Prapathaka 1
प्रपाठकः 1
Prapathaka 1 of Kanda 6, Taittiriya Samhita.
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Krishna Yajurveda · Chapter Kanda 6, Prapathaka 1 · Verse 6.1.1
यो वा अय॑था देवतं॒ त्वाम॑ग्न॒ इन्द्र॑स्य॒ चित्तिं॒ यथा॒ वै वयो॒ वै यदाकू ॑ता॒द्यास्ते॑ अग्ने॒ मयि॑ गृह्णामि प्र॒जाप॑तिः॒ सो᳚ऽस्माथ् स्ते॒गान्, वाजं॑ कू ॒र्मान्, योक्त्रं ॑ मि॒त्रावरु॑णा॒विन्द्र॑स्य पू॒ष्ण ओज॑ ’शतिः ॥ आन॒न्दमह॑र॒ग्नेर्वा॒योः पन्थां॒ क्रमै॒र्द्यौस्ते॒ऽग्निः प॒शुरा॑सी॒थ्षड्विꣳ यो वा ए॒वाहु॑तिमभवन्प॒थिभि॑रव॒रुद्ध्या॑न॒न्दम॒ष्टौ प॑ञ्चा॒शत्॥ यो वा अय॑था देवतं॒ यद्य॑व॒ जिघ्र॑सि ॥ इति पञ्चमं काण्डं संपूर्णम्५॥ ॥ तैत्तिरीय-संहिता ॥ taittirIyasamhitA.pdf ॥ षष्ठं काण्डम्॥ ॥ श्री॒ गु॒रु॒भ्यो॒ न॒मः॒ ॥ हरिः ओ(४)म्॥ षष्ठकाण्डे प्रथमः प्रश्नः १ प्रा॒चीन॑वꣳशं करोति देवमनु॒ष्या दिशो॒ व्य॑भजन्त॒ प्राचीं᳚ दे॒वा द॑क्षि॒णा पि॒तरः॑ प्र॒तीचीं᳚ मनु॒ष्या॑ उदी॑चीꣳ रु॒द्रा यत्प्रा॒चीन॑वꣳ शं क॒रोति॑ देवलो॒कमे॒व तद्यज॑मान उ॒पाव॑र्तते॒ परि॑ श्रयत्य॒न्तर्हि॑तो॒ हि दे॑वलो॒को म॑नुष्यलो॒कान्नास्माल्लो॒काथ्स्वे॑तव्यमि॒वेत्या॑हुः॒ को हि तद्वेद॒ यद्य॒मुष्मि॑३ꣳल्लो॒केऽस्ति॑ वा॒ न वेति॑ दि॒क्ष्व॑तीका॒शान्क॑रो त्यु॒भयो᳚र्लो॒कयो॑र॒भिजि॑त्यै केशश्म॒श्रु व॑पते न॒खानि॒ यत्के ॑शश्म॒श्रु मृ॒तामे॒व त्वच॑ममे॒ध्याम॑प॒हत्य॑ य॒ज्ञियो॑ नि कृ ॑न्तते मृ॒ता वा ए॒षा त्वग॑मे॒ध्या भू॒त्वा मेध॒मुपै॒त्यंगि॑रसः सुव॒र्गं लो॒कं यन्तो॒ऽप्सु दी᳚क्षात॒पसी॒ प्रावे॑शयन्न॒प्सु स्ना॑ति सा॒क्षादे॒व दी᳚क्षात॒पसी॒ अव॑ रुंधे ती॒र्थे स्ना॑ति ती॒र्थे हि ते तां प्रावे॑शयन्ती॒र्थे स्ना॑ति ती॒र्थमे॒व स॑मा॒नानां᳚ भवत्य॒पो᳚ऽश्नात्यन्तर॒त ए॒व मेध्यो॑ भवति॒ वास॑सा दीक्षयति सौ॒म्यं वै क्षौमं॑ दे॒वत॑या॒ सोम॑मे॒ष दे॒वता॒मुपै॑ति॒ यो दीक्ष॑ते॒ सोम॑स्य त॒नूर॑सि त॒नुवं॑ मे पा॒हीत्या॑ह॒ स्वामे॒व दे॒वता॒मुपै॒त्यथो॑ आ॒शिष॑मे॒वैतामा शा᳚स्ते॒ऽग्नेस्तू॑षा॒धानं॑ वा॒योर्वा॑त॒पानं॑ पितृ॒णां नी॒विरोष॑धीनां प्रघा॒त आ॑दि॒त्यानां᳚ प्राचीनता॒नो विश्वे॑षां दे॒वाना॒मोतु॒र्नक्ष॑त्राणामतीका॒शास्तद्वा ए॒तथ्स॑र्वदेव॒त्यं॑ यद्वासो॒ यद्वास॑सा दी॒क्षय॑ति॒ सर्वा॑भिरे॒वैनं॑ दे॒वता॑भिर्दीक्षयति ब॒हिःप्रा॑णो॒ वै म॑नु॒ष्य॑स्तस्याश॑नं प्रा॒णो᳚ऽश्नाति॒ सप्रा॑ण ए॒व दी᳚क्षत॒ आशि॑तो भवति॒ यावा॑ने॒वास्य॑ प्रा॒णस्तेन॑ स॒ह मेध॒मुपै॑ति घृ॒तं दे॒वानां॒ मस्तु॑ पितृ॒णां निष्प॑क्वं मनु॒ष्या॑णां॒ तद्वा ए॒तथ्स॑र्वदेव॒त्यं॑ यन्नव॑नीतं॒ यन्नव॑नीतेनाभ्य॒ङ्क्ते सर्वा॑ ए॒व दे॒वताः᳚ प्रीणाति॒ प्रच्यु॑तो॒ वा ए॒षो᳚ऽस्माल्लो॒कादग॑तो देवलो॒कं यो दी᳚क्षि॒तो᳚ऽन्त॒रेव॒ नव॑नीतं॒ तस्मा॒न्नव॑नीतेना॒भ्य॑ङ्क्तेऽनुलो॒मं यजु॑षा॒ व्यावृ॑त्त्या॒ इन्द्रो॑ वृ॒त्रम॑ह॒न्तस्य॑ क॒नीनि॑का॒ परा॑ऽपत॒त्तदाञ्ज॑नमभव॒द्यदा॒ङ्क्ते चक्षु॑रे॒व भ्रातृ॑व्यस्य वृङ्क्ते॒ दक्षि॑णं॒ पूर्व॒माऽङ्क्ते ॑ स॒व्यꣳ हि पूर्वं॑ मनु॒ष्या॑ आ॒ञ्जते॒ न नि धा॑वते॒ नीव॒ हि म॑नु॒ष्या॑ धाव॑न्ते॒ पञ्च॒ कृत्व॒ आऽङ्क्ते॒ पञ्चा᳚क्षरा प॒ङ्क्तिः पाङ्क्तो॑ य॒ज्ञो य॒ज्ञमे॒वाव॑ रुंधे॒ परि॑मित॒माऽङ्क्तेऽप॑रिमित॒ꣳ हि म॑नु॒ष्या॑ आ॒ञ्जते॒ सतू॑ल॒याऽऽङ्क्तेऽप॑तूलया॒ हि म॑नु॒ष्या॑ आ॒ञ्जते॒ व्यावृ॑त्त्यै॒ यदप॑तूलयांजी॒त वज्र॑ इव स्या॒थ्सतू॑ल॒याङ्क्ते ॑ मित्र॒त्वाये न्द्रो॑ वृ॒त्रम॑ह॒न्थ्सो᳚ऽ२॒पो᳚ऽ२॒भ्य॑म्रियत॒ तासां॒ यन्मेध्यं॑ य॒ज्ञिय॒ꣳ सदे॑व॒मासी॒त्तद॒पोद॑क्राम॒त्ते द॒र्भा अ॑भव॒न्॒ यद्द॑र्भ पुंजी॒लैः प॒वय॑ति॒ या ए॒व मेध्या॑ य॒ज्ञियाः॒ सदे॑वा॒ आप॒स्ताभि॑रे॒वैनं॑ पवयति॒ द्वाभ्यां᳚ पवयत्यहोरा॒त्राभ्या॑मे॒वैनं॑ पवयति त्रि॒भिः प॑वयति॒ त्रय॑ इ॒मे लो॒का ए॒भिरे॒वैनं॑ लो॒कैः प॑वयति प॒ञ्चभिः॑ पवयति॒ पञ्चा᳚क्षरा प॒ङ्क्तिः पाङ्क्तो॑ य॒ज्ञो य॒ज्ञायै॒वैनं॑ पवयति ष॒ड्भिः प॑वयति॒ षड्वा ऋ॒तव॑ ऋ॒तुभि॑रे॒वैनं॑ ’सि॒ छन्दो॑भिरे॒वैनं॑ पवयति न॒वभिः॑ पवयति॒ नव॒ वै पवयति स॒प्तभिः॑ पवयति स॒प्त छन्दाꣳ पुरु॑षे प्रा॒णाः सप्रा॑णमे॒वैनं॑ पवय॒त्येक॑विꣳशत्या पवयति॒ दश॒ हस्त्या॑ अ॒ङ्गुल॑यो॒ दश॒ पद्या॑ आ॒त्मैक॑वि॒ꣳशो यावा॑ने॒व पुरु॑ष॒स्तमप॑रिवर्गं पवयति चि॒त्पति॑स्त्वा पुना॒त्वित्या॑ह॒ मनो॒ वै चि॒त्पति॒र्मन॑सै॒वैनं॑ पवयति वा॒क्पति॑स्त्वा पुना॒त्वित्या॑ह वा॒चैवैनं॑ पवयति दे॒वस्त्वा॑ सवि॒ता पु॑ना॒त्वित्या॑ह सवि॒तृप्र॑सूत ए॒वैनं॑ पवयति॒ तस्य॑ ते पवित्रपते प॒वित्रे॑ण॒ यस्मै॒ कं पु॒ने तच्छ॑केय॒मित्या॑हा॒शिष॑मे॒वैतामा शा᳚स्ते
He makes a hall with beams pointing east. The gods and men divided the quarters, the gods (obtained) the eastern, the Pitrs the southern, men the western, the Rudras the northern. In that he makes a hall with beams pointing east, the sacrificer approaches the world of the gods. He covers it over, for the world of the gods is hidden from the world of men. 'It is not easy', they say, 'to go from this world; for who knows if he is in yonder world or not.' He makes at the corners apertures [1], for the winning of both worlds. He shaves his hair and beard, he trims his nails. The hair and the beard are dead and impure skin, and by thus destroying the dead and impure skin he becomes fit for the sacrifice and approaches the sacrifice. The Angirases going to the world of heaven placed in the waters consecration and penance. He bathes in the waters; verily visibly he secures consecration and penance. He bathes at a ford, for at a ford did they place (consecration and penance); he bathes at a ford [2]; verily he becomes a ford for his fellows. He sips water; verily he becomes
Taittiriya Samhita 6.1.2
Krishna Yajurveda · Chapter Kanda 6, Prapathaka 1 · Verse 6.1.2
याव॑न्तो॒ वै दे॒वा य॒ज्ञायापु॑नत॒ त ए॒वाभ॑व॒न्॒ य ए॒वं वि॒द्वान्, य॒ज्ञाय॑ पुनी॒ते भव॑त्ये॒व ब॒हिः प॑वयि॒त्वान्तः प्र पा॑दयति मनुष्यलो॒क ए॒वैनं॑ पवयि॒त्वा पू॒तं दे॑वलो॒कं प्रण॑य॒त्यदी᳚क्षित॒ एक॒याहु॒त्येत्या॑हुः स्रु॒वेण॒ चत॑स्रो जुहोति दीक्षित॒त्वाय॑ स्रु॒चा प॑ञ्च॒मीं पञ्चा᳚क्षरा प॒ङ्क्तिः पाङ्क्तो॑ य॒ज्ञो य॒ज्ञमे॒वाव॑ रुंध॒ आकू ᳚त्यै प्र॒युजे॒ऽग्नये॒ स्वाहेत्या॒हाकू ᳚त्या॒ हि पुरु॑षो य॒ज्ञम॒भि प्र॑यु॒ङ्क्ते यजे॒येति॑ मे॒धायै॒ मन॑से॒ऽग्नये॒ स्वाहेत्या॑ह मे॒धया॒ हि मन॑सा॒ पुरु॑षो य॒ज्ञम॑भि॒गच्छ॑ति॒ सर॑स्वत्यै पू॒ष्णे᳚ऽग्नये॒ स्वाहेत्या॑ह॒ वाग्वै सर॑स्वती पृथि॒वी पू॒षा वा॒चैव पृ॑थि॒व्या य॒ज्ञं प्र यु॑ङ्क्त॒ आपो॑ देवीर्बृहतीर्विश्वशंभुव॒ इत्या॑ह॒ या वै वर्ष्या॒स्ता आपो॑ दे॒वीर्बृ॑ह॒तीर्वि॒श्वशं॑भुवो॒ यदे॒तद्यजु॒र्न ब्रू॒याद्दि॒व्या आपोऽशा᳚न्ता इ॒मं लो॒कमा ग॑च्छेयु॒रापो॑ देवीर्बृहतीर्विश्वशंभुव॒ इत्या॑हा॒स्मा ए॒वैना॑ लो॒काय॑ शमयति॒ तस्मा᳚च्छा॒न्ता इ॒मं लो॒कमा ग॑च्छन्ति॒ taittirIyasamhitA.pdf द्यावा॑पृथि॒वी इत्या॑ह॒ द्यावा॑पृथि॒व्योर्हि य॒ज्ञ उ॒र्व॑न्तरि॑क्ष॒मित्या॑हा॒न्तरि॑क्षे॒ हि य॒ज्ञो बृ॑ह॒स्पति॑र्नो ह॒विषा॑ वृधा॒ त्वित्या॑ह॒ ब्रह्म॒ वै दे॒वानां॒ बृह॒स्पति॒र्ब्रह्म॑णै॒वास्मै॑ य॒ज्ञमव॑ रुंधे॒ यद्ब्रू॒याद्वि॑धे॒रिति॑ यज्ञस्था॒णुमृ॑च्छेद्वृधा॒त्वित्या॑ह यज्ञस्था॒णुमे॒व परि॑ वृणक्ति प्र॒जाप॑तिर्य॒ज्ञम॑सृजत॒ सो᳚ऽस्माथ्सृ॒ष्टः परा॑ङै ॒थ्स प्र यजु॒रव्ली॑ना॒त्प्र साम॒ तमृगुद॑यच्छ॒द्यदृगु॒दय॑च्छ॒त्तदौ᳚द् ग्रह॒णस्यौ᳚द् ग्रहण॒त्वमृ॒चा जु॑होति य॒ज्ञस्योद्य॑त्या अनु॒ष्टुप्छंद॑सा॒मुद॑यच्छ॒दित्या॑हु॒स्तस्मा॑दनु॒ष्टुभा॑ जुहोति य॒ज्ञस्योद्य॑त्यै॒ द्वाद॑श वाथ्सब॒न्धान्युद॑यच्छ॒न्नित्या॑हु॒स्तस्मा᳚द्द्वाद॒शभि॑र्वाथ्सबन्ध॒विदो॑ दीक्षयन्ति॒ सा वा ए॒षर्ग॑नु॒ष्टुग्वाग॑नु॒ष्टुग्यदे॒तय॒र्चा दी॒क्षय॑ति वा॒चैवैन॒ꣳ सर्व॑या दीक्षयति॒ विश्वे॑ दे॒वस्य॑ ने॒तुरित्या॑ह सावि॒त्र्ये॑तेन॒ मर्तो॑ वृणीत स॒ख्य मित्या॑ह पितृदेव॒त्यै॑तेन॒ विश्वे॑ रा॒य इ॑षुध्य॒सीत्या॑ह वैश्वदे॒व्ये॑तेन॑ द्यु॒म्नं वृ॑णीत पु॒ष्यस॒ इत्या॑ह पौ॒ष्ण्ये॑तेन॒ सा वा ए॒षर्क्स॑र्वदेव॒त्या॑ यदे॒तय॒र्चा दी॒क्षय॑ति॒ सर्वा॑भिरे॒वैनं॑ दे॒वता॑भिर्दीक्षयति स॒प्ताक्ष॑रं प्रथ॒मं प॒दम॒ष्टाक्ष॑राणि॒ त्रीणि॒ यानि॒ त्रीणि॒ तान्य॒ष्टावुप॑यन्ति॒ यानि॑ च॒त्वारि॒ तान्य॒ष्टौ यद॒ष्टाक्ष॑रा॒ तेन॑ ’सि॒ गाय॒त्री यदेका॑दशाक्षरा॒ तेन॑ त्रि॒ष्टुग्यद्द्वाद॑शाक्षरा॒ तेन॒ जग॑ती॒ सा वा ए॒षर्क्सर्वा॑णि॒ छन्दाꣳ यदे॒तय॒र्चा दी॒क्षय॑ति॒ सर्वे॑भिरे॒वैनं॒ छन्दो॑भिर्दीक्षयति स॒प्ताक्ष॑रं प्रथ॒मं प॒दꣳ स॒प्तप॑दा॒ शक्व॑री प॒शवः॒ शक्व॑री प॒शूने॒वाव॑ रुंध॒ एक॑स्माद॒क्षरा॒दना᳚प्तं प्रथ॒मं प॒दं तस्मा॒द्यद्वा॒चोऽना᳚प्तं॒ तन्म॑नु॒ष्या॑ उप॑ जीवन्ति पू॒र्णया॑ जुहोति पू॒र्ण इ॑व॒ हि प्र॒जाप॑तिः प्र॒जाप॑ते॒राप्त्यै॒ न्यू॑नया जुहोति॒ न्यू॑ना॒द्धि प्र॒जाप॑तिः प्र॒जा असृ॑जत प्र॒जाना॒ꣳ सृष्ट्यै᳚
