w e d b y e x p i a t o r y c e r e m o n i e s o f

t h e A g n i h o t r a a n d a l s o t h e d e a t h o f A g n i h o t r i n , t h e b u r i a l o f t h e d e a d b o d y o f t h e

p e r f o r m e r o f t h e A g n i h o t r a . T h e n t h e d e s c r i p t i o n o f S a u t r a m a n i y a g a , c o n s e c r a t i o n o f t h e

s a c r i f i c e s a n d t h e A v a b h r t h a o r p u r i f i c a t o r y r i t e s a r e f o u n d h e r e .

Kanda-XIII* +

T h e t h i r t e e n t h K a n d a b e g i n s w i t h t h e d e s c r i p t i o n o f t h e A s v a m e d h a s a c r i f i c e . T h i s

K a n d a i s k n o w n a s A s v a m e d h a K a n d a . I t c o n s i s t s o f e i g h t c h a p t e r s , f o u r P r a p a t h a k a s

a n d f o r t y t h r e e B r a h m a n a s . T h e c h a p t e r s I t o V m a i n l y d e a l w i t h t h e s a c r i f i c e s l i k e

A s v a m e d h a , P r a y a s c i t t a e t c . T h e s e a r e f o l l o w e d b y P u r u s a m e d h a . T h e P u r u s a m e d h a o r

t h e h u m a n s a c r i f i c e i s a l s o a v a r i a t i o n o f S o m a s a c r i f i c e a n d i s b a s e d o n " H o r s e -

s a c r i f i c e " . I n s t e a d o f a n i m a l s h u m a n b e i n g s a r e o f f e r e d a s o b l a t i o n s b u t t h e o f f e r i n g i s

o n l y s y m b o l i c a l . T h e c h a p t e r V I I d e a l s w i t h a n o t h e r s a c r i f i c e k n o w n a s S a r v a m e d h a o r

" A l l s a c r i f i c e " . I t i s a l s o a v a r i e t y o f S o m a s a c r i f i c e c o v e r i n g t e n d a y s o n l y . T h i s s a c r i f i c e

w a s p e r f o r m e d w i t h a d i f f e r e n t e n d i n v i e w . H e r e t h i s K a n d a c o m e s t o a n e n d .

Kanda-XIV• #

T h e l a s t K a n d a o f t h e S a t . B r . i . e . t h e f o u r t e e n t h K a n d a c o n s i s t s o f n i n e c h a p t e r s ,

s e v e n P r a p a t h a k a s a n d f i f t y B r a h m a n a s . T h e f i r s t t h r e e c h a p t e r s m a i n l y d e a l w i t h t h e

i m p o r t a n t c e r e m o n y k n o w n a s P r a v a r g y a w h i c h i s p e r f o r m e d o n t h e U p a s a d d a y s o f

S o m a s a c r i f i c e s . I t i s f o l l o w e d b y t h e d e s c r i p t i o n o f M a h d v i r a , G h a r m a , B r a h m a v i d y a e t c .

28

The last six chapters are purely speculative and o f legendary character. These six

chapters are known as the famous Brhadaranyakopanisat. This Upanisad is deliberated

under three heads viz. Madhu Kanda, Yajnavalkya Kanda and lastly the Khila Kanda.

Each o f these three Kandas contain two chapters i.e. adhyayas.

The chapter IV here in this Kanda deals, with Prana as a symbol o f soul and then

with the creation o f the world out o f the Atman or Brahman and existence o f the supreme

soul which appears in every individual as his self. The next chapter deals with nature of

Atman and its manifestations as Purusa and Prana. Brahman pervades the universe.

Atman according to this Upanisatt\s manifested in man. Then the praise o f Eternal is held

here beautifully.

