होली ऋग्वेद (डॉ. कृष्णकान्त वैदिक शास्त्री ) - इंग्लिश

Preface

Vedas have a proud place in the history of Indian culture. In the beginning of the first creation, God revealed one pristine Veda each in the souls of agni, vāyu, āditya and aṅgirā.

What was the purpose of God in creating the Vedas? In answer to this question, Maharishi Dayanand Saraswati has written in his book named ṛgvedādibhāṣyabhūmikā- If God does not preach his knowledge to us, the charity that is due to knowledge will not remain. By this, God has accomplished success by preaching His knowledge of Vedas to us, because God is like our parents.

He always looks kindly on all of us who are his descendants. Just like father and mother always show compassion towards their children so that our sons get happiness in every way. In the same way, God always keeps a benevolent eye on all the human creation, because of this He has preached the Vedas for us.

The God who did not preach His knowledge of Vedas to humans, then no one would have attained the success of Dharma,  (righteousness), Artha (material substances),  kāma (desire) and Mokṣa (salvation) as it was, without him even the ultimate joy would not have been a attained.

Just as the most merciful God has created even small plants like tubers, roots, fruits and grass etc. for the happiness of the people, so why should God had not revealed the, the knowledge of Vedas for the happiness of the people?  

Because the happiness that one gets by getting all the best things in the universe, that happiness cannot be equal to even a thousandth part of the happiness of getting knowledge. Why God wouldn’t had preached such best knowledge which is Veda? Knowing this one must assume with determination that the Vedas were created by God only.

Today man is standing at the pinnacle of progress. Pointing to the place from where he started his journey, the Veda says-

yajñena vācaḥ padavīyamāyantāmanvavindannṛṣiṣu praviṣṭām.

tāmābhṛtyā vyadadhuḥ purutrā tāṃ sapta rebhā abhi saṃ navante.

Through Yajnam (spirituality) the method of reciting of speech is attained, that speech entered in the sages soul was attained by humans in course of time. Thereafter, imbibing that speech very well, scholars spread it in many ways and in many places. This speech to be revealed is expressed in the form of seven metres (chandas). In this way, in the view of the Vedas itself, this speech is manifested from the unmanifested through Yajnam? Yajnam is its navel and the same Yajnam is the origin of all activities and the basic speech to be revealed is expressed in the form of specific knowledge.

In the perspective of the above discussion, it can be said that the highest talent of Indian mind was rewarded in the form of Vedas and we get that knowledge from tradition. But this knowledge of Vedas is not so accessible that anyone can read and understand Vedas.

Efforts have been made in this direction since ancient times, sometimes in the form of Brāhmaṇa texts, sometimes in the form of āraṇyaka and sometimes in the form of Nighaṇṭu and Nirukta and sometimes in the form of Sanskrit grammar. Intellect gave it the form of commentary of Vedas and designated it as Bhāṣya.

Introduction to Vedic literature-

It is an undisputed fact that all the four texts of Vedas are the oldest group of texts in the world. The Indian tradition considers the Vedas to be the eternal knowledge of the Supreme Father Supreme Soul. While western scholars consider them to be a compilation of mantras composed from time to time by the sages. However, there is no dispute about the fact that Rigveda is the most ancient book in the library of the world. Rigveda, Yajurveda, Samaveda and Atharvaveda are counted under fourfold Veda respectively. Being a group or collection of mantras, they are called Saṃhitā (texts). Later on, when it came to the question of interpretation of the mantra group collected in the original mantra texts, the ancient sages composed 'Brahman' named texts in the explanation of each text.

Brahmin texts cannot be called a systematic commentary or interpretation of the Vedas. In course of time, when Yajnams were propagated among the Veda-following Aryans, then the philosophical interpretation of this Yajnik rituals and the purposes of the rituals prevalent in the Yajnams were explained carefully in the Brahmin texts. Although the number of Brahmin texts is sufficient, but there are four notable ones.

`'Aitareya' is the name of the Brahmin of Rigveda, whose author is considered to be Aitareya Mahidas. The detailed explanation of the different incidents of Yajurveda and the various Yajnams developed over time on its basis is found in the 'Shatpath' Brahmin, which is written by Maharishi Yajnavalkya.

The Brahmins of Samaveda are Shadvinsha and Panchavinsha. In these, the problems related to the mantras of Samveda have been solved. The Brahmin of Arthavaveda is  named as 'Gopath'. In course of time many branches of the original Vedas came into existence. According to Dayanand Saraswati, there are 1127 branches (schools of thoughts for interpretation of Veda) of the four Vedas, in which Shakal and Vaskal of Rigveda, Madhyandin of Yajurveda, Kauthum of Samveda and Shaunak named branches of Atharvaveda are practically considered as original Vedas. The branches were composed with a view to interpret the Vedas. However, the explanation should not be taken to mean that the detailed meaning of the mantras has been explained in them.

The branches are considered to be propounded by Rishis (sanctified sages) while the original texts are said to be divine. The Sanatani community (those Hindus who follow the principal of idol worship) of India names the 1131 branches including the original texts as Vedas and considers them as Apauruṣeya (of divine origin) whereas in the opinion of Dayanand Saraswati only the text of Vedas is Apauruṣeya (of divine origin) and the branches were propagated by various sages. The fact is that when the tradition of study and teaching of Vedas was prevalent in the hermitages of various sages, those teacher sages made changes in the original Vedas as per their convenience, according to the country, time and situation, in order to teach and explain the part of the text.

New portions were also added at some places. For example, in the context of Yajurveda's coronation context, the original text says -‘eṣaḥ vo amī rājā', while the branch has changed the general reference to the king in this sentence to 'eṣaḥ vo bharato rājā' or 'eṣa: vo kuravo rājā'. He put the name of his contemporary ruler there. Similar word-change, sequence change, addition of something new etc. kept happening in the form of branches. Therefore, branches are not considered self-evident equal to texts.

