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proceed with the Brhat and the Rathantara, (Samans). The Rathantara, is this (earth), the Brhat is yonder (sky); verily with them do they proceed; verily also in them do they find support. These indeed are the quick paths of the sacrifice; verily by them do they proceed to the world of heaven. There is an Agnistoma with the Trivrt (Stoma); verily they win brilliance. There is a Pañcadaça (Stoma); verily they win power. There is a Saptadaça (Stoma) [2], for the winning of food; verily also by it they are propagated. There is an Ekavinça (Stoma), for support; verily also they place radiance in themselves. There is a Trinava (Stoma), for con quest. There is a Trayastrinça (Stoma), for support. They should sacrifice with this (rite) of six nights with both Sadas and oblation-holder. The oblation-holder and the Agnidh's seat should be of Açvattha wood, for that is heavenly. They should have wheels, for gaining the world of heaven. The sacrificial post is mortar-based, for support. They go forward, for forward as it were is the world of heaven [3]. They go with the Sarasvati. This is the path that goes to the gods; verily they mount upon it. They go calling aloud; verily fastening misfortune on another they attain support. When ten (cows) make a hundred, then is one time to stop. Man is of a hundred (years of) life and of a hundred powers; verily in life and power do they find support. When a hundred make a thousand, then is one time to stop. Yonder world is measured by a thousand; verily they conquer yonder world. If one of them perish or they be oppressed, then is one time to stop, for that is a suitable opportunity. [[7-2-2]] Kusurubinda Auddalaki desired, 'May I be rich in cattle.' He grasped this (rite) of seven nights, and sacrificed with it. Then indeed did be win all the domestic animals. He, who knowing thus sacrifices with (the rite) of seven nights, wins all domestic animals. (The rite) is of seven nights; the domesticated animals are seven, the wild seven, the metres seven, for winning both. There is an Agnistoma with the Trivrt (Stoma); verily he wins brilliance [1]. There is a Pañcadaça (Stoma); verily he wins power. There is a Saptadaça (Stoma), for the winning of food; verily also by it he is propagated. There is an Ekavinça (Stoma), for support; verily he places radiance in himself. There is a Trinava (Stoma), for conquest. There is an Agnistoma with the Pañcadaça (Stoma) to obtain Prajapati; it has (the characteristics of) the Mahavrata, to win food. There is a Viçvajit Atiratra with all the Prsthas, to conquer all. If they were in the preceding days to perform the Prsthas in the obvious way, and similarly in the Viçvajit [2], the last day would be as when one sits down to a cow which has already been milked; it would not be good enough for even a single night (rite). In the preceding days they perform the Brhat and the Rathantara. The Rathantara is this (earth), the Brhat yonder (sky); verily they depart not from them; verily also in them do they find support. In that they perform the Prsthas in the Viçvajit in the obvious manner, it is as when one milks a cow which is ready to give. [[7-2-3]] Brhaspati desired, 'May I be resplendent.' He saw this rite of eight nights, he grasped it, and sacrificed with it. Then indeed did he become resplendent. He, who knowing thus sacrifices with (the rite) of eight nights, becomes resplendent. (The rite) is of eight nights; the quarters are four, the intermediate quarters four; verily from the quarters he wins splendour [1]. There is an Agnistoma with the Trivrt (Stoma); verily he wins brilliance. There is a Pañcadaça (Stoma); verily he wins power. There is a Saptadaça (Stoma), for the winning of food; verily also by it he is propagated. There is an Ekavinça (Stoma), for support verily he places radiance in himself. There is a Trinava (Stoma), for conquest. There is a Trayastrinça (Stoma), for support. There is an Agnistoma with the Pañcadaça (Stoma), to obtain Prajapati; it has (the characteristics of) the Mahavrata, to win food. There is a Viçvajit Atiratra with all the Prsthas, to conquer all. [[7-2-4]] Prajapati created offspring. They being created were ahungered. He saw this (rite) of nine nights, he grasped it, and sacrificed with it. Then indeed was he able to help offspring, When offspring are ahungered, one should sacrifice with (the rite) of nine nights, for these worlds are not fitted for Keith: Taittiriya-Samhita, Translation - Page 310 of 341
