Prapathaka 4
प्रपाठकः 4
Prapathaka 4 of Kanda 3, Taittiriya Samhita.
Shlokas (11)
+ Add ShlokaTaittiriya Samhita 3.4.1
Krishna Yajurveda · Chapter Kanda 3, Prapathaka 4 · Verse 3.4.1
अग्ने॑ तेजस्विन्वा॒युर्वस॑वस्त्वै॒तद्वा अ॒पां ना॑म॒धेयं॑ वा॒युर॑सि प्रा॒णो नाम॑ दे॒वा वै यद्य॒ज्ञेन॒ न प्र॒जाप॑तिर्देवासु॒राना॑यु॒र्दा ए॒तं युवा॑न॒ꣳ सूऱ्यो॑ दे॒व इ॒दं वा॒मेका॑दश ॥ ’शत्॥ अग्ने॑ तेजस्विन्वा॒युर॑सि॒ छंद॑सां वी॒र्यं॑ मा॒तरं॑ च॒ षट्त्रिꣳ अग्ने॑ तेजस्विन्चिकि॒तुषे॑ दधातु ॥ तृतीयकाण्डे चतुर्थः प्रश्नः ४ वि वा ए॒तस्य॑ य॒ज्ञ ऋ॑ध्यते॒ यस्य॑ ह॒विर॑ति॒रिच्य॑ते॒ सूऱ्यो॑ दे॒वो दि॑वि॒षद्भ्य॒ इत्या॑ह॒ बृह॒स्पति॑ना ’सि॒ वा ए॒तत्प॒शुꣳ स॑चन्ते॒ यदे॑कदेव॒त्य॑ चै॒वास्य॑ प्र॒जाप॑तिना च य॒ज्ञस्य॒ व्यृ॑द्ध॒मपि॑ वपति॒ रक्षाꣳ आल॑ब्धो॒ भूया॒न्भव॑ति॒ यस्या᳚स्ते॒ हरि॑तो॒ गर्भ॒ इत्या॑ह देव॒त्रैवैनां᳚ गमयति॒ रक्ष॑सा॒मप॑हत्या॒ आ व॑र्तन वर्त॒येत्या॑ह॒ ब्रह्म॑णै॒वैन॒मा व॑र्तयति॒ वि ते॑ भिनद्मि तक॒रीमित्या॑ह यथा य॒जुरे॒वैतदु॑रुद्र॒प्सो वि॒श्वरू॑प॒ इन्दु॒रित्या॑ह प्र॒जा वै प॒शव॒ इन्दुः॑ प्र॒जयै॒वैनं॑ प॒शुभिः॒ सम॑र्धयति॒ दिवं॒ वै य॒ज्ञस्य॒ व्यृ॑द्धं गच्छति पृथि॒वीमति॑रिक्तं ॒ तद्यन्न श॒मये॒दार्ति॒मार्च्छे ॒द्यज॑मानो म॒ही द्यौः पृ॑थि॒वी च॑ न॒ इत्या॑ ऽह॒ द्यावा॑पृथि॒वीभ्या॑मे॒व य॒ज्ञस्य॒ व्यृ॑द्धं॒ चाति॑रिक्तं च शमयति॒ नार्ति॒मार्च्छ॑ति॒ यज॑मानो॒ भस्म॑ना॒भि समू॑हति स्व॒गाकृ ॑त्या॒ अथो॑ अ॒नयो॒र्वा ए॒ष गर्भो॒ऽनयो॑रे॒वैनं॑ दधाति॒ यद॑व॒द्येदति॒ तद्रे॑चये॒द्यन्नाव॒द्येत् प॒शोराल॑ब्धस्य॒ नाव॑ द्येत्पु॒रस्ता॒न्नाभ्या॑ अ॒न्यद॑व॒द्येदु॒परि॑ष्टाद॒न्यत्पु॒रस्ता॒द्वै नाभ्यै᳚ प्रा॒ण उ॒परि॑ष्टादपा॒नो यावा॑ने॒व प॒शुस्तस्याव॑ यद्वै य॒ज्ञस्या॑ति॒रिच्य॑ते॒ दधा॒त्यति॑रिक्तस्य॒ द्यति॒ यः प॒शोर्भू॒मा या पुष्टि॒स्तद्विष्णुः॑ शान्त्या॑ अ॒ष्टाप्रू॒ड्ढिर॑ण्यं॒ अन्तरको॒श उ॒ष्णीषे॒णावि॑ष्टितं भवत्ये॒वमि॑व॒ दक्षि॑णा॒ष्टाप॑दी॒ विष्ण॑वे शिपिवि॒ष्टाय॑ जुहोति॒ शिपिवि॒ष्टोऽति॑रिक्त ए॒वाति॑रिक्तं हि प॒शुरुल्ब॑मिव॒ ह्ये॑षात्मा न॑व॒मः प॒शोराप्त्या॑ चर्मे॑व मा॒ꣳसमि॒वास्थी॑व॒ यावा॑ने॒व प॒शुस्तमा॒प्त्वाव॑ रुंधे॒ यस्यै॒षा य॒ज्ञे प्राय॑श्चित्तिः क्रि॒यत॑ इ॒ष्ट्वा वसी॑यान्भवति
The sacrifice of him whose offering is too large is unsuccessful; 'Surya, the god, for those that sit in the sky', he says; verily with the aid of Brhaspati and Prajapati he makes good the deficiency in the sacrifice. Now the Raksases infest the victim if it being offered to one deity is greater (than normal); 'Thou who hast a tawny embryo', he says; verily he sends it to the gods, to smite away the Raksases. 'Bring near, O bringer', he says [1]; verily with the holy power he brings it. 'I split apart thy urinator', he says; that is according to the text. 'The drop, far extending, of all forms', he says; the drop is offspring and cattle; verily with offspring and cattle he unites him. To the sky the deficiency of the sacrifice goes, to the earth the redundancy; if he were not to appease it, the sacrificer would be ruined; 'May the two great ones, sky and earth, for us' [2], he says; verily by means of sky and earth he appeases both the deficiency and the redundancy of the sacrifice; the sacrificer is not ruined. He covers (the offering) with ashes for the call of 'Godspeed'; now this is the embryo of these two; verily in these two he deposits it. If he were to cut off, he would make it redundant; if he were not to cut off, he would fail to cut off from the victim which has been offered; one portion he should cut off from in front of the navel, another behind it; the expiration is in front of the navel [3], the inspiration behind; PRAPATHAKA IV verily he cuts off from the whole extent of the victim. He offers to Visnu Çipivista; Visnu Çipivista is the redundancy of the sacrifice, the greatness of the victim, the prosperity thereof; verily in the redundant he deposits the redundant, to appease the redundant. The sacrificial fee is gold of eight measures, for the (victim) has eight feet; the self is the ninth; (verily it serves) to win the victim. It is enveloped in a turban in an inner box, for so as it were is the victim, the omentum, the skin, the flesh, the bone; verily he obtains and wins the whole extent of the victim. He, for whom in the sacrifice this expiration is offered, by his sacrificing becomes richer.