Philosophical contexts and spiritual subjects that were written in Brahmin texts were collected separately by giving the name ‘āraṇyaka'. It is believed that the spiritual and philosophical topics of these texts are so subtle and enlightened by the philosophical intellect of sages that it is not possible to study and contemplate them in a normal worldly or civil environment. To understand them, a forest environment (seclusion and forest environment) is required. It was considered appropriate to study these scriptures in the solitary ashrams of the sages and in the Gurukulas (the house of a Guru) run by them. As a result, that part of Brahmin got the name of ‘āraṇyaka' which used to discuss esoteric metaphysics and spiritual contexts.

It is appropriate to keep the Upanishads also in the category of Vedic literature. These are books in the shape of spiritual knowledge and the supreme philosophy of the Aryans. These were studied sitting in the company of spiritualists and metaphysician gurus (venerable teachers) hence they got the name 'Upanishat'. The Upanishads are eleven in number according to the text of the Vedas, while the religious and philosophical communities that arose and developed from time to time made various sectarian Upanishads for the achievement of their respective goals. The number of all these is more than a hundred whereas the authentic 11 Upanishads are as follows– īśa, kena, kaṭha, praśna, muṇḍaka, māṇḍūkya, aitareya, taittirīya, bṛhadāraṇyaka, chāndogya and śvetāśvatara. Somewhere in these stories-narratives, and somewhere in the style of Guru-disciple dialogue, discussion of philosophical topics like supreme element, soul, nature, creation of the worlds, movement of living beings, salvation etc. is found.

Generally, the combined text group of texts, brāhmaṇa, āraṇyaka and upaniṣat is called 'Vedic literature'. However, it should be kept in mind that only the original texts are the source of God's power, while the branches, Brahmins, āraṇyakas and upaniṣads are written by  Rishis (sanctified sages).

As the time passed, it became difficult to study and teach Vedas. The reason for this, the etymology of its words, the meaning of the words, expansion etc. requires special study. For these reasons, the study of six vedāṃga was considered necessary. The study of vedāṃgas has been considered necessary to understand the meaning contained in Veda mantras. Maharṣi Patañjali says that a true Brāhmaṇa should study and contemplate the Vedas including the six vedāṃgas without any selfish motive in mind. Sufficient literature has been written about vedāṃgas.

These vedāṃgas are-

1. śikṣā (pronunciation of the vocal sounds) - To facilitate the use of alphabets and Vedic language, śikṣā books were written, Paniniya śikṣā et cetera.

2. vyākaraṇa (Grammar) - To know the semantic relation and structure of language, grammar was created. pāṇinīya aṣṭādhyāyī and pātañjala mahābhāṣya written in its interpretation are considered the main texts of this scripture. From this, the name of Arsha grammar (grammar propounded by Rishis) has been given.

3. Nirukta (etymological interpretation)- The scripture that explains the etymology of Vedic words is Nirukta. The authentic book of this knowledge is Nirukta propounded by Yaska. Although there are mentions of many Nirukta authors earlier to Yasak. According to Nirukta Shastra, the literal meaning of Vedic terms should be taken. A root expresses multiple meanings, hence a Vedic word denotes different meanings according to the context.

4. chanda (Metre) - Vedic mantras are rhymed. These are Gāyatrī, bṛhatī, anuṣṭupa, triṣṭupa et cetera. Knowledge of various Vedic verses is helpful in chanting. chandaḥśāstra propounded by ācārya piṃgala is the authentic book of this discipline.

5. Kalpa (the description of religious rites) - Sutra (in a short literature has been given the noun of 'kalpa'. Creation of ideal way of life of human based on Vedas and discretionary structure of human society, division of castes, determination of duties of castes, sixteen samskaras (Sanctifying ceremony) helpful in the upliftment of life, personal, family and social rules and regulations, state administration, etc. The topics have been discussed in the Sutra or Kalpa literature. (Short sentence or aphoristic rule, and any work or manual consisting of strings of such rules hanging together like threads (these Sūtra works form manuals of teaching in ritual, philosophy, grammar e.g. in ritual there are first the Śrauta-sūtras, and among them the Kalpa-sūtras, founded directly on Śruti; they form a kind of rubric to Vedic ceremonial, giving concise rules for the performance of every kind of sacrifice).

6. jyotiṣa (Astrology) - Astrology is the science of studying the cosmic planets and constellations. The help of this scripture is necessary in the study of Vedas. Mathematical astrology is a scientific science and not consequential Astrology.

Sutra literature is divided as detailed below-

 1. Gṛhyasūtra (manual of domestic rules) – The books which discuss family and social duties, karmas and rites are called Gṛhyasūtra. Gṛhyasūtras āśvalāyana, pāraskara and gobhila gṛhyasūtra etc. are famous.

2. Dharmasūtra (manual on law and custom)- The idea of  Varṇāśrama (The class and state of a person) system and other individual and collective institutions is found in Dharmasūtras.

3. śrautasūtras- Veda based vājapeya rājasūya, aśvamedha etc. rituals are the subject of śrautasūtras like kātyāyana’s  śrautasūtra.

4. śulvasūtra - The subject of creation of altar for yajnam and construction of place for yajnam has been propounded in these texts. This is the knowledge related to geometry.

Period of creation of Vedas

There is a clear difference between the western and the traditional Indian belief regarding the time of creation of the Vedas. Western writers have made various speculations regarding the date of creation of the mantras. Max Müller and others have expressed their opinion regarding the time of creation of mantras. However, it is accepted unanimously that it is not easy to decide the exact creation time of the Vedas. The ancient Vedic tradition of India {this includes both Sanatani (Old-fashioned) and Arya Samajists (Following vedic culture)} consider the Vedas as apauruṣeya (not produced by man). According to Nyayadarshan, Vedas are created by the all-pervading Purusha Paramatma (God). According to Mīmāṃsā Darśana, Vedas are apauruṣeya, not created by any man. Consequently, they are eternal.  It is their belief that in the beginning of the human-creation, God preached the Vedas, the storehouse of rich knowledge, through sages to teach man the art of living his life. The Veda-mantras were revealed by God in the hearts of various sages (Sanctified souls), after which these sages preached them to the later disciple sages. Thus the knowledge of the Vedas has reached us through the Guru-disciple tradition.

