White Yajurveda, Book XIXशुक्लयजुर्वेद अध्याय १९

SWEET with the sweet, I sprinkle thee with Soma, strong
with the strong, the nectar with the nectar,
The honey-sweet with what is sweet as honey.
Soma art thou. Get dressed for the Asvins. Get dressed
for Sarasvatî. Get dressed for Indra the Good Deliverer.

Hence pour ye forth the flowing juice, Soma, best Sacrificial
food.
He who, man's friend, hath run within the waters hath with
the pressing-stones poured out the Soma.

Purified by Vâyu's strainer, Soma that has passed away forward
is Indra's proper friend.
Purified by Vâyu's strainer, Soma that has passed away
backward is Indra's proper friend.

By means of this eternal sieve may Sûrya's Daughter purify
The Soma that flows forth from thee.

Soma with Wine, pressed; filtered for the banquet, cleanses
priest, noble, brilliancy and vigour.
God, with the Bright give Deities enjoyment: give food with
flavour to the Sacrificer.

What then? As men whose fields are full of barley, etc., as
in X. 32.
Taken upon a base art thou. I take thee for the Asvin Pair.
Thee for Sarasvatî. Thee for Indra the Good Deliverer.
This is thy home. For splendour thee. Thee for mans’
vigour. Thee for strength.

For each of you is made a God-appointed place: so grant to
me a portion in the highest sphere.
Surâ the strong art thou. This here is Soma. Entering
thine own place do me no mischief.

Taken upon a base art thou. Splendour of Asvins, Sarasvatî's
manly vigour, might of Indra.
This is thy home. I take thee for enjoyment. I take thee
for delight, take thee for greatness.

Thou art lustre: give me lustre, Thou art manly vigour:
give me manly vigour.
Thou art strength: give me strength. Thou art energy:
give me energy.
Thou art passion: Give me passion. Thou art conquering
might: give me conquering might.

My she, Vishûchikâ, who guards these two, the tiger and
the wolf,
The lion and the wingèd hawk, may she guard this man
from distress.

When, a delighted boy, I bruised my mother as I sucked
her breast,

Free from my debt, O Agni, I become thereby. My parents
are by me unharmed.
United are ye all: with bliss unite me. Parted are ye, keep
me apart from evil.

The Asvins, the Physicians, Gods, stretched out the healing
sacrifice,
Sarasvatî with speech was a Physician, all with heroic powers
investing Indra.

Symbols of Dîkshâ are grass buds, of Prâyanîya sprouts of
corn,
Of Soma-purchasing fried grains are symbols, Soma-shoots
and meath.

Âtithya's sign is Mâsara, the Gharma's symbol Nagnahu.
Three nights with Surâ poured, this is the symbol of the
Upasads.

Emblem of purchased Soma is Parisrut, foaming drink effused:
Indra's balm milked for Indra by the Asvins and Sarasvatî.

The Sacrificer's seat is the throne's symbol, the jar containing
Surâ of the Altar.
The mid-space is the northern Altar's symbol: the cloth for
filtering is the physician.

Altar by Altar is produced, power, holy grass by holy grass.
The stake is by the stake obtained, by Agni Agni carried
forth.

The Asvins are the Soma store, Sarasvatî the sacred hearth.
For Indra formed is Indra s seat, the Matrons' Hall, the
house-lord's fire.

Orders he gains by orders, by Âprîs Âprîs of sacrifice,
Post-offerings by fore-offerings, and by calls of Vashat Âhutis.

By victims he gains victims, by ground rice-cakes sacrificial
food,
By metres kindling-verses, and Vashat-calls by Inviting
prayers.

Grain roasted, gruel, barley-meal, grains of rice roasted, milk
and curd
Are types of Soma: mingled milk, sweet whey, of sacrificial
food.

Type of parched corn is jujube-fruit; wheat of the roasted
grains of rice; Jujube the type of barley-meal, and Indra-grains
of gruel-groats.

Symbol of milk are barley-grains, symbol of curd are
jujube-fruits.
Whey is the type of Soma, and milk-mixture type of
Soma's pap.