sacrificial post; he says vrdhatu; verily he avoids the sacrificial post. Prajapati created the sacrifice. Being created it went away. It crushed the Yajus, it crushed the Saman; the Rc raised it; in that the Rc raised (it), hence the elevating offering has the name. With a Rc [4] he sacrifices, to support the sacrifice. 'It was the Anustubh among the metres which supported it', they say. Therefore he sacrifices with an Anustubh, to support the sacrifice. 'It was the twelve "calf−binders" which supported it', they say. Therefore with twelve those who know the 'calf−binders', consecrate. This Rc is an Anustubh; the Anustubh is speech; in that he consecrates him with this Rc, he consecrates him with the whole of speech. 'Let every (man) of the god who leads ', he says. By that (the Rc) is connected with Savitr. '(Let every) man choose the companionship' [5], he says. By that (the Rc) has the Pitrs for its deity.' 'Every man prayeth for wealth', he says. By that (the Rc) is connected with the All−gods. 'Let him choose glory that he may prosper', he says. By that (the Rc) is connected with Pusan. This Rc indeed is connected with all the gods. In that he consecrates with this Rc, he consecrates him with all the gods. The first quarter−verse is of seven syllables; the other three are of eight syllables. The three approach the eight; the four the eight. Because it has eight syllables [6] it is a Gayatri. Because it has eleven syllables it is a Tristubh. Because it has twelve syllables, it is a Jagati. This Rc indeed is all the metres. In that he consecrates him with this Rc, he consecrates him with all the metres. The first quarter verse is of seven syllables; the Çakvari is of seven syllables, the Çakvari is cattle; verily he wins cattle. The first quarter−verse is defective by one syllable. Therefore men live on what of speech is defective. He offers with a full (verse) to win Prajapati; full as it were is Prajapati. He offers with a defective (verse), for the creation of offspring, for from what is defective Prajapati created offspring.
Taittiriya Samhita 6.1.3
Krishna Yajurveda · Chapter Kanda 6, Prapathaka 1 · Verse 6.1.3
ऋ॒क्सा॒मे वै दे॒वेभ्यो॑ य॒ज्ञायाति॑ष्ठमाने॒ कृष्णो॑ रू॒पं कृ ॒त्वाप॒क्रम्या॑तिष्ठतां॒ ते॑ऽमन्यन्त॒ यं वा इ॒मे उ॑पाव॒र्थ्स्यतः॒ स इ॒दं भ॑विष्य॒तीति॒ ते उपा॑मन्त्रयन्त॒ ते अ॑होरा॒त्रयो᳚र्महि॒मान॑मपनि॒धाय॑ दे॒वानु॒पाव॑र्तेतामे॒ष वा ऋ॒चो वर्णो॒ यच्छु॒क्लं कृ ॑ष्णाजि॒नस्यै॒ष साम्नो॒ यत्कृ ॒ष्णमृ॑क्सा॒मयोः॒ शिल्पे᳚ स्थ॒ इत्या॑हर्क्सा॒मे ए॒वाव॑ रुंध ए॒ष वा अह्नो॒ वर्णो॒ यच्छु॒क्लं कृ ॑ष्णाजि॒नस्यै॒ष रात्रि॑या॒ यत्कृ ॒ष्णं यदे॒वैन॑यो॒स्तत्र॒ न्य॑क्तं ॒ तदे॒वाव॑ रुंधे कृष्णाजि॒नेन॑ दीक्षयति॒ ब्रह्म॑णो॒ वा ए॒तद्रू ॒पं यत्कृ ॑ष्णाजि॒नं ब्रह्म॑णै॒वैनं॑ दीक्षयती॒मां धिय॒ꣳ शिक्ष॑माणस्य दे॒वेत्या॑ह यथाय॒जुरे॒वैतद्गर्भो॒ वा ए॒ष यद्दी᳚क्षि॒त उल्बं॒ वासः॒ प्रोर्णु॑ते॒ तस्मा॒द् गर्भाः॒ प्रावृ॑ता जायन्ते॒ न पु॒रा सोम॑स्य क्र॒यादपो᳚र्ण्वीत॒ यत्पु॒रा सोम॑स्य क्र॒याद॑पोर्ण्वी॒त गर्भाः᳚ प्र॒जानां᳚ परा॒पातु॑काः स्युः क्री॒ते सोमेऽपो᳚र्णुते॒ जाय॑त ए॒व तदथो॒ यथा॒ वसी॑याꣳ सं प्रत्यपोर्णु॒ते ता॒दृगे॒व तदंगि॑रसः सुव॒र्गं लो॒कं यन्त॒ ऊर्जं॒ व्य॑भजन्त॒ ततो॒ यद॒त्यशि॑ष्यत॒ ते श॒रा अ॑भव॒न्नूर्ग्वै श॒रा यच्छ॑र॒मयी॒ मेख॑ला॒ भव॒त्यूर्ज॑मे॒वाव॑ रुंधे मध्य॒तः सं न॑ह्यति मध्य॒त ए॒वास्मा॒ ऊर्जं॑ दधाति॒ तस्मा᳚न्मध्य॒त ऊ॒र्जा भु॑ञ्जत ऊ॒र्ध्वं वै पुरु॑षस्य॒ नाभ्यै॒ मेध्य॑मवा॒चीन॑ममे॒ध्यं यन्म॑ध्य॒तः सं॒नह्य॑ति॒ मेध्यं॑ चै॒वास्या॑मे॒ध्यं च॒ व्याव॑र्तय॒तीन्द्रो॑ वृ॒त्राय॒ वज्रं॒ प्राह॑र॒थ्स त्रे॒धा व्य॑भव॒थ्स्फ्यस्तृती॑य॒ꣳ रथ॒स्तृती॑यं॒ यूप॒स्तृती॑यं॒ ’ शर॒त्वं वज्रो॒ वैश॒राः, क्षुत्खलु॒ वैम॑नु॒ष्य॑स्य॒ ये᳚ऽन्तःश॒रा अशी᳚र्यन्त॒ ते श॒रा अ॑भव॒न्तच्छ॒राणाꣳ भ्रातृ॑व्यो॒ यच्छ॑र॒मयी॒ मेख॑ला॒ भव॑ति॒ वज्रे॑णै॒व सा॒क्षात्क्षुधं॒ भ्रातृ॑व्यं मध्य॒तोऽप॑ हते त्रि॒वृद्भ॑वति त्रि॒वृद्वै प्रा॒णस्त्रि॒वृत॑मे॒व प्रा॒णं म॑ध्य॒तो यज॑माने दधाति पृ॒थ्वी भ॑वति॒ रज्जू॑नां॒ व्यावृ॑त्त्यै॒ मेख॑लया॒ यज॑मानं दीक्षयति॒ योक्त्रे ॑ण॒ पत्नीं᳚ मिथुन॒त्वाय॑ य॒ज्ञो दक्षि॑णाम॒भ्य॑ध्याय॒त्ताꣳ सम॑भव॒त्तदिन्द्रो॑ऽचाय॒थ्सो॑ऽमन्यत॒ यो वा इ॒तो ज॑नि॒ष्यते॒ स इ॒दं भ॑विष्य॒तीति॒ तां प्रावि॑श॒त्तस्या॒ इन्द्र॑ ए॒वाजा॑यत॒ सो॑ऽमन्यत॒ यो वै मदि॒तोऽप॑रो जनि॒ष्यते॒ स इ॒दं भ॑विष्य॒तीति॒ तस्या॑ अनु॒मृश्य॒ योनि॒माच्छि॑न॒थ्सा सू॒तव॑शाभव॒त्तथ्सू॒तव॑शायै॒ जन्म॒ ताꣳ हस्ते॒ न्य॑वेष्टयत॒ तां मृ॒गेषु॒ न्य॑दधा॒थ्सा कृ ॑ष्णविषा॒णाभ॑व॒दिन्द्र॑स्य॒ योनि॑रसि॒ मा मा॑ हिꣳसी॒रिति॑ कृष्णविषा॒णां प्र य॑च्छति॒ सयो॑निमे॒व य॒ज्ञं क॑रोति॒ सयो॑निं॒ दक्षि॑णा॒ꣳ ’ सयोनि॒त्वाय॑ कृ ॒ष्यै त्वा॑ सुस॒स्याया॒ इत्या॑ह॒ तस्मा॑दकृष्टप॒च्या ओष॑धयः पच्यन्ते सयो॑नि॒मिन्द्रꣳ सुपिप्प॒लाभ्य॒स्त्वौष॑धीभ्य॒ इत्या॑ह॒ तस्मा॒दोष॑धयः॒ फलं॑ गृह्णन्ति॒ यद्धस्ते॑न कण्डू॒येत॑ पामनं॒ भावु॑काः प्र॒जाः स्यु॒र्यथ्स्मये॑त नग्नं॒ भावु॑काः कृष्णविषा॒णया॑ कण्डूयतेऽपि॒गृह्य॑ स्मयते प्र॒जानां᳚ गोपी॒थाय॒ न पु॒रा दक्षि॑णाभ्यो॒ नेतोः᳚ कृष्णविषा॒णामव॑ चृते॒द्यत्पु॒रा दक्षि॑णाभ्यो॒ नेतोः᳚ कृष्णविषा॒णाम॑वचृ॒तेद्योनिः॑ प्र॒जानां᳚ परा॒पातु॑का स्यान्नी॒तासु॒ दक्षि॑णासु॒ चात्वा॑ले कृष्णविषा॒णां प्रास्य॑ति॒ योनि॒र्वै य॒ज्ञस्य॒ चात्वा॑लं ॒ योनिः॑ कृष्णविषा॒णा योना॑वे॒व योनिं॑ दधाति य॒ज्ञस्य॑ सयोनि॒त्वाय॑
The Rc and the Saman, unwilling to remain with the gods for the sacrifice, taking the form of a black antelope departed and remained away. The (gods) reflected, 'He whom they shall resort to will become all this world.' They called to them, and they depositing their might in day and night came up to them. This is the colour of the Rc, the white of the skin of the black antelope; the black is the colour of the Saman. 'Ye are images of the Rc and Saman', he says; verily he wins the Rc and the Saman [1]. The white of the black antelope skin is the colour of the day, the black of the night. Whatever is imbued in those two, he wins. He consecrates (him) with a black antelope skin. The black antelope skin is the form of the holy power; verily he consecrates him with the holy power. 