According to Dayanand Saraswati, the knowledge of Rigveda was revealed to sage 'Agni', the knowledge of Yajurveda to sage named 'Vāyu', the knowledge of Samaveda to sage 'āditya' and the knowledge of Atharvaveda to sage ‘Aṃgirā’. They imbibed this divine, supernatural knowledge and propagated it in the human race.

According to Sanatani (Old-fashioned) opinion, the original provider of knowledge of Vedas was 'Brahmā'. They believe that initially there was only one Veda and Maharṣi Kṛṣṇa Dvaipāyana presented them separately in four texts. Due to the division of Vedas, Maharṣi Kṛṣṇa Dvaipāyana was known as Vedavyāsa (Veda-vyāsa is regarded as the original compiler and arranger of the Vedas). But the separate mention of all the four Vedas is also found in the pre-Vyāsa period, so this assumption seems to be untrue.

Distinction between vedic texts and Brahmanical texts

Sanatani (The word Sanātanī is coined from Sanātana Dharma (Sanskrit: सनातन धर्मः, ''The Eternal Dharma'') which refers to the idea that its origins lie beyond human history, as revealed in the Hindu texts.) community believes that Mantra and Brahmin are same, only their combination receives the name Veda. Therefore, like mantras, it is appropriate to consider Brahmins as unmanly i.e., God-oriented. Dayanand Saraswati's opinion is different from this. A comparison of the topics explained in these two texts shows that it is appropriate to call the Brahmins the explanation of the text part of Vedas. Just as Bhāṣya or ṭīkā is commentary of a book, it is not called the original book. Similarly, it is not appropriate to call the Vedas and the Brahmins written in the form of their interpretation by the same name Vedas. Dayanand Saraswati has given many proofs for the distinction of both, which can be seen in his book ''ṛgvedādibhāṣyabhūmikā''. This opinion of Dayanand may seem new. However, it is not possible to easily refute the arguments presented by him in support of his opinion. The texts are apauruṣeya whereas and the Brahmins are composed by Aitareyā etc. sages.

Deities of Vedas, ṛṣi (Sanctified Soul), metre (Chand), svara (vedic accent) and alaṃkāra (figure of speech) of the Vedas.

Each Veda-mantra has a deity. In the Vedas, the word deity is used in the feminine. The subject, which is described in the mantra is its deity. Agni, vāyu, āditya, varuṇa, mitra, ūṣā, indra, savitā bhaga pūṣan yama, mātariśvā, mitrāvaruṇa etc. are Vedic deities. These are the symbols of the power of a unique God. They are also the symbols of different material powers. According to Dayanand, praiseworthy and humble Agni, Indra, Savitā, Varuṇa etc. in the Vedas are the signifiers of only one God. The difference in names can be explained from the point of view of the different virtues, actions and efforts of Almighty God. In principle, by the names Indra, Mitra, Varuṇa, Agni, Suparṇa etc., intelligent people understand as the meaning of one God only. In this way it can be said that the subject explained and mentioned in mantras is the deity of that mantra. These deities are worldly, supernatural, earthly, personified, intangible, also symbols of human feelings, experiences and thoughts.

The ṛṣi, who specially made out the mystery contained in the mantra and propagated it in the world, as a token of gratitude, the name of that ṛṣi was compulsorily written with that mantra. Western Veda scholars consider these ṛṣis as the creators of the mantras, while Dayanand Saraswati calls these names of sanctified sages is written traditionally over the mantras as ṛṣis who understood the meanings of those mantras. ‘ṛṣayo mantradraṣṭāra:' -This nirukta (explanation or etymological interpretation of a word) sentence also confirms his opinion. Mantras and their seer ṛṣis have a strong relation with mantras. It is not easy to get information about the period and life of Vedic sages like madhucchandā, kaṇva, viśvāmitra etc. Swami Dayanand calls them itihāsa puruṣa (historical persons) and on the basis of etymological meaning of these names opposes calling them abstract elements.

In Vedic texts, along with the instructions of the deity and seer ṛṣi of each mantra, there is also the instruction of its metre (Chand). Vedas are called ādi kāvya (the first poem) or apauruṣeya kāvya (not produced by man). Rāmāyaṇa written by Vālmīki is considered to be the oldest among worldly poems. But Vedas have got the name of divine poetry. Poems are usually rhymed. Different verses are defined on the basis of vowel count in Sanskrit. In addition to the Vedic verses, there are also worldly verses which have been used by the poets of later times. The idea of Vedic verses is found in Pingal's Chanda:śāstra. Rather, the prose composition of the best quality is considered to be the conclusion of the writer's talent. In addition to the verses in the Vedas, the composition of prose style is also available.

Udātta (acute accent), Anudātta (not pronounced with the Udātta accent) and Svarita (The third or mixed tone lying between high and low), these three svaras (vedic accent) help in knowing the meanings of mantras. That's why there are svaras marks on each vowel of the mantras. Dayanand Saraswati in his commentary of Vedas has also given instructions on various figures of speech used in the mantra. Literary scholars have considered figures of speech to be the beautifying attribute of the poetry. Swami Dayanand has made it clear by instructing the vocal latent simile as a figurative in many mantras, in addition to that, on the basis of the help of past expressions, the mantra is in indicating towards any other object, substance or action on the basis of past tense help. For example- in Vedic mantras, where there is description of 'Usha', there can also be considered as a description of natural morning dawn, as well as a mention of Sadhvi (a saintly woman), Sati (a female ascetic) woman with qualities similar to that of Usha. This type of figurative description is also called metaphor expression.

