Tag: Shatapatha Brahmana

Report Shri Shankar Shikshayatan Institute of Vedic Research organised a national online seminar on Friday, 31 July 2026. The seminar examined the chapter entitled “Purodasha-Sampadana Karma” from Shatapatha Brahmana Vijnana Bhashya, the celebrated commentary authored by Pandit Motilal Shastri. The seminar formed part of a continuing series devoted to the scientific and philosophical themes discussed in the Shatapatha Brahmana. Prof. Sundar Narayan Jha, Professor, Department of Veda, Shri Lal Bahadur Shastri National Sanskrit University, New Delhi, explained that Svayambhu, Parameshthi, the Sun, the Moon, and the Earth constitute the five fundamental principles responsible for the differentiation of creation. Among these, Svayambhu and Parameshthi possess an immortal (amrita) nature. The Sun embodies both immortal and mortal aspects, whereas the Moon and the Earth are characterized by the mortal aspect. r\Referring to the statement from the Shatapatha Brahmana: तस्मात् यत् किञ्च अर्वाचीनम् आदित्यात् सर्वं तन्मृत्युना अप्तम् ।Tasmad yat kincha arvacinam adityat sarvam tan mrityuna aptam(“Therefore, whatever is posterior to the Sun is attained through mortality.”), He explained that the nature of the Earth and the Moon is determined on this basis, since both are later than the Sun. He further interpreted the mantra ‘निवेशयन् अमृतं न मर्त्यं च’-“Niveshayan amritam na martyam cha” to explain the dual nature of the Sun. (Shatapatha Brahmana, p. 540) Dr. Durga Sharan Rath, Assistant Professor, Department of Veda, Central Sanskrit University, Shri Raghunath Kirti Campus, observed that the commentary encompasses numerous philosophical themes. The present chapter particularly expounds the doctrine of Triadicism (Tritvavada). According to the principle: Trih satya va devatah (“The deities are threefold in truth.”), the doctrine of triadicity is established. The Rigveda, Samaveda, and Yajurveda constitute a triad. Likewise, the deities are arranged in triads, and even in traditional practice Vedic benedictions are recited three times. The Shatapatha Brahmana Vijnana Bhashya presents numerous illustrations of this principle, including: In all, the commentary discusses eight such examples in detail. (Shatapatha Brahmana, p. 511) Dr. Sudhakar Kumar Pandey, Assistant Professor, Department of Veda, Central Sanskrit University, Jaipur Campus, stated that the present chapter gives a significant exposition of Prajapati. Two forms of Prajapati are described in the context of the Black Antelope (Krishna Mriga): Satya Prajapati and Yajna Prajapati. Satya Prajapati represents the original or essential principle, while Yajna Prajapati represents the functional or derived principle. Satya Prajapati is the very foundation upon which the sacrifice (yajna) is established. (Shatapatha Brahmana, p. 467) Dr. Nishant Mishra, Assistant Professor, Department of Veda, Central Sanskrit University, Ekalavya Campus, explained that the entire universe is divided into five principal realms: Svayambhu as the first, Parameshthi as the second, the Sun as the third, the Moon as the fourth, and the Earth as the fifth. Owing to this fivefold division, the concept of Pancha-Pundira Prajapatya Balsha is described, one of whose branches begins with Svayambhu. Svayambhu and Parameshthi together constitute the Supreme Realm (Parama Dhama); the Sun is designated as the Middle Realm (Madhyama Dhama); while the Moon and the Earth together form the Lower Realm (Avara Dhama). (Shatapatha Brahmana, p. 572) The seminar commenced with the recitation of Vedic invocatory hymns by Dr. Amand Mishra, Assistant Professor, Department of Veda, Central Sanskrit University, Shri Raghunath Kirti Campus. The proceedings were conducted by Dr. Lakshmi Kant Vimal, Research Officer, Shri Shankar Shikshayatan Institute of Vedic Research. Faculty members, research scholars, and Sanskrit enthusiasts from universities and colleges across several states participated enthusiastically, contributing to the successful conduct of the seminar.

