Taittiriya Samhita 7.2.5
Krishna Yajurveda · Kanda 7, Prapathaka 2 · Verse 7.2.5
Sanskrit Original
प्र॒जाप॑तिरकामयत॒ प्र जा॑ये॒येति॒ स ए॒तं दश॑होतारमपश्य॒त्तम॑जुहो॒त्तेन॑ दशरा॒त्रम॑सृजत॒ तेन॑ दशरा॒त्रेण॒ प्राजा॑यत दशरा॒त्राय॑ दीक्षि॒ष्यमा॑णो॒ दश॑होतारं जुहुया॒द्दश॑होत्रै॒व द॑शरा॒त्रꣳ सृ॑जते॒ तेन॑ दशरा॒त्रेण॒ प्र जा॑यते वैरा॒जो वा ए॒ष य॒ज्ञो यद्द॑शरा॒त्रो य ए॒वं वि॒द्वान्द॑शरा॒त्रेण॒ यज॑ते वि॒राज॑मे॒व ग॑च्छति प्राजाप॒त्यो वा ए॒ष य॒ज्ञो यद्द॑शरा॒त्रो य ए॒वं वि॒द्वान्द॑शरा॒त्रेण॒ यज॑ते॒ प्रैव जा॑यत॒ इन्द्रो॒ वै स॒दृङ्गे॒वता॑भिरासी॒थ्स न व्या॒वृत॑मगच्छ॒थ्स प्र॒जाप॑ति॒मुपा॑धाव॒त्तस्मा॑ ए॒तं द॑शरा॒त्रं प्राय॑च्छ॒त्तमाह॑र॒त्तेना॑यजत॒ ततो॒ वै सो᳚ऽन्याभि॑र्दे॒वता॑भिर्व्या॒वृत॑मगच्छ॒द्य ए॒वं वि॒द्वान्द॑शरा॒त्रेण॒ यज॑ते व्या॒वृत॑मे॒व पा॒प्मना॒ भ्रातृ॑व्येण गच्छति त्रिक॒कुद्वा ए॒ष य॒ज्ञो यद्द॑शरा॒त्रः क॒कुत्प॑ञ्चद॒शः क॒कुदे॑कवि॒ꣳशः क॒कुत्त्र॑यस्त्रि॒ꣳशो य ए॒वं वि॒द्वान्द॑शरा॒त्रेण॒ यज॑ते त्रिक॒कुदे॒व स॑मा॒नानां᳚ भवति॒ यज॑मानः पञ्चद॒शो यज॑मान एकवि॒ꣳशो यज॑मानस्त्रयस्त्रि॒ꣳशः पुर॒ इत॑रा अभिच॒र्यमा॑णो दशरा॒त्रेण॑ यजेत देवपु॒रा ए॒व पर्यू॑हते॒ तस्य॒ न taittirIyasamhitA.pdf कुत॑श्च॒नोपा᳚व्या॒धो भ॑वति॒ नैन॑मभि॒चर᳚न्थ्स्तृणुते देवासु॒राः संय॑त्ता आस॒न्ते दे॒वा ए॒ता दे॑वपु॒रा अ॑पश्य॒न्॒, यद्द॑शरा॒त्रस्ताः पर्यौ॑हन्त॒ तेषां॒ न कुत॑श्च॒नोपा᳚व्या॒धो॑ऽभव॒त्ततो॑ दे॒वा अभ॑व॒न्परासु॑रा॒ यो भ्रातृ॑व्यवा॒न्थ्स्याथ्स द॑शरा॒त्रेण॑ यजेत देवपु॒रा ए॒व पर्यू॑हते॒ तस्य॒ न कुत॑श्च॒नोपा᳚व्या॒धो भ॑वति॒ भव॑त्या॒त्मना॒ परा᳚स्य॒ भ्रातृ॑व्यो भवति॒ स्तोम॒ स्तोम॒स्योप॑स्तिर्भवति॒ भ्रातृ॑व्यमे॒वोप॑स्तिं कुरुते जा॒मि वा ’ स॒ग्ग्॒ स्तोम॑मु॒पेत्य॒ कनी॑याꣳसमुप॒यन्ति॒ यद॑ग्निष्टोमसा॒मान्य॒वस्ता᳚च्च ए॒तत्कु ॑र्वन्ति॒ यज्ज्यायाꣳ प॒रस्ता᳚च्च॒ भव॒न्त्यजा॑मित्वाय त्रि॒वृद॑ग्निष्टो॒मो᳚ऽग्नि॒ष्टुदा᳚ग्ने॒यीषु॑ भवति॒ तेज॑ ए॒वाव॑ रुंधे पञ्चद॒श उ॒क्थ्य॑ ऐ॒न्द्रीष्वि॑न्द्रि॒यमे॒वाव॑ रुंधे त्रि॒वृद॑ग्निष्टो॒मो वै᳚श्वदे॒वीषु॒ पुष्टि॑मे॒वाव॑ रुंधे सप्तद॒शो᳚ऽग्निष्टो॒मः प्रा॑जाप॒त्यासु॑ तीव्रसो॒मो᳚ऽन्नाद्य॒स्याव॑रुद्ध्या॒ अथो॒ प्रैव तेन॑ जायत एकवि॒ꣳश उ॒क्थ्यः॑ सौ॒रीषु॒ प्रति॑ष्ठित्या॒ अथो॒ रुच॑मे॒वात्मन्ध॑त्ते सप्तद॒शो᳚ऽग्निष्टो॒मः प्रा॑जाप॒त्यासू॑पह॒व्य॑ उपह॒वमे॒व ग॑च्छति त्रिण॒वाव॑ग्निष्टो॒माव॒भित॑ ऐ॒न्द्रीषु॒ विजि॑त्यै त्रयस्त्रि॒ꣳश उ॒क्थ्यो॑ वैश्वदे॒वीषु॒ प्रति॑ष्ठित्यै विश्व॒जिथ्सर्व॑पृष्ठोऽतिरा॒त्रो भ॑वति॒ सर्व॑स्या॒भिजि॑त्यै