Taittiriya Samhita 3.4.2
Krishna Yajurveda · Chapter Kanda 3, Prapathaka 4 · Verse 3.4.2
आ वा॑यो भूष शुचिपा॒ उप॑ नः स॒हस्रं॑ ते नि॒युतो॑ विश्ववार । उपो॑ ते॒ अन्धो॒ मद्य॑मयामि॒ यस्य॑ देव दधि॒षे पू᳚र्व॒पेय᳚म्॥ आकू ᳚त्यै त्वा॒ कामा॑य त्वा स॒मृधे᳚ त्वा किक्कि॒टा ते॒ मनः॑ प्र॒जाप॑तये॒ स्वाहा॑ किक्कि॒टा ते᳚ प्रा॒णं वा॒यवे॒ स्वाहा॑ किक्कि॒टा ते॒ चक्षुः॒ सूर्या॑य॒ स्वाहा॑ किक्कि॒टा ते॒ श्रोत्रं॒ द्यावा॑पृथि॒वीभ्या॒ग्॒ स्वाहा॑ किक्कि॒टा ते॒ वाच॒ꣳ सर॑स्वत्यै॒ स्वाहा॒ त्वं तु॒रीया॑ व॒शिनी॑ व॒शासि॑ स॒कृद्यत्त्वा॒ मन॑सा॒ गर्भ॒ आश॑यत्। व॒शा त्वं व॒शिनी॑ गच्छ दे॒वान्थ्स॒त्याः सं॑तु॒ यज॑मानस्य॒ कामाः᳚ ॥ अ॒जासि॑ रयि॒ष्ठा पृ॑थि॒व्याꣳ सी॑दो॒र्ध्वान्तरि॑क्ष॒मुप॑ तिष्ठस्व दि॒वि ते॑ बृ॒हद्भाः । तन्तुं॑ त॒न्वन्रज॑सो भा॒नुमन्वि॑हि॒ ज्योति॑ष्मतः प॒थो र॑क्ष धि॒या कृ ॒तान्। अ॒नु॒ल्ब॒णं व॑यत॒ जोगु॑वा॒मपो॒ मनु॑र्भव ज॒नया॒ दैव्यं॒ जन᳚म्॥ मन॑सो ह॒विर॑सि प्र॒जाप॑ते॒र्वर्णो॒ गात्रा॑णां ते गात्र॒भाजो॑ भूयास्म
kikkita, (it serves) to support domestic animals. He offers while the circumambulation by fire is taking place; verily alive he sends it to the world of heaven. 'Thou, the fourth, art the barren, the eager one', he says; verily he sends it to the gods. 'Be the desires of the sacrificer fulfilled', he says; this is the desire [5] of the sacrificer that (the sacrifice) should proceed to its conclusion without injury. 'Thou art the goat, resting in wealth', he says; verily in these worlds he makes it find support. 'In the sky be thy great radiance', he says; verily in the world of heaven he bestows light upon him. 'Stretching the thread of the atmosphere do thou pursue the light', he says; verily he makes these worlds full of light for him. 'Weave ye without a flaw the work of the singers, [6], he says; whatever flaw is committed in the sacrifice, this serves to atone for it. 'Become Manu; produce thou the host divine', he says; offspring are connected with Manu; verily he makes them fit for food. 'Thou art the offering of mind', he says, to make 'Godspeed'. 'May we share thy limbs', he says; verily he invokes this blessing. Of this (victim) there is one time unpropitious for sacrifice to the gods, when a cloud appears when it has been offered [7]; if a cloud should appear when it has been offered, he should either cast it into the waters or eat it whole; if he were to cast it into the waters, he would con fuse the sacrifice; he should eat it whole; verily he bestows power upon himself. By three people is this to be performed, him who performs a year−long Sattra, him who offers with a thousand (gifts), and him who is a domestic sacrificer; with it let them sacrifice, for them is it fit. The Jaya, Abhyatana, and Rastrabhrt Offerings
Taittiriya Samhita 3.4.3
Krishna Yajurveda · Chapter Kanda 3, Prapathaka 4 · Verse 3.4.3
इ॒मे वै स॒हास्तां॒ ते वा॒युर्व्य॑वा॒त्ते गर्भ॑मदधातां॒ तꣳ सोमः॒ प्राज॑नयद॒ग्निर॑ग्रसत॒ स ए॒तं प्र॒जाप॑तिराग्ने॒यम॒ष्टाक॑पालमपश्य॒त्तं निर॑वप॒त्तेनै॒वैना॑म॒ग्नेरधि॒ निर॑क्रीणा॒त्तस्मा॒दप्य॑न्यदेव॒त्या॑मा॒लभ॑मान आग्ने॒यम॒ष्टाक॑पालं पु॒रस्ता॒न्निर्व॑पेद॒ग्नेरे॒वैना॒मधि॑ नि॒ष्क्रीयाल॑भते॒ यद् वा॒युर्व्यवा॒त्तस्मा᳚द्वाय॒व्या॑ प्राज॑नयद॒ग्निरग्र॑सत॒ यत्प्र॒जाप॑तिर॒ग्नेरधि॑ यदि॒मे गर्भ॒मद॑धातां॒ तस्मा᳚द् द्यावापृथि॒व्या॑ यथ्सोमः॒ नि॒रक्री॑णा॒त् तस्मा᳚त् प्राजाप॒त्या सा वा ए॒षा स॑र्वदेव॒त्या॑ यद॒जा व॒शा तस्मा॑दग्नीषो॒मीया॒ यद॒नयो᳚र्विय॒त्योर्वागव॑द॒त्तस्मा᳚थ्सारस्व॒ती वा॑य॒व्या॑मा ल॑भेत॒ भूति॑कामो वा॒युर्वै क्षेपि॑ष्ठा दे॒वता॑ वा॒युमे॒व स्वेन॑ taittirIyasamhitA.pdf भाग॒धेये॒नोप॑ धावति॒ स ए॒वैनं॒ भूतिं॑ गमयति द्यावापृथि॒व्या॑मा ल॑भेत कृ ॒षमा॑णः प्रति॒ष्ठाका॑मो दि॒व ए॒वास्मै॑ प॒र्जन्यो॑ वर्षति॒ व्य॑स्यामोष॑धयो रोहन्ति स॒मर्धु॑कमस्य स॒स्यं भ॑वत्यग्नीषो॒मीया॒मा ल॑भेत॒ यः का॒मये॒तान्न॑वानन्ना॒दः स्या॒मित्य॒ग्निनै॒वान्न॒मव॑ रुंधे॒ सोमे॑ना॒न्नाद्य॒मन्न॑वाने॒वान्ना॒दो भ॑वति सारस्व॒तीमा ल॑भेत॒ य ई᳚श्व॒रो वा॒चो वदि॑तोः॒ सन्वाचं॒ न वदे॒द्वाग्वै सर॑स्वती॒ सर॑स्वतीमे॒व स्वेन॑ भाग॒धेये॒नोप॑ धावति॒ सैवास्मि॒न्वाचं॑ दधाति प्राजाप॒त्यामा ल॑भेत॒ यः का॒मये॒तान॑भिजितम॒भि ज॑येय॒मिति॑ प्र॒जाप॑तिः॒ सर्वा॑ दे॒वता॑ दे॒वता॑भिरे॒वान॑भिजितम॒भि ज॑यति वाय॒व्य॑यो॒पाक॑रोति वा॒योरे॒वैना॑मव॒रुध्या ल॑भत॒ आकू ᳚त्यै त्वा॒ कामा॑य॒ त्वे त्या॑ह यथाय॒जुरे॒वैतत् कि॑क्किटा॒कारं॑ जुहोति किक्किटाका॒रेण॒ वै ग्रा॒म्याः प॒शवो॑ रमन्ते॒ प्रार॒ण्याः प॑तन्ति॒ यत्कि॑क्किटा॒कारं॑ जु॒होति॑ ग्रा॒म्याणां᳚ पशू॒नां धृत्यै॒ पर्य॑ग्नौ क्रि॒यमा॑णे जुहोति॒ ’ सुव॒र्गं लो॒कं ग॑मयति॒ त्वं तु॒रीया॑ व॒शिनी॑ व॒शासीत्या॑ह देव॒त्रैवैनां᳚ गमयति जीव॑न्तीमे॒वैनाꣳ स॒त्याः स॑न्तु॒ यज॑मानस्य॒ कामा॒ इत्या॑है॒ष वै कामो॒ यज॑मानस्य॒ यदना᳚र्त उ॒दृचं॒ गच्छ॑ति॒ तस्मा॑दे॒वमा॑हा॒जासि॑ रयि॒ष्ठेत्या॑है॒ष्वे॑वैनां᳚ लो॒केषु॒ प्रति॑ष्ठापयति दि॒वि ते॑ बृ॒हद्भा इत्या॑ह सुव॒र्ग ए॒वास्मै॑ लो॒के ज्योति॑र्दधाति॒ तन्तुं॑ त॒न्वन्रज॑सो भा॒नुमन्वि॒हीत्या॑हे॒माने॒वास्मै॑ लो॒काञ्ज्योति॑ष्मतः करोत्यनुल्ब॒णं व॑यत॒ जोगु॑वा॒मप॒ इत्या॑ ऽह यदे॒व य॒ज्ञ उ॒ल्बणं॑ क्रि॒यते॒ तस्यै॒वैषा शान्ति॒र्मनु॑र्भव ज॒नया॒ दैव्यं॒ जन॒मित्या॑ह मान॒व्यो॑ वै प्र॒जास्ता ए॒वाद्याः᳚ कुरुते॒ मन॑सो ह॒विर॒सीत्या॑ह स्व॒गाकृ ॑त्यै॒ गात्रा॑णां ते गात्र॒भाजो॑ भूया॒स्मेत्या॑हा॒शिष॑मे॒वैतामा शा᳚स्ते॒ तस्यै॒ वा ए॒तस्या॒ एक॑मे॒वादे॑वयजनं॒ यदाल॑ब्धायाम॒भ्रो भव॑ति॒ यदाल॑ब्धायाम॒भ्रः स्याद॒प्सु वा᳚ प्रवे॒शये॒थ्सर्वां᳚ वा॒ प्राश्नी॑या॒द्यद॒प्सु प्र॑वे॒शये᳚द्यज्ञवेश॒सं कु ॑र्या॒थ्सर्वा॑मे॒व प्राश्नी॑यादिन्द्रि॒यमे॒वात्मन्ध॑त्ते॒ सा वा ए॒षा त्र॑या॒णामे॒वाव॑रुद्धा संवथ्सर॒सदः॑ सहस्रया॒जिनो॑ गृहमे॒धिन॒स्त ए॒वैतया॑ यजेर॒न्तेषा॑मे॒वैषाप्ता