'O god, this prayer of him who imploreth', he says. That is according to the text. The man who is consecrated is a foetus; the clothing is the caul; be covers. Therefore [2] foetuses are born covered (with the caul). He should not uncover before the purchasing of the Soma. If he were to uncover before the purchasing of the Soma, the foetuses of offspring would be liable to miscarriage. He uncovers when the Soma has been purchased; verily he is born. It is also as when one uncovers to a superior. The Angirases going to the world of heaven divided their strength. What was left over became Çara grass; Çara grass is strength. In that the girdle is of Çara grass [3], he wins strength. He girds it in the middle; verily he gives him strength in the middle. Therefore in the middle men enjoy strength. The part of man above the navel is pure, that below is impure. In that he girds him in the middle he discriminates between the pure and impure parts. Indra hurled his thunderbolt against Vrtra; it divided into three parts; one−third the wooden sword, one−third the chariot, and one−third the sacrificial post [4]. The internal arrows which were split (açiryanta) became Çara grass, and that is why Çara grass is so called. The thunderbolt is Çara grass; hunger indeed is the foe of man. In that the girdle is of Çara grass, he clearly drives away the enemy hunger from the middle (of man's body). It is threefold. The breath is threefold; verily he places the threefold breath in the middle of the sacrificer. It is broad, for the discrimination of the strands. He consecrates the sacrificer with a girdle, with a yoke his wife, for the sake of offspring [5]. The sacrifice reflected on the gift (to the priests). He had intercourse with her. Indra perceived this and reflected, 'He who will be born from this union will be this world.' He entered her; from her verily was Indra born; he reflected, 'He who hence other than I will be born will be this world'. Stroking her womb he split it, she became barren after birth, and that is the origin of the (cow) which is barren after birth [6]. He wrapped it (the yoni) in his hand, he deposited it among the wild beasts, it became the horn of the black antelope. 'Thou art the birthplace of Indra; harm me not', (with these
Taittiriya Samhita 6.1.4
Krishna Yajurveda · Chapter Kanda 6, Prapathaka 1 · Verse 6.1.4
वाग्वै दे॒वेभ्योऽपा᳚क्रामद्य॒ज्ञायाति॑ष्ठमाना॒ सा वन॒स्पती॒न्प्रावि॑श॒थ्सैषा वाग्वन॒स्पति॑षु वदति॒ या दु॑न्दु॒भौ या तूण॑वे॒ या वीणा॑यां॒ यद्दी᳚क्षितद॒ण्डं प्र॒यच्छ॑ति॒ वाच॑मे॒वाव॑ रुंध॒ औदुं॑बरो भव॒त्यूर्ग्वा उ॑दुं॒बर॒ ऊर्ज॑मे॒वाव॑ रुंधे॒ मुखे॑न॒ सं मि॑तो भवति मुख॒त ए॒वास्मा॒ ऊर्जं॑ दधाति॒ तस्मा᳚न्मुख॒त ऊ॒र्जा भु॑ञ्जते taittirIyasamhitA.pdf क्री॒ते सोमे॑ मैत्रावरु॒णाय॑ द॒ण्डं प्र य॑च्छति मैत्रावरु॒णो हि पु॒रस्ता॑दृ॒त्विग्भ्यो॒ वाचं॑ वि॒भज॑ति॒ तामृ॒त्विजो॒ यज॑माने॒ प्रति॑ ष्ठापयन्ति॒ स्वाहा॑ य॒ज्ञं मन॒सेत्या॑ह॒ मन॑सा॒ हि पुरु॑षो य॒ज्ञम॑भि॒गच्छ॑ति॒ स्वाहा॒ द्यावा॑पृथि॒वीभ्या॒मित्या॑ह॒ द्यावा॑पृथि॒व्योर्हि य॒ज्ञः स्वाहो॒रोर॒न्तरि॑क्षा॒दित्या॑हा॒न्तरि॑क्षे॒ हि य॒ज्ञः स्वाहा॑ य॒ज्ञं वाता॒दार॑भ॒ इत्या॑हा॒यं वाव यः पव॑ते॒ स य॒ज्ञस्तमे॒व सा॒क्षादा र॑भते मु॒ष्टी क॑रोति॒ वाचं॑ यच्छति य॒ज्ञस्य॒ धृत्या॒ अदी᳚क्षिष्टा॒यं ब्रा᳚ह्म॒ण इति॒ त्रिरु॑पा॒ग्॒श्वा॑ह दे॒वेभ्य॑ ए॒वैनं॒ प्राह॒ त्रिरु॒च्चैरु॒भये᳚भ्य ए॒वैनं॑ देवमनु॒ष्येभ्यः॒ प्राह॒ न पु॒रा नक्ष॑त्रेभ्यो॒ वाचं॒ वि सृ॑जे॒द्यत्पु॒रा नक्ष॑त्रेभ्यो॒ वाचं॑ विसृ॒जेद्य॒ज्ञं विच्छि॑न्द्या॒ दुदि॑तेषु॒ नक्ष॑त्रेषु व्र॒तं कृ ॑णु॒तेति॒ वाचं॒ वि सृ॑जति य॒ज्ञव्र॑तो॒ वै दी᳚क्षि॒तो य॒ज्ञमे॒वाभि॒ वाचं॒ वि सृ॑जति॒ यदि॑ विसृ॒जेद्वै᳚ष्ण॒वीमृच॒मनु॑ ब्रूयाद्य॒ज्ञो वै विष्णु॑र्य॒ज्ञेनै॒व य॒ज्ञꣳ सं त॑नोति॒ दैवीं॒ धियं॑ मनामह॒ इत्या॑ह य॒ज्ञमे॒व तन्म्र॑दयति सुपा॒रा नो॑ अस॒द्वश॒ इत्या॑ह॒ व्यु॑ष्टिमे॒वाव॑ रुंधे ब्रह्मवा॒दिनो॑ वदन्ति होत॒व्यं॑ दीक्षि॒तस्य॑ यज्जु॑हु॒याद्यज॑मानस्याव॒दाय॑ गृ॒हा३ इन हो॑त॒व्या३मिति॑ ह॒विर्वै दी᳚क्षि॒तो जुहुया॒द्यन्न जु॑हु॒याद्य॑ज्ञप॒रुर॒न्तरि॑या॒द्ये दे॒वा मनो॑जाता मनो॒युज॒ इत्या॑ह प्रा॒णा वै दे॒वा मनो॑जाता मनो॒युज॒स्तेष्वे॒व प॒रोऽक्षं॑ जुहोति॒ तन्नेव॑ हु॒तं नेवाहु॑तग्ग्स्व॒पन्तं॒ ’सि जिघाꣳसन्त्य॒ग्निः वै दी᳚क्षि॒तꣳ रक्षाꣳ खलु॒ वै र॑क्षो॒हाग्ने॒ त्वꣳ सु जा॑गृहि व॒यꣳ सु म॑न्दिषीम॒हीत्या॑हा॒ग्निमे॒वाधि॒पां कृ ॒त्वा स्व॑पिति॒ रक्ष॑सा॒मप॑हत्या अव्र॒त्यमि॑व॒ वा ए॒ष क॑रोति॒ यो दी᳚क्षि॒तः स्वपि॑ति॒ त्वम॑ग्ने व्रत॒पा अ॒सीत्या॑हा॒ग्निर्वै दे॒वानां᳚ व्र॒तप॑तिः॒ स ए॒वैनं॑ व्र॒तमा लं॑भयति दे॒व आ मर्त्ये॒ष्वेत्या॑ह दे॒वो ह्ये॑ष सन्मर्त्ये॑षु॒ त्वं य॒ज्ञेष्वीड्य॒ इत्या॑है॒तꣳ हि य॒ज्ञेष्वीड॒तेऽप॒ वै दी᳚क्षि॒ताथ्सु॑षु॒पुष॑ इंद्रि॒यं दे॒वताः᳚ क्रामन्ति॒ विश्वे॑ दे॒वा अ॒भि मामाऽव॑वृत्र॒न्नित्या॑हेन्द्रि॒येणै॒वैनं॑ दे॒वता॑भिः॒ सं न॑यति॒ यदे॒तद्यजु॒र्न ब्रू॒याद्याव॑त ए॒व प॒शून॒भि दीक्षे॑त॒ ताव॑न्तोऽस्य प॒शवः॑ स्यू॒ रास्वेय॑थ् सो॒मा भूयो॑ भ॒रेत्या॒हाप॑रिमिताने॒व प॒शूनव॑ रुंधे च॒न्द्रम॑सि॒ मम॒ भोगा॑य भ॒वेत्या॑ह यथादेव॒तमे॒वैनाः॒ प्रति॑ गृह्णाति वा॒यवे᳚ त्वा॒ वरु॑णाय॒ त्वेति॒ यदे॒वमे॒ता नानु॑दि॒शेदय॑थादेवतं॒ दक्षि॑णा गमये॒दा दे॒वता᳚भ्यो वृश्च्येत॒ यदे॒वमे॒ता अ॑नुदि॒शति॑ यथादेव॒तमे॒व दक्षि॑णा गमयति॒ न दे॒वता᳚भ्य॒ आ वृ॑श्च्यते॒ देवी॑रापो अपां नपा॒दित्या॑ह॒ यद्वो॒ मेध्यं॑ य॒ज्ञिय॒ꣳ सदे॑वं॒ तद्वो॒ माव॑ क्रमिष॒मिति॒ वावैतदा॒हाच्छि॑न्नं॒ तन्तुं॑ पृथि॒व्या अनु॑ गेष॒मित्या॑ह॒ सेतु॑मे॒व कृ ॒त्वात्ये॑ति
Speech went away from the gods, not being willing to serve for the sacrifice. She entered the trees. It is the voice of the trees, the voice that is heard in the drum, the lute, and the flute. In that he offers the staff of the initiated, he wins speech. The (staff) is of Udumbara wood; the, Udumbara is strength; verily he wins strength. It is level with his mouth; verily from the mouth (downwards) he wins strength for him. Therefore from the mouth they enjoy strength [1]. After the buying of the Soma he hands the staff to the Maitravaruna (priest). For the Maitravaruna first assigns to the priests their utterance, and the priests plant it in the sacrificer. 'Hail! with my mind the sacrifice', he says; for man approaches the sacrifice with his mind. 'Hail! from heaven and earth', he says; for the sacrifice is in heaven and earth. 'Hail! from the broad atmosphere', he says; for the sacrifice is in the atmosphere. 'Hail! from the wind the sacrifice I grasp', he says [2]. The sacrifice is he who blows here; verily he clearly wins him. He clenches his fist; he restrains his speech, for the support of the sacrifice. 'This Brahman has consecrated himself', he says thrice in a whisper; verily he proclaims him to the gods. Thrice aloud (he says it); verily he proclaims him to both gods and men. He should not utter speech until the Naksatras appear. If he were to utter speech before the Naksatras appear, he would divide the sacrifice [3]. When the Naksatras have arisen, be utters speech, 'Prepare the fast food.' The consecrated is bound by a vow of sacrifice; verily with regard to the sacrifice does he utter speech. Should he utter speech, he should then repeat a Rc addressed to Visnu. Visnu is the sacrifice; verily he unites the sacrifice with the sacrifice. 'The thought divine we meditate', he says. Thus he makes smooth the sacrifice. 'May it guide us safely according as we will', he says. Verily he wins the dawn [4]. The theologians say, 'Should an offering be made in the house of one who is consecrated, or should an offering not be made?' The man who is consecrated is the oblation, and if he were to sacrifice he would offer a part of the sacrificer; if he were not to sacrifice, then he would omit a joint of the sacrifice. 