Report Shri Shankar Shikshayatan Vedic Research Institute organizsd a National Online Seminar on Monday, 29 June 2026, from 5:00 p.m. to 7:00 p.m. The seminar focused on the chapter titled “Prokshana Karma” (The Rite of Ritual Sprinkling) from Pandit Motilal Shastri’s Shatapatha Brahmana Vijnana Bhashya. The seminar examined various philosophical and ritual aspects presented in this commentary on the Shatapatha Brahmana. Presentations Dr. Praveen Kumar Dwivedi, Assistant Professor, Department of Sanskrit, Prof. Rajendra Singh (Rajju Bhaiya) University, Prayagraj, explained that a narrow or limited outlook signifies constriction and is therefore regarded as the cause of suffering. Such a disposition is considered contrary to the spirit of the Yajna. To overcome this limitation, the sacrificer (Yajamana), while reciting the mantra “Devirapo…”, holds the ritual vessel in the left hand and performs the rite of ritual sprinkling (Prokshana) by raising it upward from the southern direction. He further explained that the water found on the earth is comparatively impure, whereas the water existing in the intermediate region (Antariksha), associated with Indra and infused with the solar life-force (Saura Prana), becomes purified through its association with Vayu (air). This interpretation does not imply that terrestrial water is entirely impure; rather, it emphasizes the superior purity of the celestial waters in relation to earthly water. During the sacrifice, water is lifted from the Prokshani vessel and used in the rite of ritual sprinkling. (Shatapatha Brahmana Vijnana Bhashya, p. 448.) Dr. Rajkishore Arya, Assistant Professor, Department of Samhita and Sanskrit, Faculty of Ayurveda, Banaras Hindu University, Varanasi, stated that the Avyaya Tattva (Immutable Principle) possesses five kalas (manifestations): Ananda (Bliss), Vijnana (Knowledge), Manas (Mind), Prana (Life-force), and Vak (Speech). Among these, Ananda and Vijnana unite with the mind to form Vidya (Knowledge), which is identified with Brahman. Conversely, Avidya (Ignorance) is identified with Karma (Action). The Avyaya Purusha is presented as the fundamental basis of creation. (Ibid., p. 407.) Dr. Neeraja Kumari, Assistant Professor, Department of Sanskrit, Mahant Darshan Das Mahila College, Muzaffarpur, Bihar, explained that the Shatapatha Brahmana Hindi Vijnana Bhashya interprets the five vital airs—Prana, Apana, Vyana, Samana, and Udana—from the perspective of Vedic ritual. Among these, Vyana, situated between Prana and Apana, is symbolically designated as Upanshu-Savana. Apana is identified with Antaryama, while Prana is called Upanshu. Upanshu-Savana is represented by a fixed stone. Prana and Apana are symbolically compared to two stones, and through their interaction, friction is produced upon the Vyana stone. Prana approaches from one side and Apana from the other, while the process of friction takes place at the centre upon Vyana. (Ibid., p. 431.) Dr. Prakash Ranjan Mishra, Assistant Professor, Department of Vedic Rituals and Purohitya, Shri Ramsundar Sanskrit Vidya Pratishthan Adarsh Sanskrit College, Darbhanga, explained that the rite of purification (Pavitrikarana) is performed to remove the demonic or impure tendencies (Asura-bhava) believed to have entered the sacrificial materials. A blade of Kusha grass is split into two parts by making a slit in its middle. The lower portion is called the root, while the upper portion forms the tip. Both portions are placed in the water contained in the Prokshani vessel, and this Kusha grass is used periodically for the rite of ritual sprinkling throughout the sacrifice. (Ibid., p. 428.) The seminar was chaired by Prof. Santosh Kumar Shukla, Professor, Institute of Sanskrit and Indic Studies, Jawaharlal Nehru University, New Delhi. In his presidential address, he explained that Yajnas are broadly classified into two principal categories: Vitana Yajna and Paka Yajna. The former is associated with the Shrauta sacrificial tradition, while the latter belongs to the Smarta tradition. The Grihya Sutras provide a detailed exposition of the Paka Yajnas. He further observed that the entire universe itself may be understood as a continuous Yajna. Nature constantly performs this cosmic sacrifice, and human beings, following the example of the gods, likewise perform their own sacrificial acts as participants in the universal order. Concluding Session The seminar commenced with the chanting of Vedic benedictions by Dr. Rajneesh Kumar Pandey, Assistant Professor, Department of Veda, Jaipur Campus, Central Sanskrit University. The proceedings were coordinated by Dr. Lakshmi Kant Vimal, Research Officer, Shri Shankar Shikshayatan Vedic Research Institute. The seminar witnessed enthusiastic participation from faculty members, research scholars, and students of Sanskrit from universities and colleges across several states of India. Their active participation contributed significantly to the success of the national seminar.

