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By means of the sacrifice the gods went to the world of heaven; they reflected, 'Men will follow after us here'; they blocked (the way) by the year and went to the world of heaven. It the Rsis discerned by means of the season-cups; in that the season-cups are drawn, (they serve) to reveal, the world of heaven. Twelve are drawn; the year consists of twelve months; (verily they serve) to reveal the year. The first two are drawn together, the last two together; therefore the seasons are in pairs. The season-vessel has mouths on both sides, for who [1] knows where is the mouth of the seasons? 'Give directions for the season', six times he says,' the seasons are six; verily he delights the seasons; 'For the seasons', four times; verily he delights four-footed cattle; twice again he says, 'For the season'; verily he delights two-footed (cattle). 'Give directions for the season', six times he says; 'For the seasons', four times; therefore four-footed cattle depend upon the seasons; twice [2] again, 'For the season', he says; therefore bipeds live upon quadrupeds. 'Give directions for the season', six times he says; 'For the seasons', four times; twice again, 'For the season'; verily the sacrificer makes himself a ladder and bridge to attain the world of heaven. One should not follow the other; if one were to follow the other, season would follow season, the seasons would be confused [3]; therefore in order the Adhvaryu sets out by the southern (door), the Pratiprasthatr by the northern; therefore the sun goes south for six months, north for six months.' 'Thou art taken with a support; thou art Samsarpa; to Anhaspatya thee!' he says; 'There is a thirteenth month', they say; verily he delights it. [[6-5-4]] The season-cups are drawn for the world of heaven; Indra and Agni are the light; in that he draws the cup for Indra and Agni with the season-vessel, verily he places light above it, to light up the world of heaven. Indra and Agni are the bearers of force among the gods; in that (the cup) for Indra and Agni is drawn, verily he wins force. He draws (the cup) for the All-gods with the Çukra-vessel; people are connected with the All-gods, the Çukra is yonder sun, in that he draws (the cup) for the All-gods with the Çukra-vessel, yonder sun [1] rises turned to all people; therefore each one thinks, 'Towards me hath it arisen.' He draws (the cup) for the All-gods with the Çukra-vessel; people are connected with the All-gods, the Çukra is brilliance; in that he draws (the cup) for the All-gods with the Çukra vessel, verily he bestows brilliance upon people. [[6-5-5]] Indra in league with the Maruts slew Vrtra at the midday pressing; in that (the cups) for the Maruts are drawn at the midday pressing, they are drawn for the sacrificer as slaying the foe. Of him, when he had slain Vrtra, the seasons were confused; with the season vessel he drew (the cups) for the Maruts; then indeed did he discern the seasons; in that (the cups) for the Maruts are drawn with the season-vessel, (they serve) to reveal the seasons. (The cups) for the Maruts are a weapon which the sacrificer hurls at his foe; with the first [1] he raises it aloft, with the second he hurls it; with the third he lays (him) low. (The cups) for the Maruts are a weapon which the sacrificer makes ready; the first is a bow, the second a bowstring, the third an arrow; with the first he fits the arrow, with the second he lets it go, with the third he pierces. Indra having slain Vrtra went to the furthest distance, thinking, 'I have done amiss'; he became of bay colour, he saw these (cups) for the Maruts, to save himself;' he drew them [2]; verily with the first he won expiration, with the second inspiration, himself with the third, (the cups) for the Maruts are drawn to save the self of the sacrificer; verily he wins expiration with the first, inspiration by the second, and himself with the third. Indra slew Vrtra; the gods said of him, 'Great hath he become who hath slain Vrtra'; that is why Mahendra (great Indra) has his name. He drew this libation for Mahendra, having slain Vrtra and being above the other deities; in that (the cup) for Mahendra is drawn, so the sacrificer draws this libation, being above other people. He draws with the Çukra vessel; (the cup) for Mahendra has the sacrificer as its deity, the Çukra is brilliance; in that he draws (the cup) for Mahendra in the Çukra-vessel, verily he bestows brilliance on the sacrificer. [[6-5-6]] Keith: Taittiriya-Samhita, Translation - Page 292 of 341