'The gods, mind born, mind using', he says. The gods, mind born, mind using, are the breaths; verily in them he sacrifices secretly, and the sacrifice is both offered as it were and yet not offered. Now the Raksases are fain to hurt him who is consecrated while he sleeps. Agni [5] indeed is the slayer of the Raksases. 'O Agni, be thou wakeful. Let us be glad', he says; verily having made Agni his guardian, for the smiting away of the Raksases, he sleeps. Now, if a man who is consecrated sleeps, he does something that as it were is contrary to his vow. I Thou, O Agni, art the guardian of vows', he says. Agni indeed is among the gods the guardian of vows; verily he causes him to take up his vow again. 'Among the gods and men', he says for he, being a god [6], is (guardian of vows) among men. 'Thou art to be invoked at our sacrifices', he says; for him they invoke at the sacrifices. Now power and the gods depart from the man who is consecrated when he is asleep. 'All the gods have surrounded me', he says; verily he unites him with both power and the gods. If he were not to utter that formula (Yajus), so many cattle would be as he might consecrate himself for. 'O Soma, give so much [7] and bear more hither', he says; verily he obtains innumerable cattle. 'Thou art gold; be for my enjoyment', he says; verily he takes each according to its deity. He says, 'To Vayu thee, to Varuna thee!' If he did not so specify them, he would put the gifts out of correspondence with the deities, and would be brought low to the deities. Because he thus specifies them, he puts the gifts in correspondence with the deities, and is not brought low to the deities. 'O divine waters, son of the waters', he says. 'That divine part of yours, which is pure and fit for the sacrifice, may I not step upon',
Taittiriya Samhita 6.1.5
Krishna Yajurveda · Chapter Kanda 6, Prapathaka 1 · Verse 6.1.5
दे॒वा वै दे॑व॒यज॑नमध्यव॒साय॒ दिशो॒ न प्राजा॑न॒न्ते᳚२॒ऽन्यो᳚ऽन्यमुपा॑धाव॒न्त्वया॒ प्र जा॑नाम॒ त्वयेति॒ तेऽदि॑त्या॒ꣳ सम॑ध्रियन्त॒ त्वया॒ प्र जा॑ना॒मेति॒ साऽब्र॑वी॒द्वरं॑ वृणै॒ मत्प्रा॑यणा ए॒व वो॑ य॒ज्ञा मदु॑दयना अस॒न्निति॒ तस्मा॑दादि॒त्यः प्रा॑य॒णीयो॑ य॒ज्ञाना॑मादि॒त्य उ॑दय॒नीयः॒ पञ्च॑ दे॒वता॑ यजति॒ पञ्च॒ दिशो॑ दि॒शां प्रज्ञा᳚त्या॒ अथो॒ पञ्चा᳚क्षरा प॒ङ्क्तिः पाङ्क्तो॑ य॒ज्ञो य॒ज्ञमे॒वाव॑ रुंधे॒ पथ्याग्॑ स्व॒स्तिम॑यज॒न्प्राची॑मे॒व तया॒ ’ सवि॒त्रोदी॑ची॒मदि॑त्यो॒र्ध्वां पथ्याग्॑ स्व॒स्तिं य॑जति॒ दिशं॒ प्राजा॑नन्न॒ग्निना॑ दक्षि॒णा सोमे॑न प्र॒तीचीꣳ प्राची॑मे॒व तया॒ दिशं॒ प्रजा॑नाति॒ पथ्याग्॑ स्व॒स्तिमि॒ष्ट्वाग्नीषोमौ॑ यजति॒ चक्षु॑षी॒ वा ए॒ते य॒ज्ञस्य॒ यद॒ग्नीषोमौ॒ ताभ्या॑मे॒वानु॑ पश्य त्य॒ग्नीषोमा॑वि॒ष्ट्वा स॑वि॒तारं॑ यजति सवि॒तृप्र॑सूत ए॒वानु॑ पश्यति सवि॒तार॑मि॒ष्ट्वादि॑तिं यजती॒यं वा अदि॑तिर॒स्यामे॒व प्र॑ति॒ष्ठायानु॑ पश्य॒त्यदि॑तिमि॒ष्ट्वा मा॑रु॒तीमृच॒मन्वा॑ह म॒रुतो॒ वै दे॒वानां॒ विशो॑ देववि॒शं खलु॒ वै कल्प॑मानं मनुष्यवि॒शमनु॑ कल्पते॒ यन्मा॑रु॒तीमृच॑म॒न्वाह॑ ब्रह्मवा॒दिनो॑ वदन्ति प्रया॒जव॑दननूया॒जं प्रा॑य॒णीयं॑ का॒र्य॑मनूया॒जव॑ वि॒शां क्लृप्त्यै᳚ दप्रया॒जमु॑दय॒नीय॒मिती॒मे वै प्र॑या॒जा अ॒मी अ॑नूया॒जाः सैव सा य॒ज्ञस्य॒ सन्त॑ति॒स्तत्तथा॒ न का॒र्य॑मा॒त्मा वैप्र॑या॒जाः प्र॒जानू॑या॒जा यत्प्र॑या॒जान॑न्तरि॒यादा॒त्मान॑म॒न्तरि॑या॒द्यद॑नूया॒जान॑न्तरि॒यात्प्र॒जाम॒न्तरि॑या खलु॒ वै य॒ज्ञस्य॒ वित॑तस्य॒ न क्रि॒यते॒ तदनु॑ य॒ज्ञः परा॑ भवति य॒ज्ञं प॑रा॒भव॑न्तं॒ यज॑मा॒नोऽनु॒ परा॑ भवति प्रया॒जव॑दे॒वानू॑या॒जव॑त्प्राय॒णीयं॑ का॒र्यं॑ प्रया॒जव॑दनूया॒जव॑दुदय॒नीयं॒ सन्त॑ति॒र्याः प्रा॑य॒णीय॑स्य या॒ज्या॑ यत्ता उ॑दय॒नीय॑स्य या॒ज्याः᳚ नात्मान॑मन्त॒रेति॒ न प्र॒जां न य॒ज्ञः प॑रा॒भव॑ति॒ न यज॑मानः प्राय॒णीय॑स्य निष्का॒स उ॑दय॒नीय॑म॒भि निर्व॑पति॒ सैव सा य॒ज्ञस्य॒ कु ॒र्यात्परा॑ङ॒मुं लो॒कमा रो॑हेत्प्र॒मायु॑कः स्या॒द्याः प्रा॑य॒णीय॑स्य पुरोऽनुवा॒क्या᳚स्ता उ॑दय॒नीय॑स्य या॒ज्याः᳚ करोत्य॒स्मिन्ने॒व लो॒के प्रति॑ तिष्ठति
The gods, having fixed up a place of sacrifice, could not distinguish the quarters. They ran up to one another, (saying) 'By thee shall we distinguish them, by thee.' They fixed upon Aditi, (saying, 'By thee shall we distinguish them.' She said, 'Let me choose a guerdon. Let the opening oblation in the sacrifice be mine, and the concluding oblation be mine.' Therefore the opening oblation of the sacrifice belongs to Aditi, and the concluding oblation belongs to Aditi. He offers to five gods; there are five quarters, (and so it serves) for the distinction of the quarters [1]. Now the Pankti is of five elements, the sacrifice is fivefold; verily he wins the sacrifice. They made sacrifice to Pathya Svasti. The eastern quarter they distinguished by her, by Agni the southern, by Soma the western, by Savitr the northern, by Aditi the zenith. He offers to Pathya Svasti; verily he distinguishes the eastern quarter. Having offered to Pathya Svasti, he offers to Agni and Soma. Agni and Soma indeed are the eyes of the sacrificer; verily he sees with them [2]. Having offered to Agni and Soma, he offers to Savitr; verily on the instigation of Savitr he sees. Having offered to Savitr, he offers to Aditi; Aditi indeed is this (earth); verily taking his stand on it he sees. Having offered to Aditi, he repeats the verse to the Maruts. The Maruts are the subjects of the gods. As the subjects of the gods are in harmony, so he brings the human subjects into harmony.' In that he repeats the verse to the Maruts, it is to bring subjects into harmony. The theologians say, 'The opening oblation should be performed with a fore−offering, but without an after−offering; the concluding oblation should be performed with all after−offering [3], but without a fore−offering.' These are the fore−offerings, and these the after−offerings, and this is the course of the sacrifice. This is not to be followed. The fore−offerings are the self; the after−offerings the offspring. If he were to omit the fore−offerings, he would omit the self; if he were to omits the after−offerings, he would omit offspring. In so far as the whole of the sacrifice is not performed, in so far does the sacrifice come to ruin, and the sacrificer comes to ruin along with the sacrifice [4]. Verily the opening oblation should be performed with both fore− and after−offerings, and the concluding oblation should be performed both with fore− and after offerings. He does not omit the self, nor offspring; the sacrifice does not come to ruin, nor the sacrificer. He offers the concluding oblation in the scrapings of the opening oblation; this is the course of the sacrifice. Now if he were to make the Yajya verses of the opening libation the Yajya verses of the concluding libation, he would mount to the other world away from this, and would be liable to die. The Puronuvakya verses of the opening libation should be made the Yajya verses of the concluding libation; verily he finds support in this world.
