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09 - Chapter 3 PDF
09 - Chapter 3 PDF
C H A P T E R -1 1 1
P a r t-1
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
authority on the Srauiasutra speaks o f patha in the sense o f chapters. It is clear from the
thak is added in the sense o f one who studies or one who understands, after the name o f a
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sacrifice, after ulctha and after a stem ending with the word sutra. Under this sutra there
is 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.
» ‘
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/
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 K am a and Madhyandina. Both these recensions possess the chapter division into
one extra division and that is Prapathaka. While the Sat. Br. in the Madhyandina
recension starts with the Haviryajna, the Sat. Br. in the K am a starts with the Adhana
ceremony only. The K am a Sat. Br. contains 104 chapters while the Sat. Br. in the Ma-
dhyandina recension contains 100 chapters only. Some scholars view that although the
K am a 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 K am a 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
Kanda-I
t I
✓
The Satapatha Brahmaim starts with the description o f the great Newmoon and
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
Caturmasya or seasonal sacrifice is dealt with in chapter V. The second Kanda concludes
22
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
•\
_ /
o f the third and the fourth Kanda o f Sat. Br. form an important part in the great sacrificial
9 *
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 o f 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 o f
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
*
o f 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
libation to the seasons. The chapter IV deals with the description o f the Savitragraha,
s' _
Vaisvadevagraha }Saumyascaru, Patnivatagraha, Hariyojanagraha,Samista yajuh, and
mainly deals with Amsugraha, Gavamayana and ends with the description o f the Diksd or
f •
The third and the fourth Kandas are chiefly dealt with a detailed discussion o f the
simplest form o f 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
Kanda-V
► #
/ '
sacrifices viz. Vajapeya and Rajasuya. The Vajapeya is open to Brahmana, the Rajanya
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 o fferin g s are found. T h e offerin gs ca lled Rainahavim si are
offered to the houses o f the je w e ls o f the kin g, his w iv e s etc. T hen co m es Kesavapaniya
described in the last chapter o f the K anda V . T h ere are also num ber o f m inor offerin gs to
KandaVI
* #.
T h is K anda starts w ith the description o f Agnicayana o r building o f the fire altar.
identified w ith Prajapati, the lord o f creation and source o f life in th is w orld . T h e nam e
Prapathakas and thirty nine Brahm anas. T h e creation o f this u niverse is described in the
chapter I. T h e chapter II contains the description o f anim al sa crifices, layers and bricks o f
the altar. T his is fo llo w ed b y Savitra libation. T h e chapter I V g iv e s the description o f the
chapter V , T h e V II chapter describes the Visnustrides and the last chapter describes the
Kanda-VII
* *■
chapters, fo u r Prapathakas and tw en ty fiv e Brahm anas. In the chapter I the description
o f the Garhapatya A g n i is found. T hat is the householder's fire, w h idb represent the
sacrificer's dom estic hearth. T h e 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 o f 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 is
a
followed by the preparation for Soma sacrifice. Then it follows the description o f
consecration. The chapter IV deals with preparatory rites o f Soma sacrifice. The
26
description o f rules fo r a repeated A gnicayana is found and the ninth K anda com es to an
Kanda-X
* t
Prapathakas and thirty one Brdhm anas. In this chapters w e get the d escrip tion o f layers
o f the altar bird. It is here laid d o w n the fixation o f tim e fo r 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
m oon) are also found in the chapter IV . T h ere are also description o f g o ld p late i.e. a gold
m an (i.e. Sun) in this chapter. T h e chapter V m ainly deals w ith the narration o f m ind in
the con text o f building the fire altar. It is fo llo w ed b y the description o f s e l f and here this
K anda
*
com es to and end.
Kanda-XI• *
/
T h e eleven th K anda d eals w ith sacrifices treated in the p revious K an d a o f the Sat.
and forty tw o Brahm anas. T h e first chapter deals w ith the N e w and F u ll M o o n sacrifices,
the seasonal offerin gs, the A gnihotra and the A n im a l sacrifices. It is fo llo w ed b y the
description o f the duties o f th e Brahm atpcal students. It is here w e find the fam ous m yth
o f Pururavas and Urvasi in the chapter V . T h e chapter V I contains im portant cosm ogon ic
evolution o f this universe. T h e last chapter g iv e s the description o f the anim al sacrifice
Kanda-XII
i
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
under three heads viz. Madhu Kanda, Yajnavalkya Kanda and lastly the Khila Kanda.