In terms of the number of mantras in the four Vedas, Rigveda is the biggest. There are ten thousand five hundred and twenty one (10521) mantras in it, which are threaded into 10 mandalas and comprises of many hymns. Yajurveda comprises of forty chapters and 1975 mantras. Samaveda is the smallest of all in terms of size, which is divided into Pūrvārcika and Uttarārcika (as well as āgneya kāṇḍa, aindra kāṇḍa, pavamāna and āraṇyaka kāṇḍa) titles. It has 1875 mantras. Atharvaveda has twenty kāṇḍas and 736 hymns. Its total mantras are 6031.

Vedas are the source of all knowledge

Now there is a question about the subject matter of the four Vedas themselves? They are called the storehouse of all knowledge and specific-knowledge, but by which method, style or process this knowledge has been described. According to Dayanand Saraswati, the description of specific-knowledge, karma and worship is found in all the four Vedas respectively. In the philosophical thought stream of India, the ultimate goal of man is to achieve Purusharth Chatushtaya (Fourfold efforts) (dharma, artha, kāma and mokṣa) and it is considered necessary to adopt the triple means of knowledge, action and worship for its achievement. That's why it would be appropriate to say that in the Vedas only the triads of knowledge, action and worship are discussed. What we generally call the cosmic-physical knowledge (science) of material science is discussed in the Atharvaveda, while the Yajurveda is the exponent of Yagnik rituals and the Samaveda discusses worship or devotion. When Dayanand Saraswati considered Science as the main precept of Rigveda, then by Science he does not take the meaning of today's Material Natural or Physical Science. From his point of view, there is real specific-knowledge of the substances from grass to Supreme God and this is the subject matter of Rigveda.

Do Vedas depict the social, family and economic condition of the ancient Aryan race?

Believing that the Vedas depict the social, family and economic condition of the ancient Aryan race is a fallacy, by accepting which Western and modern scholars study the Vedashave a one-sided sociological way. It is true that there are many such sources in Vedas to improve human life, by implementing which man can make his personal and collective progress, but on the basis of Vedas, it is far-fetched to search for scattered sources of any imaginary history of Aryans, same as fetching, putting aside the necessary and helpful Brahmin literature, Nirukta and other Arsha texts in the study of Vedas, the help of newly invented evolutionism, comparative linguistics and comparative mythology started being taken in Europe, then the above delusion got more strength. It is true that many words used in the Vedas got converted into other languages and the so-called story of deities also assumed new forms and went to other countries and beliefs, however the study of Vedas on this basis alone can never be called proper.

What is the real method (process) of interpretation of Vedas?

Now the question arises that which method should be considered comprehensive and acceptable in interpreting the actual meaning of thousands of mantras collected in this most ancient scripture of the world? No commentary on the Vedas was written until thousands of years after the Vedas appeared. With the help of Brahmin texts and Nirukta etc. six parts of vedic education, the meaning of the mantras was discussed. When the practice of writing complete commentaries on every Veda started, till then the belief had become prevalent in the society of followers of Vedic doctrine like Aryans that only rituals were described in these texts. Sāyaṇa and all the ancient and medieval commentators of his category have considered the only purpose of the Vedas to be in the accomplishment Yajnam karma. It is also a historical fact that propaganda of vāmamārgī (a sect of that time) recognized animal slaughter in the aśvamedhā etc. Yajnams mentioned in the Vedas and yūpas (sacrificial posts) were erected on the altar of Yajnams where by sacrificing innocent animals, institution of Yajnam was made synonymous with the violence. St. Buddha opposed this sacrificial violence and when the brāhmaṇa said that the sacrificial fires based on violence were rendered by Vedas, Buddha invalidated the authenticity of the Vedas and the authority of the creator of the Vedas, the Supreme Soul. A Buddhist philosopher described authenticity of the Vedas as the belief of people with inert intellects.

In fact, this irony spread on the basis that the literal meaning of the words used in the Vedas was forgotten and their stereotypes were adopted. If the general meaning of the words is taken, then 'Aja' means goat, 'Go' means cow and 'Ashwa' means horse. But on the basis of Nirukta of Yasaka method, which is helpful in the meaning of Veda-mantras, the meaning of the above words according to Shatpatha brāhmaṇa will be as follows- Now 'Aj' will be the signifier of unborn God and living being, 'Go' will mean earth, speech and rays of the Sun. 'rāṣṭraṃ vai aśvaḥ'- From this evidence of brāhmaṇa, 'horse' will be considered as the signifier of the nation and the aśvamedha Yajnam will be the signifier of the works done for the progress of the nation. Dayanand Saraswati has done interpretation of Vedas by taking shelter of this method. Therefore, according to his opinion, 'Agni' is not just a symbol of physical fire, but it can also mean the leading God, soul, king and commander. In addition to the majestic Supreme Soul, 'Indra' can also mean the living soul, the king and the commander-in-chief. The omniscience and public form of these texts will be expressed through this method of interpretation of Vedas. The expansion of the meanings of the words mentioned in the Vedas has to be kept in mind.

Sayana and other commentators of his class accepted certain proper names in the Vedas as really historical persons, whereas it is appropriate to take their general meanings from the method of Brahman-texts and Nirukta. It is true that the names of manu, kaṇva, medhātithi, sudāsa, divodāsa, viśvāmitra etc. appear in the Vedas, which are also the names of popular historical persons. But it would be a mistake to think that these names appear in the Vedas for any specific sage or king. Contemplative person is 'Manu', then 'Kanva' has been used for a meritorious man. It has been clarified in the śatapatha brāhmaṇa that the Vedic names Vasiṣṭha Bhāradvāja etc. have been used in the Vedas for bodily senses and mind etc. When the interpretation of Vedas of the terms mentioned in the Vedas and the events related to it will be indicative of some other eternal facts. By taking shelter of this method, the real meaning of the legends and anecdotes that came suddenly in the Vedas can be known. Then Yama Yami dialogue, Vishwamitra river dialogue. Complex episodes like Pururava-Urvashi dialogue can be explained in the right sense.