The second part consists o f four philosophical discussions in which Yajnavalkya

is the chief speaker. Brahman is theoretically unknowable but can be comprehended

practically. The second deliberation is found in the form o f a dialogue between king

Janaka and Yajnavalkya on the nature o f Brahman. That the Atman is indestructible

independent, immovable is described here in this chapter. The third discourse too is a

famous dialogue between Janaka and Yajnavalkya. It presents a picture o f soul in

dreaming, waking, deep sleep, transmigration and salvation etc. The fourth discourse here

in this chapter is another well known dialogue between Yajnavalkya and his wife

Maitreyi. This dialogue occurred when the sage was ready to renounce the earthly life

and enter into Sanyasa Dharma. Replying to a question o f his wife Maitreyi, he delivered

that the knowledge o f the self is the only way to get immortality and nothing else.

The last part deals with a long deliberation on the doctrine o f transmigration of

self. Here the Sat. Br. ends.

29

Part- II

CHARACTERISTICS OF THE SATAPATIIA BRAHMANA

The ^atapatha. Brahmana is next to the kg.veda the most important production in

the whole range o f vedic literature. This Brahmana is a running commentary on the

Vajasaneyi Samhila. According to Wintemitz, "this is the best known, the most

extensive and on account o f its contents the most important o f a llthe Bmhmanas* The~

Sal. Br. is the source book o f important data, noteworthy event and narratives. The main

topic of this Brahmana is the sacrifice. Almost all the vedic sacrifices are here dealt with

such as the Darsdpuriiamasesii, Agrayanesti, Pasiiyaga, Somayaga, Jyotistoma,

Vajapeya, Rajasuya, Asvamedha, Purusamedha, Sarvamedha sacrifices and so on so

forth. According to W in tem itz /’the Brahmanas are as invaluable authorities to the

student of religion for the history o f sacrifice and priesthood, as the Samhita of the

Yajurveda are for the histoiy o f prayer." 4 5 According to Pt. Yogiraj Basu "the sacrifice is

described as the safe boat, the strong vessel which takes the sacrificer across the troubled

waters to the peaceful shore. The sacrifice is the vessel where one can easily cross."6 7 In

many places sacrifice is identified with Visnu and creator Prajapati. The ritual

explanation o f the white Yajurveda is found in complete form in the Sal. Br?

This Brahmana also throws light on the earliest speculations on metaphysics and

linguistics. Here is a passage from this Brahmana which points out the metaphysics, i.e.

suryo ha; va a g n ih o tra m / iadyadetasya agre ahu terudait, ta stnd tsuryo '

4. Wintcrnitz, M., History of Indian Literature, pg. 168.5. Winlernitz, M., History of Indian Literature, pg. 164.6. Basu Jogiral, India of the age of the Brahmana, pg. 140.7. Sat. Br, I-I- 4-9. yajno vai visnuh,

30

agnihotram / . .........sa yathdhistvaco nirmucyeta evam ratreh papmano nirmucyate /

yattia ha va ahistvaco nirmucyeta evam sarvasmatpapniano nirmucyate - ya evam

vidvanagnihotram juhoti / tadetasyaivanu prajapatimimah sarvah praja-,anuprajayante /

vi hi spy ante yathart ham, 8 i.e. While describing the Agnihotra sacrifice the seer

compares this sacrifice with the shining sun. He says, Agnihotra doubtless is the sun. It

is because he rose in front o f that offering, that the Agnihotra is the sun. Even as a

snake frees itself from its skin, so does it (the sunchild) free itself from the night, from

evil and verily whosoever knowing this, offers the Agnihotra he frees himself from all

evil, and after his birth all these creatures are bom; for they are set free according to they

are inclination.