Report Shri Shankar Shikshayatan Vedic Research Institute organised the fifth National Seminar on Shatapatha Brahmana on Saturday, 30 May 2026. The seminar focused on the chapter entitled “Havirgrahana” from Shatapatha Brahmana Vijnana Bhashya, authored by Pandit Motilal Shastri. The event formed part of an ongoing series dedicated to exploring the diverse themes discussed in this remarkable commentary on the Shatapatha Brahmana. Dr. Lakshmi Mishra Dr. Lakshmi Mishra, Associate Professor, Department of Sanskrit, University of Delhi, inaugurated the discussion by observing that the Vijnana Bhashya encompasses a wide range of subjects interpreted through a scientific perspective. According to the text, Yajna is the fundamental principle underlying the creation of the universe. Based on the dictum “Pankto Vai Yajnah”, all existence is understood as possessing a fivefold structure. She explained that the term Pankta signifies the collective unity of five sacrifices. Similarly, the human body itself is conceived as consisting of five divisions: the head, the region extending from the neck to the lower abdomen, the pelvis and thighs, the legs up to the feet, and the feet themselves. These divisions are designated respectively as Parshvakapala, Jatukasthi, Shankhasthi, Gandasthi, and Aghohanvasthi, illustrating the correspondence between the human body and the cosmic sacrificial order. Dr. Suryakant Tripathi Dr. Suryakant Tripathi, Assistant Professor, Department of Sanskrit and Prakrit, Deen Dayal Upadhyay Gorakhpur University, discussed the topic “Nakshatramula Aditi”, describing it as an extensive and profound concept. He explained that the Earth’s orbital path is referred to as the Krantivritta, while the Moon’s orbit is known as the Dakshavritta. Through its association with the twenty-seven lunar mansions (nakshatras), the lunar orbit is divided into twenty-seven sections, symbolically representing Soma in twenty-seven forms. Assuming the form of Kashyapa, the Sun becomes the progenitor of creation, and the solar life-force (Sauraprana) emanating from the Sun is itself identified as Kashyapa. Thus, the entire process of creation is interpreted through the interaction of the Sun and the Moon. He emphasized that the Hindi Vijnana Bhashya of the Shatapatha Brahmana is distinguished by such scientific interpretations of Vedic concepts. Dr. Jaya Saha Dr. Jaya Saha, Assistant Professor, Department of Sanskrit, Tripura University, delivered a thoughtful exposition on the scientific treatment of various topics in the commentary, particularly the doctrine of Havirgrahana. She explained that Haviryajna follows the performance of Agnihotra, while Somayajna, also known as Jyotishtoma, succeeds the Haviryajna. Among these sacrificial rites, Haviryajna occupies a central position and is regarded as a reflection of the terrestrial sacrifice (Parthiva Yajna), wherein offerings of food and Soma are made.The Earth itself is described as having two aspects: one inclined toward the Sun and the other turned