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तद्यत्रैतांश्चमसानुन्नयेयुस्तदेतं यजमानचमसमुन्नयेत् ।

(The Drinking from the Traita Cups.)

When the priests lift the Traita cups for[11] sacrificing, then they shall lift up the cup of the sacrificer also,

[11]They are called here trâita chimasa. There are, on the whole, ten such cups; therefore traita cannot be referred to tri, i.e., three. In all likelihood, the word is connected with Trita, who was the first physician, and the Soma being the best of all medicines, supposed to have invented such cups. Sâyaṇa does not explain the term in his Commentary on the Aitareya Brâhmaṇam: but his attempt at an explanation in that on the Taittirīya Saṁhitâ (ii. page 253, ed. Cowell) shows that he had evidently no clear idea of what the original meaning was; for after having tried more than one explanation from the numeral tri, he exclaims, “but it is now enough; one should see that traita means ‘good, excellent,’ (praśasta).” But we need not despair of making out its meaning. If we compare the term, trâita chamasa with that of narâśaṁsa chamasa (in 7, 34), we can pretty clearly see what it must mean. As I have stated above (in note 24, on page 124-125), the Chamasa are Narâśaṁsa, that is to say, they belong to the deity Narâśaṁsa, after one has drunk out of them, sprinkled water over them, &c. Now, from a Chamasa, they generally drink twice. What is filled in for the first time is Trâita, i.e, belongs to Trita; afterwards, it is cleaned and filled again. This then is the Narâśaṁsa draught. [In Corrigenda the translator says “my opinion on the Traita cups rests on a doubtful reading.” Again, in the Corrections to Vol, I., he writes :-“The rare word traita appears to have been very early misunderstood.”- Editor.]

तद्यत्रैतांश्चमसानुन्नयेयुस्तदेतं यजमानचमसमुन्नयेत् ।

तस्मिन्द्वे दर्भतरुणके प्रास्ते स्यातां तयोर्वषट्कृते ऽन्तःपरिधि पूर्वं प्रास्येत् ।

having thrown upon it two young sprouts of Dharba grass;

तस्मिन्द्वे दर्भतरुणके प्रास्ते स्यातां तयोर्वषट्कृते ऽन्तःपरिधि पूर्वं प्रास्येत् ।

दधिक्राव्णो अकारिषमित्येतयर्चा सस्वाहाकारया ।

both are then (one after the other) to be thrown on the wooden sticks surrounding the fire, by the formula Vauṣaṭ! After having thrown the first, the priest repeats the verse, dadhikrāvṇo akāriṣam (4, 39, 6), concluding with Svāhā and Vauṣaṭ.

दधिक्राव्णो अकारिषमित्येतयर्चा सस्वाहाकारया ।

अनुवषट्कृते ऽपरमा दधिक्राः शवसा पञ्च कृष्टीरिति ।

After having thrown the second Dharba stalk, he repeats the verse, ā dadhikrāḥ śavasā (4, 38, 10.)

अनुवषट्कृते ऽपरमा दधिक्राः शवसा पञ्च कृष्टीरिति ।

तद्यत्रैतांश्चमसानाहरेयुस्तदेतं यजमानचमसमाहरेत् ।

When the priests then take the Soma cups to drink themselves, the sacrificer should take his cup also.

तद्यत्रैतांश्चमसानाहरेयुस्तदेतं यजमानचमसमाहरेत् ।

तान्यत्रोद्गृह्णीयुस्तदेनमुपोद्गृह्णीयात् ।

When they lift them up (to drink), the sacrificer should do the same.

तान्यत्रोद्गृह्णीयुस्तदेनमुपोद्गृह्णीयात् ।

तद्यदेळां होतोपह्वयेत यदा चमसं भक्षयेदथैनमेतया भक्षयेत् यदत्र शिष्टं रसिनः सुतस्य यदिन्द्रो अपिबच्छचीभिः इदं तदस्य मनसा शिवेन सोमं राजानमिह भक्षयामीति ।

When the Hotar then calls the Iḷā (just before drinking) to the place, and drinks from his cup, then the sacrificer should drink his cup whilst repeating the following verse, “What has remained of the juicy Soma beverage whilst Indra drank with his hosts, this his remainder I enjoy with my happy mind, I drink the king Soma.”

तद्यदेळां होतोपह्वयेत यदा चमसं भक्षयेदथैनमेतया भक्षयेत् यदत्र शिष्टं रसिनः सुतस्य यदिन्द्रो अपिबच्छचीभिः इदं तदस्य मनसा शिवेन सोमं राजानमिह भक्षयामीति ।

शिवो ह वा अस्मा एष वानस्पत्यः शिवेन मनसा भक्षितो भवति ।

This beverage prepared from the trees (above mentioned) promising fortune to him, becomes drunk with a happy mind.

शिवो ह वा अस्मा एष वानस्पत्यः शिवेन मनसा भक्षितो भवति ।

उग्रं हास्य राष्ट्रमव्यथ्यं भवति य एवमेतं भक्षं भक्षयति क्षत्त्रियो यजमानः ।

The royal power of a Kṣattriya who, when sacrificing, drinks only this portion described, becomes strong, and is not to be shaken.

उग्रं हास्य राष्ट्रमव्यथ्यं भवति य एवमेतं भक्षं भक्षयति क्षत्त्रियो यजमानः ।

शं न एधि हृदे पीतः पीतः प्र ण आयुर्जीवसे सोम तारीरित्यात्मनः प्रत्यभिमर्शः ।

By the words, “Be a blessing to our heart thou who art drunk! prolong our life, O Soma, that we may live long!” he then cleans his mouth;

शं न एधि हृदे पीतः पीतः प्र ण आयुर्जीवसे सोम तारीरित्यात्मनः प्रत्यभिमर्शः ।

ईश्वरो ह वा एषो ऽप्रत्यभिमृष्टो मनुष्यस्या ऽऽयुः प्रत्यवहर्तोरनर्हन्मा भक्षयतीति ।

for, if the juice (remaining on his lips) is not wiped off, then Soma, thinking, “an unworthy drinks me,” is able to destroy the life of a man.

ईश्वरो ह वा एषो ऽप्रत्यभिमृष्टो मनुष्यस्या ऽऽयुः प्रत्यवहर्तोरनर्हन्मा भक्षयतीति ।

तद्यदेतेना ऽऽत्मानमभिमृशत्यायुरेव तत्प्रतिरते ।

But if the juice is wiped off in this way, then he prolongs the life.

तद्यदेतेना ऽऽत्मानमभिमृशत्यायुरेव तत्प्रतिरते ।

आप्यायस्व समेतु ते सं ते पयांसि समु यन्तु वाजा इति चमसमाप्याययति ।

With the following two verses, which are appropriate for the sacrifice, āpyāyasva sametu (1, 91, 16) and saṁ te payāṁsi samayantu (1, 91, 18), he blesses the Chamasa (i.e., what he has drunk from it) to bear fruit.

आप्यायस्व समेतु ते सं ते पयांसि समु यन्तु वाजा इति चमसमाप्याययति ।

अभिरूपाभ्यां यद्यज्ञे ऽभिरूपं तत्समृद्धम् ।

What is appropriate in the sacrifice, that is successful.

अभिरूपाभ्यां यद्यज्ञे ऽभिरूपं तत्समृद्धम् ।