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ehind [3]; verily he defeats the enemies that shall be. The Puronuvakya is marked in front; verily
he places light in this world; the Yajya is marked behind; verily he places light in yonder world.
Full of light become these worlds to him who knows thus. The Puronuvakya, is marked in front;
therefore the ox feeds with the first half. The Yajya is marked behind; therefore the cow feeds with
the second half. Him who knows thus these two enjoy. The oblation is a bolt, the portions of the
oblation are a bolt [4], the Vasat call is a bolt; thus forges be a threefold bolt and hurls it at his foe,
so as not to make a failure. He utters the Vasat call in anger, to lay low his foe. The Puronuvakya is
the Gayatri, the Yajya the Tristubh; verily he makes the ruling class dependent on the priestly class;
therefore the Brahman is the chief. The chief he becomes who knows thus. He proclaims him with
the Puronuvakya, leads him forward with the Yajya, and makes him go with the Vasat call. He takes
him with the Puronuvakya, he gives him with the Yajya, and [5] establishes him with the Vasat call.
The Puronuvakya has three feet; these worlds are three; verily he finds support in these worlds. The
Yajya has four feet; verily he wins four footed cattle. The Vasat call has two syllables, the sacrificer
has two feet; verily afterwards he finds support in cattle. The Puronuvakya is the Gayatri, the Yajya,
the Tristubh, and this is the sevenfooted Çakvari. Whatever the gods were fain to do by it, that they
were able to do; he who knows thus can do whatever he is fain to do.
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Prajapati assigned the sacrifices to the gods. He placed in himself the oblation. The gods said to
him, 'The oblation is the sacrifice; let us have a share in it.' He said, 'Lot them offer to you the
portions of the oblation, let them pour out (a layer), let them sprinkle (it).' Therefore they offer the
portions of the oblation, they pour out (a layer), and sprinkle (it). The theologians say, 'For what
reason are the other offerings worn out, but the oblation fresh?' He should reply, 'Because it is
Prajapati's [1], for Prajapati is of the gods the fresh one.' The metres ran away from the gods
(saying), 'We will not bear the offering, if we have no share.' They kept for them (the offering)
divided into four parts, for the Puronuvakya, the Yajya, the deity, the Vasat call. In that he offers
(the offering) in four parts, he delights the metres, and they delighted by him carry the offering to
the gods. The Angirases were the last to go hence to the world of heaven. The Rsis came to the
place of sacrifice; they [2] saw the sacrificial cake creeping about, having become a tortoise. They
said to it, 'Be firm for Indra; be firm for Brhaspati: be firm for the All-gods.' It did not become firm.
They said to it, 'Be firm for Agni.' It became firm for Agni. In that (the cake) for Agni on eight
potsherds is unmoved at the full and at the new moon, (it serves) to conquer the world of heaven.
They said to it, 'How hast thou been left?' 'I have not been anointed', he said, 'just as an axle not
anointed [3] goes wrong, so I have gone wrong.' After anointing it above, he anoints it below, to
gain the world of heaven. He spreads (the cake) on all the fragments; so many cakes does he
conquer in yonder world. That which is burnt belongs to Nirrti, that which is not cooked to Rudra,
that which is cooked to the gods. Therefore one should cook it, without burning it, for the gods. He
covers it with ashes; therefore the bones are clothed with flesh. He covers it with the bunch of grass;
therefore [4] the head is covered with hair. The offering which is cooked without being sprinkled
has fallen from this world, but has not reached the world of the gods. He sprinkles it before
covering it; verily he makes it go among the gods. If one fragment were lost, one month of the year
would be omitted, and the sacrificer would perish. If two were lost, two months of the year would
be omitted, and the sacrificer would perish. He counts before covering, to guard the sacrificer [5]. If
it be lost, be should make an offering on two potsherds to the Açvins, and on one potsherd to sky
and earth. The Açvins are the physicians of the gods; verily by them he heals it. Then is offered an
offering on one potsherd to sky and earth; in them is lost what is lost; verily in them he finds it, (and
it serves) for support.
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(Saying) 'On the impulse of the god Savitr thee', he takes the sword, for impelling. 'With the arms of
the Açvins', he says, for the Açvins were the Adhvaryus of the gods. 'With the hands of Pusan', he
says, for restraint. 'Thou art a hundred-edged, of the tree, slayer of the foe', he says; verily he
sharpens the bolt, being about to hurl it at his enemy. He throws away the grass with a Yajus. The
Keith: Taittiriya-Samhita, Translation - Page 117 of 341