WI T H u s, the qu e s t i o n of the t e rmi n o l o gy of the V ed a s i s of the

highe s t i m port a n ce for ,

u
p on it s deci s io n will dep e n d the verdict to be
p as s ed by the f u t u re w orld re s pecti n g t he gre a t co n trov er sy to r a ge
3 3
3? betwee n the E a s t a n d t h e W e s t co n c ern i n g t h e s u pre ma cy of the Ve dic
,

0: philo s ophy . An d eve n no w , t he determi n a tio n of thi s q u e s tio n in

fi r
volve s i s s u e s of gre a t va l u e . For ,
if the Vedic p h ilo s oph y b e tr u e ,

the i n terpret a tio n s of t he Ved a s ,

as give n at pre s e n t by Profe s s or M a x
M ii l le r an d other E urop e a n s chol a r s mus t not o n ly b e reg a rded as

i mp erfect defective a n d i n co m plete

, ,
bu t as a ltogeth er f al s e . Ny i n the
a ,

l ight of tr u e re a s o n a n d s o un d s chol a r s hi p we ,
a re forced to a d m it their
C e ntire i g n or a n ce of the very r u di me n t s of V e di e l an g u a ge a n d philo s op hy ,

;
(

We lo n e in the O pi n io n we hold S a y s S c hop e n h a u er I a dd

“
a re n o t a .
,

to thi s the i mpre s s io n ,

w hich t h e tr an sl a tio n s of S a n s krit work s by
r:

S E uro p e a n s ch ol a r s with very few exceptio n s prod u ce

, , on my m i n d I

c an n ot re s i s t a cert a i n s us picio n th a t o ur S a n s krit s cho l a r s do no t

nder s t a n d their text mu ch better th an the higher cl a s s o f s choo l boy s

'

thei r Greek It will be w ell to n ote here the opi ni o n of

S w a mi D ay a n a n d S a ra s w a ti the mo s t profo u n d s chol a r o f S a n s kri t o f
,

1 his a
ge, on the su b j ect . He sa ys ,
“
T h e i mpre s s io n th a t the G er m a n s

ai e
'
‘

t he be s t S a n s krit sc ho la r s , and th a t no o ne has re a d so mu ch of

S an s kr it as Profe s s or M a x M uller ,
i s a ltogethe r u n fo u n ded . Y e s , in a

N mmum s
' '

a nd w h e re lofty tree s n ever grow ,

eve n rz cz nu s co or th e

A p p ais n m w
er b m it t d t t h p bl i by t h w it
of th a e as su l y i 188 8 e o e u c e r er e ar n

i l y b i f i p l b g dv b l
O

m I t h w t h h t t sa e o
b ut i t w n c as e d e ssar t r e
e an nc o i e e . as no en ou a

gi v t t h s m t h ug h t
e o e a d p ie ipl o w g b m
s an t d t th
r nc q m nt s e s a ne ar ,
o re s ui e o e re ui r e e

o f th di ng p b l i f t h p
e re a ut d y c ot m p l fy t h em t th
re s e n by m t t m g
a ,
o a i e sa e ru s e re s

i ll t t i n nd t
us ra o pp l me t t h m b y t h
s, a o su th t e n n y t mp l te t h
e o e rs a a re ec e s s a r o co e e

t re at me nt o f t he s ub j t ec .

r !4
 2

c as ter oi l p l an t may b e c all e d

- a n o ak . The t d y o f S an s kri t b ei ng
s u

a l together o ut of q u e s tio n in E u rope the Germ an s

, and Profe ss or M ax
M ii lle r m ay there h a ve c o me to b e rega rded as highe s t
I c a me to le a rn fro m a l etter of a p ri n cip a l of s o m e Germa n Un i
ver s ity th a t eve n
,
men l e a r n ed e n o u gh to i n terpret a S a n s krit l ett e r
a re r a re in Ger ma n y . I h a ve a l s o m a de it p l a i n fro m the s t u d y of M ax
”
M iill e r ’
s Hi s tory of S a n s krit Liter a t u re an d hi s co mme n t s o n s o me
ma n t r a s of the Ved a th a t Profe s s or M a x M ul ler
,
ha s bee n a b le o n ly t o
s cribb l e out s o methi n g by t he help of the se- c a l l ed t i k a s, or p arap hra
’
ses of the Ved a s c urre n t ,
in I n di a .