Aditi, desirous of offspring, cooked a Brahman's mess for the Sadhya gods; to her the gave the remains, she ate it, she became pregnant; of her the four Adityas were born. A second (mess) she cooked; she reflected, 'They have been born for me from the remains; if I eat first, then stronger ones will be born from me'; she ate first, she became pregnant, from her was born an egg which miscarried. She cooked a third (mess) for the Adityas [1], (saying) 'Let this labour be for enjoyment to me'; they said, 'Let us choose a boon; let him who shall be born hence be one of us; let him who shall be prosperous among his offspring be for our enjoyment'; then was born the Aditya Vivasvant, men are his offspring here, among them he alone is successful who sacrifices, he serves for enjoyment of the gods. The gods kept Rudra away from the sacrifice [2], he followed the Adityas; they took refuge in (the cups) for two deities, them they did not give up; therefore men do not give up even one worthy of death who has come for help. Therefore (the cup) for the Adityas is drawn from those for two deities, in that they were born from the remnant, therefore it is drawn from the remnant. He draws with three verses; mother, father, son, verily that is this pairing; the amnion, embryo, the chorion, verily that is this [3] pairing. The Aditya (cup) is cattle; curds are strength; he mixes with curds in the middle; verily he places strength in the middle of cattle; (with curds) to be coagulated with boiled milk, for purity. Therefore the raw milks the cooked. The Aditya (cup) is cattle; he-draws after covering (the cup); verily he draws securing cattle for him. The Aditya (cup) is those cattle; Agni is Rudra here; he draws after covering; verily he shuts off cattle from Rudra [4]. (The stone) for pressing out the Upançu (cup) is this Aditya Vivasvant; it lies round this Soma drink until the third pressing. 'O bright Aditya, this is thy Soma drink', he says; verily he unites the Aditya Vivasvant with the Soma drink. 'With the rain of the sky I mix thee', (with these words) he should mix for one who desires rain; verily he wins rain. If it should fall quickly, Parjanya would be likely to rain; if long, (he would) not (be likely). He does not place (the cup) down, for from that which is not depressed offspring are produced. He should not utter the secondary Vasat; if he were to do so, he would let Rudra go after his offspring; after sacrificing he should not look after (it); if he were to look after (it) his eye would be likely to be destroyed; therefore he should not look after (it). [[6-5-7]] He draws (the cup) for Savitr from the Agrayana with the Antaryama-vessel; the Agrayana is Prajapati; (verily it serves) for the begetting of offspring. He does not place (the cup) down, for from that which is not depressed offspring are produced. He does -not utter the secondary Vasat; if he were to do so, he would let Rudra go after his offspring. Savitr is among the gods he who is connected with the Gayatri; in that the Agrayana (is drawn), it is drawn in the world of the Gayatri; in that he draws (the cup) for Savitr from the Agrayana with the Antaryama vessel, verily he draws it off from its own birthplace. The All-gods [1] could not perform the third pressing; they led Savitr who shares in the first pressing to the third pressing; then indeed they performed the third pressing. In that (the cup) for Savitr is drawn at the third pressing, (it serves) for performing the third pressing. He draws (the cup) for the All-gods from the tub with the Savitr-vessel; people are connected with the All-gods, the tub is connected with the All-gods, Savitr rules instigations; in that he draws (the cup) for the All-gods from the tub with the Savitr vessel, verily instigated by Savitr he produces offspring for him [2]. He draws Soma in Soma; verily thus he impregnates seed. 'Thou givest good protection, and art well established', he says, for he draws Soma in Soma, for support. In this same cup (offering) is made for men, gods, and Pitrs; 'Thou givest good protection, and art well established', he says; verily thereby he makes (it) for men; 'The great', he says; verily thereby he makes (it) for the gods; 'Homage', he says; verily thereby he makes (it) for the Pitrs; so many are the gods; verily he draws it for them all. 'This is thy birthplace; to the All-gods thee!' he says, for it is connected with the All-gods. [[6-5-8]] The Upançu is the breath; in that the first and the, last cups are drawn with the Upançu-vessel, verily they follow forward the breath, they follow back the breath. The Agrayana is Prajapati, the Upançu is the breath, the wives produce offspring; in that he draws (the cup) for (Tvastr) with the Keith: Taittiriya-Samhita, Translation - Page 293 of 341
Page 1 and 2:
Note Arthur Berriedale Keith (1879-
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CONTENTS OF TRANSLATION [[Kanda 1]]
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5. The Mantras for the adoration of
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13. Offering for one seized by misf
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1. The introductory rite of the new
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10. The Vasor Dhara offerings 11. T
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12. List of eighteen victims 13. Li
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9. The cup for the yoker of the bay
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17. The Gavya Mantras 18. The riddl
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I Be ye united, that follow holy or