Taittiriya Samhita 6.1.6
Krishna Yajurveda · Chapter Kanda 6, Prapathaka 1 · Verse 6.1.6
क॒द्रूश्च॒ वै सु॑प॒र्णी चा᳚त्मरू॒पयो॑रस्पर्धेता॒ꣳ सा क॒द्रूः सु॑प॒र्णीम॑जय॒थ्साब्र॑वीत्तृ॒तीय॑स्यामि॒तो दि॒वि सोम॒स्तमाह॑र॒ ’सि सौपर्णे॒याः तेना॒त्मानं॒ निष्क्री॑णी॒ष्वेती॒यं वै क॒द्रूर॒सौ सु॑प॒र्णी छन्दाꣳ साब्र॑वीद॒स्मै वै पि॒तरौ॑ पु॒त्रान्बि॑भृतस्तृ॒तीय॑स्यामि॒तो दि॒वि सोम॒स्तमाह॑र॒ तेना॒त्मानं॒ निष्क्री॑णी॒ष्वे ति॑ मा क॒द्रूर॑वोच॒दिति॒ जग॒त्युद॑पत॒च्चतु॑र्दशाक्षरा स॒ती साप्रा᳚प्य॒ न्य॑वर्तत॒ तस्यै॒ द्वे अ॒क्षरे॑ अमीयेता॒ꣳ सा प॒शुभि॑श्च दी॒क्षया॒ चाग॑च्छ॒त्तस्मा॒ज्जग॑ती॒ छंद॑सां पश॒व्य॑तमा॒ तस्मा᳚त्पशु॒मन्तं॑ दी॒क्षोप॑ नमति त्रि॒ष्टुगुद॑पत॒त्त्रयो॑दशाक्षरा स॒ती साप्रा᳚प्य॒ न्य॑वर्तत॒ तस्यै॒ द्वे अ॒क्षरे॑ अमीयेता॒ꣳ taittirIyasamhitA.pdf सा दक्षि॑णाभिश्च॒ तप॑सा॒ चाग॑च्छ॒त्तस्मा᳚त्त्रि॒ष्टुभो॑ लो॒के माध्य॑न्दिने॒ सव॑ने॒ दक्षि॑णा नीयन्त ए॒तत्खलु॒ वाव तप॒ इत्या॑हु॒र्यः स्वं ददा॒तीति॑ गाय॒त्र्युद॑पत॒च्चतु॑रक्षरा स॒त्य॑जया॒ ज्योति॑षा॒ तम॑स्या अ॒जाभ्य॑रुंध॒ तद॒जाया॑ अज॒त्वꣳ सा सोमं॒ चाह॑रच्च॒त्वारि॑ चा॒क्षरा॑णि॒ साष्टाक्ष॑रा॒ सम॑पद्यत ब्रह्मवा॒दिनो॑ वदन्ति॒ कस्मा᳚थ्स॒त्याद्गा॑य॒त्री कनि॑ष्ठा॒ छंद॑साꣳ स॒ती य॑ज्ञमु॒खं परी॑या॒येति॒ यदे॒वादः सोम॒माह॑र॒त्तस्मा᳚द्यज्ञमु॒खं पर्यै॒त्तस्मा᳚त्तेज॒स्विनी॑तमा प॒द्भ्यां द्वे सव॑ने स॒मगृ॑ह्णा॒न्मुखे॒नैकं ॒ यन्मुखे॑न स॒मगृ॑ह्णा॒त्तद॑धय॒त्तस्मा॒द् द्वे सव॑ने शु॒क्रव॑ती प्रातःसव॒नं च॒ माध्य॑न्दिनं च॒ तस्मा᳚त्तृतीयसव॒न ऋ॑जी॒षम॒भि षु॑ण्वन्ति धी॒तमि॑व॒ हि मन्य॑न्त आ॒शिर॒मव॑ नयति सशुक्र॒त्वायाथो॒ सं भ॑रत्ये॒वैन॒त्तꣳ सोम॑माह्रि॒यमा॑णं गन्ध॒र्वो वि॒श्वाव॑सुः॒ पर्य॑मुष्णा॒थ्स ति॒स्रो रात्रीः॒ परि॑मुषितोऽवस॒त्तस्मा᳚त्ति॒स्रो रात्रीः᳚ क्री॒तः सोमो॑ वसति॒ ते दे॒वा अ॑ब्रुव॒न्स्त्रीका॑मा॒ वै ग॑न्ध॒र्वाः स्त्रि॒या निष्क्री॑णा॒मेति॒ ते वाच॒ग्ग्॒ स्त्रिय॒मेक॑हायनीं कृ ॒त्वा तया॒ निर॑क्रीण॒न्थ्सा रो॒हिद्रू ॒पं कृ ॒त्वा ग॑न्ध॒र्वेभ्यो॑ ऽप॒क्रम्या॑तिष्ठ॒त्तद्रो॒हितो॒ जन्म॒ ते दे॒वा अ॑ब्रुव॒न्नप॑ यु॒ष्मदक्र॑मी॒न्नास्मानु॒पाव॑र्तते॒ वि ह्व॑यामहा॒ इति॒ ब्रह्म॑ गन्ध॒र्वा अव॑द॒न्नगा॑यन्दे॒वाः सा दे॒वान्गाय॑त उ॒पाव॑र्तत॒ तस्मा॒द्गाय॑न्त॒ग्ग्॒ स्त्रियः॑ कामयन्ते॒ कामु॑का एन॒ग्ग्॒ स्त्रियो॑ भवन्ति॒ य ए॒वं वेदाथो॒ य ए॒वं वि॒द्वानपि॒ जन्ये॑षु॒ भव॑ति॒ तेभ्य॑ ए॒व द॑दत्यु॒त यद्ब॒हुत॑या भव॒न्त्येक॑हायन्या क्रीणाति वा॒चैवैन॒ꣳ सर्व॑या क्रीणाति॒ तस्मा॒देक॑हायना मनु॒ष्या॑ वाचं॑ वद॒न्त्यकू ॑ट॒या ऽक॑र्ण॒या ऽका॑ण॒या ऽश्लो॑ण॒या ऽस॑प्तशफया क्रीणाति॒ सर्व॑यै॒वैनं॑ क्रीणाति॒ यछ्वे॒तया᳚ क्रीणी॒याद्दु॒श्चर्मा॒ यज॑मानः स्या॒द्यत्कृ ॒ष्णया॑नु॒स्तर॑णी स्यात्प्र॒मायु॑को॒ यज॑मानः स्या॒द्यद्द्वि॑रू॒पया॒ वार्त्र॑घ्नी स्या॒थ्स वा॒न्यं जि॑नी॒यात्तं वा॒न्यो जि॑नीयादरु॒णया॑ पिङ्गा॒क्ष्या क्री॑णात्ये॒तद्वै सोम॑स्य रू॒पग्ग् स्वयै॒वैनं॑ दे॒वत॑या क्रीणाति
Kadru and Suparni had a dispute (for the stake of) each other's form. Kadru defeated Suparni. She said, 'In the third heaven from here is the Soma; fetch it, and by it buy your release.' Kadru is this (earth), Suparni yonder (heaven), the descendants of Suparni the metres. She said, 'For this do parents rear children; "in the third heaven from here is the Soma; fetch it, and by it buy your release" [1], so has Kadru said to me.' The Jagati flew up, of fourteen syllables, but returned without obtaining it; it lost two syllables, but returned with the (sacrificial) animals and consecration. Therefore the Jagati is the richest in cattle of the metres, and consecration waits upon a man who is rich in cattle. The Tristubh flew up, of thirteen syllables, but returned without obtaining it; it lost two syllables, but returned with the (sacrificial) gifts [2] and penance. Therefore in the world of the Tristubh, the midday oblation, the gifts are brought. 'That in truth is penance', they say, 'if a man gives his wealth.' The Gayatri flew up, of four syllables, together with a female goat with light. Then the goat won (Soma) for her, and so the goat has the name. The Gayatri brought back the Soma and the four syllables, and so became of eight syllables. The theologians say [3], 'For what reason is it that the Gayatri, the smallest of the metres, holds the forefront of the sacrifice?' Because it brought down the Soma, it held the forefront of the sacrifice; therefore it is the most glorious (of the metres). By the feet it grasped two of the
Taittiriya Samhita 6.1.7
Krishna Yajurveda · Chapter Kanda 6, Prapathaka 1 · Verse 6.1.7
तद्धिर॑ण्यमभव॒त्तस्मा॑द॒द्भ्यो हिर॑ण्यं पुनन्ति ब्रह्मवा॒दिनो॑ वदन्ति॒ कस्मा᳚थ्स॒त्याद॑न॒स्थिके ॑न प्र॒जाः प्र॒वीय॑न्तेऽस्थ॒न्वती᳚र्जायन्त॒ इति॒ यद्धिर॑ण्यं घृ॒ते॑ऽव॒धाय॑ जु॒होति॒ तस्मा॑दन॒स्थिके ॑न प्र॒जाः प्र वी॑यन्तेऽस्थ॒न्वती᳚र्जायन्त ए॒तद्वा अ॒ग्नेः प्रि॒यं धाम॒ यद्घृ॒तं तेजो॒ हिर॑ण्यमि॒यं ते॑ शुक्र त॒नूरि॒दं वर्च॒ इत्या॑ह॒ सते॑जसमे॒वैन॒ꣳ सत॑नुं करो॒त्यथो॒ सं भ॑रत्ये॒वैनं॒ यदब॑द्धमवद॒ध्याद्गर्भाः᳚ प्र॒जानां᳚ परा॒पातु॑काः स्युर्ब॒द्धमव॑ दधाति॒ गर्भा॑णां॒ धृत्यै॑ निष्ट॒र्क्यं॑ बध्नाति प्र॒जानां᳚ प्र॒जन॑नाय॒ वाग्वा ए॒षा यथ्सो॑म॒क्रय॑णी॒ जूर॒सीत्या॑ह॒ यद्धि मन॑सा॒ जव॑ते॒ तद्वा॒चा वद॑ति धृ॒ता मन॒सेत्या॑ह॒ मन॑सा॒ हि वाग्धृ॒ता जुष्टा॒ विष्ण॑व॒ इत्या॑ह य॒ज्ञो वै विष्णु॑र्य॒ज्ञायै॒वैनां॒ जुष्टां᳚ करोति॒ तस्या᳚स्ते स॒त्यस॑वसः प्रस॒व इत्या॑ह सवि॒तृप्र॑सूतामे॒व ’सि जिघाꣳसन्त्ये॒ष खलु॒ वा अर॑क्षोहतः॒ वाच॒मव॑ रुंधे॒ काण्डे॑काण्डे॒ वै क्रि॒यमा॑णे य॒ज्ञꣳ रक्षाꣳ पन्था॒ यो᳚ऽग्नेश्च॒ सूर्य॑स्य च॒ सूर्य॑स्य॒ चक्षु॒रारु॑हम॒ग्नेर॒क्ष्णः क॒नीनि॑का॒मित्या॑ह॒ य ए॒वार॑क्षोहतः॒ पन्था॒स्तꣳ स॒मारो॑हति॒ वाग्वा ए॒षा यथ्सो॑म॒क्रय॑णी॒ चिद॑सि म॒नासीत्या॑ह॒ शास्त्ये॒वैना॑मे॒तत्तस्मा᳚च्छि॒ष्टाः प्र॒जा जा॑यन्ते॒ चिद॒सीत्या॑ह॒ यद्धि मन॑सा चे॒तय॑ते॒ तद्वा॒चा वद॑ति म॒नासीत्या॑ह॒ यद्धि मन॑साभि॒गच्छ॑ति॒ तत्क॒रोति॒ धीर॒सीत्या॑ह॒ यद्धि मन॑सा॒ ध्याय॑ति॒ तद्वा॒चा वद॑ति॒ दक्षि॑णा॒सीत्या॑ह॒ दक्षि॑णा॒ ह्ये॑षा य॒ज्ञिया॒सीत्या॑ह य॒ज्ञिया॑मे॒वैनां᳚ करोति क्ष॒त्रिया॒सीत्या॑ह क्ष॒त्रिया॒ ह्ये॑षा ऽदि॑तिरस्युभ॒यतः॑ शी॒र्॒ष्णीत्या॑ह॒ यदे॒वादि॒त्यः प्रा॑य॒णीयो॑ य॒ज्ञाना॑मादि॒त्य उ॑दय॒नीय॒स्तस्मा॑दे॒वमा॑ह॒ यदब॑द्धा॒ स्यादय॑ता स्या॒द्यत्प॑दिब॒द्धानु॒स्तर॑णी स्यात्प्र॒मायु॑को॒ यज॑मानः स्या॒द् यत्क॑र्णगृही॒ता वार्त्र॑घ्नी स्या॒थ्स वा॒न्यं जि॑नी॒यात्तं वा॒न्यो जि॑नीयान्मि॒त्रस्त्वा॑ प॒दि ब॑ध्ना॒त्वित्या॑ह मि॒त्रो वै शि॒वो दे॒वानां॒ तेनै॒वैनां᳚ प॒दि ब॑ध्नाति पू॒षाध्व॑नः पा॒त्वित्या॑हे॒यं वै पू॒षेमामे॒वास्या॑ अधि॒पाम॑कः॒ सम॑ष्ट्या॒ इन्द्रा॒याध्य॑क्षा॒येत्या॒हेन्द्र॑मे॒वास्या॒ अध्य॑क्षं करो॒ त्यनु॑ त्वा मा॒ता म॑न्यता॒मनु॑ पि॒तेत्या॒हानु॑मतयै॒वैन॑या क्रीणाति॒ सा दे॑वि दे॒वमच्छे॒हीत्या॑ह दे॒वी ह्ये॑षा दे॒वः सोम॒ इन्द्रा॑य॒ सोम॒मित्या॒हेन्द्रा॑य॒ हि सोम॑ आह्रि॒यते॒ यदे॒तद्यजु॒र्न ब्रू॒यात्परा᳚च्ये॒व सो॑म॒क्रय॑णीयाद्रु ॒द्रस्त्वाऽ व॑र्तय॒त्वित्या॑ह रु॒द्रो वै क्रू ॒रो दे॒वानां॒ तमे॒वास्यै॑ प॒रस्ता᳚द्दधा॒त्यावृ॑त्त्यै क्रू ॒रमि॑व॒ वा ए॒तत्क॑रोति॒ यद्रु॒द्रस्य॑ की॒र्तय॑ति मि॒त्रस्य॑ प॒थेत्या॑ह॒ शान्त्यै॑ वा॒चा वा ए॒ष वि क्री॑णीते॒ यः सो॑म॒क्रय॑ण्या स्व॒स्ति सोम॑सखा॒ पुन॒रेहि॑ स॒ह र॒य्येत्या॑ह वा॒चैव वि॒क्रीय॒ पुन॑रा॒त्मन्वाचं॑ ध॒त्तेऽनु॑पदासुकास्य॒ वाग्भ॑वति॒ य ए॒वं वेद॑