away from it. The hemisphere opposite the Sun is identified with the Garhapatya fire altar, whose fire is called Garhapatyagni. The hemisphere facing the Sun corresponds to the Ahavaniya altar and its sacred fire, while the central region of the Earth represents the Vedi. The southern region is identified with the Dakshinagni altar, also known as Shrapanagni. Through these symbolic correspondences, the commentary presents a cosmic interpretation of the Vedic sacrificial system. Dr. Ankur Vats Dr. Ankur Vats, Assistant Professor, Department of Veda, Central Sanskrit University, Raghunathkirti Campus, elaborated on the process of Havirgrahana, explaining that it is performed with an instrument known as the Shakata. In the absence of this implement, the ritual should be carried out using the Sphyopahita Idapatri. He further explained that just as the archetypal form of sacrifice is the Purusha Yajna, the Shakata itself represents an archetypal sacrificial form. In the primordial sacrifice, numerous elements are assembled, including Agni, Vedi, and Havirdhana. The Havirvedi is associated with the Darshapurnamasa Ishti, while the Mahavedi corresponds to the Jyotishtoma sacrifice. According to this cosmological interpretation, the entire Earth constitutes the Garhapatya fire altar, while the region extending from the Earth’s surface to the Sun is the Mahavedi. The Ahargana characterized by the Saptadasha Stoma represents the Uttaravedi or Ahavaniya, and the Ekavimsha Sun itself is identified with the Yupa (sacrificial post). Beneath this solar Yupa lies the Saptadasha Stoma, which constitutes the Ahavaniya altar. The term Ahavaniya, he noted, derives from the expression “Ahuyate Yatra Somah”—”that place where Soma is invoked.” Valedictory The seminar commenced with the recitation of Vedic benedictory hymns by Shri Abhishek Dubey, a Vedic scholar from the Department of Veda, Kameshwar Singh Darbhanga Sanskrit University. The proceedings were ably moderated by Dr. Mani Shankar Dwivedi, Guest Faculty, Jamia Millia Islamia. The seminar witnessed enthusiastic participation from professors, researchers, students, and scholars of Sanskrit from universities and colleges across several states of India, making the event a meaningful and successful academic gathering.

Report The Shri Shankar Shikshayatan Vedic Research Institute organised a national seminar via online mode on Thursday, April 30, 2026, from 5:00 PM to 7:00 PM. The seminar focused on the chapter titled “Vak Samyaman evam Patrapratapan” (from the text ‘Shatapatha Brahmana Vijnana Bhashya’, authored by Pandit Motilal Shastri). This national seminar, fourth in the annual series of discussions, was structured around the diverse subjects of this Brahmana text. Key Speakers and Discourses