Linguistics/

The seers o f the Sat. Br. are very much concerned about the correct pronunciation

o f word. Thus the Vedic ortheopy was found fast developing during this age. An example

may be cited here showing the correct pronunciation o f words in the ritual e.g. in the•-J __

Haviryajnakanda, on one occasion, the Agnidhra is narrated as having a dialogue with

the Adhvryu relating to correct pronunciation such as - athaha- samvadasva iti /

samvddayainam devairityevaitadaha / aganagrit, iti agan khalvityevaitadalm /

aganititarah / pratyaha sravaya iti, tafn vai devaih sravaya,

tamanubodhayetyevaitadaha / srausad iti — vidurva enain, anu -va enamabhutsat- —

ityevaitadaha / evamdhvaryuscdgnicca devalokam yajamanamapinayatah / 9 i.e. "He (the

Agnidhra) then says (to the Adhvaryu) 'Discourse together1 - he thereby says, make him--------------------7--------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------- ----------— ---------------------------- *

8. Sat. Br. 11-3-1-1,6.

9. Sat. Br. 1-8-3-20.

31

(the sacrifice!-) discourse with the gods (he Adhvaryu asks) 'Has he gone (to the gods)

Agnidh ? Whereby he says, Has he really gone? He has gone' replies the other 'Bid (the

gods) hear.' By these words he (the Adhvaryu) means to say, "Make him (the sacrifice^

be heard, make him be noticed by the gods." May (one or they) hear (sraushat) thereby

he (the Agnidhra) means to say, 'They know him, they have recognised him. Thus the

Adhvaryu and the Agnidhra lead the sacrificer to the world o f the gods."

To these are added symbolical interpretation and speculative discourses on the

prominent ceremonies. The sacrifice is called a power which overwhelms all indeed a

creative force o f nature.

Myths and Legends

The beginning o f epic poetry reaches back to the period of the Sat. Br. The two

legends, in the Sat. Br. for example appear to furnish the great classical poet Kalidasa

with the plots o f two of his most famous dramas i.e. Vikramorvasiyam and Abhijnana-/ -

Sakuntalam. Vikramorvasiyam is based on the story o f the love and separation of

Pururavas and Urvasi (Sat. Br. XI. 5.1) and the other that o f Dusyanta and Sakuntala

r(Sal. Br. XI1I-5-15). Here we also find the most interesting legend that o f the Deluge or

the flood (1.8,1-6). The Deluge story narrated in this Brahmana may be said as the first

o f its type in Indian literature. It appears to be derived from a Semitic source. This legend

shows how the human race was renewed through Manu the Primeval Being. The

numerous narratives such as that o f Vak lioness (III. 5.1), the story of Indram d Vrtra

(1 .1. 3), the story of sacrifice assuming the form o f black antelope (I. I. 4.1), the story of

Mamt'S hull (I. I. 4), Dwarf incarnation o f Visnu (1.1. 5), the story o f Prajdpati (l. 7, 4.1),

the story o f bird that fetched Soma from the Heaven (III. 2. 4. 1), the story o f the boar and

32

the earth (XIV 1.2), the story o f Prajapati taking the form of a horse (VII 3.2) etc. are /

found in the Sat Br. These stories show how metaphysical thought gets united with the

explanation of sacrificial direction and these narratives are o f great importance since they

are the oldest source o f many classical Sanskrit literature. Indian prose literature owes its

origin to this Brahmana literature in particular. Bana's prose appears to have a close

similarity with that o f the Sat. Br. Here citations o f prose style o f both these literatures

are given below viz. Sat. B r - sayadipurd manusim vacaih vyaharet iairovaisnavimrcam* r • *

---- ---- ^ t-y

va yajarva japet / yajno vai visnuh / tadyajnam punararabhate / tasyo haisa

prayascittih.*

tatah prabhrli sutaram devataradhanesu brahmampujasu gurujanasaparyasu

cadaravati babhuva / yadyacca kimcitkuluiasciechusrdva garbhatrsnaya tat tatf « ii

sarvamcakara ,

Historical

Many historical data are traced to this Brahmana. It is found that although the

Samhitd literature does not mention the countries like Kosala and Vide ha, yet we come/ •

across the names o f these two states in the Sat. Br. (I. 4. 1). Here it is laid down as -

Yidegha Mathava, the king of the Videha along with his priest Gotama Rahugana is

described as carrying the sacred fire eastward from the banks o f the Sarasvati over

Kosala across the river Sadanira and finally settling at Videha. Besides, we find king

