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[[7-5-4]] The Rcs are the same. The Rcs are the world of men; verily they leave not the world of man. There are different Samans; the Saman is the world of the gods; verily they descend from the world of the gods to one world after another of men. They first use the Jagati, and the metres descend from the Jagati, the cups from the Agrayana, the Prsthas from the Brhat, the Stomas from the Trayastrinça. Therefore the younger descends before an elder. The Viçvakarman cup is drawn; verily by it the sacrificers win all rites. The cup for Aditi [1] is drawn. Aditi is this (earth); verily they rest on this (earth). The one and the other are drawn, for pairing, for propagation. Of old Prajapati created offspring by means of the ten-night (rite); in that the ten-night rite is performed, the sacrificers create offspring. Udanka Çaulbayana has declared the ten-night rite to be the prosperity of the Sattra, and the ten-night rite serves for the prosperity of the Sattra. Verily also whatever is done wrongly in the earlier days, this serves to atone for it. [[7-5-5]] If two libations are offered simultaneously, then one should perform the early litany in the advanced part of the night. He who does it first wins the speech, the gods, and the metres (of the others). The strophe should contain the word 'strong (vrsan)'; verily he takes Indra away from their morning pressing. Or rather they say, 'The strophe at the beginning of each pressing should be of this kind'; verily he takes Indra away from each of their pressings. For entry, for rest, for the overcoming, of the Gayatri, of the Tristubh, of the Jagati, of the Anustubh, of the Pankti, hail! Entry and rest are the metres; verily by the metres [1], he takes away their metres. One should recite the Sajaniya hymn; one should recite the Vihavya hymn; one should recite the Kayaçubhiya hymn of Agastya. This indeed is so much as that, verily he takes away so much as is theirs. If at the early pressing the bowl is broken, they should sing verses addressed to Visnu and containing the epithet Çipivista. Whatever in the sacrifice is redundant, is redundant with regard to Visnu Çipivista; verily Visnu Çipivista places the redundant in the redundant. Verily having obtained the redundant by the redundant, they win it. If it is broken at the midday pressing, they should make the Saman have the Vasatkara as its finale. The support of the sacrifice is the Vasatkara; verily they make the Saman obtain support. If it breaks at the third pressing, the same thing (should be done). [[7-5-6]] Having made up the month with the six-day periods they leave out a day, for they behold the months by the six-day periods. Having made up the months with the half-months, they leave out a day, for they behold the months by the half-months. Having made up the months by the new moon night, they leave out a day, for they behold the months by the new moon night. Having made up the months by the full moon night, they leave out a day, for they behold the month by the full moon night. He who pours (liquid) into a full (vessel) wastes the liquid; he who pours out from a full (vessel) [1] places breath in it. In that, having made up the months with the full moon night, they leave out a day, they place breath in the year, and the performers of the Sattra breathe along it. If they did not leave out a day, then the year would fall asunder, as falls asunder a skin bag tied tight, and they would be ruined. In that, having made up the months with the full moon night, they leave out a day, they place out-breathing in the year, and the performers of the Sattra breathe out along it [2], and are not ruined. At the full moon (the Soma) of the gods is pressed. In that, having made up the months with the full moon night, they leave out a day, with the sacrifice to the gods they go to another sacrifice. They cleave asunder the sacrifice, in that (after performing it) as a series of sixday rites they leave out a day. They offer an animal for Prajapati. Prajapati is all the gods; verily with the gods do they offer the sacrifice. They leave the pressing [3], who leave out the day. The Samnayya is the fourth pressing. Because there is the Samnayya, they do not leave the pressing. They partake of it after uttering the invocation, for they have this then as their Soma drink. The deities who share in the pressings of those who leave out the day go to their places; they offer the sacrificial cakes in each of the pressings; verily they win the deities who share in the pressing from Keith: Taittiriya-Samhita, Translation - Page 334 of 341
