Taittiriya Samhita 2.5.11
Krishna Yajurveda · Kanda 2, Prapathaka 5 · Verse 2.5.11
Sanskrit Original
निवी॑तं मनु॒ष्या॑णां प्राचीनावी॒तं पि॑तृ॒णामुप॑वीतं दे॒वाना॒मुप॑ व्ययते देवल॒क्ष्ममे॒व तत्कु ॑रुते॒ तिष्ठ॒न्नन्वा॑ह॒ तिष्ठ॒न् ह्याश्रु॑ततरं॒ वद॑ति॒ तिष्ठ॒न्नन्वा॑ह सुव॒र्गस्य॑ लो॒कस्या॒भिजि॑त्या॒ आसी॑नो यजत्य॒स्मिन्ने॒व लो॒के प्रति॑तिष्ठति॒ यत्क्रौ॒ञ्चम॒न्वाहा॑सु॒रं तद्यन्मं॒द्रं मा॑नु॒षं तद्यद॑न्त॒रा ’ सदेव॒त्वाय॑ वि॒द्वाꣳसो॒ वै तथ्सदे॑वमन्तरानूच्य ॒ ꣳ पु॒रा होता॑रोऽभूव॒न्तस्मा॒द्विधृ॑ता॒ अध्वा॒नोऽभू॑व॒न्न पन्था॑नः॒ सम॑रुक्षन्नन्तर्वे॒द्य॑न्यः पादो॒ भव॑ति बहिर्वे॒द्य॑न्योऽथान्वा॒हाध्व॑नां॒ ’रोहा॒याथो॑ विधृ॑त्यै प॒थामसꣳ भू॒तं चै॒व भ॑वि॒ष्यच्चाव॑ परि॑मितं चै॒वाप॑रिमितं॒ चाव॑ रु॒न्धेऽथो᳚ ग्रा॒म्याग्श्चै॒व प॒शूना॑र॒ण्याग्श्चाव॑ रु॒न्धेऽथो॑ देवलो॒कं चै॒व म॑नुष्यलो॒कं चा॒भि ज॑यति दे॒वा वै सा॑मिधे॒नीर॒नूच्य॑ प्र॒जाप॑तिस्तू॒ष्णीमा॑घा॒रमाऽघा॑रय॒त्ततो॒ रु॒न्धेऽथो॒ य॒ज्ञं नान्व॑पश्य॒न्थ्स वै दे॒वा य॒ज्ञमन्व॑पश्य॒न्॒ यत्तू॒ष्णीमा॑घा॒रमा॑घा॒रय॑ति य॒ज्ञस्यानु॑ख्यात्या॒ अथो॑ सामिधे॒नीरे॒वाभ्य॑न॒क्त्यलू᳚क्षो भवति॒ य ए॒वं वेदाथो॑ त॒र्पय॑त्ये॒वैना॒स्तृप्य॑ति प्र॒जया॑ प॒शुभि॒ र्य ए॒वं वेद॒ तद्रे॑चये॒न्मन॒साघा॑रयति॒ यदेक॑याघा॒रये॒देकां᳚ मन॑श्चार्तीयेताम॒हं दे॒वेभ्यो॑ प्र॒श्नमै॑ता॒ꣳ सो᳚ऽब्रवीत् मन॑सा॒ प्रीणीया॒द्यद्द्वाभ्यां॒ द्वे प्री॑णीया॒द्यत्ति॒सृभि॒रति॒ वाग॑ब्रवीद॒हं दे॒वेभ्य॒ इति॒ ह्यना᳚प्तमा॒प्यते॑ ह॒व्यं व॑हा॒मीति॒ ति॒र्यञ्च॒मा घा॑रय॒त्यच्छं॑बट्कारं॒ वाक्च॒ मन॒स्तौ प्र॒जाप॑तिं प्र॒जाप॑तिर्दू॒तीरे॒व त्वं मन॑सोऽसि॒ यद्धि मन॑सा॒ ध्याय॑ति॒ तद्वा॒चा वद॒तीति॒ तत्खलु॒ तुभ्यं॒ न वा॒चा जु॑हव॒न्नित्य॑ब्रवी॒त्तस्मा॒न्मन॑सा प्र॒जाप॑तये जुह्वति॒ मन॑ इव॒ हि प्र॒जाप॑तिः प्र॒जाप॑ते॒राप्त्यै॑ परि॒धीन्थ्सं मा᳚र्ष्टि पु॒नात्ये॒वैना॒न्त्रिर्म॑ध्य॒मं त्रयो॒ वै प्रा॒णाः प्रा॒णाने॒वाभि ज॑यति॒ त्रिर्द॑क्षिणा॒र्ध्यं॑ त्रय॑ इ॒मे लो॒का इ॒माने॒व लो॒कान॒भि ज॑यति॒ त्रिरु॑त्तरा॒र्ध्यं॑ त्रयो॒ वै दे॑व॒यानाः॒ पन्था॑न॒स्ताने॒वाभि ज॑यति॒ त्रिरुप॑ वाजयति॒ त्रयो॒ वै दे॑वलो॒का दे॑वलो॒काने॒वाभि ज॑यति॒ द्वाद॑श॒ संप॑द्यन्ते॒ द्वाद॑श॒ मासाः᳚ संवथ्स॒रः सं॑वथ्स॒रमे॒व प्री॑णा॒त्यथो॑ संवथ्स॒रमे॒वास्मा॒ उप॑ दधाति सुव॒र्गस्य॑ लो॒कस्य॒ सम॑ष्ट्या आघा॒रमा घा॑रयति ति॒र इ॑व॒ वै सु॑व॒र्गो लो॒कः सु॑व॒र्गमे॒वास्मै॑ लो॒कं प्र रो॑चयत्यृ॒जुमा घा॑रयत्यृ॒जुरि॑व॒ हि प्रा॒णः संत॑त॒मा घा॑रयति प्रा॒णाना॑म॒न्नाद्य॑स्य॒ संत॑त्या॒ अथो॒ रक्ष॑सा॒मप॑हत्यै॒ यं का॒मये॑त प्र॒मायु॑कः स्या॒दिति॑ जि॒ह्मं तस्याघा॑रयेत्प्रा॒णमे॒वास्मा᳚ज्जि॒ह्मं न॑यति ता॒जक् प्र मी॑यते॒ शिरो॒ वा ए॒तद्य॒ज्ञस्य॒ यदा॑घा॒र taittirIyasamhitA.pdf आ॒त्मा ध्रु॒वा ऽघा॒रमा॒घार्य॑ ध्रु॒वाꣳ सम॑नक्त्या॒त्मन्ने॒व य॒ज्ञस्य॒ शिरः॒ प्रति॑ दधात्य॒ग्निर्दे॒वानां᳚ दू॒त आसी॒द्दैव्योऽसु॑राणां॒ तौ प्र॒जाप॑तिं प्र॒श्नमै॑ता॒ꣳ स प्र॒जाप॑तिर्ब्राह्म॒णम॑ब्रवीदे॒तद्वि ब्रू॒हीत्या श्रा॑व॒येती॒दं दे॑वाः शृणु॒तेति॒ वाव तद॑ब्रवीद॒ग्निर्दे॒वो होतेति॒ य ए॒व दे॒वानां॒ तम॑वृणीत॒ ततो॑ दे॒वा अभ॑व॒न्परासु॑रा॒ यस्यै॒वं वि॒दुषः॑ प्रव॒रं प्र॑वृ॒णते॒ भव॑त्या॒त्मना॒ परा᳚स्य॒ भ्रातृ॑व्यो भवति॒ यद्ब्रा᳚ह्म॒णश्चाब्रा᳚ह्मणश्च प्र॒श्नमे॒यातां᳚ ब्राह्म॒णायाधि॑ ब्रूया॒द्यद्ब्रा᳚ह्म॒णाया॒ध्याहा॒त्मनेऽध्या॑ह॒ यद्ब्रा᳚ह्म॒णं प॒राहा॒त्मानं॒ परा॑ह॒ तस्मा᳚द् ब्राह्म॒णो न प॒रोच्यः॑