The Strophe is the cry, Bid hear? the answer is the antistrophe.
Sacrifice! is the Dhâyyâ's form, Pragâthas’ the Yajâmahas.

By verse-halves comes the Ukthas’ type, Nivids by Padas he
obtains.
The type of Sastras is obtained by Pranavas, Soma by milk.

Gained by the Asvins is the morn's libation, Indra's libation
of mid-day by Indra.
Sarasvatî obtains the third outpouring, the offering sacred
to the Visve Devas.

By Vâyu cups he gains the cups of Vâyu, and by the basket
gains the vat for Soma.
By the two jars he gains two cleansing-vessels, and by the
cooking-pot the pot for cooking.
23 By sacrificial texts are gained the Grahas, and by the Grahas
lauds and laud-arrangements.
By metres are obtained Ukthas and praise-songs, and by the
Sâma-chant the Avabhritha.

No separate verse 28 in Griffith’s English.

Draughts he obtains by pouring out libations, and wishes
by the utterance of praises,
By Samyu he obtains Patnîsamyâjas, and Consummation by
Samishtayajus.

He gains by vow of fasting Consecration, by Consecration
gains the priestly guerdon.
He gains by priestly guerdon faith: by faith comes knowledge
of the truth.

So far the type of sacrifice was formed by Brahma, and the
Gods.
All this he gains, when juice is shed, in the Santrâmanî
sacrifice.

The rite with sacred grass, wine, store of heroes, the mighty
ones speed on with adorations.
May we, sweet-singing sacrificers, setting Soma mid Gods in
heaven, give joy to Indra.

All essence of thine own in plants collected, all strength of
Soma when poured out with Surâ—
Therewith impel with joy the sacrifice, Sarasvatî, the Asvins,
Indra, Agni.

That which Sarasvatî poured out for Indra, by Asvins
brought from Namuchi the demon,
This flowing drop, brilliant and full of sweetness, I drink
and feed on here, the King, the Soma.

Whatever portion of the savoury fluid is clinging here,
what Indra drank with powers,
That drop thereof with pure and holy spirit I drink and
feed upon, the King, the Soma.

To Fathers who claim Svadhâ be Svadhâ and homage!
To Grandfathers who claim Svadhâ be Svadhâ and homage!
To Great-grandfathers who claim Svadhâ be Svadhâ and
homage!
The Fathers have eaten. The Fathers have rejoiced. The
Fathers have been satisfied, Fathers, be ye purified.

Cleanse me the Fathers who enjoy Soma! Grandfathers
make me clean!
May Great-grandfathers cleanse me with a sieve that brings
a century.
May my Grandfathers cleanse me, may my Great-grand-fathers
make me clean.
With sieve that brings a century may I obtain full length
of life.
33 Agni, thou poorest life: send down upon us food and vigorous
strength.
Drive thou misfortune far away.

No separate verse 38 in Griffith’s English.

Cleanse me the companies of Gods! May thoughts with
spirit make me clean.
Cleanse me all things that be! Do thou, O Jâtavedas, make
me clean.

Purify me, O Agni, God, refulgent with thy pure bright
sieve,
With powers according to thine own.

O Agni, may the cleansing sieve, diffused through all thy
fiery glow,
Holy devotion, make me clean.

May Pavamâna with his sieve, Guest of all tribes, cleanse
us to-day,
He who is Cleanser make us clean.

Savitar, God, by both of these, libation, purifying power,
Purify me on every side.

Dear to all Gods hath come the cleansing Goddess, she who
contains these many smooth-backed figures.
Through her may we in sacrificial banquets taking our pleasure
be the lords of riches.

The Fathers who in Yama's realm are equal and unanimous—
Their world is Svadhâ, reverence. To Gods let sacrifice be
paid.

Equals, unanimous, my folk yet living among those who
live—
On me be set their glory through a hundred years in this
our world.

I have heard mention of two several pathways, way of the
Fathers, way of Gods and mortals.
On these two roads each moving creature travels, each
thing between the Father and the Mother.