their several places. (They offer the cakes) on eight potsherds at the early pressing, on eleven potsherds at the midday pressing, and on twelve potsherds at the third pressing; verily they obtain and win the metres. They offer an oblation to the All-gods at the third pressing. The third pressing belongs to the All-gods; verily they leave not the third pressing. [[7-5-7]] The theologians consider, 'Should (a day) be left out, or should it not be left out?' They say, 'It should be left out.' They say, 'It should be left out at the new moon and at the full moon, for these two guide the sacrifice.' 'These two must not be left out,' they say, 'for these two determine the dependent sacrifice.' '(The day) should be left out on the first Vyastaka,' they say, 'for this is what rends the month.' They should not leave out a day which is appointed [1]. If they should leave out one which is appointed, they should leave it out on the seventh day after making up the months with six-day periods, whatever be the recur rent position which it occupies in the course of the six-day period. They should then offer to Agni, with the Vasus, a cake on eight potsherds, to Indra curds, to Indra with the Maruts a cake on eleven potsherds, to the All-gods a cake on twelve potsherds. The early pressing belongs to Agni with the Vasus; in that they offer to Agni with the Vasus a cake on eight potsherds, they make the god share in it [2], and they approach the pressing with eight. In that the curds belong to Indra, they do not shut out Indra from a share. The midday pressing belongs to Indra with the Maruts. In that they offer to Indra with the Maruts a cake on eleven potsherds, they make the god share in it, and they approach the pressing with eleven [3]. The third pressing belongs to the All-gods with the Rbhus. In that they offer to the All-gods a cake on twelve pot sherds, they make the gods share in it, and they approach the pressing with twelve. They offer a beast to Prajapati-Prajapati is the sacrifice that the sacrifice may not be abandoned. For six months (as they go) hence the Brahman's Saman should be the 'victorious'. The 'victorious' is the holy power (Brahman); verily they go winning the world of heaven by the holy power (Brahman); for the world of heaven is as it were opposite from hence. When they come thence the Brahman's Saman for six months should be 'O Indra, bear us strength, as a father to his sons. Guide us, O thou that art much invoked, on our path. Living, may we attain the light.' The light is this world, the light is offspring; verily they come, gazing on this world by repeating the verse. [[7-5-8]] When the gods had come to the end, their power and strength departed. They won them again by the Kroça (Saman), and that is why the Kroça has the name. In that they sing the Kroça at the end of the pit, they win power and strength at the end of the sacrifice. They sing the Sattra syarddhi (Saman) at the end of the Ahavaniya; verily, making Agni a witness, they advance to prosperity. They sing the Prajapater Hrdaya within the shed; verily they win his favour. They sing the Çloka (Saman) in front of the Sadas [1], the Anuçloka (Saman) behind; verily fame is their portion at the end of the sacrifice. The Adhvaryu sings nine (verses). Nine are the breaths in man; verily he places breaths in the sacrificers. All of them are addressed to Indra; verily he places power (indriya) in the breaths. He sings without the Pratihara. Therefore a man can contract all the other members (of the body) except the head, but the bead not. The Rathantara (Saman) has the Pañcadaça (Stoma); verily they win power. The Brhat has the Saptadaça [2], for the winning of food; verily also they are propagated by it. The Bhadra (Saman) has the Ekavinça (Stoma) with Dvipada verses, for support. The wives (of the sacrificers) sing, for offspring, for propagation. Prajapati created offspring; he desired, 'May I gain the kingship over them.' He obtained the kingship over them by the Rajana (Saman), and that is why the Rajana has the name. In that there is the Rajana, the sacrificers obtain the kingship over offspring. It has the Pañcavinça (Stoma), to win Prajapati [3]. They sing five (verses) standing; verily they win the world of the gods; five sitting; verily they win the world of men. These come to ten; the Viraj is of ten syllables, the Viraj is food; verily they win food by the Viraj. In five places they sing sitting down; there are five quarters; verily they rest on the quarters. They come up each before one verse has been sung; verily they bear food from the quarters. The Udgatr sings these (verses); verily having borne food from the quarters [4] they place glory in themselves. Therefore one breath protects all the limbs. Therefore, just as a bird about to fly Keith: Taittiriya-Samhita, Translation - Page 335 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
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Thence was born the kingly power, m
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O All-gods, sit ye with the sacrifi
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Tortoises with the hooves; with the
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[[6-1-1]] [[KANDA 6]] THE EXPLANATI
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Whatever is imbued in those two, he
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course of the sacrifice. Now if he
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Garhapatya fire is piled up; for yo
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not yet arrived. One ox is unyoked,
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the gods in the form of Visnu, and
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[[6-2-8]] The high altar said, 'Thr
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him he thus casts out. He unites th
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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 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: who knowing thus perform the year (
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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