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The verses, descrbing Ashwamedha Yajna in controversial verses of Shukla Yajurved Book 23, Verses 20-31 is skipped in English translation.

19 Thee we invoke, troop-lord of troops, Thee we invoke, the loved ones’ lord. Thee, lord of treasures, we invoke. My precious wealth! . . . . . . . . . . . . . . . . . . . . . . . .

32 Now have I glorified with praise strong Dadhikrâvan, conquering steed, Sweet may he make our mouths: may he prolong the days we have to live.


So what is the genuine translation of these skipped Sanskrit verses? Especially in the light of Sayanacharya and other traditional commentaries.

आहम॑जानि गर्भ॒धमा त्वम॑जासि गर्भ॒धम् ।। १९ ।।

ता उ॒भौ च॒तुर॑: प॒दः सं॒प्रसा॑रयाव स्व॒र्गे लो॒के प्रोर्णु॑वाथां॒ वृषा॑ > वा॒जी रे॑तो॒धा रेतो॑ दधातु ।। २० ।।

उत्स॑क्थ्या॒ अव॑ गु॒दं धे॑हि॒ सम॒ञ्जिं चा॑रया वृषन् ।
य स्त्री॒णां जी॑व॒भोज॑नः ।। २१ ।।

य॒कास॒कौ श॑कुन्ति॒काऽऽहल॒गिति॒ वञ्च॑ति ।
आह॑न्ति ग॒भे पसो॒ निग॑ल्गलीति॒ धार॑का ।। २२ ।।

य॒को॒ऽस॒कौ श॑कुन्त॒क आ॒हल॒गिति॒ वञ्च॑ति ।
विव॑क्षत इव ते॒ मुख॒मध्व॑र्यो॒ मा न॒स्त्वम॒भि भा॑षथाः ।। २३ ।।

मा॒ता च॑ ते पि॒ता च॒ तेऽग्रं॑ वृ॒क्षस्य॑ रोहतः ।
प्रति॑ला॒मीति॑ ते पि॒ता ग॒भे मु॒ष्टिम॑तᳪसयत् ।। २४ ।।

मा॒ता च॑ ते पि॒ता च॒ तेऽग्रे॑ वृ॒क्षस्य॑ क्रीडतः ।
विव॑क्षत इव ते॒ मुखं॒ ब्रह्म॒न्मा त्वं व॑दो ब॒हु ।। २५ ।।

ऊ॒र्ध्वमे॑ना॒मुच्छ्रा॑पय गि॒रौ भा॒रᳪ हर॑न्निव ।
अथा॑स्यै॒ मध्य॑मेधताᳪ शी॒ते वाते॑ पु॒नन्नि॑व ।। २६ ।।

ऊ॒र्ध्वमे॑न॒मुच्छ्र॑यताद्गि॒रौ भा॒रᳪ हर॑न्निव ।
अथा॑स्य॒ मध्य॑मेजतु शी॒ते वाते॑ पु॒नन्नि॑व ।। २७ ।।

यद॑स्या अᳪहु॒भेद्या॑: कृ॒धु स्थू॒लमु॒पात॑सत् ।
मु॒ष्काविद॑स्या एजतो गोश॒फे श॑कु॒लावि॑व ।। २८ ।।

यद्दे॒वासो॑ ल॒लाम॑गुं॒ प्र वि॑ष्टी॒मिन॒मावि॑षुः ।
स॒क्थ्ना दे॑दिश्यते॒ नारी॑ स॒त्यस्या॑क्षि॒भुवो॒ यथा॑ ।। २९ ।।

यद्ध॑रि॒णो यव॒मत्ति॒ न पु॒ष्टं प॒शु मन्य॑ते ।
शू॒द्रा यदर्य॑जारा॒ न पोषा॑य धनायति ।। ३० ।।

यद्ध॑रि॒णो यव॒मत्ति॒ न पु॒ष्टं ब॒हु मन्य॑ते ।
शू॒द्रो यदर्या॑यै जा॒रो न पोष॒मनु॑ मन्यते ।। ३१ ।।

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Sir I couldn't find actual translation for verses 20-31 by Sir Griffiths, instead i found translation done by Dr Tulsi Ram from the Arya Samaj.