In Vedas, there is eternal history (natural events occurring from time to time and the eternal activities of nature and the divine activities of God in the operation of the threads of the whole universe), but there is no mention of people like cosmic persons like ‘he’ et cetera or historical events that happened sometime in the past. Yaska explains this fact by clarifying the metaphor of the war of Indra Vritra described in the Vedas. According to Yaska, who is this 'Vritra' who are discussed in the Vedas? Those who believe in Nairukta opinion say that this 'Vritra' is a cloud and here Indra is the signifier of the clouds and the Sun has been described in the mantras by giving the analogy of the deities and demons battle. At the same time, it has to be accepted that any historical sect, which believed in the existence of history in the Vedas, was also prevalent before and after Yaska. Yaska believes that sect as historical opinion. In their opinion, Vritra is a demon who is constantly fighting with Indra, the lord of the deities in space between the clouds and the Sun in the sky, while the partisans of history consider it to be a description of a real hour war. This explanation of the stories related to deities and demons battle is expedient.

Many aspersons were imposed on the Vedas, but the scholarly class of philosophers solved them in a tactful way. In some mantras, if there are physiological references to conception, childbirth etc., then the objectors called them obscene. Not knowing the self-evidence of the aśvamedha etc.  chapters of Yajurveda, inspired commentators like Mahidhar to give obscene and invalid meaning to the mantras of that chapter, and then, without understanding the meaning of Yajnam oriented mantras, violence was accepted in Vedic Yajnams. To know the true interptretation of the Vedas, it is expedient to give yaugika (depending upon their derivation or construction) meaning of the verses mentioned in the Mantras. By taking the help of this method, Dayanand Saraswati made the interpretation of Vedas. It has been revealed that the system of different interpretations of mantras is expedient and rational. There is scope in the composition in the the interpretation of mantras to have their ādhyātmika (Relating to the supreme spirit), adhidaivik (Caused by fate) and adhibhautik (derived from the primitive elements) three types of interpretations can be done.

Publication of Vedas, their translation and their collation work by Western Indologists-

 (a) ṛgveda saṃhitā (Text of ṛgveda):-

 (1) Friedrich Rosen first started editing ṛgveda and published only the first aṣṭaka text, with the Latin translation, in 1838 AD. This work stopped due to his untimely death.

 (2) Max Muller first edited ṛgveda with Sayana Commentary. This work was completed after hard work of 27 years (1849 to 1875 AD). This is a book of more than 3 thousand pages. It contains an introduction and commentary of several hundred pages. This shows the hard work of Max Müller.

 (3) Theodor Aufrecht published the entire ṛgveda in Roman script in 1861-63 AD. Its second edition was published in 1877 AD. This version is very popular among western scholars.

 (a) Translation of ṛgveda:- (1) Wilson (H. H. Wilson) first published the translation of the entire Rigveda in English in 1850 AD. It is based on Sayana commentary. Wilson was one of Sayan's ardent supporters.

(2) H. Grassmann has translated the entire ṛgveda into German language in two parts. It was published in 1876-77 AD. Grassmann was a disciple of Prof. Roth. They have adopted Roth's method of independent comparison. He belongs to the anti-Sayan class. His 'Grassmann's rule' is very famous in linguistics.

 (3) Ludwig (A. Ludwig):- Following the middle path, he has translated the entire ṛgveda into German language in 6 volumes, which was published in 1876-1888 AD.

 (4) Prof. R.T.H. Griffith (R.T.H. Griffith) has translated the entire ṛgveda into English by making proper use of Sayana commentary and has also given necessary comments. It was published in 1889-1892 AD. The credit of translation in poem in English of all the four Vedas goes to Mr. Griffith. He was the former Principal of the Sanskrit University (Queen’s College) in Varanasi.

 (5) Prof. Oldenberg (H. Oldenberg) has published the Mahabhashya of the entire ṛgveda in German language (1909 to 1912 AD) in two volumes. It is the pinnacle of Vedic criticism. It is considered the best commentary on ṛgveda. Oldenburg has the same place in Vedic criticism as Shankaracharya has in Vedanta.

 (6) S.A. Langlois published the translation of the entire ṛgveda in French in four volumes (in 1848-1851 AD). This is important from many points of view.

Some western scholars have done critical study and translation of some specific parts of ṛgveda, of these, the special notable are:-

(1) Rudolph Roth, (2) Geldner (Kart F. Geldner) and Adolf Kaegi. Translation of 70 hymns, (3) Roer, (4) Hillebrandt (A.. Hillebrandt).

 (a) Qualifications for the interpretation of  Vedas according to Maharshi Dayanand-

Maharshi Dayanand's belief about Vedas is that one should not act with prejudice while interpreting mantras. The reason for this, according to him, is that the Vedas are full of all the knowledge, that is, all the mantras and terms in them are the signfier of all the true knowledge. And God has also explained the Vedas from the Vedas only, because their words have yoga with the meaning. In support of his statement, Dayasad Acharya presents Yasak (Niru 12.12)-

The translation of above quote of Nirukta 12.12 is given below-

In the matter of commentaries on the Vedas, it should be understood that until there is a proper understanding of Truthful God, one must have truthful logical view, one must have the knowledge of context of the beginning and end of the words of the Vedas, one must have knowledge of the grammar etc. of the Vedas, Shatpath etc. Brahmins, Purvmimamsa etc. six different books of philosophy of vedic Shastras scriptures. And one must have the proper knowledge of different schools of vedas known as śākhā ( there were such 1127 śākhās in vedic period.)

