Taittiriya Samhita 5.1.4
Krishna Yajurveda · Kanda 5, Prapathaka 1 · Verse 5.1.4
Sanskrit Original
दे॒वस्य॑ त्वा सवि॒तुः प्र॑स॒व इति॑ खनति॒ प्रसू᳚त्या॒ अथो॑ धू॒ममे॒वैतेन॑ जनयति॒ ज्योति॑ष्मन्तं त्वाग्ने सु॒प्रती॑क॒मित्या॑ह॒ ज्योति॑रे॒वैतेन॑ जनयति॒ सो᳚ऽग्निर्जा॒तः प्र॒जाः शु॒चार्प॑य॒त्तं ’सन्त॒मित्या॑ह प्र॒जाभ्य॑ ए॒वैनꣳ ’ शमयति॒ द्वाभ्यां᳚ खनति॒ दे॒वा अ॑र्ध॒र्चेना॑शमयञ्छि॒वं प्र॒जाभ्योऽहिꣳ प्रति॑ष्ठित्या अ॒पां पृ॒ष्ठम॒सीति॑ पुष्करप॒र्णमा ह॑रत्य॒पां वा ए॒तत्पृ॒ष्ठं यत्पु॑ष्करप॒र्णꣳ रू॒पेणै॒वैन॒दा ह॑रति पुष्करप॒र्णेन॒ संभ॑रति॒ योनि॒र्वा अ॒ग्नेः पु॑ष्करप॒र्णꣳ सयो॑निमे॒वाग्निꣳ संभ॑रति कृष्णाजि॒नेन॒ संभ॑रति य॒ज्ञो वै कृ ॑ष्णाजि॒नं य॒ज्ञेनै॒व य॒ज्ञꣳ संभ॑रति॒ यद्ग्रा॒म्याणां᳚ संभ॑रत्यार॒ण्याने॒व प॒शून् taittirIyasamhitA.pdf पशू॒नां चर्म॑णा सं॒भरे᳚द् ग्रा॒म्यान् प॒शूञ्छु॒चार्प॑येत्कृष्णाजि॒नेन॒ छु॒चार्प॑यति॒ तस्मा᳚थ्स॒माव॑त्पशू॒नां प्र॒जाय॑मानानामार॒ण्याः प॒शवः॒ कनी॑याꣳसः शु॒चा ह्यृ॑ता लो॑म॒तः संभ॑र॒त्यतो॒ ह्य॑स्य॒ मेध्यं॑ कृष्णाजि॒नं च॑ पुष्करप॒र्णं च॒ स२ꣳ स्तृ॑णाती॒यं वै कृ ॑ष्णाजि॒नम॒सौ पु॑ष्करप॒र्णमा॒भ्यामे॒वैन॑मुभ॒यतः॒ परि॑ ऽह॒ त्वाम॑ग्ने॒ तमथ॒र्वान्व॑पश्य॒दथ॑र्वा त्वा प्रथ॒मो निर॑मन्थदग्न॒ इत्या॑ य ए॒वैन॑म॒न्वप॑श्य॒त्तेनै॒वैन॒ꣳ ह्ये॑न॒मुप॑श्रित॒मवि॑न्द॒त्तमु॑ संभ॑रति॒ गृह्णात्य॒ग्निर्दे॒वेभ्यो॒ निला॑यत॒ पुष्क॑रा॒दधीत्या॑ह पुष्करप॒र्णे त्वा द॒ध्यङ्ङृषि॒रित्या॑ह द॒ध्यङ् वा आ॑थर्व॒णस्ते॑ज॒स्व्या॑सी॒त् तेज॑ ए॒वास्मि॑न्दधाति॒ तमु॑ त्वा पा॒थ्यो वृषेत्या॑ह॒ पूर्व॑मे॒वोदि॒तमुत्त॑रेणा॒भि गृ॑णाति ’सि॒ छन्दो॑भिरे॒व गा॑य॒त्रीभि॑र्ब्राह्म॒णस्य॑ गाय॒त्रो हि चत॒सृभिः॒ संभ॑रति च॒त्वारि॒ छन्दाꣳ ब्रा᳚ह्म॒णस्त्रि॒ष्टुग्भी॑ राज॒न्य॑स्य॒ त्रैष्टु॑भो॒ हि रा॑ज॒न्यो॑ यं का॒मये॑त॒ वसी॑यान्थ्स्या॒दित्यु॒भयी॑भि॒स्तस्य॒ संभ॑रे॒त्तेज॑श्चै॒वास्मा॑ इंद्रि॒यं च॑ स॒मीची॑ दधात्यष्टा॒भिः संभ॑रत्य॒ष्टाक्ष॑रा गाय॒त्री गा॑य॒त्रो᳚ऽग्निर्यावा॑ने॒वाग्निस्तꣳ संभ॑रति॒ सीद॑ होत॒रित्या॑ह दे॒वता॑ ए॒वास्मै॒ सꣳ सा॑दयति॒ ’सि॒ जनि॑ष्वा॒ हि जेन्यो॒ अग्रे॒ अह्ना॒मित्या॑ह नि होतेति॑ मनु॒ष्या᳚न्थ्सꣳ सी॑द॒स्वेति॒ वयाꣳ देवमनु॒ष्याने॒वास्मै॒ सꣳ स॑न्ना॒न्प्र ज॑नयति
'On the instigation of the god Savitr thee', (with these words) he digs, for instigation. Then with it he produces smoke; 'Full of light, thee, O Agni, of fair aspect', he says, and thereby he produces light. Agni on birth afflicted creatures with pain, him the gods appeased by the half−verse; 'auspicious and harmless to offspring', he says; verily he makes him appeased for offspring. He digs with two (verses), for support. 'Thou art the back of the waters', (with these words) he takes the lotus leaf [1]; the lotus leaf is the back of the waters; verily with its own form he takes it. He gathers with a lotus leaf; the lotus leaf is the birthplace of Agni; verily he gathers Agni with his own birthplace. He gathers with a black antelope skin; the black antelope skin is the sacrifice; verily he gathers the sacrifice with the sacrifice. If he were to gather with the skin of tame animals he would afflict with pain tame animals; he gathers with a black antelope skin; verily he afflicts with pain wild animals [2]; therefore of animals of even birth the wild animals are the smaller, for they are afflicted with pain. He gathers on the hairy side, for on that side is it pure. He strews the lotus leaf and the black antelope skin together; the black antelope skin is this (earth), the lotus leaf yonder (sky); verily on both sides he encircles him with these two. Agni departed from the gods, Atharvan perceived him; 'Atharvan first pressed thee out, O Agni' [3], he says; verily he gathers him with him who perceived him. 'Thee, O Agni, from the lotus', he says, for in the lotus leaf he found him reposing. 'Thee the sage, Dadhyañc', he says; Dadhyañc, son of Atharvan, was full of brilliance; verily he bestows brilliance upon him. 'Thee Pathya Vrsan', he says; verily with the latter (verse) he hails him whom he has previously addressed [4]. He