Ajatasatru and king Janaka reigning over Kasi and Videha who were leaders of Aryan

thought and great patron o f learning such as etaya vai bhadrasendmajatasatravamaruni-

10. Sal. Br., I-1-4-9.11. Kale. MLR., Kadambari written by Sri Bana, Motilal Banarasidass, 1968, pg. 108.12. Sat Br.. 1.4.1.1.vutegho ha mathavovai/vanara mukhe bahlfara tasya gotama

rahiTgana purohita a sa /

33

rabhicacara13 etc. Kurus and Srinjayas were also referred to in this Brahmana.l4 This✓

Brahmana is unique in showing the development o f criticism in India. The Sat. Br.*

clearly states that "there are four castes viz. -Brahmana, Rajanya, Vaisya and Sudra,"15 It

is stated here that only the higher three castes Brahmana, Rajanya and Vaisya are eligible

to perform sacrifices. Sudras were not allowed to sit in the line o f Brahmanas./

The conception of Brahman as the imperishable and absolute appears in the Sat

Br. The Brhadaranyakopanisat is the greatest o f all Upanisads. It is said that this Upanisat

is not4onely one o f the greatest Upanisat but also laden with deep structure which proves

its magnitude in form and meaning. It is highly an informative Upanisat introducing the

different philosophical ideas. For instance ideas on morality, creativity etc. may be

mentioned. The fundamental doctrine o f this Upanisat is that, universe is Brahman and

Brahman Is Atman.17*

✓Etymologies are abounds in the Sat Br. As for instance the name o f Indra is

derived from Indh, 'to kindle' and therefore he is called Indra.18 The word Ulukhala is

derived from Uru karat19 i.e. it shall make wide.

13. s it Br. V-5-5-14. _14. Sat Br. 11-4-4-5. teno ha tala ije devabhago srautarsah / sa ubhayegsam kurunam

ca srtijay&nam ca purohita ~asa.

15. Sat. Br. V-5-4-9 catvaro vai vartiah brahmanah rajanya vaisah sudra/ca.

16. Sat Br. lll-l-l-9brah m an o va rajanyo va vaifyo va te hi yajniyah.

17. Sat Br. XIV-2-5-1, yah ay am at ma idam amrtamidath brahmedaih sarvam./ ’ * ___

18. Sat Br. VI-1-2, esa evendrah/ tanesa pranan madhyatah indriyenaindha /yadaindhe tasniadindhah / indho ha vai ianindra ityacaksate paroksam/

paroksakama hi devah/ lo'sapta nana purufanasrjaia.19. Sat. Br. V1I-5-1-22 yadabravidudabharsitnmetitasmadudumbharah / udumbaraho

ha vai tamudumbara ityacaksate paroksam / paraksakama hi devah /

urumekaradiiti tasmadurukaram / urukaram havai tadulukhalamityacaksate /

34

It is in this Brahmana that we find the beginning of science of mathamatics.20

The geometrical 21 ideas are evident from the fire alter. As for example - lam va^ . t i ..................L

angulibhirmimite puruso vai yajnah / (eiiedam sarvamitam / tasyaisavama matra

yadangulagnayah / tadayasyavama matra tdmasya tadapnoti / tayainam tanmimite i.e.,

he measures it (the fire altar) by finger breaths for the sacrifice being a man it is by means

of him that everything is measured here. Now these, to wit, the fingers are the lowest

measure, he thus secures for him (the sacrificial man) that lowest measure of his and

therewith he thus measures. Another citation belonging to this Brahmana (X-2-1-3) runs

as follows : caturvimsatyangulibhirmimite caturvimsatyaksara vai gayatri / gayatrognih

yavanagnryavatyasya matra tavaiaivaimm tanmimite i.e., he measures by twenty four

fingers breaths the Gayatri verse consists of twenty four syllables and Agni is of Gayatri

nature, as great as Agni is, as great as is his measure, by so much he thus measures him.

The geomatrical ideas are too evident from the direction of Brahmana as given to

construct the various types of Vedis i.e. Ah'avaniya, Garhapatya and Daksindgni.