These two were together, Vayu blew them apart; they conceived a child, Soma generated it, Agni swallowed it. Prajapati saw this (offering) to Agni on eight potsherds, he offered it, and thereby he redeemed this (victim) from Agni. Therefore though sacrificing it to another god, still one should first offer on eight potsherds to Agni; verily redeeming it from Agni he offers it. Because [1] Vayu blew (them apart), therefore is it connected with Vayu; because these two conceived, therefore is it connected with sky and earth; because Soma generated, and Agni swallowed, there fore is it connected with Agni and Soma; because when the two parted speech was uttered, therefore is it connected with Sarasvati; because Prajapati redeemed it from Agni, therefore is it connected with Prajapati; the barren goat is connected with all the gods. To Vayu should he offer it who desires wealth. the swiftest deity is Vayu; verily he has recourse to Vayu with his own share [2], and he causes him to attain wealth. To sky and earth should he offer it who in ploughing desires support; verily from the sky Parjanya rains for him, plants spring up in this (earth), his corn prospers. To Agni and Soma should he offer it who desires, 'May I be possessed of food, an eater of food'; by Agni he wins food, by Soma the eating of food; verily he becomes possessed of food, an eater of food. To Sarasvati should he offer it who [3], being able to utter speech, cannot utter speech; Sarasvati is speech; verily he has recourse to Sarasvati with her own share, and she bestows speech upon him. To Prajapati should he offer it who desires, 'May I gain that which has not been gained'; all the deities are Prajapati; verily by the deities he gains what has not been gained. He brings (the victims) up with a verse ad dressed to Vayu; verily winning it from Vayu he offers it. 'For intent thee, for desire thee!' [4] he says; that is according to the text. He offers with the sound kikkita; at the sound kikkita the domestic animals stop, the wild run away. In that he offers with the sound
Taittiriya Samhita 3.4.4
Krishna Yajurveda · Chapter Kanda 3, Prapathaka 4 · Verse 3.4.4
चि॒त्तं च॒ चित्ति॒श्चाकू ॑तं॒ चाकू ॑तिश्च॒ विज्ञा॑तं च वि॒ज्ञानं॑ च॒ मन॑श्च॒ शक्व॑रीश्च॒ दर्श॑श्च पू॒र्णमा॑सश्च बृ॒हच्च॑ रथंत॒रं च॑ प्र॒जाप॑ति॒र्जया॒निन्द्रा॑य॒ वृष्णे॒ प्राय॑च्छदु॒ग्रः पृ॑त॒नाज्ये॑षु॒ तस्मै॒ विशः॒ सम॑नमन्त॒ सर्वाः॒ स उ॒ग्रः स हि हव्यो॑ ब॒भूव॑ देवासु॒राः संय॑त्ता आस॒न्थ्स इन्द्रः॑ प्र॒जाप॑ति॒मुपा॑धाव॒त्तस्मा॑ ए॒ताञ्जया॒न् प्राय॑च्छ॒त् तान॑जुहो॒त्ततो॒ वै दे॒वा असु॑रानजय॒न्॒ यदज॑य॒न्तज्जया॑नां जय॒त्व२ꣳ स्पर्ध॑मानेनै॒ते हो॑त॒व्या॑ जय॑त्ये॒व तां पृत॑नाम्
Rastrabhrts, that is why the Rastrabhrts (supporters of the kingdom) have their name. The gods overpowered the Asuras with the Abhyatanas, conquered them with the Jayas, and won the kingdom with the Rastrabhrts; in that the gods overpowered (abhyátanvata) the Asuras with the Abhyatanas, that is why the Abhyatanas have their name; in that they conquered (ájayan ) them with the Jayas, that is why the Jayas have their name; in that they won the kingdom with the Rastrabhrts, that is why the Rastrabhrts have their name. Then the gods prospered, the Asuras were defeated. He who has foes should offer these (offerings); verily by the Abhyatanas he overpowers his foes, by the Jayas he conquers them, by the Rastrabhrts he wins the kingdom; he prospers himself, his foe is defeated.
Taittiriya Samhita 3.4.5
Krishna Yajurveda · Chapter Kanda 3, Prapathaka 4 · Verse 3.4.5
अ॒ग्निर्भू॒ताना॒मधि॑पतिः॒ स मा॑व॒त्विन्द्रो᳚ ज्ये॒ष्ठानां᳚ य॒मः पृ॑थि॒व्या वा॒युर॒न्तरि॑क्षस्य॒ सूऱ्यो॑ दि॒वश्च॒न्द्रमा॒ नक्ष॑त्राणां॒ बृह॒स्पति॒र्ब्रह्म॑णो मि॒त्रः स॒त्यानां॒ वरु॑णो॒ऽपाꣳ स॑मु॒द्रः स्रो॒त्याना॒मन्न॒ꣳ ’ रु॒द्रः प॑शू॒नां त्वष्टा॑ रू॒पाणां॒ साम्रा᳚ज्याना॒मधि॑पति॒ तन्मा॑वतु॒ सोम॒ ओष॑धीनाꣳ सवि॒ता प्र॑स॒वानाꣳ विष्णुः॒ पर्व॑तानां म॒रुतो॑ ग॒णाना॒मधि॑पतय॒स्ते मा॑वन्तु॒ पित॑रः पितामहाः परेऽवरे॒ तता᳚स्ततामहा इ॒ह मा॑वत । अ॒स्मिन्ब्रह्म॑न्न॒स्मिन्क्ष॒त्रे᳚ऽस्यामा॒शिष्य॒स्यां पु॑रो॒धाया॑म॒स्मिन्कर्म॑न्न॒स्यां दे॒वहू᳚त्याम्
a Agni overlord of creatures, may he help me; Indra of powers, Yama of earth, Vayu of the atmosphere, Surya of the sky, Candramas of Naksatras, Brhaspati of holy power, Mitra of truths, Varuna of waters, the ocean of streams, food of lordships overlord, may it help me; Soma of plants, Savitr of instigations, Rudra of cattle, Tvastr of forms, Visnu of mountains, the Maruts of troops overlords, may they help me. b O ye fathers, ye grandfathers, ye further, ye nearer, ye dadas, ye granddadas, do ye here help me. c In this holy power, this worldly power, this prayer, this Purohitaship, this rite, this invocation of the gods.
