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'hastening come hither, trampling the enemy', he says; verily he tramples with the thunderbolt on
the evil foe; 'from the lordship of Rudra', he says; cattle are connected with Rudra; verily having
begged from Rudra [3] cattle he acts for his own interest. 'With Pusan as fellow', he says; Pusan is
the leader together of roads; (verily it serves) for attainment. The fire has dust for its abode; the
Angirases brought it together before the deities; 'from the abode of earth do thou approach Agni of
the dust in the mode of Angiras', he says; verily he brings it together in one abode with the deities.
'We approach Agni of the dust in the manner of Angiras', he says; verily he appropriates the
strength of him whom he meets [4]. 'The fire should be brought together after announcing it to
Prajapati', they say; Prajapati is this earth, the ant-heap is its ear; 'we will bear Agni of the dust in
the manner of Angiras', (with these words) he pays reverence to the mound of an ant-heap; verily
after announcing it to Prajapati face to face, he brings together the fire. 'We bear Agni of the dust in
the manner of Angiras', he says; verily he appropriates the strength of him whom he meets. 'Agni
hath gazed along the forefront of the dawns' [5], he says, to light up (the heaven). 'The steed
coming, from the way', 'Coming to earth, O steed', he says; verily he wishes for it with the first and
obtains it with the second; with two (verses) he makes it come, for support; (with two) of the same
form, therefore cattle are born of the same form. 'Thy back is the sky, thy abode earth', he says;
Prajapati quickened him from these worlds; verily he proclaims its greatness in this form. The steed
is possessed of the thunderbolt, by its incisors it is more puissant than those with one row of
incisors, by its hair than those with two rows; him whom he hates he should conceive as beneath its
feet; verily with the thunderbolt he lays him low.
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'The strong steed hath stepped forth', with these two (verses) he makes it step forth; (with two) of
the same form, therefore cattle are born of the same form. He pours water down; where there are
waters, there Plants take root, and where plants take root cattle find support through them, the
sacrifice (finds support) in cattle, the sacrificer in the sacrifice, offspring in the sacrificer; therefore
he pours water down, for support. If the Adhvaryu were to pour the libation on that which is without
fire, the Adhvaryu would be [1] blind, the Raksases would destroy the sacrifice; he puts gold down
and offers; verily he pours on what has fire, the Adhvaryu does not become blind, the Raksases do
not destroy the sacrifice. 'I touch Agni with mind, with ghee', he says, for with mind man
approaches the sacrifice; 'who lordeth it over all the worlds', he says, for he lords it over all; 'broad,
vast, with pervading vital power', he says, for he born small becomes great [2]; 'most extensive,
impetuous, winning food', he says; verily he makes pleasant food for him; all is pleasant for him
who knows thus. 'I touch thee with speech, with ghee', he says; therefore what a man conceives with
mind he utters with speech; 'with friendly (mind) he says, to smite away the Raksases; 'with mortal
glory, with engaging colour, Agni', he says; verily he bestows beauty upon him; he is possessed of
beauty who knows thus [3]. By mind must he obtain that libation which the Adhvaryu offers in that
which is without fire; he offers with two verses containing the word 'mind', to obtain the two
libations; with two (he offers), for support. As the beginning of the sacrifice is performed the
Raksases are fain to destroy the sacrifice; now then is this (place) the beginning of the sacrifice
when the libation comes upon it; he draws a line around, to smite away the Raksases; with three
(verses) he draws a line around, Agni is threefold; verily from the whole extent of Agni he smites
away the Raksases [4]; with a Gayatri verse he draws a line around, the Gayatri is brilliance; verily
with brilliance, he encircles him; with a Tristubh verse he draws a line around, the Tristubh is
power; verily he encircles him with power; with an Anustubh verse he draws a line around, the
Anustubh, envelops all the metres, (verily it serves) for complete attainment; with the Anustubh in
the middle (he draws), the Anustubh is speech, therefore from the middle we speak with speech;
with the Gayatri first he draws, then with the Anustubh, then with the Tristubh; the Gayatri is
brilliance, the Anustubh the sacrifice, the Tristubh power; verily he encircles the sacrifice, with
brilliance and power, on both sides.
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Keith: Taittiriya-Samhita, Translation - Page 218 of 341