[[1-1-1]] [[Book-Chapter-Paragraph]] - Sanskrit Web

new and the full moon are the striding of the gods; he who knowing thus offers the new and the full
moon (sacrifices) steps in the striding of the gods. The new and the full moon are the path on which
the gods fare; he who knowing thus offers the new and the full moon (sacrifices) mounts the path on
which the gods fare. The new and the full moons are the bay steeds of the gods; he who knowing
thus offers the new and the full moon (sacrifices) carries to the gods with their two bay steeds [2]
the offering. The new and the full moon (sacrifices) are the mouth of the gods; he who knowing
thus offers the new and the full moon (sacrifices) manifestly sacrifices in the mouth of the gods. He
who offers the new and the full moon sacrifices possesses an oblation holder. He offers the
Agnihotra morn and evening, he offers the new and the full moon (sacrifices); on every day (the
Soma) of those who have oblation holders is pressed. By him who knowing thus offers the new and
the full moon (sacrifices) regarding himself as possessiug an oblation holder, everything is given as
on the strew. The gods [3] could not find the suitable day for the sacrifice. They purified the new
and full moons; the new and the full moon (sacrifices) are these pure and sacrificial (days). He who
knowing thus offers the new and the full moon (sacrifices) offers them as pure and sacrificial. One
should not approach a woman on the new moon or the full moon night; if one were to do so, one
would be impotent. The nights of the half-month were the wives of King Soma; of these be did not
approach the new moon night and the full moon night [4]. They grasped him about, and illness
seized him. 'Illness has seized the king'; that (saying) is the origin of the 'king's evil '. In that he
became worse, that is (the origin) of the 'bad illness'; because he got it from his wives, that is (the
origin) of the 'wife's disease' (Jayenya), him who knows thus the origin of these illnesses, these
illnesses do not visit. He ran up to these two in reverence; they said, 'Let us choose a boon; let us be
the appointers of portions for the gods [5]; from us let the gods be sacrificed to.' Therefore of the
series of nights it is on the new and the full moon night that the gods are sacrificed to; for they are
the appointers of portions for the gods. Men appoint portions to him who knows thus. Creatures
slew hunger, man at once, the gods at the half-month, the Pitrs in a month, trees in a year. Therefore
day by day men desire food, at the half-month the gods are sacrificed to, every month offering is
made to the Pitrs, in a year trees produce fruit. He who knows thus slays the enemy, hunger.
[[2-5-7]]
The Part of the Hotr at the New and Full Moon Sacrifices
The gods could not rest on the Rc or the Yajus. On the Saman only could they rest. He makes the
noise 'Him'; verily he makes the Saman. He makes the noise 'Him'; where the gods rested, there he
sets them in motion. He makes the noise 'Him'; this is the yoking of speech. He makes the noise
'Him'; thus the sacrificers produce offspring. He repeats the first (verse) thrice, the last thrice; verily
he ties the end of the sacrifice [1] so that it may not slip. He repeats (it) continuously, for the
continuity of the breaths and of food, and for the smiting away of the Raksases. The first he repeats
is connected with the Rathantara (Saman), this world is connected with the Rathantara; verily he
conquers this world. He divides it thrice; these worlds are three; verily he conquers these worlds.
The last he repeats is connected with the Brhat (Saman); yonder world is connected with the Brhat;
verily he conquers yonder world. 'Forward [2] your viands', he repeats, a verse which has not any
indication (of its deity) and (therefore) is addressed to Prajapati. Prajapati is the sacrifice; verily he
grasps the sacrifice as Prajapati. 'Forward your viands', he repeats; viands are food; verily he wins
food. 'Forward your viands', he repeats; therefore seed is deposited in front. 'O Agni, come hither
for the feast', he repeats; therefore offspring are born at the back. 'Forward your viands', he repeats
[3]; 'viands' are the months, 'heavenwards' are the half-months, 'rich in the oblation' are the gods,
'full of butter' is the cow, 'he goes to the gods' (that is) the sacrifice, 'desirous of favour ' is the
sacrificer. 'Thou art this, thou art this', (with these words) he wins the dear abode of the sacrifice. If
he desire for a man, 'May he live all his days', he should repeat for him 'Forward your viands', and
then continuously the next half-verse of 'Agni, come hither to the feast' [4]. Verily by expiration
does he make steadfast his inspiration, and he lives all his days. He, who knows the elbow of the
Samidhenis, puts his enemy in his elbow. He joins the half-verses; this is the elbow of the
Samidhenis; he who knows thus puts his foe in his elbow. The Samidhenis were brought out by Rsi
after Rsi; if they were not connected together, they would go away from the sacrificer's offspring
Keith: Taittiriya-Samhita, Translation - Page 111 of 341