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'The strength on the stone', (with these words) he moistens (the fire), and so purifies it; verily also
he delights it; it delighted attends him, causing him neither hunger nor pain in yonder world; he
rejoices in offspring, in cattle who knows thus. 'That food and strength, do ye, O Maruts,
bounteously bestow on us', he says; strength is food, the Maruts are food; verily he wins food. 'In
the stone is thy hunger; let thy pain reach N.N. [1], whom we hate', he says; verily he afflicts him
whom he hates with its hunger and pain. He goes round thrice, moistening; the fire is threefold;
verily he calms the pain of the whole extent of the fire. Thrice again he goes round; they make up
six, the seasons are six; verily with the seasons he calms its pain. The reed is the flower of the
waters, the Avaka is the cream of the waters [2]; he draws over (it) with a branch of reeds and with
Avaka plants; the waters are appeased; verily with them appeased he calms his pain. The beast that
first steps over the fire when piled, it is liable to burn it up with its heat. He draws over (it) with a
frog; this of animals is the one on which one does not subsist, for neither among the domesticated
nor the wild beasts has it a place; verily he afflicts it with pain. With eight (verses) he draws across
[3]; the Gayatri has eight syllables, the fire is connected with the Gayatri; verily he calms the pain
of the whole extent of the fire. (He draws) with (verses) containing (the word) 'purifying', the
purifying (one) is food; verily by food he calms its pain. The fire is death; the black antelope skin is
the form of holy power; he puts on a pair of black sandals; verily by the holy power he shuts
himself away from death. 'He shuts himself away from death, and away from eating food', they say;
one he puts on, the other not; verily he shuts himself away [4] from death and wins the eating of
food. 'Honour to thy heat, thy blaze', he says, for paying honour they wait on a richer man; 'may thy
bolts afflict another than us', he says; verily him whom he hates he afflicts with its pain; 'be thou
purifying and auspicious to us', he says; the purifying (one) is food; verily he wins food. With two
(verses) he strides over (it), for support; (with two) containing (the word) 'water', for soothing.
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'To him that sits in man hail!' (with these words) he pours butter on; verily with the Pankti and the
offering he takes hold of the beginning of the sacrifice. He pours on butter transversely; therefore
animals move their limbs transversely, for support. If he were to utter the Vasat cry, his Vasat cry
would be exhausted; if he were not to utter the Vasat cry, the Raksases would destroy the sacrifice;
Vat he says; verily, mysteriously he utters the Vasat cry; his Vasat, cry is not exhausted, the
Raksases do not destroy the sacrifice. Some of the gods eat the offerings [1], others do not; verily he
delights both sets by piling up the fire. 'Those gods among gods', (with these words) he anoints (it)
with curds mixed with honey; verily the sacrificer delights the gods who eat and those who do not
eat the offerings; they delight the sacrificer. He delights those who eat the offerings with curds, and
those who do not with honey; curds is a food of the village, honey of the wild; in that he anoints
with curds mixed with honey, (it serves) to win both. He anoints with a large handful (of grass); the
large handful is connected with Prajapati [2]; (verily it serves) to unite it with its birthplace; with
two (verses) he anoints, for support. He anoints going round in order; verily he delights them
completely. Now he is deprived of the breaths, of offspring, of cattle who piling the fire steps upon
it. 'Giver of expiration art thou, of inspiration', he says; verily he bestows on himself the breaths;
'giver of splendour, giver of wide room', he says; splendour is offspring; wide room is cattle; verily
he bestows on himself offspring and cattle. Indra slew Vrtra; him Vrtra [3] slain grasped with
sixteen coils; he saw this libation to Agni of the front; he offered it, and Agni of the front, being
delighted with his own portion, burnt in sixteen places the coils of Vrtra; by the offspring to
Viçvakarman he was set free from evil; in that he offers a libation to Agni of the front, Agni of the
front, delighted with his own portion, burns away his evil, and he is set free from his evil by the
offering to Viçvakarman. If he desire of a man, 'May he be set free slowly from evil' [4], he should
offer one by one for him; verily, slowly he is set free from evil; if he desire of a man, 'Swiftly may
he be set free from evil', he should run over all of them for him and make one offering; swiftly is he
set free from evil. Or rather he sacrifices separately with each hymn; verily severally he places
strength in the two hymns; (verily they serve) for support.
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Keith: Taittiriya-Samhita, Translation - Page 238 of 341