20.Let both of them, the ruler and the people, protect and support each other. May both realise and extend the four values of life: Dharma, righteous living, Artha, worldly well-being, kama, self-fulfilment, and Moksha, ultimate freedom. May the ruler, wielder of power, swift in action and advancement, strengthen the people with power, and the people, in return, strengthen the ruler with power.

21.O Ruler, man of strength and power, if there is anyone evil who plays with the life and honour of women, punish him. Establish peace among the people. Establish the rule of law. Eliminate immorality and wantonness from the state.

22.Where the ruler strikes at the people, he strikes at the nation and the state because there the people, though otherwise they enjoyed comfort and happiness before, grow weaker and weaker now and fade like a helpless bird. When such a ruler exacts taxes from the farmers, he only cheats the nation.

23.Ruler, high-priest of the yajna of the state, make no false promises to us. Let your mouth be not like a boaster’s. If you tell lies, you will grow weaker and weaker like a helpless bird and end up, cheating yourself.

24.Ruler, the earth your mother and the sun your father rise to the top of the world. The sun strikes at the treasure of space-waters with his light and power, the earth receives the showers and shines. Celebrate them with the people in yajna: It is beautiful, it is joyous. I am happy.

  1. People of the land, your mother-land like the earth and the ruler, father of the nation, like the sun, both joyous, play on top of the world in the midst of beauty and prosperity. Ruler, Brahma, presiding priest of the national yajna, your mouth seems eager to shout with pride and joy. At that time, speak not much, control yourself.

26.Ruler of the land, lead this rising nation to the heights of beauty and prosperity like a mountaineer bearing his banner to the top of the mount, and, in the midst of this people, being sanctified as if in the cool mountain breezes, move on higher and ever higher

27.Man of knowledge, enlightened citizen, support this rising ruler to the height of glory and power as a mountaineer carrying his burden to the top of the mount, and, in the midst of this nation, and sifting the truth from falsehood, as if, in the cool breeze, shine on in the beauty and prosperity of the land.

28.When the small and great acts of the people who clear out sin and crime from the society are appreciated by the ruler and the enlightened officers, they, the ruler and the elite, captivate the heart of the people and they shine in their eyes as shakula fish shine in a little pool of water.

29.Just as noble people approach an eminent and reasonable judge for justice, just as a woman is distinguished by her body, so the men of reason find out the truth by direct observation of evidence.

30.When the deer eats up the barley it does not care for the field but destroys it. A servant woman who is the mistress of her master loves money but not for the well-being of her master or of her family. So when a ruler exploits his people, he does not care for their wellbeing, he destroys the nation.

31.The deer that eats up the barley cares not for the crop and the field. The servant who is a paramour of his mistress cares not for the well-being of the family. The ruler who exploits the people destroys the nation.

Hope this helps you Sir.If you require any more translations for verses do let me know. Reference taken from here.

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  • The translation seems so different than others Oct 3 at 4:55
  • Can you please try to give the translation in the light of Sayanacharya commentry. Oct 3 at 5:04
  • Translation seems different because as you know Sayanacharya's Commentary has been translated into english by Sir Max Muller while Sir Ralph Griffiths consulted the one written by Max Muller for his own translation. Both Commentaries are based on two different schools of thoughts/methadologies for interpreting Vedas. Sayanacharya's school was the Yājñikā school: ritualistic or sacrificial method of interpretation Prof Tulsi Ram is affiliated with the Nairuktā School:etymological school of interpretation which interprets Vedic words on the basis of their derivative connection Oct 3 at 5:25
  • I couldn't find translations by Griffiths/Max Muller on Shukla yajur Veda but found one by AB Keith(closely associated with sir Ralph Griffiths) part 1 ia800404.us.archive.org/14/items/vedaofblackyajus01keit/… part 2 ia801200.us.archive.org/32/items/vedaofblackyajus02keit/… Oct 3 at 5:58
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    Ok Sir i would try my best to get back to you on this in a few days...One Qn though would any other school of thought interpretation for Vedas other than Yājñikā school (associated with Sayanacharya) be fine or you want an affiliated one only?? Oct 3 at 18:09

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