May this my sacrifice bring store of children, with ten
brave sons, full-companied, for welfare—
Life-winning, winning offspring, winning cattle, winning this
world of ours and peace and safety.
May Agni make nay progeny abundant. Do ye confer food,
milk, and wanly vigour.

May they ascend, the lowest, highest, midmost, the Fathers
who deserve a share of Soma.
May Fathers who have gained the world of spirits, gentle
and righteous, aid us when we call them.

Our Fathers are Angirases, Navagvas, Atharvans, Bhrigus,
who deserve the Soma.
May these the holy look on us with favour: may we enjoy
their gracious loving-kindness.

Our ancient Fathers who deserve the Soma, who came, most
noble, to our Soma banquet—
With these let Yama, yearning with the yearning, rejoicing
eat our offerings at his pleasure.

Thou, Soma, art preeminent for wisdom: along the straightest
path thou art our leader.
Our prudent Fathers by thy wisdom, Soma, dealt out
among the Gods their share of treasure.

For our sage Fathers, Soma Pavamâna, of old performed by
thee their sacred duties.
Fighting unvanquished, open the enclosures: enrich us
with large gifts of steeds and heroes.

Associate with the Fathers thou, O Soma, hast spread thyself
abroad through earth and heaven.
So with oblation let us serve thee, Indu, and so let us become
the lords of riches.

Fathers who sit on sacred grass, come help us: these offerings
we have made for you; accept them.
So come to us with most auspicious favour, and give us
health and strength without a trouble.

I have attained the gracious-minded Fathers, have gained
a son and progeny from Vishnu.
They who enjoy pressed juices with oblation, seated on
sacred grass, come oftenest hither.

May they, the Fathers, worthy of the Soma, invited to their
favourite oblations
Laid on the sacred grass, come nigh and listen: may they
be gracious unto us and bless us.

May they our Fathers whom the flames have tasted, worthy
of Soma, come on God-ward pathways.
Enjoying at this sacrifice their portion, may they be gracious
unto us and bless us.

Fathers whom Agni's flames have tasted, come ye nigh:
ye kindly leaders, take ye each your proper place.
Eat sacrificial food presented on the grass: grant riches
with a multitude of hero sons.

For those who, burnt with fire or not cremated, joy in their
portion in the midst of heaven,
May the Self-Ruler form the world of spirits and this their
body as his pleasure wills it.

We call the Agnishvâttas, true to seasons, those who drank
Soma in the Nârâsamsa.
Prompt to give ear to us be they, the sages, and then let
us be lords of wealth and treasure.

Bowing the bended knee and seated southward, accept ye,
all, this sacrifice with favour.
Injure us not for any sin, O Fathers, which we through
human frailty have committed.

Lapped in the bosom of the purple Mornings give riches
to the man who brings oblation.
Grant to his sons a portion of your treasure, and, present,
give us energy, ye Fathers.

O Agni Kavyavâhana, cause us to praise before the Gods,
As our associate meet for lauds, wealth which e’en thou reputest
wealth.

May Agni, Kavya-bearer, who hath worshipped Fathers
true to Law.
Announce to Gods and Fathers these our sacrificial offerings.

Thou. Agni Kavya-bearer, when entreated, didst bear the
offerings which thou madest fragrant,
And gayest to the Fathers who did eat them with Svadhâ.
Eat, thou God, the gifts we bring thee.

Thou, Jâtavedas, knowest well the number of Fathers who
are here and who are absent,
Of Fathers whom we know and whom we know not. Accept
the sacrifice arranged with portions.

Now let us pay this homage to the Fathers, to those who
passed of old and those who followed,
Those who have rested in the earthly region and those who
dwell among the Mighty Races.

As in the days of old our ancient Fathers speeding the work
of holy worship, Agni!
Sought pure light and devotion, singing praises, they cleft
the ground and made red Dawns apparent.

Right gladly do we set thee down, right gladly make thee
burn and glow.
Gladly bring yearning Fathers nigh to eat the food of
sacrifice.