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a I grasp (thee). b Thou art Indra'
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[[1-1-13]] a With the impulse of st
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g Thou art the body of Soma, guard
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e Thus I cut the neck of him who ha
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d Agni, lord of vows, thou art the
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O Hotr, most youthful, skilful, fri
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May he go before us cleaving the fo
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a Let thy speech swell, let thy bre
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He blazeth with his light within th
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and earth thee! c May mind enter th
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[[1-4-14]] a Thou art Madhu and Mad
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[[1-4-27]] a Of thee, O drop, press
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a Great is Indra of the Sodaçin, W
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[[1-4-46]] a I who deeming thee imm
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And the father, faring to the heave
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a I gaze on offspring, Offspring of
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makes it productive by the morning
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i Thine anger, O Varuna, would we a
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a May I Agni protect me from evil s
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Far away drive ill-fortune. m O Agn
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verses he should first insert the V
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Smash the jaws of Vrtra; In rage do
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the sacrifice on both sides [2], in
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a On the instigation of the god Sav
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a Thou art taken with a support; th
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[[1-8-2]] He offers to Agni on eigh
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a (He I offers) to Indra and Agni o
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l Protect me in front, protect me a
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the Saman of the Brahman is the Çr
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[[KANDA 2]] PRAPATHAKA I The Specia
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thunderbolt. Verily he has recourse
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two forms. The third (sap) which fe
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Indra and Parvata quicken us; May t
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active; he should offer in (a place
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months; the birthplace of Agni is t
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each of the Puronuvakyas, for speci
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e Up that. f The radiant. g Thou fr
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attained', they say; of the dark on
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worse, that is (the origin) of the
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[[2-3-11]] To Agni his body goes, t
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Brhaspati drove out the cows, which
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with their own share; verily they p
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'O gods having wealth, O gods grant
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Boisterous and brave, waxeth great
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are in the cow; ghee indeed is the
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new and the full moon are the strid
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Agni, bring Agni hither, bring Soma
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The pure waters stand. r The auster
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ehind [3]; verily he defeats the en
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Agni had three elder brothers; they
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found him by the offerings in the a
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[[2-6-12]] a Eagerly we hail thee,
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[[KANDA 3]] PRAPATHAKA I The Supple
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k O ye slayers, come To the sacrifi
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May Agni protect us at the morning
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Reveal, O goddess, offspring unto u
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sacrifice, but could not get on its
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Of mortal man do to us, O immortal?