them, and thus they are ahungered; verily he makes these worlds fitted for them, and as they become fitted he becomes fit for offspring along with them; these worlds become fit for him [1], and strength he places in offspring. By means of three nights he makes fit this world, by means of three nights the atmosphere, by means of three nights yonder world. As a man casts thread on thread, so he casts world on world, for firmness, and to avoid looseness. The Stomas are known as Jyotis, Go, and Ayus. The Jyotis is this (earth), the Go the atmosphere, the Ayus yonder (sky); verily they find support in these worlds, and he becomes famous among people [2]. (The rite) is of nine nights; verily in order he places brilliance on him. If a man be a long time ill, he should sacrifice with (the rite) of nine nights; for his breaths are loosened, and thus is he ill long; verily he supports his breaths in him, and even if his life be gone, yet he lives. [[7-2-5]] Prajapati desired, 'May I be propagated.' He saw this Daçahotr, and offered it. By this he created (the rite) of ten nights, and by this (rite) often nights he was propagated. If one is about to consecrate oneself for (the rite) of ten nights one should offer the Daçahotr; verily he creates by the Daçahotr (the rite) of ten nights, and by (the rite) of ten nights he is propagated. The sacrifice of ten nights is connected with the Viraj. He, who knowing thus sacrifices with (the rite) of ten nights, attains the Viraj. The sacrifice of ten nights is connected with Prajapati [1]. He, who knowing thus sacrifices with (the rite) of ten nights, is propagated. Indra was on a level with the gods, he was not separated from them. He ran up to Prajapati; he gave him this (rite) of ten nights. He grasped it, and sacrificed with it. Then indeed he became separated from the other gods. He, who knowing thus sacrifices with (the rite) of ten nights, attains separation from the evil enemy. The sacrifice of ten nights has three eminences [2]; the Pañcadaça (Stoma) is one eminence; the Ekavinça one eminence, the Trayastrinça one eminence. He, who knowing thus sacrifices with (the rite) of ten nights, becomes thrice eminent among his peers. The sacrificer is the Pañcadaça; the sacrificer the Ekavimça, the sacrificer the Trayastrinça, and the others are the citadels. If a man have witchcraft practised against him, he should sacrifice with (the rite) of ten nights; verily he surrounds himself with the divine citadels; no harm whatever can befall him, the practiser of witchcraft overcomes him not. The gods and the Asuras were in conflict. The gods [3] saw in (the rite) of ten nights the divine citadels. They surrounded themselves with them; no harm whatever befell them; then the gods prospered, the Asuras were defeated. He who has enemies should sacrifice with (the rite) of ten nights; verily he surrounds himself with the divine citadels; no harm whatever befalls him; he prospers and his enemy is defeated. Stoma serves Stoma; verily he makes his enemy his servant. In that they perform the lesser Stoma after per forming the greater there is uniformity [4]; to break the uniformity the Agnistoma Samans are before and after (the greater Stoma). There is an Agnistoma, with the Trivrt (Stoma), in praise of Agni, with verses addressed to Agni; verily he wins brilliance. There is an Ukthya, with the Pañcadaça (Stoma), and verses addressed to Indra; verily he wins power. There is an Agnistoma, with the Trivrt (Stoma), and verses addressed to the All-gods; verily he wins prosperity. There is an Agni stoma, with the Saptadaça (Stoma), and verses addressed to Prajapati, in which the Soma offering is bitter, to win food; verily also by it he is propagated [5]. There is an Ukthya with the Ekavinça (Stoma), and verses addressed to the sun, for support; verily he places radiance in himself. There is an Agnistoma, with the Saptadaça (Stoma), and verses addressed to Prajapati, (called) the added oblation; verily he is invited by all. There are two Agnistomas, with the Trinava (Stoma) on either side (of the Ukthya), with verses addressed to Indra, for conquest. There is an Ukthya, with the Trayastrinça (Stoma) with verses addressed to the All-gods, for rest. There is an Atiratra Viçvajit with all the Prsthas, for supremacy. [[7-2-6]] The seasons, desirous of offspring, could not procure offspring. They desired, 'May we create offspring, may we win offspring, may we procure offspring, may we possess offspring.' They saw this (rite) of eleven nights; they grasped it, and sacrificed with it. Then indeed did they create offspring, win offspring, procure offspring, and possess offspring. They became the seasons, and that is why the seasonal periods are seasonal periods. They are the children of the seasons, and Keith: Taittiriya-Samhita, Translation - Page 311 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
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Udumbara is strength, food is stren
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hooves that of sheep, that it is a
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having put down the second [2] he s
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g May speech be mine in the mouth,
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For the sun the crane; the deer, th
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He draws cups of water; the cups ar
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were to step on it, he would hand h
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Again the Viraj has ten elements, t
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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 and 292: he chooses the Udgatrs; the Agrayan
Page 293 and 294: Aditi, desirous of offspring, cooke
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: To him going out hail! To him who h
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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