Satapatha Brahmana

by Julius Eggeling | 1882 | 730,838 words | ISBN-13: 9788120801134

This is Satapatha Brahmana IV.5.6 English translation of the Sanskrit text, including a glossary of technical terms. This book defines instructions on Vedic rituals and explains the legends behind them. The four Vedas are the highest authortity of the Hindu lifestyle revolving around four castes (viz., Brahmana, Ksatriya, Vaishya and Shudra). Satapatha (also, Śatapatha, shatapatha) translates to “hundred paths”. This page contains the text of the 6th brahmana of kanda IV, adhyaya 5.

Kanda IV, adhyaya 5, brahmana 6

1. Prajāpati, forsooth, is that sacrifice which is here performed, and whence these creatures have been produced, and in like manner are they produced therefrom even to this day. Having drawn the Aśvina graha, he makes (the sacrificer) eye (the several cups, while muttering) the Avakāśa formulas[1].

2. The Upāṃśu cup he eyes first with (Vāj. S. VII, 27), 'For mine out-breathing, (a) giver of lustre[2], become thou pure for lustre!' Then the Upāṃśusavana stone with, 'For my through-breathing, giver of lustre, become thou pure for lustre!' Then the Antaryāma cup with, 'For mine up-breathing, giver of lustre, become thou pure for lustre!' Then the Aindravāyava with, 'For my voice, giver of lustre, become thou pure for lustre!' Then the Maitrāvaruṇa with, 'For mine intelligence and will, giver of lustre, become thou pure for lustre!' Then the Aśvina with, 'For mine ear, giver of lustre, become thou pure for lustre!' Then the Śucra and Manthin with, 'For mine eyes, givers of lustre, become ye pure for lustre!'

3. Then the Āgrayaṇa with (Vāj. S. VII, 28), 'For my mind, giver of lustre, become thou -pure for lustre!' Then the Ukthya with, 'For my vigour, giver of lustre, become thou pure for lustre!' Then the Dhruva with, 'For my life, giver of lustre, become thou pure for lustre!' Then the two Soma-troughs (Pūtabhṛt and Ādhavanīya) with, 'For all mine offspring, givers of lustre, become ye pure for lustre!' Now the two troughs belong to the All-gods, for therefrom they draw (Soma) for the gods, therefrom for men, therefrom for the Fathers: therefore the two Soma-troughs belong to the All-gods.

4. Then the Droṇakalaśa with (Vāj. S. VII, 29), 'Who (ka) art thou? Which one art thou?'--Ka is Prajāpati;--'Whose (kasya, or Ka's) art thou? who (ka) art thou by name?'--Ka ('who') by name is Prajāpati;--'Thou upon whose name we have thought,' for he indeed thinks upon his name;--'Thou whom we have gladdened with Soma;'--for he indeed gladdens him with Soma. Having drawn the Āśvina cup, he prays for blessing part after part (of the sacrifice) with, 'May I be abundantly supplied with offspring,' thereby he prays for offspring;--'abundantly supplied with men,' thereby he prays for men (heroes);--'abundantly supplied with food!' thereby he prays for prosperity.

5. He must not let every one eye them, but only him who is well known, or one who is his friend, or one who, being learned in sacred lore, may acquire these (texts) through study. Having drawn the Āśvina cup, he (thus) produces the whole sacrifice; and having produced the whole sacrifice, he deposits it in his own self, and makes it his own.

Footnotes and references:

[1]:

For the proper place of this ceremony in the actual performance of the Agniṣṭoma, see p. 312, note 4.

[2]:

Either, thou who bestowest lustre on my out-breathing . . ., or, Thou who art a bestower of lustre, become thou pure for lustre to my out-breathing.

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