इष्टि-प्रकरणम् (विजिति–संवर्ग–गार्मुत–वृष्टि–त्रैधातवीय-समुच्चयः)
TS 2.4 functions as a compact ritual-grammar for deploying iṣṭis as situational instruments in the Srauta calendar. The prapāṭhaka sequences move from apotropaic fire-address (Agni as forward/encircling/behind-facing protection) to Indra-centered victory rites that reassemble divine powers into the sacrificer’s body-politic. It then pivots to a ‘recollection’ (saṃvarga) logic where lost strength and fertility are ritually retrieved, followed by gārmut offerings that ‘re-seat’ progeny and cattle back to Prajāpati and allied deities. A substantial rain-complex maps wind-directions, cloud/sea imagery, and spatial binding (black cloth/skin, directional libations) into a meteorological bandhu, culminating in a procedural rule-set for when rain does/does not occur. The prapāṭhaka closes with metrical totalization (chandas integration) and the tri-dhātu (trai-dhātavīya) frame, presenting the sacrifice as a complete, self-protecting system that resists hostile counter-rites while enabling prosperity aims.
Mantra 1
चित्रया यजेत पशुकामः । इयं वै चित्रा यद्वा अस्यां विश्वं भूतम् अधि प्रजायते । तेनेयं चित्रा । य एवं विद्वान् चित्रया पशुकामो यजते प्र प्रजया पशुभिर्मिथुनैर्जायते । प्रैवाग्नेयेन वपयति । रेतः समुयेन दधाति । रेत एव हितं । त्वष्टा रूपाणि वि करोति । सारस्वतौ भवत । एतद्वै दैव्यम् मिथुनं । दैव्यम् एवास्मै ।
Keith (1914) does not provide a single uniform line-by-line rendering for every TS prose unit in a way that can be reproduced verbatim here without verification against the printed edition. Provisional academic translation (style-aligned): ‘Let him who desires cattle perform (the rite) with the Citrā; for this is the Citrā, since upon it all that exists is generated; therefore it is the Citrā. He who, knowing thus, performs with the Citrā desiring cattle, is born forth with offspring, with cattle, with pairs. By the Agni-related (portion) he advances; he establishes the generative potency by the “bringing-together”; the potency indeed is placed. Tvaṣṭṛ fashions the forms; the two Sarasvatī(-principles) come to be. This indeed is the divine pair; it is divine for him.’
Mantra 2
मिथुनं मध्यतो दधाति पुष्ट्यै प्रजननाय सिनीवाल्यै चरुर्भवति वाग्वै सिनीवाली पुष्टिः खलु वै वाक् पुष्टिमेव वाचमुपैति ऐन्द्र उत्तमो भवति तेनैव तन्मिथुनं सप्तैतानि हवींषि भवन्ति सप्त ग्राम्याः पशवः सप्तारण्याः सप्त छन्दांसि उभयस्यावरुद्ध्यै अथैता आहुतीर्जुहोति एते वै देवाः पुष्टिपतयस्त एवास्मिन् पुष्टिं दधति पुष्यति प्रजया पशुभिस्त एवास्मिन् पुष्टिं दधति पुष्यति प्रजया पशुभिः अथो यद् एता आहुतीर्जुहोति प्रतिष्ठित्यै
He places the pair in the middle for prosperity, for generation; for Sinivali there is a dish; Sinivali is speech; speech indeed is prosperity; he thus attains prosperity, speech. The Indra (offering) is the highest; thereby that becomes a pair. These are seven oblations: seven are the domestic animals, seven the wild, seven the metres, for the securing of both. Then he offers these oblations; these are the gods, the lords of prosperity; they bestow prosperity on him; he prospers with offspring and with cattle; they bestow prosperity on him; he prospers with offspring and with cattle. Moreover, in that he offers these oblations, it is for establishment.
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