Sambodhi 1979 Vol 08

Author(s): Dalsukh Malvania, H C Bhayani, Nagin J Shah
Publisher: L D Indology Ahmedabad

Page 78

A Note on 'śatamānam Bhavati'
77
The TS adds that by 80 drinking the sacrificer would be complete. The TS commentator viz. Bhatty Bhaskara adds that by uttering ayurva (TS 2. 3. 10), he drinks fully the ghee contained in a golden cup. (hiranya lagnam ghstam). Herein this commentator gives its viniyoga and hints that that act fetches the sacrificer longevity and fulfilment; so long does that sacrificer live, till then he would live with glory.
(2) TS 3. 3. 4.. This is the Brāhmaṇa of the soma libations viz. Adabhya and amśu grahas. Here the yajamāna uttering : nah prāņa..amrtam asi pranaya tva (3. 3. 3, 3.) offers the Adābhya graha in the soma sacrifice. Also the sacrificer points out to a piece of gold (hiran yam abhivyanakti). It is believed, thereby. that, life is bestowed in the secrificer. Gold is a mark identified with longevity and immortality (amstam vai hiranyam.) The TS suggests these words viz. hiraṇyan, amsta and prāna to stand for ayuḥ and long life. Herein it is suggested that as gold and amria are permanent, so should the life be too to a yajamāna. When life and powers are bestowed in hundredfold the man becomes active and strong. Further the sacrificer sips water as water was regarded as medium (bþeșajam và āpah).
(3) 6. 6. 10. 9. this is Brāhmaṇa portion of the Soma-mantras. That passage is repeated in this context also in the TS. 6. 6. 10.9. explains the meaning and significance of the graha (soma libations). At this the yajamāna smells the gold whereby it is hinted symbolically that by that he would be smelling life and longevity into his being. The context further here is similar to that as found in 3. 3. 4. 8.
This passage and its viniyoga add that hundred is a measure for life and powers and that man could be established in life through a symbolic use of ghrta and hiranya which stood for amȚta or immortality.
B. Comparison With Other Texts Parallel passages in respect of the idea of the expression satamānam bhavati.... could be seen in other vedic texts (see Vedic Concordance; Bloomfield). But the passage as such is unique to TS only. Moreover, this passage is not recorded in the Vedic Concordance prepared by Bloomfield although several citations are recorded that begin with the term satam. However, a glance through those citations reveal that the number hundred is unique and acknowledged by all Vedic texts in respect of the longevity and powers, etc, of Man. RV and AV contain many expressions with this idea of assigning hundred years of life to man.
When we turn to Sukla Yajurveda, the Vājasaneya samhită does not contain the expression while the idea seems to be common there with also.