If the teaching received from the best scholars is not done, if the soul is not purified by giving up favouritism in their company and the lectures given by the Acharyas (Learned teachers) are not listened, then the interpretation of the Vedas is not properly reflected in the human heart. That's why it is the principle of all the vedic scholars that the logic which is based on direct proofs is the ṛṣi (sanctified sage) for humans. From this, it is proved that going through the inaccurate teachings of Sayanacharya and Mahidhradi, the imbecile people of today's India and the people of Europe, write commentaries on the Vedas in their respective languages. This is not proper and people get a lot of sorrow by following those harmful commentaries. This does not enable the wise to prove those commentaries. The ṛṣi (sanctified sage) being the cause of 'logic', it is the principle of all vedics that the supreme God in all time is worthy of worship.

In addition to the above-mentioned qualities, his statement about the commentary of Veda is important that 'all the mantras and verses of the Vedas are the illuminators of the entire truthful knowledge and God has also explained the Vedas from the Vedas only, because their words are having the sense of the roots. Saying that the Vedas should be explained from the Vedas, they turn towards the conjugated root principle. In his view, writing commentary on the basis of conjugated by the root principle is commenting from Veda to Veda, but this statement may be somewhat worrying, however, the point of commenting Veda to Veda seems to be more important than all his above mentioned qualifications. Classical and cosmic methods cannot be sufficient to understand the spirit from which the Vedas have descended. Just as the treatment of the body can be done through the power of the body as best as possible, no other method can be as accurate, so is the interpretation of the Vedas from the Vedas. The problem with all commentators has been that, they have tended to comment on a particular point of view, not necessarily close to the original spirit of the mantra. That's why it is necessary that we should see Vedas in the light of Vedas only.

Qualifications of Western Indologists who interpreted Vedas-

P. Gurudatt Vidyarthi has given his comments about Western Indologists quoting the opinions of Schopenhauer and Maharshi Dayanand Saraswati in the following words.

“With us, the question of the terminology of the Vedas is of the highest importance, for upon its decision will depend the verdict to be passed by the future world respecting the great controversy to rage between the East and the West, concerning the supremacy of the Vedic Philosophy. And even now, the determination of this question involves issues of great value. For, if the Vedic philosophy be true, the interpretations of the Vedas, as given at present by Professor Max Müller and other European scholars must not only be regarded as imperfect, defective and incomplete, but as altogether false. Nay, in the light of true reason and sound scholarship, we are forced to admit their entire ignorance of the very rudiments of Vedic language and philosophy. We are not alone in the opinion we hold. Says Schopenhauer, "I add to this the impression which the translation of Sanskrit works by European scholars, with very few exceptions, produce on my mind. I cannot resist a certain suspicion that our Sanskrit scholars do not understand their texts much better than the higher class of school-boys their Greek." It will be well to note here the opinion of Swami Dayananda Saraswati, the most profound scholar of Sanskrit of his age, on the subject. He says, "The impression that the Germans are the best Sanskrit scholars, and that no one has read so much of Sanskrit, as Professor Max Müller, is altogether unfounded. Yes, in a land where lofty trees never grow, even ricinus communis or the castor-oil plant may be called an oak. The study of Sanskrit being altogether out of question in Europe, the Germans and Professor Max Müller may there have come to be regarded as highest authorities......... I came to learn from a letter of a Principal of some German University, that even men learned enough to interpret a Sanskrit letter are rare in Germany. I have also made it plain from the study of Max Müller's "History of Sanskrit Literature" and his comments on some mantras of the Veda, that Professor Max Müller has been able only to scribble out something by the help of the so-called tikas (*Translator’s note-commentary by which the sense of the texts proceeds) or paraphrases of the Vedas.”

It is this want of Vedic scholarship among European scholars, this utter ignorance of Vedic language and philosophy that is the cause of so much misimpression and prejudice even in our own country. We are, indeed, so often authoritatively told by our fellow-brethren who have received the highest English education but are themselves entirely ignorant of Sanskrit, that the Vedas are books that teach idol-worship or element worship, they contain no philosophical, moral or scientific truths of any great consequence, unless they be the commonest truisms of the kitchen. It is therefore a matter of greatest concern to learn to attach proper value to the interpretations of these European scholars. We propose, therefore, to present a rough outline of these general principles, according to which Vedic terms should be interpreted, but which European scholars entirely ignore; and hence much of the misinterpretation that has grown up.”

Various scholars composed commentaries to bring the essence of the Vedas to the general public. According to Pt. Bhagavadatta, the following scholars from Skanda Swami to Dayanand Saraswati have composed a commentary on the Rigveda-

1.Skanda Swami, 2.Narayan, 3.Udgeeth, 4.Hastamlak, 5.Venkatamadhav, 6. Bhattagovind, 7. Laxman, 8. Dhanushka Yajva, 9. Anandtirtha, 10. Atmanand, 11. Sayan, 12. Ravana, 13. Mudgal, 14. Chaturveda Swami, 15. Bharat Swami, 16. Varadraj, 17. Devaswamy, 18. Bhattabhaskar, 19. Uvat, 20. Hardutt, 21. Sudarshan Suri, 22. Dayanand Saraswati.

In modern times, many Indian and Western scholars have written commentaries on Rigveda. They are- 1. Maharishi Arvind, 2. Jaidev Sharma and 3. Pt. Harisharan Siddhantalankar, 4. Swami Arya Muni, 5. Swami Brahma Muni, 6. P. Damodar Satavlekar etc. are prominent among those scholars. The main goal of the Rigveda commentators prior to Dayanand  was to interpret this text according to the sacrificial systems. His basic belief was also that the Vedas are ritual exponents and the appropriation of their verses in various yajnams and yāgas is the main subject of those mantras. Dayanand Saraswati does not agree with this concept in all respects. He believes that there is mention of yajnams in the Vedas from Agnihotra to Aśvamedha, however, the main purpose of the Vedas is to make a detailed assessment of the knowledge useful  to human and teachings described in the Vedas.

