Shatapatha Brahmana

The Shatapatha Brahmana (Sanskrit: शतपथब्राह्मणम्, lit. 'Brāhmaṇa of one hundred paths', IAST: Śatapatha Brāhmaṇam, abbreviated to 'SB')[1] is a commentary on the Śukla Yajurveda. It is attributed to the Vedic sage Yajnavalkya. Described as the most complete, systematic, and important of the Brahmanas[2] (commentaries on the Vedas), it contains detailed explanations of Vedic sacrificial rituals, symbolism, and mythology.

Quotes

• The serpents are these worlds.
  • Satapatha Brahmana SB VII 4, 1, 25ff , Quoted from Kazanas, N. (2009). Indo-Aryan origins and other Vedic issues. Chapter 8

• Verily, in the beginning this [world] was water… The waters desired a way to be reproduced… When they were heated up a golden egg was produced… In a year’s time… Prajapati [=Lord of creatures, Creator-god] was produced therein... He broke open this egg.
  • Satapatha Brahmana SB XI 1, 6, 1-2, Quoted from Kazanas, N. (2009). Indo-Aryan origins and other Vedic issues. Chapter 8

• The nymph Urvasi loved Pururavas, the son of Ida. When she wedded him, she said, ‘Thrice a day thou shalt embrace me; but do not lie with me against my will, and let me not see thee naked, for such is the way to behave to us women.’
  • Satapatha Brahmana XI.5.1, as translated by Julius Eggeling [1903(1963): 68-74] quoted in Is There Vedic Evidence for the Indo-Aryan Immigration to India? By V. Agarwal

• [One] should,therefore, consecrate [the sacred fires] on Krittikah. These, certainly, do not deviate from the Eastern direction. All other naksatras deviate from the Eastern direction.
  • Satapatha Brahmana (ii.1.2. 2-3), quoted in Bryant, E. F. (2001). The Quest for the Origins of Vedic Culture : the Indo-Aryan migration debate. Oxford University Press. chapter 12

• (Uttering), bhuh,’ Prajapati generated this earth. (Uttering) bhuvah ’ he generated the air, and (Uttering) svah ' he generated the sky. This universe is co-extensive with these worlds. (The fire) is placed with the whole. Saying bhuh,’ Prajapati generated the Brahman ; saying bhuvah,’ he generated the Kshattra ; (and saying) ‘svah,’ he generated the Vis. The fire is placed with the whole. (Saying) bhuh,’ Prajapati generated himself ; (saying) bhuvah,’ he generated offspring; saying ‘svah,’ he generated animals. This world is so much as self, offspring, and animals. (The fire) is placed with the whole.
  • II. 1.4. 11. — quoted in Ambedkar, B. R. 1946. Who Were the Sudras?

• The SB text is famous for containing references to the wide spread of metallurgy during that period, none perhaps as important as the following (SB.13.2.2.15-18): for the horse is the nobility (chieftain), and the other animals are the peasantry (clan); and those who do this really make the peasantry equal and refractory to the nobility; and they also deprive the Sacrificer of his vital power. Therefore the horse alone belongs to Pragapati 1, and the others are sacred to the gods: he thus, indeed, makes the peasantry obedient and subservient to the nobility; and he also supplies the Sacrificer with vital power. The slaughtering-knife of the horse is made of gold, those of the ëparyangyasí of copper, and those of the others of iron; for gold is (shining) light, and the Asvamedha is the royal office: he thus bestows light upon the royal office. And by means of the golden light (or, by the light of the gold), the Sacrificer also goes to the heavenly world; and he, moreover, makes it a gleam of light shining after him, for him to reach the heavenly world. But, indeed, the horse is also the nobility; and this alsoóto wit, goldóis a form (symbol) ofthe nobility: he thus combines the nobility with the nobility. And as to why there are copper (knives) for the ëparyaEgyas,íóeven as the non-royal kingmakers, the heralds and headmen, are to the king, so those ëparyangyasí are to the horse; and so, indeed, is thisóto wit, copperóto gold: with their own form he thus endows them.And as to why there are iron ones for the others, óthe other animals, indeed, are the peasantry, and thisó to wit, ironóis a form of the peasantry: he thus combines the peasantry with the peasantry.
  • quoted in India of the Vedic Texts by Dilip K Chakrabarti

• There is hardly any specific geographical information in the TS. The Satapatha Brahmana (SB)is richer from this point of view (Eggeling 1882-1900, Parts 1-4). Its most famous passage (1.4.1.14-16) describes the journey of fire to the Sadanira or Gandak of modern north Bihar: Mathava, the Videgha, was at that time on the (river) Sarasvati. He (Agni) thence went burning along this earth towards the east, and Gotama Rahugana and the Vigha Mathava followed after him as he was burning along. He burnt over (dried up) all these rivers. Now that (river) which is called Sadanira flows from the northern (Himalaya) mountain: that did not burn over. That one the Brahmans did not cross in former times, thinking it has not been burnt over by Agni Vaisvanara. Nowadays, however, there are many Brahmanas to the east of it. At that time it (the land east of the Sadanira) was very uncultivated, very marshy, because it had not been tasted by Agni Vaisvanara. Nowadays, however, it is very cultivated, for the Brahmans have caused (Agni) to taste it through.
  • quoted in India of the Vedic Texts by Dilip K Chakrabarti

• The concept of universal sovereignty is apparent in SB.11.4.3.10: May Varuna, the universal sovereign, the lord of universal sovereign, bestow universal sovereignty upon me at this sacrifice.
  • quoted in India of the Vedic Texts by Dilip K Chakrabarti