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

He offers to the kindling-sticks; verily he wins spring among the seasons. He offers to Tanunapat;
verily he wins the hot season. He offers to the oblations; verily he wins the rains. He offers to the
sacrificial strew, verily lie wins autumn. He offers with the cry of 'Hail!'; verily he wins the winter.
Therefore in winter animals over which the cry of 'Hail!' is raised perish. He offers to the kindlingsticks;
verily he wins the dawns of the goddesses. He offers to Tanunapat; verily he wins the
sacrifice [1]. He offers to the oblations; verily he wins cattle. He offers to the sacrificial strew;
verily he wins offspring. He takes (the oblation) from the Upabhrt. The oblation is brilliance, the
sacrificial strew off spring; verily he places brilliance in offspring. He offers with the cry of 'Hail!';
verily he wins speech. They make up ten, the Viraj has ten syllables, the Viraj is food; verily he
wins food by the Viraj. He offers to the kindling-sticks; verily he finds support in this world. He
offers to Tanunapat [2]; verily in the sacrifice and in the atmosphere he finds support. He offers to
the oblations; verily in cattle he finds support. He offers to the sacrificial strew; verily he finds
support in the paths that lead to the gods. He offers with the cry of 'Hail!'; verily he finds support in
the world of heaven. So many are the worlds of the gods; verily in them in order he finds support.
The gods and the Asuras contended as to these worlds. The gods by the fore-sacrifices drove the
Asuras away from these worlds; that is why the fore-sacrifices [3] are so called. He for whom
knowing thus are offered the fore-sacrifices, drives his enemy away from these worlds. He offers
stepping near, for conquest. He who knows the pairing of the fore sacrifices is propagated with
offspring, with cattle, with pairings. He offers to the kindling-sticks as many, to Tanunapat as one,
and that makes a pair. He offers to the kindling-sticks as many, to the sacrificial strew as one, and
that makes a pair. That is the pairing of the fore-sacrifices. He who knows thus [4] is propagated
with offspring, with cattle, with pairings. These deities were not sacrificed to by the gods; then the
Asuras were fain to harm the sacrifice. The gods divided the Gayatri, five syllables in front and
three behind. Then the sacrifice was protected, and the sacrificer. In that the fore- and aftersacrifices
are offered, protection is afforded to the sacrifice and to the sacrificer, for the overcoming
of the enemy. Therefore a covering is larger in front and smaller behind. The gods thought that the
sacrifice must be completed (in the fore-sacrifice) before the Raksases [5] with the cry of 'Hail!'
They completed it with the cry of 'Hail!' in the fore-sacrifices. They split the sacrifice who complete
it with the cry of 'Hail!' in the fore-sacrifices. Having offered the fore sacrifices he sprinkles the
oblations, for the continuity of the sacrifice; then verily he makes the oblation, and then he proceeds
in order. The fore-sacrifices are the father, the after-sacrifices the son; in that having offered the
fore-sacrifices he sprinkles the oblations, the father makes common property with the son [6].
Therefore they say, who know it or who know not, 'How is it the son's only, how is the father's
common?' That which spills when the fore-sacrifices are offered is not really spilt. The Gayatri
conceives through it, and produces offspring and cattle for the sacrificer.
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The two portions of the oblation are the eyes of the sacrifice. In that he offers the two portions of
the oblation, he inserts the two eyes of the sacrifice. He offers in the front place; therefore the eyes
are in front. He offers evenly; therefore the eyes are even. By Agni the sacrificer discerns the world
of the gods, by Soma the world of the Pitrs; in the north part he offers to Agni, in the south to Soma,
for these worlds are thus, as it were, to illumine these worlds. Agni and Soma are the kings of the
gods [1]. They are sacrificed to between the gods, to separate the gods. Therefore men are separated
by the king. The theologians say, 'What is it that the sacrificer does in the sacrifice to support both
those animals which have incisors on one side only and those which have incisors on both?' When
he has repeated a Rc, he makes an offering of the portion of the oblation with the jusana formula;
by that means he supports those with incisors on one side only. When he has repeated a Rc, he
makes an offering of the sacrificial food (havis) with a Rc; by that means he supports those with
incisors on both sides. The Puronuvakya contains the word 'head'; verily he makes him head of his
peers [2]. He offers with averse containing the word 'team' (niyut); verily he appropriates (ni-yu) the
cattle of his enemy. Keçin Satyakami said to Keçin Darbhya, 'The seven-footed Çakvari I shall use
for thee at the sacrifice to-morrow, by whose strength one defeats the enemies that have arisen and
those that shall be, by the first half of whose strength the ox feeds, by the second half the cow.' The
Puronuvakya is marked in front; verily he defeats the enemies that have arisen; the Yajya is marked
Keith: Taittiriya-Samhita, Translation - Page 116 of 341