Indra, with waters’ foam didst thou wrench off the head of
Namuchi,
Subduing all contending hosts.

King Soma, pressed, the Drink of Life, left Death behind
with Soma-dregs.
By Law came truth and Indra-power, the pure bright drinking-off
of juice. The power of Indra was this sweet immortal
milk.

The Snipe of Angiras by thought from out the waters
drank up milk.
By Law came truth, etc., as in 72.

The Hamsa throned in light drank up by metre Soma from
the floods.
By Law, etc.

Prajâpati by Brahma drank the essence from the foaming
food, the princely power, milk, Soma juice. By Law, etc.

The generative part enters the yoni: it leaves aside the
retas and the mûtra.
The caul-invested embryo leaves by its birth the covering
folds. By Law, etc.

Viewing both forms Prajâpati gave truth and falsehood
different shapes.
Prajâpati assigned the lack of faith to falsehood, faith to
truth. By Law, etc.

By holy lore Prajâpati drank up both forms, pressed and
unpressed.
By Law, etc.

Seeing the farming liquor's sap, Prajâpati with the bright
drank nut the bright the milk, the Soma juice. By Law,
etc.

Wise, with mind, lead, and thread of wool the sages twine
an amulet.
Sarasvatî, Savitar, Varuna, the Asvins span sacrifice and
healed his form for Indra.

This his immortal shape with mighty powers three Deities
bestowing gifts compounded.
His hair they made with sprouts of grass and barley, and
roasted grain with skin and flesh supplied him.

His inner shape Sarasvatî arranges and, borne on bright
paths, the Physician Asvins:
With Mâsaras and sieve his bone and marrow, as on the
Oxen's hide they lay the liquor.

By thought Sarasvatî with both Nâsatyas forms lovely treasure
and a beauteous body.
Like shuttle through the loom the steady ferment mixes
the red juice with the foaming spirit.

By milk they generated bright immortal, productive seed,
by Surâ seed from urine,
Chasing afar folly and ill intention, crude food and wind
and meat that loads the stomach.

Heart with his heart Indra Good Guardian gendered: with
rice-cake Savitar gave truth its being.
Varuna, doctoring the lungs and liver, forms, as with Vâyu
cups, the gall and kidneys.

Cooking-pots pouring honey were the entrails: like a
well-milking cow the pans were bowels.
A hawk's wing was the spleen: through mighty powers the
stool as mother was navel and belly.

The pitcher was the father of the rectum by powers, the
womb which first contained the infant.
Plain was the hundred-streaming fount as penis: the jar
poured forth libations to the Father.

His face the basket, thence his head; the strainer his
tongue, his mouth Sarasvatî and Asvins.
The Chapya was his rump, his leech the filter, the bladder
was his penis keen with ardour.

Asvins with both cups made his eye immortal, the goat and
cooked oblation gave it keenness.
With wheat eyelashes and with jujube eyebrows they clothe
as ’twere a black and brilliant figure.

The sheep, the ram to give his nostril vigour. the immortal
path of breath by both libations.
By Indra-grains and sacrificial jujubes Sarasvatî produced
through-breath and nose hairs.

The hull for strength made Indra's form: the immortal
bearing for both his ears by two libations.
Barley and sacred grass composed his eyebrows: from his
mouth came the jujube and sweet honey.

Hair of the wolf was on his waist and body: the beard upon
his face was hair of tigers.
Lions hair were his locks, for fame and beauty, worn on
his head, his crest and sheen and vigour.

The Asvins, Leeches, joined his limbs and body, Sarasvatî
put limbs and frame together,
Giving the form and vital power of Indra, hundredfold,
deathless and delightful lustre.

Sarasvatî, as Consort of the Asvins, bears in her womb the
nobly fashioned Infant.
King Varuna with waters’ wealthy essence begetting Indra
in the floods for glory.

Splendour of victims, powerful oblation, honey and meath
with milk and foaming liquor,
Healing Sarasvatî effused, and Asvins; from pressed and
unpressed Soma, deathless Indu.