प्रतिवेदन श्रीशंकर शिक्षायतन वैदिक शोध संस्थान द्वारा दिनांक ३० अप्रैल २०२६, बृहस्पतिवार को सायंकाल५-७ बजे तक अन्तर्जालीय माध्यम से राष्ट्रीय संगोष्ठी का समायोजन किया गया। पण्डित मोतीलाल शास्त्रीप्रणीत शतपथब्राह्मणविज्ञानभाष्य नामक ग्रन्थ के ‘वाक् संयमन एवं पात्रप्रतपन’ नामक प्रकरण पर विचारकिया गया। इस ब्राह्मणग्रन्थ के विविध विषयों को आधार बना कर यह राष्ट्रीय संगोष्ठी समायोजित की गई थी। डॉ. रामचन्द्र, अध्यक्ष, इन्स्टीट्युट आफ इन्टीग्रेटेड एण्ड आनर्स स्डडीज, संस्कृत विभाग, कुरुक्षेत्रविश्वविद्यालय, कुरुक्षेत्र ने कहा कि वाक् संयमन व्यावहारिक जीवन में अत्यन्त आवश्यक है। शतपथ ब्राह्मणग्रन्थमें कहा गया है कि ‘वाग्वै यज्ञः’, इस के अनुसार यज्ञ से ही वाक् की उत्पत्ति होती है। वाक्पिण्ड ही यज्ञ कापरिचायक है। मनुष्यलोक में वाक् के बिना यज्ञ नहीं हो सकता है। देवता के स्तर पर एवं मनुष्य के स्तर परइन दोनों स्तरों में वाक् की ही प्रधानता है । शतपथ ब्राह्मणा में प्रजापति तत्त्व की प्रधानता है। यह प्रजापतितीन रूपों में विभक्त है- आत्मा, ब्रह्म और यज्ञ । इन तीनों में आत्मा मुख्य है। इस आत्मा का पहला रूप ब्रह्म है।जिसे मौलिकतत्त्व कहा गया है। इस आत्मा का दूसरा रूप यज्ञ है । यज्ञ यौगिकतत्त्व है। शतपथब्राह्मणाविज्ञानभाष्य पृ. २४६ डॉ. ओङ्कार यशवन्त सेलूकर, सहायक आचार्य, वेद विभाग, श्री लाल बहादुर शास्त्री राष्ट्रीय संस्कृतविश्वविद्यालय, नई दिल्ली ने अपने व्याख्यान में कहा कि शतपथब्राह्मण के हिन्दी विज्ञानभाष्य में इन्द्र कीव्याख्या विविधि प्रकार से की गयी है। सूर्य के प्रकाश से इन्द्र तत्त्व का बोध होता है। पृथ्वी छोटी है और सूर्यबडा है। इस दृष्टि से सूर्य का साम बड़ा है। पृथ्वीलोक, अन्तरिक्षलोक और द्युलोक ये तीनों मिल कर ही त्रैलोक्यकहलाता है। पृथ्वीलोक पर जो इन्द्रप्राण है उसको वासव कहा जाता है। पृथ्वीलोक का देवता वसु है। वसु शब्दसे वासव शब्द बना है। अन्तरिक्षलोक का देवता रुद्र है, ‘मरुतो रुद्रपुत्रासः’ इस सिद्धान्त के अनुसार मरुत् हीअन्तरिक्ष का देवता है। वही इन्द्र का रूप है। द्युलोक में मघवा प्रधान है। इन्द्र का नाम मघवा है। वेद में सूर्य कावाचक इन्द्र है। द्युलोक में सर्वत्र इन्द्रप्राण की प्रधानता रहती है। वही पृ. २६४ श्रीरजनीश कुमार पाण्डेय, सहायक आचार्य, वेदविभाग, केन्द्रीय संस्कृत विश्वविद्यालय, जयपुर परिसरने कहा कि वेदशब्द की व्युत्पत्ति के आधार पर नवीन अर्थ की परिकल्पना इस विज्ञानभाष्य में किया गया है।‘विद्यते’ इस क्रियापद के द्वारा वर्तमानकाल का, ‘वेत्ति’ इस क्रियापद के द्वारा ज्ञान का, ‘विन्दते’ इस क्रियापद केद्वारा बोध का अर्थ स्पष्ट होता है। इस परकार सत्ता, ज्ञान और उपलब्धि ये तीन अर्थ वेदशब्द के सिद्ध हो जातेहैं। मन, प्राण और वाक् ये तीन तत्त्व वैदिकविज्ञान में मुख्य हैं। मन को ज्ञानप्रधान कहा गया है, प्राण कोक्रियाप्रधान कहा गया है और वाक् को अर्थप्रधान कहा गया है। फिर अमृत और मर्त्य के भेद से मन, प्राण औरवाक्, ये तीनों तत्त्वों को दो भागों में विभक्त किया गया है। अमृतभाग में ‘मन, प्राण और वाक्’ ये तीन तत्त्वरहते हैं। मर्त्यभाग में ‘नाम, रूप और कर्म’ ये तीन तत्त्व हैं। वही पृ. २९९ डॉ. अंकित शाण्डिल्य, सहायक आचार्य, वेदविभाग, महर्षि पाणिनि संस्कृत एवं वैदिक विश्वविद्यालय,उज्जैन ने कहा कि शतपतब्राह्मणा हिन्दी विज्ञानभाष्य में ‘चतुष्टयं वा इदं सर्वम्’ इस वैदिकसिद्धान्त का अभिनवव्याख्या की गयी है।। पूर्वरूप, उत्तररूप, सन्धि और सन्धान ये चार तत्त्वों का विश्लेषण किया गया है। ये चारोंतत्त्व मिलकर ही संहिता है। इस संहिता का विचार छान्दोग्य उपनिषत् मे भी प्राप्त होता है। प्रो. सन्तोष कुमार शुक्ल, आचार्य, संस्कृत प्राच्य विद्याध्ययन संस्थान, जवाहरलाल नेहरूविश्वविद्यालय, नई दिल्ली कार्यक्रम के अध्यक्ष थे। उन्होंने कहा कि शतपथ ब्राह्मण के अनुसार प्रथम