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 o f
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.
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
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 o f
Part- II
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 llth e Bmhmanas* The~
Sal. Br. is the source book o f important data, noteworthy event and narratives. The main
topic o f this Brahmana is the sacrifice. Almost all the vedic sacrifices are here dealt with
student o f religion for the history o f sacrifice and priesthood, as the Samhita o f the
Yajurveda are for the histoiy o f prayer." 45 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 ." 67In
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.
vi hi spy ante yathartham , 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
Agnidhra) then says (to the Adhvaryu) 'Discourse together1- he thereby says, make him
7
-------------------- --------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------- ----------— ---------------------------- *
(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."
prominent ceremonies. The sacrifice is called a power which overwhelms all indeed a
The beginning o f epic poetry reaches back to the period o f 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 o f his most famous dramas i.e. Vikramorvasiyam and Abhijnana-
/ -
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 o f In d ra m d Vrtra
(1 .1. 3), the story o f 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 o f a horse (VII 3.2) etc. are
/
found in the Sat Br. These stories show how metaphysical thought gets united with the
explanation o f 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. B ana'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 • *
prayascittih.
*
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 Videha, 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 o f 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 o f Aryan
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
The geometrical 21 ideas are evident from the fire alter. As for example - lam va
^ . t i .................. L
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
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.
Brahmana. The sacrificial altar has been symbolised as a beautiful woman. It gives us
evajlaMiiadharhi.sIrnati/
35
Pt. Y o g ir a j V a s u holds, "the m ystic interpretation o f the fire altar recorded in the
/
Sat. Br. discussed under the 'T heory o f sacrifice' m erits great im portance as it is sym b olic
o f creation and e ffects com plete identification o f the Prajapati, sacrifice^ sacrifice, fire,
altar, the sun-god, year and the perform ing priests w ith on e another. T h e structure o f the
fire altar w ith ten thousand eight hundred b ricks is a standing testim ony to the
The Satapatha Brahm ana is the best am ong a ll the Brahm ana literatures available
in our tradition. A ll the six principal features o f this ty p e o f literature such as Vidhi,
Arihavdda, Ninda, Prasamsa, Purakalpa and Parakrti are beau tifully held here am ong
the com p lex sacrificial paraphernalia. Citations o f these features from tht-Sat. B r. are
Vidhi or Injunction
R elating to the speculations on the sacrifices in the Brahm ana literatures, the term
Vidhi stands for rules o r injunctions on the perform ance o f V e d ic rites. T o this category
all these sentences in this Brahm aya as are referred w h ich contain an order expressed in
the potential m ood, such as yajeta, he ought to sacrifice, samsyet, he ought to repeat,
kuryat, he ought to proceed etc. T h is is the principal part o f the Brahm ana and it is
/
sim ply authoritative. T o quote a passage from the Sat. B r., w h ere the rules to be fo llo w ed
by consecrated persons are put forw arded such as - aparahne dikseta / p u ra kesasma/ror
-ft - -S ~ ~
bhavati / y dya' nasisised - api kamam nasrtiyat / i . e . , "let him perform the rite o f
consecration (diksha) in the afternoon. P reviously to the shaving o f his hair and beard he
fast-milk (vrata) only. But if he does not care to eat, he need not eat anything."24
Arthavada
explanatory remarks on the meaning o f mantras and particular rites. This speculative part
o f the Brahmam literature contains the germs o f almost all the Indian philosophy and is
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
texts. There was difference o f opinion almost the divines and priest o f antiquity as to the
performance o f certain rite or the choice o f a particular mantra or their meaning. One
criticised the practice o f the other and condemned it in the strongest terms. As for
Ashadha Savayasa on the one hand, was o f opinion that the vow consisted in fasting . For
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 gods
c-
betake themselves to his house, and abide by (him or the fires, upavas) in his house,
Prasainsa
Prasamsa 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
Purakalpa
Under 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
Parakrti *
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
/
2(>. Sat Hr. U . 3 . 4
27. Sat Hr. V-I-5-28
38
The seers o f 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 o f Sat-
Br. In the Kanda VH there are discussions on the minutes o f agriculture in India. As for
- — _ — s
example - pratyetya prayoniyena pracarati / prayaniyena pracarya siram yunakti /
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
proves that this Brahmapa is really anc^ important source book for ancient Indian religion