The thread is worn around the neck for men, over the right shoulder for the Pitrs, over the left for the gods. He puts it over the left shoulder; verily he makes the mark of the gods. He repeats standing, for standing he speaks more audibly. He repeats standing, to conquer the world of heaven. He sacrifices sitting; verily he finds support in this world. In that he repeats in the Krauñca, note, that is connected with the Asuras, in the low note, that is connected with men, in the intermediate note, that is connected with the gods. One should repeat in the intermediate note, to secure the gods. Clever indeed [1] were the Hotrs of old; there fore the ways were held apart, and the paths did not conflict. One foot should be within the sacrificial altar, the other outside; then he repeats, to hold the ways apart and to avoid conflict of the paths. Then does he win the past and the future, the measured and the unmeasured does he win, domestic and wild cattle both does he win [2]; verily also the world of the gods and the world of men he conquers. The gods having repeated the Samidhenis could not see the sacrifice. Prajapati in silence performed the sprinkling of the butter. Then indeed did the gods see the sacrifice. In that he silently sprinkles, (it serves) to light up the sacrifice. Verily also he anoints the kindling−sticks. He who knows thus becomes soft. Verily also he delights them. He delights in offspring and cattle [3] who knows thus. If he were to sprinkle with one (verse), he would delight one; if with two, (he would delight) two; if with three, he would make (the offering) go beyond (all others). He sprinkles (repeating the verse) in the mind, for what is imperfect is made perfect by mind. He sprinkles across so as not to make a failure. Speech and mind disputed; 'I will bear the offering to the gods', speech said; 'I to the gods', mind said. They went to question Prajapati; he said [4], Prajapati, 'Thou art the messenger of mind, for what one thinks of in the mind, one utters in speech'. 'Then assuredly they will not sacrifice to you with speech', said (speech). Therefore in the mind they offer to Prajapati, for Prajapati is, as it were, the mind; (verily it serves) to obtain Prajapati. He rubs the enclosing−sticks; verily he purifies them. (He rubs) the middle one thrice; the breaths are three; verily he conquers the breaths. (He rubs)