That became gold. Therefore they purify gold forth from the waters. The theologians say, 'How is it that offspring are produced through that which is boneless, and yet are born with bones?' Because he offers the gold, placing it in the ghee, therefore are offspring produced, through that which is boneless, and yet are born with bones. The ghee is Agni's loved abode, the gold, is radiance. 'This is thy body, O pure one. This is thy splendour', he says; verily he unites Agni with his radiance and his body [1]; verily also he makes him ready. If he were to deposit (the gold) without fastening it on, then the foetuses of offspring would be liable to miscarriage. He deposits it fastening it on, to secure the foetuses. He fastens it so that it cannot be untied, for the production of offspring. The cow with which the Soma is bought is speech. 'Thou art the strong', he says; for what he strengthens in his mind, that he expresses in speech. 'Grasped by mind', he says; for by mind is speech grasped. 'Acceptable to Visnu he says [2]. Visnu is the sacrifice; verily be makes her accept able to the sacrifice. 'Through the impulse of thee, of true impulse', he says; verily he wins speech which is impelled by Savitr. As each part is performed, the Raksases are fain to injure the sacrifice; the path of Agni and Surya is one which the Raksases cannot injure. 'I have mounted the eye of the sun, the pupil of the eye of Agni', he says. He mounts the path which is not injured by the Raksases [3]. The cow with which the Soma is bought is speech. 'Thou art thought, thou art mind', he says; verily he instructs her. Therefore children are born instructed. 'Thou art thought', he says, for what one thinks in the mind one expresses in speech. 'Thou art mind', he says; for what one grasps by the mind one performs. 'Thou art meditation', he says; for what one meditates with the mind one expresses in speech [4]. 'Thou art the gift (to the priests)', he says; for (the cow) is the gift. 'Thou art of the sacrifice', he says; verily he makes her fit for the sacrifice. 'Thou art of kingly power', he says, for she is of kingly power. 'Thou art Aditi, double−headed', he says. In that to Aditi belong the opening and the concluding oblations of the sacrifices, therefore does he say that. If (the cow) were not bound, she would be unrestrained; if she were bound by the foot, she would be the funeral cow, and the sacrificer would be likely to perish [5]. If she were held by the ears, she would belong to Vrtrahan, and the sacrificer would oppress another, or another would oppress him. 'May Mitra bind thee by the foot', he says. Mitra is the auspicious one of the gods; verily with his help he binds her by the foot. 'May Pusan guard the ways', he says. Pusan is this (earth); verily he makes her lady of this (earth), for the gaining thereof. 'For Indra the guardian!' he says; verily he makes Indra her guardian [6]. 'May thy mother approve, thy father', he says; verily he buys with her approved. 'Go, O goddess, to the god', he says; for she is a goddess, and Soma is a god. 'To Indra Soma', he says; for the Soma is borne to Indra. If he were not to say that text, the cow with which the Soma is bought would go away. 'May Rudra guide thee hither', he says. Rudra is the harsh [7] one
Taittiriya Samhita 6.1.8
Krishna Yajurveda · Chapter Kanda 6, Prapathaka 1 · Verse 6.1.8
षट्प॒दान्यनु॒ नि क्रा॑मति षड॒हं वाङ्नाति॑ वदत्यु॒त सं॑वथ्स॒रस्याय॑ने॒ याव॑त्ये॒व वाक्तामव॑ रुंधे सप्त॒मे प॒दे जु॑होति स॒प्तप॑दा॒ शक्व॑री प॒शवः॒ शक्व॑री प॒शूने॒वाव॑ रुंधे स॒प्त ग्रा॒म्याः प॒शवः॑ स॒प्तार॒ण्याः स॒प्त छन्दाग्॑स्यु॒भय॒स्याव॑रुद्ध्यै॒ वस्व्य॑सि रु॒द्रासीत्या॑ह रू॒पमे॒वास्या॑ ए॒तन्म॑हि॒मानं॒ taittirIyasamhitA.pdf व्याच॑ष्टे॒ बृह॒स्पति॑स्त्वा सु॒म्ने र॑ण्व॒त्वित्या॑ह॒ ब्रह्म॒ वै दे॒वानां॒ बृह॒स्पति॒र्ब्रह्म॑णै॒वास्मै॑ प॒शूनव॑ रुंधे रु॒द्रो वसु॑भि॒रा चि॑के ॒त्वित्या॒हावृ॑त्त्यै पृथि॒व्यास्त्वा॑ मू॒र्धन्ना जि॑घर्मि देव॒यज॑न॒ इत्या॑ह पृथि॒व्या ह्ये॑ष मू॒र्धा यद्दे॑व॒यज॑न॒मिडा॑याः प॒द इत्या॒हेडा॑यै॒ ह्ये॑तत्प॒दं यथ्सो॑म॒क्रय॑ण्यै घृ॒तव॑ति॒ स्वाहे त्या॑ह॒ यदे॒वास्यै॑ प॒दाद्घृ॒तमपी᳚ड्यत॒ तस्मा॑दे॒वमा॑ह॒ यद॑ध्व॒र्युर॑न॒ग्नावाहु॑तिं जुहु॒याद॒न्धो᳚ऽध्व॒र्युः ’सि य॒ज्ञꣳ ह॑न्यु॒र्॒हिर॑ण्यमु॒पास्य॑ जुहोत्यग्नि॒वत्ये॒व जु॑होति॒ नान्धो᳚ऽध्व॒र्युर्भव॑ति॒ न य॒ज्ञꣳ स्या॒द्रक्षाꣳ ’सि घ्नन्ति॒ काण्डे॑काण्डे॒ वै क्रि॒यमा॑णे य॒ज्ञꣳ रक्षाꣳ ’सि जिघाꣳसन्ति॒ परि॑लिखित॒ꣳ रक्षः॒ रक्षाꣳ परि॑लिखिता॒ अरा॑तय॒ इत्या॑ह॒ रक्ष॑सा॒मप॑हत्या इ॒दम॒हꣳ रक्ष॑सो ग्री॒वा अपि॑ कृन्तामि॒ यो᳚ऽस्मान्द्वेष्टि॒ यं च॑ व॒यं द्वि॒ष्म इत्या॑ह॒ द्वौ वाव पुरु॑षौ॒ यं चै॒व द्वेष्टि॒ यश्चै॑नं॒ द्वेष्टि॒ तयो॑रे॒वान॑न्तरायं ग्री॒वाः कृ ॑न्तति प॒शवो॒ वै सो॑म॒क्रय॑ण्यै प॒दं या॑वत्त्मू॒तꣳ सं व॑पति प॒शूने॒वाव॑ रुंधे॒ऽस्मे राय॒ इति॒ सं व॑पत्या॒त्मान॑मे॒वाध्व॒र्युः प॒शुभ्यो॒ नान्तरे॑ति॒ त्वे राय॒ इति॒ यज॑मानाय॒ प्र य॑च्छति॒ यज॑मान ए॒व र॒यिं द॑धाति॒ तोते॒ राय॒ इति॒ पत्नि॑या अ॒र्धो वा ए॒ष आ॒त्मनो॒ यत्पत्नी॒ यथा॑ गृ॒हेषु॑ निध॒त्ते ता॒दृगे॒व तत्त्वष्टी॑मती ते सपे॒येत्या॑ह॒ वै लो॒काय॒ गार्ह॑पत्य॒ त्वष्टा॒ ’ रूप॒कृद्रू ॒पमे॒व प॒शुषु॑ दधात्य॒स्मै वै प॑शू॒नां मि॑थु॒नानाꣳ आ धी॑यते॒ऽमुष्मा॑ आहव॒नीयो॒ यद्गार्ह॑पत्य उप॒वपे॑द॒स्मि३ꣳल्लो॒के प॑शु॒मान्थ्स्या॒द्यदा॑हव॒नीये॒ऽमुष्मि॑३ꣳ ल्लो॒के प॑शु॒मान्थ्स्या॑दु॒भयो॒रुप॑ वपत्यु॒भयो॑रे॒वैनं॑ लो॒कयोः᳚ पशु॒मन्तं॑ करोति
He follows six steps. Speech does not speak beyond the sixth day. He wins speech in the size in which she is found in the path of the year. He offers in the seventh footprint. The Çakvari has seven feet, the Çakvari is cattle; verily he wins cattle. There are seven domesticated animals, and seven wild; there are seven metres to win both sets of animals. 'Thou art a Vasvi, thou art a Rudra', he says; verily thus by her form he expounds her greatness [1]. 'May Brhaspati make thee rejoice in happiness', he says. Brhaspati is the holy power of the gods; verily by means of the holy power be wins cattle for him. 'May Rudra with the Vasus be favourable to thee', he says, for the sake of protection. 'I pour thee on the head of the earth, on the place of sacrifice', he says; for the place of sacrifice is the head of the earth. 'On the abode of the offering', he says; for the foot of the cow by which the Soma is bought is the abode of the offering. 'Rich in ghee; hail!' [2], he says. Because it was from her foot that ghee was pressed out, he says thus. If the Adhvaryu were to offer a libation where there were no fire, the Adhvaryu would become blind, and the Raksases would destroy the sacrifice. He offers after putting down the gold; verily he offers in that which has fire, the Adhvaryu does not become blind, and the Raksases. do not destroy the sacrifice. As each part is performed, the Raksases are fain to injure the sacrifice. 'The Raksas is enclosed, the evil spirits are enclosed', he says, for the smiting away of the Raksases [3]. 'Thus I cut the necks of the Raksas'; 'Who hateth us and whom we hate', he says. There are two persons, one whom he hates and one who hates him; verily successively he cuts their necks. The foot of the cow with which the Soma is bought is cattle; he pours (the dust of the footprint) so far as it is mixed with the ghee; verily he wins cattle. (Saying) 'Ours be wealth', he pours it; verily the Adhvaryu [4] does not deprive himself of cattle. Saying 'Thine be wealth', he hands it to the sacrificer, and so bestows wealth on the sacrificer. Saying 'Thine be wealth', (the sacrificer hands it) to his wife. For a wife is the half of oneself, and to do so is as it were to deposit it in one's house. 'Let me attend on thee with Tvastr's aid', he says. Tvastr is the maker of the forms of offspring, of pairings; verily he places form in cattle. For this world the Garhapatya fire is piled up; for yonder world the Ahavaniya. If he were to cast it on−the Garhapatya fire, he would be rich in cattle in this world; if on the Ahavaniya, he would be rich in cattle in yonder world he casts it on both; verily he makes him rich in cattle in both worlds.