Taittiriya Samhita 3.4.6
Krishna Yajurveda · Chapter Kanda 3, Prapathaka 4 · Verse 3.4.6
दे॒वा वैयद्य॒ज्ञेऽकु ॑र्वत॒ तदसु॑रा अकुर्वत॒ ते दे॒वा ए॒तान॑भ्याता॒नान॑पश्य॒न्तान॒भ्यात॑न्वत॒ यद्दे॒वानां॒ कर्मासी॒दार्ध्य॑त॒ तद्यदसु॑राणां॒ न तदा᳚र्ध्यत॒ येन॒ कर्म॒णेर्थ्से॒त्तत्र॑ होत॒व्या॑ ऋ॒ध्नोत्ये॒व तेन॒ कर्म॑णा॒ यद्विश्वे॑ दे॒वाः स॒मभ॑र॒न्तस्मा॑दभ्याता॒ना वै᳚श्वदे॒वा यत्प्र॒जाप॑ति॒र्जया॒न्प्राय॑च्छ॒त्तस्मा॒ज्जयाः᳚ प्राजाप॒त्या यद्रा᳚ष्ट्र॒भृद्भी॑ रा॒ष्ट्रमाद॑दत॒ ’ राष्ट्रभृ॒त्त्वं ते दे॒वा अ॑भ्याता॒नैरसु॑रान॒भ्यात॑न्वत॒ तद्रा᳚ष्ट्र॒भृताꣳ जयै॑रजयन्राष्ट्र॒भृद्भी॑ रा॒ष्ट्रमाद॑दत॒ यद्दे॒वा अ॑भ्याता॒नैरसु॑रान॒भ्यात॑न्वत॒ तद॑भ्याता॒नाना॑मभ्यातान॒त्वं यज्जयै॒रज॑य॒न्तज्जया॑नां जय॒त्वं यद्रा᳚ष्ट्र॒भृद्भी॑ रा॒ष्ट्रमाद॑दत॒ ’ राष्ट्रभृ॒त्त्वं ततो॑ तद्रा᳚ष्ट्र॒भृताꣳ दे॒वा अभ॑व॒न्परासु॑रा॒ यो भ्रातृ॑व्यवा॒न्थ्स्याथ्स ए॒ताञ्जु॑हुयादभ्याता॒नैरे॒व भ्रातृ॑व्यान॒भ्यात॑नुते॒ जयै᳚र्जयति राष्ट्र॒भृद्भी॑ रा॒ष्ट्रमा द॑त्ते॒ भव॑त्या॒त्मना॒ परा᳚स्य॒ भ्रातृ॑व्यो भवति
What the gods did at the sacrifice, the Asuras did. The gods saw these overpowering (Homas), they performed them; the rite of the gods succeeded, that of the Asuras did not succeed. If he is desirous of prospering in a rite, then should he offer them, and in that rite he prospers. In that the All−gods brought together (the materials), the Abhyatanas are connected with the All−gods; in that Prajapati bestowed the victories (Jayas), therefore the Jayas are connected with Prajapati [1]; in that they won the kingdom by the
Taittiriya Samhita 3.4.7
Krishna Yajurveda · Chapter Kanda 3, Prapathaka 4 · Verse 3.4.7
ऋ॒ता॒षाडृ ॒तधा॑मा॒ग्निर्ग॑न्ध॒र्वस्तस्यौष॑धयोऽप्स॒रस॒ ऊर्जो॒ नाम॒ स इ॒दं ब्रह्म॑ क्ष॒त्रं पा॑तु॒ ता इ॒दं ब्रह्म॑ क्ष॒त्रं पा᳚न्तु॒ तस्मै॒ स्वाहा॒ ताभ्यः॒ स्वाहा॑ सꣳहि॒तो वि॒श्वसा॑मा॒ सूऱ्यो॑ गन्ध॒र्वस्तस्य॒ मरी॑चयोऽप्स॒रस॑ आ॒युवः॑ सुषु॒म्नः सूर्य॑रश्मिश्च॒न्द्रमा॑ गन्ध॒र्वस्तस्य॒ नक्ष॑त्राण्यप्स॒रसो॑ बे॒कुर॑यो भु॒ज्युः सु॑प॒र्णो य॒ज्ञो ग॑न्ध॒र्वस्तस्य॒ दक्षि॑णा अप्स॒रसः॑ स्त॒वाः प्र॒जाप॑तिर्वि॒श्वक॑र्मा॒ मनो॑ गन्ध॒र्वस्तस्य॑र्क्सा॒मान्य॑प्स॒रसो॒ वह्न॑य इषि॒रो वि॒श्वव्य॑चा॒ वातो॑ गन्ध॒र्वस्तस्यापो᳚ऽप्स॒रसो॑ मु॒दा ’ सु॒वीर्यꣳ ’ भुव॑नस्य पते॒ यस्य॑ त उ॒परि॑ गृ॒हा इ॒ह च॑ । स नो॑ रा॒स्वाज्या॑निꣳ रा॒यस्पोषꣳ संवथ्स॒रीणाग्॑ स्व॒स्तिम् ॥ प॒र॒मे॒ष्ठ्यधि॑पतिर्मृ॒त्युर्ग॑न्ध॒र्वस्तस्य॒ विश्व॑मप्स॒रसो॒ भुवः॑ सुक्षि॒तिः सुभू॑तिर्भद्र॒कृथ्सुव॑र्वान्प॒र्जन्यो॑ गन्ध॒र्वस्तस्य॑ वि॒द्युतो᳚ऽप्स॒रसो॒ रुचो॑ दू॒रेहे॑तिरमृड॒यो मृ॒त्युर्ग॑न्ध॒र्वस्तस्य॑ प्र॒जा अ॑प्स॒रसो॑ भी॒रुव॒श्चारुः॑ कृपणका॒शी कामो॑ गन्ध॒र्वस्तस्या॒धयो᳚ऽप्स॒रसः॑ शो॒चय॑न्ती॒र्नाम॒ स इ॒दं ब्रह्म॑ क्ष॒त्रं पा॑तु॒ ता इ॒दं ब्रह्म॑ क्ष॒त्रं पा᳚न्तु॒ तस्मै॒ स्वाहा॒ ताभ्यः॒ स्वाहा॒ स नो॑ भुवनस्य पते॒ यस्य॑ त उ॒परि॑ गृ॒हा इ॒ह च॑ । उ॒रु ब्रह्म॑णे॒ऽस्मै क्ष॒त्राय॒ महि॒ शर्म॑ यच्छ taittirIyasamhitA.pdf
disordered; he should take off the right wheel of his chariot and offer in the box; so he puts in order his oblation, and the kingdom comes into order in accord with their coming into order. They should be offered when battle is joined; the Rastrabhrts are the kingdom, and for the kingdom do they strive who go to battle together; he for whom first they offer prospers, and wins this battle. The kindling−wood is from the Madhuka tree [3]; the coals shrinking back make the host of his foe to shrink back. They should be offered for one who is mad; for it is the Gandharva and the Apsarases who madden him who is mad; the Rastrabhrts are the Gandharva and the Apsarases. 'To him hail! To them hail!' (with these words) he offers, and thereby he appeases them. Of Nyagrodha, Udumbara, Açvattha, or Plaksa (wood) is the kindling−wood; these are the homes of the Gandharva and the Apsarases; verily he appeases them in their own abode [4]. They should be offered in inverse order by one who is practising witchcraft; so he fastens on his breaths from in front, and then at pleasure lays him low. He offers in a natural cleft or hollow; that of this (earth) is seized by misfortune; verily on (a place) seized by misfortune he makes misfortune seize upon him. With what is harsh in speech he utters the Vasat call; verily with the harshness of speech he cuts him down; swiftly he is ruined. If he desire of a man, 'Let me take his eating of food' [5], he should fall at length in his hall and (with the words), 'O lord of the world', gather blades of grass; the lord of the world is Prajapati; verily by Prajapati he takes his eating of food. 'Here do I take the eating of food of N. N., descendant of N. N.', he says; verily he takes his eating of food. With six (verses) he takes, the seasons are six; verily the seasons having taken by Prajapati his eating of food bestow it on him [6]. If the head of a family is expelled, they should be offered for him, placing him on a mound and cooking a Brahman's mess of four Çaravas in size; the Rastrabhrts are pre−eminence, the mound is pre−eminence; verily by pre−eminence he makes him pre−eminent among his equals. (The offering) is of four Çaravas in size; verily he finds support in the quarters; it is made in milk; verily he bestows brilliance upon him; he takes it out, to make it cooked; it is full of butter, for purity; four descended from Rsis partake of it; verily he offers in the light of the quarters.
