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

To him that will rise hail!
To the rising hail!
To the risen hail!
To heaven hail!
To the world hail!
To all hail!
PRAPATHAKA III
The Sattras
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They go swiftly in that it is the tenth day. In that it is the tenth day they loosen their sins. He who
among men going swiftly falls in with a trackless way, he who strikes a post, and he who stumbles,
are left out. So he, who on this tenth day, the Avivakya, comes to grief, is left out. If one points out
(an error) to one who comes to grief, he seizes hold of him and comes out successfully, and then the
one who pointed out (his error) is left out [1]. Therefore on the tenth day, the Avivakya, one should
not point out (errors) to one who comes to grief. Or rather they say, 'By that which was successful
in the sacrifice the gods went to the world of heaven, and overcame the Asuras by what was
unsuccessful.' What is successful in the sacrifice belongs to the sacrificer, what is unsuccessful to
his enemy. Now he, who comes to grief on the tenth day, the Avivakya, produces overmuch. Those
who are outside as spectators [2] should point out (his error). If there be none there, then (the error)
should be pointed out from within the Sadas. If there be none there, then it should be pointed out by
the Grhapati. At any rate it should be pointed out. They sing the verses of the serpent queen on that
day. The queen of what creeps is this (earth). Whatever on this (earth) they praise, whatever they
have praised, through that is this (earth) the serpent queen. Now whatever they have praised with
speech and what they will praise thereafter, (it is done thinking), 'Having won both and obtained
them, let us stop.' They sing these (verses) with the mind. Neither a horse chariot nor a mule chariot
can in one moment encompass this (earth), but mind can in one moment encompass it, mind can
overcome it. Then they repeat the Brahman. The Rc verses are limited, the Samans are limited, and
the Yajuses are limited, but of the Brahman there is no end, and that he should declare to the one
who responds. That is the response.
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The theologians say, 'By the first day of the twelve-day rite what is it that the sacrificer takes from
the priests?' 'Brilliance and power' is (the answer). 'What by the second?' 'The breaths and food.'
'What by the third?' 'These three worlds.' 'What by the fourth?' 'Four-footed cattle.' 'What by the
fifth?' 'The Pankti with its elements.' 'What by the sixth?' 'The six seasons.' 'What by the seventh?'
'The Çakvari with its seven feet.' 'What by the eighth?' 'The Gayatri with its eight syllables.' 'What
by the ninth?' 'The Trivrt Stoma.' 'What by the tenth?' 'The Viraj with its ten syllables.' 'What by the
eleventh?' 'The Tristubh with its eleven syllables.' 'What by the twelfth?' 'The Jagati with its twelve
syllables.' So much is there as that. So much as that he takes from them.
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(The rite) of thirteen nights is a complete (rite of) twelve days, for the opening and concluding days
are the same. There are three Atiratras, three are these worlds, for the obtaining of these worlds. The
first Atiratra is the expiration, the second cross-breathing, the third inspiration; verily they find
support in expiration, inspiration, out-breathing, and food, and reach their full life, who knowing
thus perform (the rite) of thirteen nights. They say, '(The rite) of twelve days is the sequence of
speech. They would cleave it if they put an Atiratra in the middle, and the speech of the householder
would be liable to fail.' They perform the Mahavrata after the Chandomas; verily they maintain the
sequence of speech, and the speech of the householder is not likely to fail. The Chandomas are
Keith: Taittiriya-Samhita, Translation - Page 317 of 341