Taittiriya Samhita 3.1.7
Krishna Yajurveda · Kanda 3, Prapathaka 1 · Verse 3.1.7
Sanskrit Original
इ॒ष्टर्गो॒ वा अ॑ध्व॒र्युर्यज॑मानस्ये॒ष्टर्गः॒ खलु॒ वै पूर्वो॒ऽर्ष्टुः, क्षी॑यत आस॒न्या᳚न्मा॒ मन्त्रा᳚त्पाहि॒ कस्या᳚श्चिद॒भिश॑स्त्या॒ नह्य॒तेऽना᳚र्त्यै संवे॒शाय॑ इति॑ पु॒रा प्रा॑तरनुवा॒काज्जु॑हुयादा॒त्मन॑ त्वोपवे॒शाय॑ त्वा गायत्रि॒यास्त्रि॒ष्टुभो॒ ए॒व तद॑ध्व॒र्युः पु॒रस्ता॒च्छर्म॑ जग॑त्या अ॒भिभू᳚त्यै॒ प्राणा॑पानौ मृ॒त्योर्मा॑ पातं॒ प्राणा॑पानौ॒ मा मा॑ हासिष्टं दे॒वता॑सु॒ वा ए॒ते प्रा॑णापा॒नयो॒ स्वाहा॒ ’सि॒ वै सं॑वे॒श र्व्याय॑च्छन्ते॒ येषा॒ꣳ सोमः॑ समृ॒च्छते॑ संवे॒शाय॑ त्वोपवे॒शाय॒ त्वेत्या॑ह॒ छन्दाꣳ ’सि वृङ्क्ते॒ प्रेति॑व॒न्त्याज्या॑नि भवन्त्य॒भिजि॑त्यै म॒रुत्व॑तीः प्रति॒पदो॒ उ॑पवे॒शश्छन्दो॑भिरे॒वास्य॒ छन्दाꣳ विजि॑त्या उ॒भे बृ॑हद्रथन्त॒रे भ॑वत इ॒यं वाव र॑थंत॒रम॒सौ बृ॒हदा॒भ्यामे॒वैन॑म॒न्तरे᳚त्य॒द्य वाव र॑थंत॒र२ꣳ श्वो बृ॒हद॑द्या॒श्वादे॒वैन॑म॒न्तरे॑ति भू॒तं वाव र॑थंत॒रं भ॑वि॒ष्यद् बृ॒हद्भू ॒ताश्चै॒वैनं॑ भविष्य॒तश्चा॒न्तरे॑ति॒ परि॑मितं॒ वाव र॑थंत॒रमप॑रिमितं बृ॒हत् परि॑मिताच्चै॒वैन॒मप॑रिमिताच्चा॒न्तरे॑ति विश्वामित्रजमद॒ग्नीवसि॑ष्ठेनास्पर्धेता॒ꣳ स ’ श॒स्यत॑ इन्द्रि॒यमे॒व ए॒तज्ज॒मद॑ग्निर्विह॒व्य॑मपश्य॒त्तेन॒ वै स वसि॑ष्ठस्येन्द्रि॒यं वी॒र्य॑मवृङ्क्त॒ यद्वि॑ह॒व्यꣳ ’सो यज्ञक्र॒तव॒ इत्या॑हुः॒ स दे॒वता॑ वृङ्क्त॒ इति॒ तद्वी॒र्यं॑ यज॑मानो॒ भ्रातृ॑व्यस्य वृङ्क्ते॒ यस्य॒ भूयाꣳ यद्य॑ग्निष्टो॒मः सोमः॑ प॒रस्ता॒थ्स्यादु॒क्थ्यं॑ कुर्वीत॒ यद्यु॒क्थ्यः॑ स्याद॑तिरा॒त्रं कु ॑र्वीत यज्ञक्र॒तुभि॑रे॒वास्य॑ ’शतिश्च
The Adhvaryu is he that brings trouble on the sacrificer, and he that brings trouble himself is ruined before the trouble. 'From the formula spoken, guard me, from every execration'−−(with these words) he should pour a libation before the morning litany (of the Hotr). So the Adhvaryu girds himself in front with a protection, to avert trouble. For entry thee, for rest thee, for the overcoming of the Gayatri, of the Tristubh, of the Jagati, hail! O expiration and inspiration, protect me from death, O expiration and inspiration forsake me not. They contend as to the deities and to expiration and inspiration [1], whose Soma (offerings) compete. 'For entry thee, for rest thee', he says; entry and rest are the metres; verily by the metres he appropriates his metres. The Ajya (Stotras) have the word 'forward' in them, for conquest. The beginning verses are addressed to the Maruts, for victory. Both the Brhat and the Rathantara (Samans) are used. The Rathantara is this (earth), the What yonder (sky); verily he cuts him off from these two. The Rathantara is to−day, the Brhat to−morrow; verily he cuts him off from to−day and to−morrow. The Rathantara is the past [2], the Brhat the