Taittiriya Samhita 3.4.8
Krishna Yajurveda · Chapter Kanda 3, Prapathaka 4 · Verse 3.4.8
रा॒ष्ट्रका॑माय होत॒व्या॑ रा॒ष्ट्रं वै रा᳚ष्ट्र॒भृतो॑ रा॒ष्ट्रेणै॒वास्मै॑ रा॒ष्ट्रमव॑ रुंधे रा॒ष्ट्रमे॒व भ॑वत्या॒त्मने॑ होत॒व्या॑ रा॒ष्ट्रं वैरा᳚ष्ट्र॒भृतो॑ रा॒ष्ट्रं प्र॒जा रा॒ष्ट्रं प॒शवो॑ रा॒ष्ट्रं यच्छ्रेष्ठो॒ भव॑ति रा॒ष्ट्रेणै॒व रा॒ष्ट्रमव॑ रुंधे॒ वसि॑ष्ठः समा॒नानां᳚ भवति॒ ग्राम॑कामाय होत॒व्या॑ रा॒ष्ट्रं वै रा᳚ष्ट्र॒भृतो॑ रा॒ष्ट्रꣳ स॑जा॒ता रा॒ष्ट्रेणै॒वास्मै॑ रा॒ष्ट्रꣳ स॑जा॒तानव॑ रुंधे ग्रा॒ म्ये॑व भ॑वत्यधि॒देव॑ने जुहोत्यधि॒देव॑न ए॒वास्मै॑ सजा॒तानव॑ रुंधे॒ त ए॑न॒मव॑रुद्धा॒ उप॑ तिष्ठन्ते रथमु॒ख ओज॑स्कामस्य होत॒व्या॑ ओजो॒ वै रा᳚ष्ट्र॒भृत॒ ओजो॒ रथ॒ ओज॑सै॒वास्मा॒ ओजोऽव॑ रुंध ओज॒स्व्ये॑व भ॑वति॒ यो रा॒ष्ट्रादप॑भूतः॒ स्यात्तस्मै॑ होत॒व्या॑ याव॑न्तोऽस्य॒ रथाः॒ स्युस्तान्ब्रू॑याद्यु॒ङ्घ्वमिति॑ रा॒ष्ट्रमे॒वास्मै॑ युन॒क्त्या ऽहु॑तयो॒ वा ए॒तस्याक्लृ ॑प्ता॒ यस्य॑ रा॒ष्ट्रं न कल्प॑ते स्वर॒थस्य॒ दक्षि॑णं च॒क्रं प्र॒वृह्य॑ ना॒डीम॒भि जु॑हुया॒दाहु॑तीरे॒वास्य॑ कल्पयति॒ ता अ॑स्य॒ कल्प॑माना रा॒ष्ट्रमनु॑ कल्पते संग्रा॒मे संय॑त्ते होत॒व्या॑ रा॒ष्ट्रं वै रा᳚ष्ट्र॒भृतो॑ रा॒ष्ट्रे खलु॒ वा ए॒ते व्याय॑च्छन्ते॒ ये सं॑ग्रा॒मꣳ सं॒यन्ति॒ यस्य॒ पूर्व॑स्य॒ जुह्व॑ति॒ स ए॒व भ॑वति॒ जय॑ति॒ तꣳ सं॑ग्रा॒मं मा᳚न्धु॒क इ॒ध्मो भ॑व॒त्यङ्गा॑रा ए॒व प्र॑ति॒वेष्ट॑माना अ॒मित्रा॑णामस्य॒ सेनां॒ प्रति॑ वेष्टयन्ति॒ य उ॒न्माद्ये॒त्तस्मै॑ होत॒व्या॑ गन्धर्वाप्स॒रसो॒ वा ए॒तमुन्मा॑दयन्ति॒ य उ॒न्माद्य॑त्ये॒ते खलु॒ वै ग॑न्धर्वाप्स॒रसो॒ यद्रा᳚ष्ट्र॒भृत॒स्तस्मै॒ स्वाहा॒ ताभ्यः॒ स्वाहेति॑ जुहोति॒ तेनै॒वैना᳚ञ्छमयति॒ नैय॑ग्रोध॒ औदुं॑बर॒ आश्व॑त्थः॒ प्लाक्ष॒ इती॒ध्मो भ॑वत्ये॒ते वै ग॑न्धर्वाप्स॒रसां᳚ गृ॒हाः स्व ए॒वैना॑ ना॒यत॑ने शमयत्यभि॒चर॑ता प्रतिलो॒मꣳ हो॑त॒व्याः᳚ प्रा॒णाने॒वास्य॑ प्र॒तीचः॒ प्रति॑ यौति॒ तं ततो॒ येन॒ केन॑ च स्तृणुते॒ स्वकृ ॑त॒ इरि॑णे जुहोति प्रद॒रे वै॒तद्वा अ॒स्यै निरृ॑तिगृहीतं॒ निऋर्॑तिगृहीत ए॒वैनं॒ निऋर्॑त्या ग्राहयति॒ यद्वा॒चः क्रू ॒रं तेन॒ वष॑ट्करोति वा॒च ए॒वैनं॑ क्रू ॒रेण॒ प्र वृ॑श्चति ता॒जगार्ति॒मार्च्छ॑ति॒ यस्य॑ का॒मये॑ता॒न्नाद्य॒ मा द॑दी॒येति॒ तस्य॑ स॒भाया॑मुत्ता॒नो नि॒पद्य॒ भुव॑नस्य पत॒ इति॒ तृणा॑नि॒ सं गृ॑ह्णीयात्प्र॒जाप॑ति॒र्वै भुव॑नस्य॒ पतिः॑ प्र॒जाप॑तिनै॒वास्या॒न्नाद्य॒मा द॑त्त ’ इ॒दम॒हम॒मुष्या॑मुष्याय॒णस्या॒न्नाद्यꣳ हरा॒मीत्या॑हा॒न्नाद्य॑मे॒वास्य॑ हरति ष॒ड्भिर्ह॑रति॒ षड्वा ऋ॒तवः॑ प्र॒जाप॑तिनै॒वास्या॒न्नाद्य॑मा॒दाय॒र्तवो᳚ऽस्मा॒ अनु॒ प्र य॑च्छन्ति॒ यो ज्ये॒ष्ठब॑न्धु॒रप॑भूतः॒ स्यात्त२ꣳ स्थले॑ऽव॒साय्य॑ ब्रह्मौद॒नं चतुः॑शरावं प॒क्त्वा तस्मै॑ होत॒व्या॑ वर्ष्म॒ वै रा᳚ष्ट्र॒भृतो॒ वर्ष्म॒ स्थलं॒ वर्ष्म॑णै॒वैनं॒ वर्ष्म॑ समा॒नानां᳚ गमयति॒ चतुः॑शरावो भवति दि॒क्ष्वे॑व प्रति॑ तिष्ठति क्षी॒रे भ॑वति॒ रुच॑मे॒वास्मि॑न्दधा॒त्युद्ध॑रति शृत॒त्वाय॑ स॒र्पिष्वा᳚न्भवति मेध्य॒त्वाय॑ च॒त्वार॑ आर्षे॒याः प्राश्न॑न्ति दि॒शामे॒व ज्योति॑षि जुहोति
They should be offered for one who desires the kingdom; the Rastrabhrts are the kingdom; verily with the kingdom he wins the king dom for him; he becomes the kingdom. They should be offered for oneself; the Rastrabhrts are the kingdom, the people are the kingdom, cattle are the kingdom, in that he becomes the highest he is the kingdom; verily with the kingdom he wins the kingdom, he becomes the richest of his equals. They should be offered for one who desires a village; the Rastrabhrts are the kingdom, his fellows are the kingdom; verily with the kingdom he wins for him his fellows and the kingdom; he becomes possessed of a village [1]. He offers on the dicing−place; verily on the dicing−place he wins his fellows for him, and being won they wait upon him. They should be offered on the mouth of the chariot for him who desires force; the Rastrabhrts are force, the chariot is force; verily by force he wins force for him; he becomes possessed of force. They should be offered for him who is expelled from his kingdom; to all his chariots he should say, 'Be yoked'; verily he yokes the kingdom for him [2]. The oblations of him whose realm is not in order are
Taittiriya Samhita 3.4.9
Krishna Yajurveda · Chapter Kanda 3, Prapathaka 4 · Verse 3.4.9