Taittiriya Samhita 6.1.9
Krishna Yajurveda · Chapter Kanda 6, Prapathaka 1 · Verse 6.1.9
ब्र॒ह्म॒वा॒दिनो॑ वदन्ति वि॒चित्यः॒ सोमा३ न वि॒चित्या३ इति॒ सोमो॒ वा ओष॑धीना॒ꣳ राजा॒ तस्मि॒न्॒, यदाप॑न्नं ग्रसि॒तमे॒वास्य॒ तद्यद्वि॑चिनु॒याद्यथा॒स्या᳚द् ग्रसि॒तं नि॑ष्खि॒दति॑ ता॒दृगे॒व तद्यन्न वि॑चिनु॒याद्यथा॒क्षन्नाप॑न्नं वि॒धाव॑ति ता॒दृगे॒व तत्क्षोधु॑कोऽध्व॒र्युः स्यात्क्षोधु॑को॒ यज॑मानः॒ ’ शोध॒येत्ये॒व ब्रू॑या॒द्यदीत॑रं॒ सोम॑विक्रयि॒न्थ्सोमꣳ यदीत॑रमु॒भये॑नै॒व सो॑मविक्र॒यिण॑मर्पयति॒ तस्मा᳚थ्सोमविक्र॒यी क्षोधु॑कोऽरु॒णो ह॑ स्मा॒हौप॑वेशिः सोम॒क्रय॑ण ए॒वाहं तृ॑तीयसव॒नमव॑ रुंध॒ इति॑ पशू॒नां चर्म॑न्मिमीते प॒शूने॒वाव॑ रुंधे प॒शवो॒ हि तृ॒तीय॒ꣳ सव॑नं॒ यं का॒मये॑ताप॒शुः स्या॒दित्यृ॑क्ष॒तस्तस्य॑ मिमीत॒र्क्षं वा अ॑पश॒व्यम॑प॒शुरे॒व भ॑वति॒ यं का॒मये॑त पशु॒मान्थ्स्या॒ दिति॑ लोम॒तस्तस्य॑ मिमीतै॒तद्वै प॑शू॒नाꣳ रू॒पꣳ रू॒पेणै॒वास्मै॑ प॒शूनव॑ रुंधे पशु॒माने॒व भ॑वत्य॒पामन्ते᳚ क्रीणाति॒ सर॑समे॒वैनं॑ क्रीणात्य॒मात्यो॒ऽसीत्या॑हा॒मैवैनं॑ कुरुते शु॒क्रस्ते॒ ग्रह॒ इत्या॑ह शु॒क्रो ह्य॑स्य॒ ग्रहोऽन॒साच्छ॑ याति महि॒मान॑मे॒वास्याच्छ॑ या॒त्यन॒सा ऽच्छ॑ याति॒ सर्वा॑णि॒ ’सि॒ छन्दाꣳ ’ स॒मे जीव॑नं॒ यत्र॒ तस्मा॑दनोवा॒ह्यꣳ खलु॒ वा ए॒तꣳ शी॒र्॒ष्णा हर॑न्ति॒ तस्मा᳚च्छीर्षहा॒र्यं॑ गि॒रौ जीव॑नम॒भित्यं दे॒वꣳ स॑वि॒तार॒मित्यति॑च्छंदस॒र्चा मि॑मी॒तेऽति॑च्छन्दा॒ वै सर्वे॑भिरे॒वैनं॒ छन्दो॑भिर्मिमीते॒ वर्ष्म॒ वा ए॒षा छंद॑सां॒ यदति॑च्छन्दा॒ ’ समा॒नानां᳚ करो॒त्यक॑यैकयो॒थ्सर्गं॑ यदति॑च्छंदसर्चा ॒ मिमी॑ते॒ वर्ष्मै॒वैनꣳ मिमी॒तेऽया॑तयाम्नियायातयाम्नियै॒वैनं॑ मिमीते॒ तस्मा॒न्नाना॑वीर्या अ॒ङ्गुल॑यः॒ सर्वा᳚स्वङ्गु॒ष्ठमुप॒ नि गृ॑ह्णाति॒ तस्मा᳚थ्स॒माव॑द्वीऱ्यो॒ऽन्याभि॑र॒ङ्गुलि॑भि॒स्तस्मा॒थ्सर्वा॒ अनु॒ सं च॑रति॒ यथ्स॒ह सर्वा॑भि॒र्मिमी॑त॒ स२ꣳश्लि॑ष्टा अ॒ङ्गुल॑यो जायेर॒न्नेक॑यैकयो॒थ्सर्गं॑ मिमीते॒ तस्मा॒द्विभ॑क्ता जायन्ते॒ पञ्च॒ कृत्वो॒ यजु॑षा मिमीते॒ पञ्चा᳚क्षरा प॒ङ्क्तिः पाङ्क्तो॑ य॒ज्ञो य॒ज्ञमे॒वाव॑ रुंधे॒ पञ्च॒ कृत्व॑स्तू॒ष्णीं दश॒ सं प॑द्यन्ते॒ दशा᳚क्षरा वि॒राडन्नं॑ वि॒राड्वि॒राजै॒वान्नाद्य॒मव॑ रुंधे॒ यद्यजु॑षा॒ मिमी॑ते भू॒तमे॒वाव॑ रुंधे॒ यत्तू॒ष्णीं भ॑वि॒ष्यद्यद्वै तावा॑ने॒व सोमः॒ स्याद्याव॑न्तं॒ मिमी॑ते॒ यज॑मानस्यै॒व स्या॒न्नापि॑ सद॒स्या॑नां प्र॒जाभ्य॒स्त्वेत्युप॒ समू॑हति सद॒स्या॑ने॒वान्वाभ॑जति॒ वास॒सोप॑ नह्यति सर्वदेव॒त्यं॑ वै वासः॒ सर्वा॑भिरे॒वैनं॑ दे॒वता॑भिः॒ सम॑र्धयति प॒शवो॒ वै सोमः॑ प्रा॒णाय॒ त्वेत्युप॑ नह्यति प्रा॒णमे॒व प॒शुषु॑ दधाति व्या॒नाय॒ त्वेत्यनु॑ शृन्थति व्या॒नमे॒व प॒शुषु॑ दधाति॒ तस्मा᳚थ्स्व॒पन्तं॑ प्रा॒णा न ज॑हति
The theologians say, 'Should the Soma be clarified or not?' Soma indeed is the king of plants; whatever falls upon it is swallowed by it. If be were to clarify it, it would be as when one expels from the mouth what has been swallowed; if he were not to clarify it, it would be as when something falls upon the eye and moves to and fro; the Adhvaryu would be hungry, the sacrificer would be hungry. 'O Soma−seller, purify the Soma', he should say; so whether it be the one [1] or the other '. he involves the Soma−seller in both (faults), and therefore the Soma−seller is hungry. Aruna Aupaveçi said, 'At the buying of the Soma I win the third pressing.' He measures (the Soma) on the skin of beasts verily he wins cattle, for cattle are the third pressing. If he desire of a man, 'May he be without cattle', he should measure it for him on the rough side. The rough side indeed is not connected with cattle; verily he becomes without cattle. If he desire of a man, 'May he be rich in cattle' [2], he should measure for him on the hairy side. That indeed is the form of cattle; verily by the form he obtains cattle for him; verily he becomes rich in cattle. He buys it at the end of the waters; verily he buys it with its sap. 'Thou art a home dweller', he says; verily he makes it at home. 'Thy libation is bright', he says; for bright is its libation. He advances (for it) with a cart; verily he advances to its mightiness. He advances with a cart [3], therefore what lives on the level is to be borne by a cart. Where, however, they bear
Taittiriya Samhita 6.1.10
Krishna Yajurveda · Chapter Kanda 6, Prapathaka 1 · Verse 6.1.10
यत्क॒लया॑ ते श॒फेन॑ ते क्रीणा॒नीति॒ पणे॒तागो॑ अर्घ॒ꣳ सोमं॑ कु ॒र्यादगो॑ अर्घं॒ यज॑मान॒मगो॑ अर्घमध्व॒र्युं गोस्तु म॑हि॒मानं॒ नाव॑ तिरे॒द्गवा॑ ते क्रीणा॒नीत्ये॒व ब्रू॑याद्गो अ॒र्घमे॒व सोमं॑ क॒रोति॑ गो अ॒र्घं यज॑मानं गो अ॒र्घम॑ध्व॒र्युं न गोर्म॑हि॒मान॒मव॑ तिरत्य॒जया᳚ क्रीणाति॒ सत॑पसमे॒वैनं॑ क्रीणाति॒ हिर॑ण्येन क्रीणाति॒ सशु॑क्रमे॒वै नं॑ क्रीणाति धे॒न्वा क्री॑णाति॒ क्रीणात्यन॒डुहा᳚ क्रीणाति॒ साशि॑रमे॒वैनं॑ क्रीणात्यृष॒भेण॑ वह्नि॒र्वा अ॑न॒ड्वान्, वह्नि॑नै॒व वह्नि॑ य॒ज्ञस्य॑ क्रीणाति॒ सेन्द्र॑मे॒वैनं॑ क्रीणाति मिथु॒नाभ्यां᳚ क्रीणाति मिथु॒नस्याव॑रुद्ध्यै॒ वास॑सा क्रीणाति सर्वदेव॒त्यं॑ वै वासः॒ सर्वा᳚भ्य ए॒वैनं॑ दे॒वता᳚भ्यः क्रीणाति॒ दश॒ सं प॑द्यन्ते॒ दशा᳚क्षरा वि॒राडन्नं॑ वि॒राड्वि॒राजै॒वान्नाद्य॒मव॑ रुंधे॒ तप॑सस्त॒नूर॑सि प्र॒जाप॑ते॒र्वर्ण॒ इत्या॑ह प॒शुभ्य॑ ए॒व तद॑ध्व॒र्युर्निह्नु॑त आ॒त्मनोऽना᳚व्रस्काय॒ गच्छ॑ति॒ श्रियं॒ प्र प॒शूना᳚प्नोति॒ य ए॒वं वेद॑ शु॒क्रं ते॑ शु॒क्रेण॑ क्रीणा॒मीत्या॑ह यथाय॒जुरे॒वैतद्दे॒वा वै येन॒ हिर॑ण्येन॒ सोम॒मक्री॑ण॒न्तद॑भी॒षहा॒ पुन॒राद॑दत॒ को हि तेज॑सा वि क्रे ॒ष्यत॒ इति॒ येन॒ हिर॑ण्येन॒ सोमं॑ क्रीणी॒यात्तद॑भी॒षहा॒ पुन॒रा द॑दीत॒ तेज॑ ए॒वात्मन्ध॑त्ते॒ऽस्मे ज्योतिः॑ सोमविक्र॒यिणि॒ taittirIyasamhitA.pdf तम॒ इत्या॑ह॒ ज्योति॑रे॒व यज॑माने दधाति॒ तम॑सा सोमविक्र॒यिण॑मर्पयति॒ यदनु॑पग्रथ्य ’ स॒र्पाः स्यु॑रि॒दम॒हꣳ स॒र्पाणां᳚ ह॒न्याद्द॑न्द॒शूका॒स्ताꣳ समाꣳ दन्द॒शूका॑नां ग्री॒वा उप॑ भ्राजेत्या॑है॒ते वा अ॒मुष्मि॑३ꣳल्लो॒के सोम॑मरक्ष॒न्तेभ्योऽधि॒ सोम॒माह॑र॒न्॒ ’ स॒र्पा भ॑वन्ति॒ तम॑सा सोमविक्र॒यिणं॑ विध्यति॒ स्वान॒ ग्रथ्ना॒मीत्या॒हाद॑न्दशूका॒स्ताꣳ समाꣳ यदे॒तेभ्यः॑ ’ रक्षेयु॒र्यदे॒तेभ्यः॑ सोम॒क्रय॑णा॒न्नानु॑दि॒शेदक्री॑तोऽस्य॒ सोमः॑ स्या॒न्नास्यै॒ते॑ऽमुष्मि॑३ꣳल्लो॒के सोमꣳ ’ रक्षन्ति ॥ ६। सोम॒क्रय॑णाननुदि॒शति॑ क्री॒तो᳚ऽस्य॒ सोमो॑ भवत्ये॒ते᳚ऽस्या॒मुष्मि॑३ꣳल्लो॒के सोमꣳ १। १०॥ सशु॑क्रमे॒व रुं ॑ध॒ इति॒ येन॒ हिर॑ण्येन॒ स्वान॒ चतु॑श्चत्वारिꣳशच्च