Symbolism22 plays an important role in the speculations on the sacrifice in this

Brahmana. The sacrificial altar has been symbolised as a beautiful woman. It gives us

information upon the ancient ideas of feminine beauty.

/ _ /20. Sat. Hr. VI-8-2-7. caturbhirapadatte tad ye catuspadah pasavah

tairevainametatsambharati aihoannarh vai pasavah canne naivainametat* * *

samhharati iribhirahhyabaharatitat sapta. saptacitikognih saptartfyvahsamhaisarah sambvatsarognih yananayninyanatryasya matra tavat tadbhavali /

/ ' *21. Sat Hr. X-2-1-2.22 . Sat Br. I-3-3-8. yosa vai vedih / tametaddevascaparyasate, ye ceme bfahmanah

/u/ruvamso' imcanah/ tesvevainametat paryasinesvanagnam karoti-ahagnataya* . ^ * *

evajlaMiiadharhi.sIrnati/

35

Pt. Y o g ira j V asu holds, "the m ystic interpretation o f the fire altar recorded in the

/Sat. Br. discussed under the 'Theory o f sacrifice' merits great importance as it is sym bolic

o f creation and effects com plete identification o f the Prajapati, sacrifice^ sacrifice, fire,

altar, the sun-god, year and the perform ing priests w ith one another. The structure o f the

fire altar with ten thousand eight hundred bricks is a standing testim ony to the

architecture o f the later V edic age . " 23

The Satapatha Brahmana is the best among a ll the Brahmana literatures available

in our tradition. A ll the six principal features o f this typ e o f literature such as Vidhi,

Arihavdda, Ninda, Prasamsa, Purakalpa and Parakrti are beautifully held here among

the com plex sacrificial paraphernalia. Citations o f these features from tht-Sat. Br. are

m ade here for better assessment.

Vidhi or Injunction

Relating to the speculations on the sacrifices in the Brahmana literatures, the term

Vidhi stands for rules or injunctions on the perform ance o f V ed ic rites. T o this category

all these sentences in this Brahmaya as are referred w hich contain an order expressed in

the potential mood, such as yajeta, he ought to sacrifice, samsyet, he ought to repeat,

kuryat, he ought to proceed etc. This is the principal part o f the Brahmana and it is

/sim ply authoritative. T o quote a passage from the Sat. B r., w here the rules to be follow ed

by consecrated persons are put forwarded such as - aparahne dikseta / pura kesasma/ror

vapanad - yatkam ayeta- tadasniyad/ yadva sampadyeta / vratam hyevasyato'sanam

- f t - - S ~ ~bhavati / ydya' nasisised - api kamam nasrtiyat / i . e . , "let him perform the rite o f

consecration (diksha) in the afternoon. Previously to the shaving o f his hair and beard he

23. Basil Yogiraj, ibid., pg. 246.

36

ma> eat of what he likes or whatever comes to hand for hereafter his food consists of

fast-milk (vrata) only. But if he does not care to eat, he need not eat anything."24

Arthavada

A Vidhi is always followed by an Arthavada. Arthavada is nothing but the

explanatory remarks on the meaning o f mantras and particular rites. This speculative part

of the Brahmam literature contains the germs o f almost all the Indian philosophy and is

therefore o f great importance. As for example- sa vai s'rucah sammarsti f ladyatsrucah

sammarsti yalha vai devanam caranam ladva anu manusydndmf / tasinadyadd~

manusyanam parivesauamupakliptam bhavatij Sat. Br. 1.3.1. I i.e. "he (the Agnidhra)

now brushes the spoons (with the grass ends). The reason why he brushes the spoons is

that the course pursued among the gods is in accordance with that pursued among men."

