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

first; he thus completely purifies the man [8]. He says, 'Let the lord of thought purify thee'; the mind
is the lord of thought; verily by the mind he purifies him. He says, 'Let the lord of speech purify
thee'; verily by speech he purifies him. He says, 'Let the god Savitr purify thee'; verily being
instigated by Savitr, he purifies him. He says, 'O lord of the purifier, with thy purifier, for
whatsoever I purify myself, that may I have strength to accomplish.' Verily does he invoke this
blessing.
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All the gods who purified themselves for the sacrifice waxed great. He who knowing thus purifies
himself for the sacrifice waxes great. Having purified him without he makes him go within. Verily
having purified him in the world of men, he leads him forward purified to the world of the gods. 'He
is not consecrated by one oblation ', they say; verily he offers four with the dipping-ladle for
consecration; the fifth he offers with the offering-ladle; the Pankti has five syllables, the sacrifice is
fivefold; verily he wins the sacrifice. 'To the purpose, to the impulse, to Agni, [1] hail!' he says, for
with purpose does a man employ the sacrifice, planning to sacrifice. 'To wisdom, to thought, to
Agni, hail!' he says, for by wisdom and thought man approaches the sacrifice. 'To Sarasvati, to
Pusan, to Agni, hail! 'he says. Sarasvati is speech, Pusan the earth;. verily with speech and the earth
he performs the sacrifice. 'O ye divine, vast, all-soothing waters', he says. The waters of the rain [2]
are the divine, vast, all-soothing waters; if he said not that praise, the divine waters would descend
in anger on this world. He says, 'O ye divine, vast, all-soothing waters.' Verily he makes them
soothing for this world; accordingly being soothed they approach this world. 'Heaven and earth', he
says, for the sacrifice is in heaven and earth. 'Wide atmosphere', he says, for the sacrifice is in the
atmosphere. 'May Brhaspati rejoice in our oblation' [3], he says. Brhaspati is the holy power
(Brahman) of the gods; verily by the holy power he wins this sacrifice for him. If he were to say
vidheh then he would stumble on the sacrificial post; he says vrdhatu; verily he avoids the
sacrificial post. Prajapati created the sacrifice. Being created it went away. It crushed the Yajus, it
crushed the Saman; the Rc raised it; in that the Rc raised (it), hence the elevating offering has the
name. With a Rc [4] he sacrifices, to support the sacrifice. 'It was the Anustubh among the metres
which supported it', they say. Therefore he sacrifices with an Anustubh, to support the sacrifice. 'It
was the twelve "calf-binders" which supported it', they say. Therefore with twelve those who know
the 'calf-binders', consecrate. This Rc is an Anustubh; the Anustubh is speech; in that he consecrates
him with this Rc, he consecrates him with the whole of speech. 'Let every (man) of the god who
leads ', he says. By that (the Rc) is connected with Savitr. '(Let every) man choose the
companionship' [5], he says. By that (the Rc) has the Pitrs for its deity.' 'Every man prayeth for
wealth', he says. By that (the Rc) is connected with the All-gods. 'Let him choose glory that he may
prosper', he says. By that (the Rc) is connected with Pusan. This Rc indeed is connected with all the
gods. In that he consecrates with this Rc, he consecrates him with all the gods. The first quarterverse
is of seven syllables; the other three are of eight syllables. The three approach the eight; the
four the eight. Because it has eight syllables [6] it is a Gayatri. Because it has eleven syllables it is a
Tristubh. Because it has twelve syllables, it is a Jagati. This Rc indeed is all the metres. In that he
consecrates him with this Rc, he consecrates him with all the metres. The first quarter verse is of
seven syllables; the Çakvari is of seven syllables, the Çakvari is cattle; verily he wins cattle. The
first quarter-verse is defective by one syllable. Therefore men live on what of speech is defective.
He offers with a full (verse) to win Prajapati; full as it were is Prajapati. He offers with a defective
(verse), for the creation of offspring, for from what is defective Prajapati created offspring.
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The Rc and the Saman, unwilling to remain with the gods for the sacrifice, taking the form of a
black antelope departed and remained away. The (gods) reflected, 'He whom they shall resort to
will become all this world.' They called to them, and they depositing their might in day and night
came up to them. This is the colour of the Rc, the white of the skin of the black antelope; the black
is the colour of the Saman. 'Ye are images of the Rc and Saman', he says; verily he wins the Rc and
the Saman [1]. The white of the black antelope skin is the colour of the day, the black of the night.
Keith: Taittiriya-Samhita, Translation - Page 266 of 341