has the atmosphere for its deity. 'Thou art the seat of Aditi. Sit on the seat of Aditi', he says; that is according to the text. He severs it indeed when he makes what is connected with Varuna connected with Mitra; he sets it down with a verse addressed to Varuna; verily he unites it with its own deity. He covers it round with a garment, the garment is connected with all the gods; verily with all [2] the gods he unites it, and thus (it serves) for the smiting away of the Raksases. 'He hath stretched the atmosphere within the woods', he says; for within the woods he stretched the atmosphere. 'Strength in horses', he says; for (he placed) strength in horses. 'Milk in kine', he says; for (he placed) milk in kine. 'Skill in the heart', he says; for (he placed) skill in the heart. 'Varuna, Agni in dwellings', he says; for Varuna (placed) Agni in dwellings. 'The sun in the sky' [3], he says; for (he placed) the sun in the sky. 'The Soma in the hill', he says; the hills are the pressing−stones; he places the Soma in them, who sacrifices; therefore he says thus. 'Thee, all−knowing god' with this verse addressed to Surya he fastens the black antelope skin, to smite away the Raksases. 'Come hither, O ye oxen, strong to bear the yoke', he says; that is according to the text. 'Move forward, O lord of the world', he says; for he is the lord of creatures [4]; 'to all thy stations', be says; for he moves forward to all his stations. 'Let no opponent find thee', he says; since the Gandharva Viçvavasu stole the Soma when it was being carried below, he says that, to prevent its being stolen. 'Thou art the good luck of the sacrificer', he says; verily thus the sacrificer grasps the sacrifice, that it be not interrupted. The Soma when bought and tied up indeed approaches the sacrificer in the shape of Varuna [5]. 'Honour to the radiance of Mitra and Varuna', he says, for atonement. They bring forward this Soma, it rests with Agni, they in uniting overpower the sacrificer. Now the consecrated person has for long been holding himself ready for the sacrifice. In that he offers an animal to Agni and Soma, that is a buying−off of himself; therefore of it he should not eat; for as it were it is a buying−off of a man. Or rather they say, 'By Agni and Soma Indra slew Vrtra'. In that he offers an animal to Agni and Soma, it slays hostile things for him; therefore he should eat of it. He honours it with a verse addressed to Varuna; verily he honours it with its own deity. PRAPATHAKA II The Exposition of the Soma Sacrifice (continued)
Taittiriya Samhita 6.1.11
Krishna Yajurveda · Chapter Kanda 6, Prapathaka 1 · Verse 6.1.11
वा॒रु॒णो वै क्री॒तः सोम॒ उप॑नद्धो मि॒त्रो न॒ एहि॒ सुमि॑त्रधा॒ इत्या॑ह॒ शान्त्या॒ इन्द्र॑स्यो॒रुमा वि॑श॒ दक्षि॑ण॒मित्या॑ह दे॒वा वै यꣳ सोम॒मक्री॑ण॒न्तमिन्द्र॑स्यो॒रौ दक्षि॑ण॒ आसा॑दयन्ने॒ष खलु॒ वा ए॒तर्हीन्द्रो॒ यो यज॑ते॒ तस्मा॑दे॒वमा॒होदायु॑षा स्वा॒युषेत्या॑ह दे॒वता॑ ए॒वान्वा॒रभ्योत् ति॑ष्ठत्यु॒र्व॑न्तरि॑क्ष॒मन्वि॒हीत्या॑हान्तरिक्षदेव॒त्यो᳚ २॒ ह्ये॑तर्हि॒ सोमोऽदि॑त्याः॒ सदो॒ऽस्यदि॑त्याः॒ सद॒ आ सी॒देत्या॑ह यथाय॒जुरे॒वैतद्वि वा ए॑नमे॒तद॑र्धयति॒ यद्वा॑रु॒णꣳ सन्तं॑ मै॒त्रं क॒रोति॑ वारु॒ण्यर्चा सा॑दयति॒ स्वयै॒वैनं॑ दे॒वत॑या॒ सम॑र्धयति॒ वास॑सा प॒र्यान॑ह्यति सर्वदेव॒त्यं॑ वै वासः॒ सर्वा॑भिरे॒वै नं॑ दे॒वता॑भिः॒ सम॑र्धय॒त्यथो॒ रक्ष॑सा॒मप॑हत्यै॒ वने॑षु॒ व्य॑न्तरि॑क्षं तता॒नेत्या॑ह॒ वने॑षु॒ हि व्य॑न्तरि॑क्षं त॒तान॒ वाज॒मर्व॒थ्स्वित्या॑ह॒ वाज॒ग्ग्॒ ह्यर्व॑थ्सु॒ पयो॑ अघ्नि॒यास्वित्या॑ह॒ पयो॒ ह्य॑घ्नि॒यासु॑ हृ॒थ्सु क्रतु॒मित्या॑ह हृ॒थ्सु हि क्रतुं॒ वरु॑णो वि॒क्ष्व॑ग्निमित्या॑ह॒ वरु॑णो॒ हि वि॒क्ष्व॑ग्निं दि॒वि सूर्य॒ मित्या॑ह दि॒वि हि सूर्य॒ꣳ सोम॒मद्रा॒वित्या॑ह॒ ग्रावा॑णो॒ वा अद्र॑य॒स्तेषु॒ वा ए॒ष सोमं॑ दधाति॒ यो यज॑ते॒ तस्मा॑दे॒वमा॒होदु॒त्यं जा॒तवे॑दस॒मिति॑ सौ॒र्यर्चा कृ ॑ष्णाजि॒नं प्र॒त्यान॑ह्यति॒ रक्ष॑सा॒मप॑हत्या॒ उस्रा॒वेतं॑ धूर्षाहा॒वित्या॑ह यथाय॒जुरे॒वैतत्प्र च्य॑वस्व भुवस्पत॒ इत्या॑ह भू॒ताना॒ग्॒ ह्ये॑ ष पति॒र्विश्वा᳚न्य॒भि धामा॒नीत्या॑ह॒ विश्वा॑नि॒ ह्ये᳚ २॒ षो॑ऽभि धामा॑नि प्र॒च्यव॑ते॒ मा त्वा॑ परिप॒री वि॑द॒दित्या॑ह॒ यदे॒वादः सोम॑माह्रि॒यमा॑णं गन्ध॒र्वो वि॒श्वाव॑सुः प॒र्यमु॑ष्णा॒त्तस्मा॑दे॒वमा॒हाप॑रिमोषाय॒ यज॑मानस्य स्व॒स्त्यय॑न्य॒सीत्या॑ह॒ यज॑मानस्यै॒वैष य॒ज्ञस्या᳚न्वारं॒भोऽन॑वच्छित्त्यै॒ वरु॑णो॒ वा ए॒ष यज॑मानम॒भ्यैति॒ यत् क्री॒तः सोम॒ उप॑नद्धो॒ नमो॑ मि॒त्रस्य॒ वरु॑णस्य॒ चक्ष॑स॒ इत्या॑ह॒ शान्त्या॒ आ सोमं॒ वह॑न्त्य॒ग्निना॒ प्रति॑ तिष्ठते॒ तौ सं॒भव॑न्तौ॒ यज॑मानम॒भि संभ॑वतः पु॒रा खलु॒ वावैष मेधा॑या॒त्मान॑मा॒रभ्य॑ चरति॒ यो दी᳚क्षि॒तो यद॑ग्नीषो॒मीयं॑ प॒शुमा॒लभ॑त आत्मनि॒ष्क्रय॑ण ए॒वास्य॒ स तस्मा॒त्तस्य॒ नाश्यं॑ पुरुष नि॒ष्क्रय॑ण इव॒ ह्यथो॒ खल्वा॑हुर॒ग्नीषोमा᳚भ्यां॒ वा इन्द्रो॑ वृ॒त्रम॑ह॒न्निति॒ यद॑ग्नीषो॒मीयं॑ प॒शुमा॒लभ॑ते॒ वार्त्र॑घ्न ए॒वास्य॒ स तस्मा᳚द्वा॒श्यं॑ वारु॒ण्यर्चा परि॑ चरति॒ स्वयै॒वैनं॑ दे॒वत॑या॒ परि॑ चरति ॥ ६। ’शतिश्च
The Soma when bought and tied up is connected with Varuna. Come as a friend to us, creating firm friendships', he says, for atonement. Enter the right thigh of Indra', he says; the gods placed the Soma which they purchased in the right thigh of Indra; now the sacrificer is Indra; therefore he says thus. 'With life, with fair life', he says; verily seizing the gods [1] he rises up. 'Fare along the wide atmosphere', he says; for Soma