इष्टिव्रतोपायन है। व्रतग्रहण अर्थात् सत्यवचन का पालन ही व्रतोपायन है। यह व्रत तीन प्रकार के हैं- कायिक,वाचिक और मानसिक। वाचिक व्रत को ही वाक्संयमन कहा गया है। धर्मशास्त्र के अनुसारं तिथिपरक जो व्रतकहे गये हैं उस व्रत में वाक्संयमन कर्म को किया जाता है। दर्शपूर्णमास इष्टि में व्रतग्रहण से लेकर व्रतविसर्जनतक सत्यवचन का पालन अत्यन्त आवश्यक है। आज का विचार इसी पर था। सभी विद्वानों न् ग्रन्थ को आधारबना कर सारगर्भित व्याख्यान किया है, जिससे यह कार्यक्रम अत्यन्त सफल रहा। श्रीसतीश कुमार पाण्डेय, वैदिक, आचार्य कक्षा, केन्द्रीय संस्कृत विश्वविद्यालय, जयपुर परिसर ने सस्वरवैदिक मङ्गलाचरण का पाठ किया। कार्यक्रम का सञ्चालन श्रीशंकर शिक्षायतन वैदिक शोध संस्थान के शोधअधिकारी डॉ. लक्ष्मी कान्त विमल ने किया। इस कार्यक्रम में अनेक प्रान्तों के विश्वविद्यालय और महाविद्यालय केआचार्य, शोधछात्र, संस्कृत विद्या मे रुचि रखने वाले विद्वानों ने उत्साह पूर्वक भाग ग्रहण कर गोष्ठी को सफल बनाया।

Report The national seminar on Shatpatha Brahmana was organised on March 31, 2026. The discussion focused on the chapter titled “Paristaraṇa and Pātrāsādana” from the book Shatapatha Brāhmaṇa Vijñāna Bhāṣhya composed by Pandit Motilal Shastri. This national seminar was organised based on various themes found in this Brāhmaṇa text. Dr. Jyotsna Dwivedi, Assistant Professor, Department of Sanskrit, Institute of Excellence in Higher Education, Government Thakur Ranmat Singh College, Rewa, Madhya Pradesh, stated in her lecture that in the Shatapatha Brahmana, there are ten ritual implements:Śūrpa–Agnihotra-havaṇī, Sphya–Kapālani, Śamyā–Kṛṣṇājina, Ulūkhal–Mūsal, and Dṛṣat–Upala.These ten implements are placed in the sacrificial hall (yajñasgālā), and this act is called Pātrāsādana. These implements are arranged in pairs according to prescribed rules. It is explained in the Vijñāna Bhāshya that creation arises from pairing (yugma). While explaining the word dvandva (pair), it is stated that a task performed by one person can also be performed by two persons, but when two individuals work together, greater power arises. A novel interpretation of the term dvandva in the sequence of Pātrāsādana has been presented by Pandit Motilal Shastri in the Śhatapatha Brāhmaṇa Vijñāna Bhāṣhya. Dr. Sapna Chandel, Assistant Professor, Department of Sanskrit Evening Studies, Himachal Pradesh University, Shimla, stated that yajña represents the connection between the spiritual world and the divine world. When the individual soul establishes a connection with the divine soul, the yajña takes place. In the ritual of Pātrāsādana, these ten vessels represent mediation. Regarding this mediation, the author of the Vijñāna Bhāṣhya explains that these ten vessels function as intermediaries between the individual soul and the divine soul. Dr. Shilpa Singh, Assistant Professor, Department of Sanskrit, Faculty of Arts, Banaras Hindu University, Varanasi, stated that speech (vāk) is the fundamental principle of the creation of yajña. The first initiator of yajña is the water-based Parameṣṭhī. Creation is of two types—artha-srishṭi (material creation) and śabda-srishṭi (verbal creation). In the Parameṣṭhī principle reside Bhṛgu and Aṅgirā. These two principles are elaborately explained by the author using the terms ṛta and satya. The dense state of Aṅgirā is Agni. Agni becomes speech and enters the mouth. According to this principle, Agni plays the primary role in the origin of sound. Dr. Ranjan Lata, Assistant Professor, Department of Sanskrit and Prakrit, Deen Dayal Upadhyay Gorakhpur University, Gorakhpur, stated that in Vedic science, creation is explained through the concept of three worlds (trailokya). Among these, Earth occupies the first position. On Earth reside the metre Māchanda and the deity Agni. The second realm is the intermediate region (Antarikṣa), where the metre Pramāchanda and the deity Vāyu reside. The third realm is the heavenly region (Dyuloka), where the metre Pratimāchanda and the deity Sūrya reside. In the ritual of Pātrāsādana, there are ten vessels, corresponding to ten metres. Creation itself is formed from metres (chandas). In the Paristaraṇa ritual, sacred kuśa grass is spread carefully throughout the sacrificial hall. In the Pātrāsādana ritual, the ten prescribed vessels suitable for yajña are arranged. Prof. Santosh Kumar Shukla, Professor at the School of Sanskrit and Indic Studies, Jawaharlal Nehru University, New Delhi, presided over the program. He stated that the lectures delivered today by distinguished women scholars of the country were highly meaningful and worthy of appreciation. Through their dedicated efforts, they have elucidated complex aspects of the Śhatapatha Brāhmaṇa. Just as yajña occurs in nature, similarly human beings perform yajña using material substances. In this section, the Virāṭ Purusha, metres (chandas), and yajña vessels have been explained from a scientific perspective. The presentation of new insights regarding creation itself constitutes science. Dr. Kamalraj Upadhyay, Vedic scholar at Brahmachari Mahanand Veda Pathshala, Bulandshahr, Uttar Pradesh, recited the Vedic invocation (maṅgalācaraṇa) in traditional chant. The program was conducted by Dr. Lakshmi Kant Vimal, Research Officer at the Shri Shankar Shikshayatan Vedic Research Institute. Scholars, teachers, research students, and enthusiasts of Sanskrit studies from various universities and colleges across different states participated enthusiastically, making the seminar successful.

प्रतिवेदन श्रीशंकर शिक्षायतन वैदिक शोध संस्थान द्वारा दिनांक ३१ मार्च २०२६, मंगलवार को सायंकाल ५-७बजे तक अन्तर्जालीय माध्यम से राष्ट्रीय संगोष्ठी का समायोजन किया गया। पण्डित मोतीलाल शास्त्री प्रणीतशतपथब्राह्मणविज्ञानभाष्य नामक ग्रन्थ के ‘परिस्तरण एवं पात्रासादन’ नामक प्रकरण पर विचार किया गया।