’सि॒ वै देवि॑का॒श्छन्दाꣳ ’सीव॒ खलु॒ वै प्र॒जाश्छन्दो॑भिरे॒वास्मै᳚ देवि॑का॒ निर्व॑पेत्प्र॒जाका॑म॒श्छन्दाꣳ प्र॒जाः प्र ज॑नयति प्रथ॒मं धा॒तारं॑ करोति मिथु॒नी ए॒व तेन॑ करो॒त्यन्वे॒वास्मा॒ अनु॑मतिर्मन्यते रा॒ते रा॒का प्र सि॑नीवा॒ली ज॑नयति प्र॒जास्वे॒व प्रजा॑तासु कु ॒ह्वा॑ ’सि॒ वै देवि॑का॒श्छन्दाꣳ ’सी निर्व॑पेत्प॒शुका॑म॒श्छन्दाꣳ व॒ तेन॑ खलु॒ वाचं॑ वै प॒शव॒श्छन्दो॑भिरे॒वास्मै॑ प॒शून् प्र ज॑नयति प्रथ॒मं धा॒तारं॑ वापय॒त्यन्वे॒वास्मा॒ दधात्ये॒ता ए॒व करोति॒ प्रैव अनु॑मतिर्मन्यते रा॒ते रा॒का प्र सि॑नीवा॒ली ज॑नयति प॒शूने॒व ’सि॒ वै देवि॑का॒श्छन्दाꣳ ’सीव॒ खलु॒ वै प्रजा॑तान्कु ॒ह्वा᳚ प्रति॑ष्ठापयत्ये॒ता ए॒व निर्व॑पे॒द्ग्राम॑काम॒श्छन्दाꣳ ग्राम॒श्छन्दो॑भिरे॒वास्मै॒ ग्राम॒ मव॑ रुंधे मध्य॒तो धा॒तारं॑ करोति मध्य॒त ए॒वैनं॒ ग्राम॑स्य दधात्ये॒ता ए॒व निर्व॑पे॒ज्ज्योगा॑मयावी॒ ’सि॒ छन्दाꣳ ’सि॒ वै देवि॑का॒श्छन्दाꣳ खलु॒ वा ए॒तम॒भि म॑न्यन्ते॒ यस्य॒ ज्योगा॒मय॑ति॒ छन्दो॑भिरे॒वैन॑मग॒दं क॑रोति मध्य॒तो धा॒तारं॑ करोति मध्य॒तो वा ए॒तस्याऽक्लृ ॑प्तं॒ यस्य॒ ज्योगा॒मय॑ति मध्य॒त ए॒वास्य॒ तेन॑ कल्पयत्ये॒ता ए॒व नि ’सि॒ वै देवि॑का॒श्छन्दाꣳ ’सि॒ खलु॒ वा ए॒तं नोप॑ नमन्ति॒ यं र्व॑पे॒द्यं य॒ज्ञो नोप॒नमे॒च्छन्दाꣳ ’सि दधा॒त्युपै॑नं य॒ज्ञो न॑मत्ये॒ता ए॒व य॒ज्ञो नोप॒नम॑ति प्रथ॒मं धा॒तारं॑ करोति मुख॒त ए॒वास्मै॒ छन्दाꣳ ’सि॒ वै देवि॑का या॒तया॑मानीव॒ खलु॒ वा ए॒तस्य॒ छन्दाꣳ ’सि॒ य ई॑जा॒न उ॑त्त॒मं निर्व॑पेदीजा॒नश्छन्दाꣳ धा॒तारं॑ करो त्यु॒परि॑ष्टादे॒वास्मै॒ छन्दा॒ग्॒स्यया॑तयामा॒न्यव॑ रुंध॒ उपै॑न॒मुत्त॑रो य॒ज्ञो न॑मत्ये॒ता ए॒व निर्व॑पे॒द्यं ’सि॒ वै देवि॑का॒श्छन्दाꣳ ’सि॒ खलु॒ वा ए॒तं नोप॑ नमन्ति॒ यं मे॒धा नोप॒नम॑ति मे॒धा नोप॒नमे॒च्छन्दाꣳ ’सि दधा॒त्युपै॑नं मे॒धा न॑मत्ये॒ता ए॒व निर्व॑पे॒द् प्रथ॒मं धा॒तारं॑ करोति मुख॒त ए॒वास्मै॒ छन्दाꣳ ’सि॒ रुक्का॑म॒श्छन्दाꣳ क्षी॒रे भ॑वन्ति॒ ’सीव॒ वै देवि॑का॒श्छन्दाꣳ खलु॒ रुच॑मे॒वास्मि॑न्दधति मध्य॒तो धा॒तारं॑ वै रुक्छन्दो॑भिरे॒वास्मि॒न्रुचं॑ दधाति ’ रु॒चो द॑धाति करोति मध्य॒त ए॒वैनꣳ गाय॒त्री वा अनु॑मतिस्त्रि॒ष्टुग्रा॒का जग॑ती सिनीवा॒ल्य॑नु॒ष्टुप्कु ॒हूर्धा॒ता व॑षट्का॒रः पू᳚र्वप॒क्षो रा॒काप॑रप॒क्षः कु ॒हूर॑मावा॒स्या॑ सिनीवा॒ली पौ᳚र्णमा॒स्यनु॑मतिश्च॒न्द्रमा॑ धा॒ताष्टौ वस॑वो॒ऽष्टाक्ष॑रा गाय॒त्र्येका॑दश रु॒द्रा एका॑दशाक्षरा त्रि॒ष्टुब्द्वाद॑शादि॒त्या द्वाद॑शाक्षरा॒ जग॑ती taittirIyasamhitA.pdf ’सि॒ सर्वा᳚श्च दे॒वता॑ वषट्का॒रस्ता प्र॒जाप॑तिरनु॒ष्टुब्धा॒ता व॑षट्का॒र ए॒तद्वै देवि॑काः॒ सर्वा॑णि च॒ छन्दाꣳ यथ्स॒ह सर्वा॑ नि॒र्वपे॑दीश्व॒रा ए॑नं प्र॒दहो॒ द्वे प्र॑थ॒मे नि॒रुप्य॑ धा॒तुस्तृ॒तीयं॒ निर्व॑पे॒त्तथो॑ ए॒वोत्त॑रे॒ निर्व॑पे॒त्तथै॑नं॒ न प्र द॑ह॒न्त्यथो॒ यस्मै॒ कामा॑य निरु॒प्यन्ते॒ तमे॒वाभि॒रुपा᳚प्नोति
He who desires offspring should offer (the oblations to) the minor deities; the minor deities are the metres, offspring are as it were the metres; verily by the metres he produces offspring for him. He makes Dhatr first; verily he produces pairing with him, Anumati gives approval to him, Raka gives, Sinivali produces, and in offspring when produced by Kuhu he places speech. These (offerings) also should he make who desires cattle; the minor deities are the metres, cattle are as it were the metres [1]; verily by the metres he produces offspring for him. He makes Dhatr first; by him he scatters, Anumati gives approval to him, Raka gives, Sinivali produces, and by Kuhu he establishes offspring when produced. These (offerings) also should he make who desires a village; the minor deities are the metres, a village is as it were the metres; verily by the metres he wins a village for him [2]. He puts Dhatr in the middle; verily he places him in the middle of a village. These (offerings) also should he offer who is long ill; the minor deities are the metres, the metres are unfavourable to him whose illness is long; verily by the metres he makes him well. He puts Dhatr in the middle, it is not in order in the middle of him whose illness is long; verily thereby in the middle he puts (things) in order for him. These (offerings) also [3] should he offer to whom the sacrifice does not resort; the minor deities are the metres, the metres do not resort to him to whom the sacrifice does not resort. He puts Dhatr first; verily in his mouth he places the metres; the sacrifice resorts to him. These (offerings) also should he make who has sacrificed; the minor deities are the metres, the metres of him who has sacrificed are worn out as it were. He puts Dhatr last [4]; verily afterwards he wins for him metres unwearied; the next sacrifice resorts to him. These (offerings) should he make to whom wisdom does not resort; the minor deities are the metres, the metres do not resort to him to whom wisdom does not resort. He puts Dhatr first; verily in his mouth he places the metres; wisdom resorts to him. These (offerings) also should he make [5] who desires brilliance; the minor deities are the metres, brilliance is as it were the metres; verily by the metres he bestows brilliance upon him. They are made in milk; verily he bestows brilliance upon him. He puts Dhatr in the middle; verily he places him in the middle of brilliance. Anumati is the Gayatri, Raka the Tristubh, Sinivali the Jagati, Kuhu the Anustubh, Dhatr the Vasat call. Raka is the first fortnight, Kuhu the second, Sinivali the
Taittiriya Samhita 3.4.10
Krishna Yajurveda · Chapter Kanda 3, Prapathaka 4 · Verse 3.4.10