Dayanand has given two main interpretations to the Vedas – transcendental and practical. When he talks of the transcendental interpretation of the Vedas, he is referring to the spiritual knowledge contained in the Vedas. They find solutions to the philosophical questions of God, soul, nature, creation, birth-death, reincarnation, moksha etc. in the Vedas. Taking the help of the sayings of Mundakopanishat, Swami Dayanand has assumed the position of aparā and parā vidyā in the Vedas. According to him, Apara Vidya is that which includes the knowledge of things starting from the earth and grass, till the nature. In his view, parā vidyā is that which leads to the knowledge of the almighty God. Ultimately, he considers the ultimate interpretation of the Vedas in the discussion of God- yatprāpti-prayojanā eva sarva upadeśā santi.” (ṛigvedabhāshya bhūmikā veda-viṣayavicāra). Its interpretation in English language is as follows - "What was interpreted from this is that the main substance of the Vedas is in the attainment and enunciation of the Supreme Lord."

Swami Dayanand has expressed his differences with the commentators of earlier times as follows:-

Sayanacharya etc. Medieval commentators, not knowing the ultimate interpretation of the Vedas, as treating the rituals of yajnams is not correct. In his view, if the commentaries of Rāvaṇa, Uvaṭa, Sāyaṇa, Mahīdhara etc. are unacceptable just because they are ritualistic exponents, then in the same way the interpretation of Vedas of European scholars cannot be given much recognition. Because most of them have either followed Sayana etc. or have tested these texts from a historical point of view which is not proper.”

Salient features of Swami Dayanand's commentary on Vedas-

Maharishi Dayanand Saraswati's  commentary of Rigveda has many new features compared to the previous commentaries, some of which are being referred here-

1. Research of interpretation of Vedic gods-

In the Vedas, description of male gender like Agni, Vayu, Indra, etc. and female gender like Aditi, Ushas, Saraswati etc. comes again and again.

Uvat, Sayan, Mahidhar etc. earlier commentators had accepted them as separate independent deities and goddesses and believed that every natural deity described in the Vedas is an independent conscious abhimānī deity, the same conscious deity has been praised in the Vedas by these names. The deities whose natural form is not fixed, they are also independent deities.

Swami Dayanand affirmatively declared that the Vedas are not polytheistic, but the different masculine and feminine deities of the Vedas are different names of the same God in the form of father and mother.

2-Multiple meanings of Veda mantras-

There was already a tendency to give ādhyātmika (Relating to the supreme spirit), adhidaivat (Caused by fate), adhiyajña (relating to theyajnam) etc. meaning to mantras. Yaska has presented such mantra interpretations at many places in his Nirukta. Swami Dayanand took this tradition forward. He has divided the mantra meanings into two parts, the transcendental meaning and the practical meaning. In these two, the gross meaning processes of adhyātma (spirituality), adhidaivata, adhiyajña, adhibhūta etc. prescribed by the former sages are included.

3. Ignoring historical interpretations-

The tendency to accept the names used in mantras of Vedas as the names of some historical sages, kings, queens, rivers, cities etc. is found in the commentatories of Vedas. The historical school of interpretation of Vedas existed even before Yaska (700 BC), as he has mentioned about this school in several contexts in his Nirukta but he has given his opinion against it only. Scholars from foreign countries may believe in the cosmic history of the Vedas, but it is surprising when the Indian commentators like Skandaswami, Uvat, Sayan, Mahidhar etc., who consider the Vedas to be the divine knowledge manifested in the beginning of creation, also give historical interpretations of Veda mantras at many places. Swami Dayanand has not accepted history even at a single place in his long commentary of Vedas. He clearly declares in ṛgvedabhāṣyabhūmikā that there is not even a trace of history in Veda mantras, therefore, wherever Sayanacharya etc. have described history, it is illusory.

4-Interpretation of Vedas independent of previous appropriations-

In the past, Ved mantras were used in various Shraut Yagas like Darsh, Pournmas, Vajpayee, Rajasuya, Ashwamedh, Purushmedh, Somayag etc. Examining those appropriations, it is known that some of them are approved by the interpretation of Vedas and some are either against the interpretation of Vedas or are unrelated to the interpretation of Vedas. Therefore, he has written his commentaries of Rigveda and Yajurveda without following the previous appropriations and has instructed in the preface that He would explain the mantras literally, those who want to get an introduction to rituals from Agnihotra to Ashvamedha are Aitareya, Shatpath, they can see Purvmimansa, Shrautasutradi etc., but don't believe the appropriations against Vedas in them.

5. Manifestation of various disciplines in Vedas-

Most of the commentators before Maharishi Dayananda did not invent any other knowledge except rituals in the Vedas.  But Swami Dayanand declares that 'Vedas contain all knowledge'.  In his book ṛgvedabhāṣyabhūmikā, brahmavidyā, sṛṣṭividyā, pṛthivyādilokabhramaṇavidyā, ākarṣaṇānukarṣaṇavidyā, prakāśyaprakāśakavidyā, gaṇitavidyā, upāsanāvidyā, muktividyā, nauvimānādi nirmāṇacālanavidyā, tārayantravidyā, vaidyakavidyā, rājavidyā, yajñavidyā, kṛṣi bidyā, śilpavidyā, varṇāśramavidyā etc. have been rendered with Vedic evidence and has also elucidated in his  commentary of ṛgveda.

6. Some other features-

Some other features are also found in Swami Dayanand's commentary on Vedas, which are not available in commentaries of other Veda commentators. For example, some of the features are as follows-

 (1) Dayanand Saraswati does not give obscene meaning of Veda mantras, against the nature of God and the rules of creation and against the public interest.

(2) Vedas do not believe in meat eating, animal sacrifice, inert worship, mṛtakaśrāddha (worshiping after death), witchcraft, impossible miracles etc. The commentators who have given the meaning of these aspects in their commentaries on the Vedas, they consider them to be delusional.

(3) He also has a special contribution to the terminology of vedic words, as he has presented many new etymologies in his commentaries on the Vedas and in the interpretation of uṇādikoṣa.