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Whom the fires of the hearths did t
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[[3-2-11]] a He by thy help, O Agni
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Radiance confer on me, O ye Açvins
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That houses fail us not. e Do thou
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Life in days to come and unfailing;
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all the deities are Prajapati; veri
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order his oblation, and the kingdom
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Eagle of vultures, axe of the fores
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propagated with Vasistha as their P
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a I yoke thee with milk, with ghee;
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To bear the oblation [1]. e O Agni
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[[4-1-1]] [[KANDA 4]] THE PILING OF
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Plants with fair leaves. r I touch
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l O plants, do ye accept Agni here
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Slaying our rivals, conquering the
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Be firm and enduring; O mother, dar
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i Impeller of righteousness, Instig
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Thee standing in the third region [
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To the gods thou speakest, those of
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[[4-2-6]] a The plants born Three g
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In thee have they placed food, rich
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With all of these grant us brillian
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o In every contest. In the waters,
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a (Thou art) the calf of eighteen m
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What time he produced sisters of th
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May they from us unloosen the bonds
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weapon the Raksases. b This on the
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Of noble resolve, of true inspirati
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Naksatra, the All-gods the deity;
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The Offerings to Rudra [[4-5-1]] a
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c Homage to you sharpers, and to yo
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Homage to the intelligent. s Homage
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Pure in hue and auspicious. g Pure,
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The lord of streams, homage! To the
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Let the sound of the conquering cha
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Trampling with their forefeet the e
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[[4-6-8]] a Let not Mitra, Varuna,
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adiance, play, delight, what is bor
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United suckle one child; The radian
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a Of Agni first I reckon, the wise
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[[KANDA 5]] THE EXPLANATION OF THE
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'On the instigation of the god Savi
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he says; the Dhisanas are the scien
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gazes; verily he declares his great
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makes him attain his own place of b
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'O Agni, strength and fame are thin
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pan he puts (it) down; verily he ma
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e May the earth with the atmosphere
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'Thou art the portion of Agni', (wi
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(sky); verily he puts down yonder (
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the Naksatras are the lights of the
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'Do thou lead him forward', (with t
Page 241 and 242: Udumbara is strength, food is stren
Page 243 and 244: hooves that of sheep, that it is a
Page 245 and 246: having put down the second [2] he s
Page 247 and 248: g May speech be mine in the mouth,
Page 249 and 250: For the sun the crane; the deer, th
Page 251 and 252: He draws cups of water; the cups ar
Page 253 and 254: were to step on it, he would hand h
Page 255 and 256: Again the Viraj has ten elements, t
Page 257 and 258: stroke the black; verily with the d
Page 259 and 260: Thence was born the kingly power, m
Page 261 and 262: O All-gods, sit ye with the sacrifi
Page 263 and 264: Tortoises with the hooves; with the
Page 265 and 266: [[6-1-1]] [[KANDA 6]] THE EXPLANATI
Page 267 and 268: Whatever is imbued in those two, he
Page 269 and 270: course of the sacrifice. Now if he
Page 271 and 272: Garhapatya fire is piled up; for yo
Page 273 and 274: not yet arrived. One ox is unyoked,
Page 275 and 276: the gods in the form of Visnu, and
Page 277 and 278: [[6-2-8]] The high altar said, 'Thr
Page 279 and 280: him he thus casts out. He unites th
Page 281 and 282: cattle. He should cut one that is s
Page 283 and 284: [[6-3-7]] By means of Agni as Hotr
Page 285 and 286: performs (ávadayate) by these cutt
Page 287 and 288: The theologians say, 'He indeed wou
Page 289 and 290: 'Let me choose a boon; let your cup
Page 291: he chooses the Udgatrs; the Agrayan
Page 295 and 296: Offspring and cattle are born throu
Page 297 and 298: six, the seasons are six [3]; veril
Page 299 and 300: Indra, splendour by that for Surya.
Page 301 and 302: [[7-1-1]] [[KANDA 7]] THE EXPLANATI
Page 303 and 304: moved.' The Ajya (Çastra) of the m
Page 305 and 306: Jamadagni desiring prosperity, sacr
Page 307 and 308: To Agni hail! To Soma hail! To Savi
Page 309 and 310: To him going out hail! To him who h
Page 311 and 312: them, and thus they are ahungered;
Page 313 and 314: and Vayu is connected with the Rath
Page 315 and 316: To fifteen hail! To seventeen hail!
Page 317 and 318: To him that will rise hail! To the
Page 319 and 320: [1], by (the rite) of fifteen night
Page 321 and 322: The libation, the Ida, the prayers,
Page 323 and 324: To the glossy and variegated one ha
Page 325 and 326: verily with them do they [2] procee
Page 327 and 328: imperfectly, and their speech would
Page 329 and 330: [[7-4-12]] a Let the ram aid thee w
Page 331 and 332: What is a remedy for the cold? What
Page 333 and 334: who knowing thus perform the year (
Page 335 and 336: their several places. (They offer t
Page 337 and 338: To that which thundereth hail! To t
Page 339 and 340: Now for the fire which is produced
Page 341: [[7-5-25]] He who knows the head of
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