Prajapati desired, 'May I be propagated.' He saw this Daçahotr, and offered it. By this he created (the rite) of ten nights, and by this (rite) often nights he was propagated. If one is about to consecrate oneself for (the rite) of ten nights one should offer the Daçahotr; verily he creates by the Daçahotr (the rite) of ten nights, and by (the rite) of ten nights he is propagated. The sacrifice of ten nights is connected with the Viraj. He, who knowing thus sacrifices with (the rite) of ten nights, attains the Viraj. The sacrifice of ten nights is connected with Prajapati [1]. He, who knowing thus sacrifices with (the rite) of ten nights, is propagated. Indra was on a level with the gods, he was not separated from them. He ran up to Prajapati; he gave him this (rite) of ten nights. He grasped it, and sacrificed with it. Then indeed he became separated from the other gods. He, who knowing thus sacrifices with (the rite) of ten nights, attains separation from the evil enemy. The sacrifice of ten nights has three eminences [2]; the Pañcadaça (Stoma) is one eminence; the Ekavinça one eminence, the Trayastrinça one eminence. He, who knowing thus sacrifices with (the rite) of ten nights, becomes thrice eminent among his peers. The sacrificer is the Pañcadaça; the sacrificer the Ekavimça, the sacrificer the Trayastrinça, and the others are the citadels. If a man have witchcraft practised against him, he should sacrifice with (the rite) of ten nights; verily he surrounds himself with the divine citadels; no harm whatever can befall him, the practiser of witchcraft overcomes him not. The gods and the Asuras were in conflict. The gods [3] saw in (the rite) of ten nights the divine citadels. They surrounded themselves with them; no harm whatever befell them; then the gods prospered, the Asuras were defeated. He who has enemies should sacrifice with (the rite) of ten nights; verily he surrounds himself with the divine citadels; no harm whatever befalls him; he prospers and his enemy is defeated. Stoma serves Stoma; verily he makes his enemy his servant. In that they perform the lesser Stoma after per forming the greater there is uniformity [4]; to break the uniformity the Agnistoma Samans are before and after (the greater Stoma). There is an Agnistoma, with