Ninda

Ninda’ or censure refers to the controversial remarks contained in the Brahmam0

texts. There was difference of opinion almost the divines and priest o f antiquity as to the

performance of certain rite or the choice of a particular mantra or their meaning. One

criticised the practice o f the other and condemned it in the strongest terms. As for

example - at ha to 'sanas drysyai va / tadu hasadah savayasdnasanameva vrataih mene /

m am hai vai deva manusyasyajamnli, ta enametad vratamupayaniam viduh-

pratarnohyaksate iti. / te'sya visvedevcf grhanagacchanti, le'sya grhesupavasdnti sa* • * *

/upavasathah (Sal. Br. I-l-I-7,9) i.e. Now then o f the eating or fasting and on this point

Ashadha Savayasa on the one hand, was of opinion that the vow consisted in fasting . For

24. Sat. Br. HM-2-1.

37

assuredly, (he argued) the gods see through the mind of man:' they know that, when he

enters on this vow, he means to sacrifice to them the next morning. Therefore all the godsc-

betake themselves to his house, and abide by (him or the fires, upavas) in his house,

when this (day) is called upavasatha.

PrasainsaPrasamsa means praise or recommendation such as - "yajno vai visnuh"2S means

Visnu is the sacrifice. The sacrifice is Visnu for the reason that Visnu by striding he

obtained for the gods this all pervading power which belongs to them. This is the reason

why the sacrifice is Visnu.* «

PurakalpaUnder the heads o f Purakalpa comes numerous stories o f Itihasa, Akhyana and

Upakhyana etc. As for instance the Indra Vrtra M yth.26 This interesting part forms the

historical background of the sacrificial art. According to this part, the gods are the

originators of all rites.

Parakrti*

Parakrti comprises the stories o f particular performance o f renowned srotriyas or

sacrificial priests o f gift presented by the yajamana or sacrifieer to the Brdhmana. As for

Example- athaitam sa hiranyapatrameva madhugraham brahmane dadat 'F i.e. the cup

of honey he presents to the Brahman together with the golden vessel.r _

25. Sat. Hr. I,I. 2.13. yajno vai visnuh / sa devebhyah imam vikrantim vicakrame/vatsamiyam vikranlih/ idameva prathamena padena paspara, athedamantariksam

* mdvihyena, divamuttamena //

2(>. Sat Hr. U . 3 .4 27. Sat Hr. V-I-5-28

38

The Satapatha Brahmana is the invaluable document on Indian astronomy too.

The seers of this Brahmana seem to be inspired passages o f the Regveda and they thus

carryout and inscribed in detail the idea o f the intercalary month in this work. There are/

numerous passages in the Sat. Br. where astronomy has been discussed and intercalary

month mentioned.28 Agriculture seems to have been developed fully at the time of Sat-

Br. In the Kanda VH there are discussions on the minutes o f agriculture in India. As for

- — _ — sexample - pratyetya prayoniyena pracarati / prayaniyena pracarya siram yunakti /

etadva enath devah samskarisyantah purastadeva samardhyan / tathaivainamayam

etatsamskarisyan purasiad atmena samardhayati / siram bhavati / seram haitad-yat / * *

siram/ iramevasmimietaddadhalij29 i.e. having returned he proceeds with the opening

sacrifice. Having performed the opening sacrifice he yokes plough. For the gods at the

time being about to heal him first supplied him with food, and in like manner does this,

he is about to heal him first supply him with food it is the plough (sira) for sira the same

as sera he does puts food into him.✓

In this way an overview on the varied contents and characteristics o f the Sat. Br.

proves that this Brahmapa is really anc^ important source book for ancient Indian religion

culture language and community in general.

28. Sat. Br. 1-6-4-12,13.vartraghnam vai paurnamasam / indro hyetena vrtramahan / athaiiadevavrtrahatyam, yadamavasyam / vrtramhyasma etajjadhnusa apyayanamakurvan/

tadva eladeva vartraghnam yat paurna masam/ aihaisa eva vrtjra yaccandramah sa

vatraisa etam rdirim na purostanna pasvaddadrse tad enametena sarvarii hanti,* / *

nasva klmcana parisinasti. f '

29. Sat Br. VU-2-2-2.