इस ब्राह्मणग्रन्थ के विविध विषयों को आधार बना कर यह राष्ट्रीय संगोष्ठी समायोजित की गई थी। डॉ. ज्योत्स्ना द्विवेदी, सहायक आचार्य, संस्कृत विभाग, उच्चशिक्षा उत्कृष्टता संस्थान, शासकीय ठाकुर रणमतसिंह महाविद्यालय, रीवा, मध्य प्रदेश ने अपने व्याख्यान में कही कि शतपथब्राह्मण में ‘शूर्प-अग्निहोत्रहवणी,स्फ्य-कपालानि, शम्या-कृष्णाजिन, उलूखल-मूसल, दृशत्-उपल’ ये दस पात्र हैं । ये दस यज्ञपात्र को यज्ञशालामें रखे जाते हैं। इसी कर्म को पात्रासादन कहते हैं। इन पात्रों को युग्म रूप में रख कर पात्रासादन का विधानकिया जाता है। युग्म से ही सृष्टि होती है, ऐसी व्याख्या विज्ञानभाष्य में प्राप्त होता है। विज्ञानभाष्य में द्वन्द्वशब्द की व्याख्याख्या करते हुए कहा गया है कि किसी कार्य को एक मनुष्य करता है और उसी कार्य को दोमनुष्य भी करता है। जहाँ दो लोगों के द्वारा कार्य किया जाता है वहाँ शक्ति अधिक होती है। द्वन्द्व शब्द कीअभिनव व्याख्या पात्रासादन के क्रम में कि पण्डित मोतीलाल शास्त्री जी ने शतपथब्राह्मण विज्ञानभाष्य में कियाहै। डॉ. सपना चन्देल, सहायक आचार्य, संस्कृत सान्ध्यकालीन अध्ययन विभाग, हिमाचल प्रदेश विश्वविद्यालय,शिमला ने कही कि आध्यात्मिक जगत् का आधिदैविक जगत् के साथ संबन्ध ही यज्ञ है। जब जीवात्मा इश्वरात्मासे संबन्ध बनाता है तभी यज्ञ चलता है। पात्रासादन कर्म में ये दश पात्र मध्यस्थता का प्रतिपादन करता है। कहाँयह मध्यस्थता है इस विषय में विज्ञानभाष्यकार लिखते हैं कि जीवात्मा और ईश्वरात्मा के बीच मध्यस्थभाव कानिर्वाह ये दस पात्र करते हैं। डॉ. शिल्पा सिंह, सहायक आचार्य, संस्कृत विभाग, कला संकाय, काशी हिन्दू विश्वविद्यालय, वाराणसी ने कहीकि यज्ञसृष्टि का मूल तत्त्व वाक् है। यज्ञ का पहला प्रवर्तक आपोमय परमेष्ठी है। सृष्टि दो प्रकार के हैं- अर्थसृष्टिऔर शब्दसृष्टि । परमेष्ठितत्त्व में भृगु और अङ्गिरा रहते हैं। इन दोनों तत्त्वों का वर्णन ऋतशब्द से एवं सत्यशब्दसे विस्तारपूर्वक ग्रन्थकार ने किया है। अङ्गिरा की घनावस्था ही अग्नि है। अग्नि वाक् बन कर मुख में प्रवेशकरता है। इस सिद्धान्त के अनुसार अग्नि ही शब्द की उत्पत्ति में प्रधान है। डॉ. रञ्जन लता, सहायक आचार्य, संस्कृत एवं प्राकृत विभाग, दीनदयाल उपाध्याय गोरखपुर विश्वविद्यालय,गोरखपुर ने कही कि वैदिकविज्ञान में त्रैलोक्य के माध्यम से सृष्टि का प्रतिपादन किया गया है। त्रैलोक्य में पृथ्वीपहली स्थान पर है। पृथिवी पर माछन्द और अग्नि देवता हैं। अन्तरिक्ष दूसरा है। अन्तरिक्ष में प्रमाच्छ्न्द औरवायु देवता रहता है। तीसरा लोक द्युलोक है। द्युलोक में प्रतिमाच्छन्द और सूर्य देवता हैं। पात्रासादन कर्म मेंदस पात्र होते हैं। दस छन्द भी हैं। छन्द से ही यह सृष्टि बनी है। परिस्तरणविध में पवित्र कुश को विस्तार पूर्वकयज्ञशाला में रखा जाता है। पात्रासादनविध में यज्ञ के उपयुक्त दस पात्र रखे जाते हैं। प्रो. सन्तोष कुमार शुक्ल, आचार्य, संस्कृत प्राच्य विद्याध्ययन संस्थान, जवाहरलाल नेहरू विश्वविद्यालय, नईदिल्ली कार्यक्रम के अध्यक्ष थे। उन्होंने कहा कि आज देश के प्रख्यात विदुषियों का सारगर्भित व्याख्यान था। येसभी विदुषी स्वागत के योग्य हैं। इन्होंने कठिन परिश्रम से शतपथब्राह्मण के विषय को उद्घाटित किया है। जिसप्रकार प्रकृति में यज्ञ होता है उसी प्रकार भौतिक द्रव्य से हमलोग यज्ञ को करते हैं। इस प्रकरण में विराट् पुरुषका, छन्द का और यज्ञ के पात्रों का वैज्ञानिक दृष्टि से व्याख्या की गयी है। सृष्टि के विषय में जो नवीन तथ्यों काउपस्थापन है वही विज्ञान है। डॉ. कमलराज उपाध्याय, वेदाचार्य, ब्रह्मचारी महानन्द वेदपाठशाला, बुलन्दशहर, उत्तर प्रदेश ने सस्वर वैदिकमङ्गलाचरण का पाठ किया। कार्यक्रम का सञ्चालन श्रीशंकर शिक्षायतन वैदिक शोध संस्थान के शोध अधिकारीडॉ. लक्ष्मी कान्त विमल ने किया। इस कार्यक्रम में अनेक प्रान्तों के विश्वविद्याल और महाविद्याल के आचार्य,शोधछात्र, संस्कृत विद्या मे रुचि रखने वाले विद्वानों ने उत्साह पूर्वक भाग ग्रहण कर गोष्ठी को सफल बनाया।