देवि॑काः प्र॒जाका॑मो मिथु॒नी प्र॒जानु॑ प॒शुका॑मः॒ प्रैव ग्राम॑कामो॒ ज्योगा॑मयावी॒यं य॒ज्ञो य ई॑जा॒नो यं मे॒धा रुक्का॑मो॒ष्टौ ॥ देवि॑का भवंति दधति रा॒ष्ट्रका॑माय भवति दधाति ॥ वास्तो᳚ष्पते॒ प्रति॑ जानीह्य॒स्मान्थ्स्वा॑वे॒शो अ॑नमी॒वो भ॑वा नः । यत्त्वेम॑हे॒ प्रति॒ तन्नो॑ जुषस्व॒ शं न॑ एधि द्वि॒पदे॒ शं चतु॑ष्पदे ॥ वास्तो᳚ष्पते श॒ग्मया॑ स॒ꣳसदा॑ ते सक्षी॒महि॑ र॒ण्वया॑ गातु॒मत्या᳚ । आवः॒, क्षेम॑ उ॒त योगे॒ वरं॑ नो यू॒यं पा॑त स्व॒स्तिभिः॒ सदा॑ नः ॥ यथ्सा॒यं प्रा॑तरग्निहो॒त्रं जु॒होत्या॑हुतीष्ट॒का ए॒व ता उप॑ धत्ते॒ यज॑मानोऽहोरा॒त्राणि॒ वा ए॒तस्येष्ट॑का॒ य आहि॑ताग्नि॒र्यथ्सा॒यं प्रा॑तर्जु॒होत्य॑होरा॒त्राण्ये॒वाप्त्वेष्ट॑काः कृ ॒त्वोप॑ धत्ते॒ दश॑ समा॒नत्र॑ जुहोति॒ दशा᳚क्षरा वि॒राड्वि॒राज॑मे॒वाप्त्वेष्ट॑कां कृ ॒त्वोप॑ ध॒त्तेऽथो॑ वि॒राज्ये॒व य॒ज्ञमा᳚प्नोति॒ चित्य॑श्चित्योऽस्य भवति॒ तस्मा॒द्यत्र॒ दशो॑षि॒त्वा प्र॒याति॒ तद्य॑ज्ञवा॒स्त्ववा᳚स्त्वे॒व ’ तद्यत्ततो᳚ऽर्वा॒चीनꣳ रु॒द्रः खलु॒ हन्याद्वास्तोष्प॒तीयं॑ वै वा᳚स्तोष्प॒तिर्यदहु॑त्वा वास्तोष्प॒तीयं॑ ’ शमयति॒ जुहोति भाग॒धेये॑नै॒वैनꣳ प्रया॒याद्रु ॒द्र ए॑नं भू॒त्वाग्निर॑नू॒त्थाय॑ नार्ति॒मार्च्छ॑ति॒ यज॑मानो॒ यद्यु॒क्ते जु॑हु॒याद्यथा॒ प्रया॑ते॒ वास्ता॒वाहु॑तिं जु॒होति॑ ता॒दृगे॒व तद्यदयु॑क्ते जुहु॒याद्यथा॒ क्षेम॒ आहु॑तिं जु॒होति॑ ता॒दृगे॒व तदहु॑तमस्य वास्तोष्प॒तीयग्ग्॑ स्या॒द् दक्षि॑णो यु॒क्तो भव॑ति स॒व्योऽयु॒क्तोऽथ॑ ’ वास्तोष्प॒तीयं॑ जुहोत्यु॒भय॑मे॒वाक॒रप॑रिवर्गमे॒वैनꣳ शमयति॒ यदेक॑या जुहु॒याद्द॑र्विहो॒मं कु ॑र्यात्पुरोऽनुवा॒क्या॑म॒नूच्य॑ या॒ज्य॑या जुहोति सदेव॒त्वाय॒ यद्धु॒त आ॑द॒ध्याद्रु ॒द्रं गृ॒हान॒न्वारो॑हये॒द्यद॑व॒क्षाणा॒न्यसं॑ प्रक्षाप्य प्रया॒याद्यथा॑ यज्ञवेश॒सं वा॒दह॑नं वा ता॒दृगे॒व तद॒यंते॒ योनि॑रृ॒त्विय॒ इत्य॒रण्योः᳚ स॒मारो॑हय त्ये॒ष वा अ॒ग्नेऱ्योनिः॒ स्व ए॒वैनं॒ योनौ॑ स॒मारो॑हय॒त्यथो॒ खल्वा॑हु॒र्यद॒रण्योः᳚ स॒मारू॑ढो॒ नश्ये॒दुद॑स्या॒ग्निः सी॑देत्पुनरा॒धेयः॑ स्या॒दिति॒ या ते॑ अग्ने य॒ज्ञिया॑ त॒नूस्तयेह्या ’ स॒मारो॑हयते ॥ ३। रो॒हेत्या॒त्मन्थ्स॒मारो॑हयते॒ यज॑मानो॒ वा अ॒ग्नेऱ्योनिः॒ स्वाया॑मे॒वैनं॒ योन्याꣳ ४। १०॥ ध॒त्ते॒ऽर्वा॒चीनग्ग्॑ स्याथ्स॒मारो॑हयति॒ पंच॑ चत्वारिꣳशच्च
a O Vastospati, accept us; Be of kind entrance for us and free from ill; That which we seek from thee, do thou accord us, And health be thou for our bipeds, health for our quadrupeds. b O Vastospati, may we be comrades of thee In a friendship, effectual, joyful, and proceeding well; Aid our wishes in peace, in action; Do ye guard us ever with blessings. In that evening and morning he offers the Agnihotra the sacrificer thus piles up the oblation bricks [1]; the bricks of him who has established a sacred fire are the days and nights; in that he offers evening and morning, verily he obtains the days and nights, and making them into bricks piles them up. He offers ten in the same place; the Viraj has ten syllables; verily having obtained the Viraj, he makes it into a brick and piles it up; verily in the Viraj he obtains the sacrifice; the piling up must be repeated by him. Therefore that is the place of sacrifice where he advances having spent ten (nights); not suitable is the place where (he spends) less time than that [2] Now Vastospati is Rudra. If he were to go on without offering to Vastospati, the fire becoming Rudra would leap after him and slay him; he offers to Vastospati; verily with his own share he appeases him; the sacrificer does not come to ruin. If he were to offer with the chariot yoked, that would be as when one offers an oblation on a place he has left; if he were to offer without the chariot being yoked, that would be as when one offers an oblation at rest; verily no offering would be made to Vastospati [3]. The right (animal) is yoked, the left not yoked, and thus he offers to Vastospati; verily he does both, and appeases him completely. If he were to offer with one (verse) he would make (it) a ladle offering; having pronounced the Puronuvakya he offers with the Yajya, to win the gods. If he were to load (his cart) after the offering, he would make Rudra enter his house. If he were to set out without extinguishing the smouldering embers, it would be like a con fusion of the sacrifice or a burning. 'This is thy birthplace in season', (with these words) he places (the embers) on the kindling−sticks [4]; this is the birthplace of Agni; verily he mounts it on its own birthplace. Now they say, 'If being placed on the kindling−sticks it should be lost, his fire would be dispersed, it would have to be piled up again. 'With thy body, O Agni, worthy of sacrifice, come hither and mount', (with these words) he makes it mount on himself; the birthplace of fire is the sacrificer; verily on its own birthplace he causes it to mount.