(4) He takes Vedic words in the widest sense. As from the word Deva, we accept God, scholar, mother, father, Acharya, guest, sense organs etc. Not only Agnihotra is included in the Yajnam, but  he also includes worship of deities, association, craft, charity etc. Similarly various Vedic words have been explained.

(5) His interpretation of Vedas exhorts man to attain both abhyudaya (Prosperity) and niḥśreyasa (Final beatitude). In cosmic exaltation, He takes the whole earth to the full of righteousness Chakravarti kingdom, then in divine exaltation, He takes us to the ecstasy of salvation. In fact, Vedas are the basic pillars of universal initial culture and Indian ideology. The writing style of the Vedas is wonderful. Each mantra renders many meanings. Just as the knowledge of spiritual secrets is obtained from it, in the same way, the metaphysical and super divine truth is also obtained from it. Rishi Dayanand presented this wonderful and eternal treasure of jewels of the Vedas before us in pure form by sweeping away the dust lying on it.

Yogī śrī mādhava puṇḍalīka paṇḍita in “Mystic Approach to the Veda and Upanishad”, writes discussing the importance of Rishi Dayanand's approach and his interpretation of Vedas- In the middle of the last century, Swami Dayanand Saraswati was received in the form of the prime nurturer of Indian culture, for establishing the Vedas again in the national life of India. By explaining the local and biased Western ideology regarding the enlightened Vedas, he inspired every Indian to try to see the truth straight and recognize that the Vedas are in fact divine knowledge. He proved with irrefutable proofs that the idea of one God has been propounded very clearly in the Vedas. Other deities are mere symbols of his qualities and powers.

Describing the views of Swami Dayanand on science in the Vedas, Sri Aurobindo has written in his essay 'Dayanand and the Veda'-

"In the matter of vedic interpretation, I am convinced that whatever may be the final complete interpretation, Dayananda will be honoured as the first discoverer of the right clues. Amidst the choas and obscurity of old ignorance and age long misunderstanding, his was the eye of direct vision that pierced to the truth and fastened on to that which was essential. He has found the keys of the doors that time had closed and rent asunder the seals of the imprisoned fountains”–     (Vedic Magazine, Lahore, Nov. 1916).

In this way, Swami Dayanand's commentary on Vedas is highly commendable due to many innovations and specialties.

Now let us consider the term translation. According to Dr. Nagendra, today the word 'translation' means- To translate the meaning of one language into another language. The term has become stereotypical for the English word 'translation'. The word 'translation' is also used in another sense, like understanding someone's behaviour etc. You have said the real meaning of translation. 'Translation' is to present each sentence of a language in another language giving the meaning of almost all the terms. As mentioned above, where is the real meaning of translation- 'Translation' is to present each sentence of a language in another language giving the meaning of almost all the terms. In such a situation, there is an urgent need to get the desired pure language translation done by the Vedic scholars after serious consideration on this subject.

I have paid special attention to the following features in this translation work-

 (1) The pada-pāṭha of all the mantras has been given.

(2) Maharishi has written anvaya (logical connection of words) of each mantra in his Sanskrit language. The translation has been done by the translator on the basis of breaking the Anvaya under the heading-

Etymology and English translation based on Anvaya (logical connection of words) of Maharshi Dayanad Saraswati (M.D.S)-

(3) Readers can easily know the meaning of the mantras on the basis of this English language translation.

(4) The translation of the gist of mantra has been done on the basis of Sanskrit version of Mahrshi Dayanda Saraswati.

(5) I have given the explanation of the pāribhāṣika (terminological) words in the translation through notes, so that it will be easy for the readers to understand the translation of mantra.

(6) Till date, we have some translation of Rigveda into English language, like those by Acharya Dharmadev Vidyamartand, jointly by Swami Satya Prakash Saraswati and Satyakam Vidyalankar; and Shri Tulsi Ram Sharma. While first one is fully based on Maharshi Dayanand’s commentary, all of them have paved the way for Vedas. Swami Satya Prakash Saraswati's translation in English language is in very short style like that of Griffith. The translation done by Shri Tulsi Ram Sharma is also short gist of mantras. The English language translation of Acharya Dharmadev Vidyamartand shows the gist of mantra, as well as the meaning of the mantra along with the purport and the grammatical comments given by Maharishi Dayanand Saraswati.

(7) If someone tries to know the meaning of Vedic mantras on the basis of well-known translations of English language, he may have knowledge of the translation of the mantras, but how this interpretation was done and what is the meaning of any particular term or word of the mantra, this can’t be known. By this translation it is possible now to do so.

(8) It is our duty to translate into Hindi and English languages the commentary of Rigveda by Maharshi Dayananda Saraswati  with purity and place it before the people, especially the western world, so that the misconceptions created in relation to the Vedas by various western scholars and translators like Max Müller et cetera can be removed.

Therefore, on the occasion of the 200th birth anniversary year of Maharishi Dayanand Saraswati, keeping in view the above noted points and working in this direction, this first volume of 40 hymns is being presented. I hope the readers will like this small effort in this regard.

I am grateful to all writers and publishers whose books have been consulted or the matter there of has been utilized in the introduction of the book.

I am grateful to Prof. Ravi Prakash Arya, Chief Professor, Mahrshi Dayanad Saraswati Chair, Mahrshi Dayanad  University Rohtak for taking pain in writing elaborate and inestimable forward of the book despite being busy during the tour of United States of America.

I am grateful to the publisher of the book Mr. Ajaya Arya, Proprietor of M/S Govindram Hasanand, 4408, Nai Sarak, Delhi for writing the publishers note and publishing the book from their valuable institution.

Similarly, I am grateful to my younger brother Mr. Pankaj Kandwal for the computer-coordination of the book. He deserves thanks for his excellent work.

By the grace of Supreme God, who is compassionate, I am engaged in this work. If by the grace of God I get a healthy life and sufficient age, I will be able to complete the work of translation of Rigveda Commentary by Maharshi Dayand into English language.

(Dr. Krishan Kant Vaidik Shastri)