Taittiriya Samhita 3.4.11
Krishna Yajurveda · Chapter Kanda 3, Prapathaka 4 · Verse 3.4.11
त्वम॑ग्ने बृ॒हद्वयो॒ दधा॑सि देव दा॒शुषे᳚ । क॒विर्गृ॒हप॑ति॒र्युवा᳚ ॥ ह॒व्य॒वाड॒ग्निर॒जरः॑ पि॒ता नो॑ ’सि ॥ वि॒भुर्वि॒भावा॑ सु॒दृशी॑को अ॒स्मे । सु॒गा॒र्॒ह॒प॒त्याः समिषो॑ दिदीह्यस्म॒द्रिय॒क्संमि॑मीहि॒ श्रवाꣳ त्वं च॑ सोम नो॒ वशो॑ जी॒वातुं॒ न म॑रामहे । प्रि॒यस्तो᳚त्रो॒ वन॒स्पतिः॑ ॥ ब्र॒ह्मा दे॒वानां᳚ पद॒वीः क॑वी॒नामृषि॒र्विप्रा॑णां महि॒षो मृ॒गाणा᳚म्। श्ये॒नो गृध्रा॑णा॒ग्॒ स्वधि॑ति॒र्वना॑ना॒ꣳ सोमः॑ प॒वित्र॒मत्ये॑ति॒ रेभन्॑ ॥ आ वि॒श्वदे॑व॒ꣳ सत्प॑तिꣳ सू॒क्तैर॒द्या वृ॑णीमहे । स॒त्यस॑वꣳ सवि॒तार᳚म् ॥ आ स॒त्येन॒ रज॑सा॒ वर्त॑मानो निवे॒शय॑न्न॒मृतं॒ मर्त्यं॑ च । हि॒र॒ण्यये॑न सवि॒ता रथे॒ना दे॒वो या॑ति॒ भुव॑ना वि॒पश्यन्॑ ॥ यथा॑ नो॒ अदि॑तिः॒ कर॒त्पश्वे॒ नृभ्यो॒ यथा॒ गवे᳚ । यथा॑ तो॒काय॑ रु॒द्रिय᳚म्॥ मा न॑स्तो॒के तन॑ये॒ मा न॒ आयु॑षि॒ मा नो॒ गोषु॒ मा नो॒ अश्वे॑षु रीरिषः । वी॒रान्मा नो॑ रुद्र भामि॒तो व॑धीर्ह॒विष्म॑न्तो॒ नम॑सा विधेम ते ॥ उ॒द॒प्रुतो॒ न वयो॒ रक्ष॑माणा॒ वाव॑दतो अ॒भ्रिय॑स्येव॒ घोषाः᳚ । गि॒रि॒भ्रजो॒ नोर्मयो॒ मद॑न्तो॒ बृह॒स्पति॑म॒भ्य॑र्का अ॑नावन्॥ ह॒ꣳसैरि॑व॒ सखि॑भि॒र्वाव॑दद्भिरश्म॒न्मया॑नि॒ नह॑ना॒ व्यस्यन्॑ । बृह॒स्पति॑रभि॒कनि॑क्रद॒द्गाउ॒त प्रास्तौ॒दुच्च॑ वि॒द्वाꣳ अ॑गायत्॥ एन्द्र॑ सान॒सिꣳ र॒यिꣳ स॒जित्वा॑नꣳ सदा॒सह᳚म्। वर्षि॑ष्ठमू॒तये॑ भर ॥ प्र स॑साहिषे पुरुहूत॒ शत्रू॒ञ्ज्येष्ठ॑स्ते॒ शुष्म॑ इ॒ह रा॒तिर॑स्तु । इन्द्रा भ॑र॒ दक्षि॑णेना॒ वसू॑नि॒ पतिः॒ सिन्धू॑नामसि रे॒वती॑नाम्॥ त्वꣳ सु॒तस्य॑ पी॒तये॑ स॒द्यो वृ॒द्धो अ॑जायथाः । इन्द्र॒ ज्यैष्ठ्या॑य सुक्रतो ॥ भुव॒स्त्वमि॑न्द्र॒ ब्रह्म॑णा म॒हान्भुवो॒ विश्वे॑षु॒ सव॑नेषु य॒ज्ञियः॑ । भुवो॒ नॄग्श्च्यौ॒त्नो विश्व॑स्मि॒न्भरे॒ ज्येष्ठ॑श्च॒ मन्त्रो॑ विश्वचर्षणे ॥ मि॒त्रस्य॑ चर्षणी॒धृतः॒ श्रवो॑ दे॒वस्य॑ सान॒सिम्। स॒त्यं चि॒त्रश्र॑वस्तमम्॥ मि॒त्रो जनान्॑ यातयति प्रजा॒नन्मि॒त्रो दा॑धार पृथि॒वीमु॒त द्याम्। मि॒त्रः कृ ॒ष्टीरनि॑मिषा॒भि च॑ष्टे स॒त्याय॑ ह॒व्यं घृ॒तव॑द्विधेम ॥ प्र स मि॑त्र॒ मर्तो॑ अस्तु॒ प्रय॑स्वा॒न्॒ यस्त॑ आदित्य॒ शिक्ष॑ति व्र॒तेन॑ । न ह॑न्यते॒ न जी॑यते॒ त्वोतो॒ नैन॒मꣳहो॑ अश्नो॒त्यन्ति॑तो॒ न दू॒रात्॥ य च्चि॒द्धि ते॒ विशो॑ यथा॒ प्र दे॑व वरुण व्र॒तम्। मि॒नी॒मसि॒ द्यवि॑द्यवि ॥ यत्किं चे॒दं व॑रुण॒ दैव्ये॒ जने॑ऽभिद्रो॒हं म॑नु॒ष्या᳚श्चरा॑मसि । अचि॑त्ती॒ यत्तव॒ धर्मा॑ युयोपि॒म मा न॒स्तस्मा॒देन॑सो देव रीरिषः ॥ कि॒त॒वासो॒ यद्रि॑रि॒पुर्न दी॒वि यद्वा॑ घा स॒त्यमु॒त यन्न वि॒द्म । सर्वा॒ ता विष्य॑ शिथि॒रेव॑ दे॒वाथा॑ ते स्याम वरुण प्रि॒यासः॑
a Long life thou givest, O Agni, O god, to the giver, Sage, lord of the house, the youthful. b Bearing the oblations, Agni, immortal, our father, Wide extending, widely refulgent, fair to see for us, With good household fire, do thou shine forth food, Mete out to uswards renown. c O do thou, O Soma, will life for us,