It is t h i s w an t of V edic s cho l a r s hip amo n g E urop e an s cho l a r s thi s ,

utter i gnor a n ce of Vedic l a n g u a ge a nd philo s ophy th at i s the ca us e o f

so mu ch mi s i m pre s s io n a n d prej u dice eve n i n o u r o w n co u n t ry We .

a re , i n deed , se ofte n au thorit a ti vel y tol d b y o ur fel l ow br ethre n who

-

ha ve received the highe s t E n gli s h ed uc a tio n but , a re the ms elve s e ntire l y

ig n or a n t of S an s krit th a t the V e d a s are book s th a t te a ch ido l wor s hip
,
-

or ele me n t wor s hip th a t they co n t a i n n o philo s ophic al

, ,
m or a l or sc ie nti ~
fie tru th s of an y gre a t co n s eq u e n ce ,
un l e s s they be the co mmo n e s t
tr u i s ms of the kitche n . It is therefore a m a tter of gre a te s t co n cern t o
l e a rn to a tt a ch prope r v al ue to the i n terpret a ti o n s of the s e Eu rop e a n

s cho l a r s . We prop o s e therefore to p re s e n t

, ,
a ro u gh o u tl i n e o f t he s e

ge n er al pri n cip l e s ,
a ccordi n g to which Vedic terms sho ul d be i nt e r

p re t e d, but which Eu rop e an s cho l a r s e n tire ly ig no re an d hence much

of the mi s i n terpret a tio n th a t has gro wn u p .

I n the di s cu s s io n of philo s ophic a l su b j ect s pre ~con cei ve d n oti o n s

,

a re the wor s t e n e m ie s to e n co un ter The y . not o nly p re j u dici a l l y b i a s

the m i n d , bu t a s l o t a ke a w a y th at tr u thf ul n e s s and h o n e s t int e grit y from
the s o u l which a lo n e
, a re co m p a tible with the righte o u s p u r s uit a nd

d i s cern m e n t of T RUT H . In the tre a t me n t of a qu e s tio n su ch as t he

es ti ma tio n of the v a l u e of s y s te m of phil o s oph y or rel igio n , e xt re me

S a t y a rt h a P ra k a sh a, 3 rd E d t i i o n p ag e 2 7 8
, .
 3

so briety an d i mp a rti al ity o f the mi n d ar e re q uire d . Nor is it to be

su ppo s ed th a t a religio u s or phi l o s ophic a l s y s te m can be at o nce
ma s tered by a mere a cq u a i n t a n ce w ith gr a mma r an d l a n g u a ge . It is

n ece s s a ry th a t the min d s ho u ld by a n a dequ ate previo u s di s cip l i n e be

, ,

r a i s ed to a n ex a lted me n t a l co n ditio n before the reco n dite a n d i nvi s ible ,

tr uth s of M a n and N a t u re can b e co m prehe n ded by man . So i s it with

Ve dic phi l o s ophy . O n e mu s t be a co m plete m a s te r of the s c i e n ce of
orth oep y the s cie nce of l a n g ua ge the s cie n ce of etymology the s cie n c e
, , ,

of mor al s ,
th e s c i e n ce o f p oetry ,
an d the s cie n ce s of geo l ogy and

as tro n o my he mu s t be w ell ver s ed in the philo s ophy of dlca rma , the

philo s oph y of ch a ra cteri s tic s ,
the doctri n e s of logic or the s c i e n ce o f
evide nce the philo s ophy of e s s e n ti a l exi s te n ce s
, , t he philo s ophy of
d the philo s ophy of ve d a n t a ; l he mu s t b e mas t e r of al l the s e
‘'

og a , an a
y
an d mu ch m ore , before he ca n la y cl a i m s to a r a tio nal i nterpret a tio n
of the V ed a s .

S u ch , the n ,
s ho uld be o ur V edic s cho l a r s —thoro u gh a dept s in

s cie n ce and philo s ophy ,

un p re j u diced ,
i mp a rti a l j u dge s a nd s eeker s
a fter t ruth . B ut if i mp a rti a li t y b e su ppl a n te d by pre j u dice ,
s cie n c e
an d philo s op h y by q u a s i k n o w ledge -
an d su p e r s titio n ,
an d i ntegrity
b y motive where a s predete rmi n a tio n t a ke s the p l ace of ho n e s t i n q uiry
, ,

Tr u th is either di s g ui s ed or a l together su
p pre ss ed .

Up a ms ha t s an d
’

Sp e a ki n g o f the religio n of the the Bible ,

sa ys
Schop e n h a u er ,
w ho ha s w as hed hi m s elf cle a n of a ll e a rly e n gr a fte d
-

J ewi s h su per s titio n s ,

and of a ll p h ilo s ophy th a t cri nge s before the s e
su p er s titio n s
I n I n di a o u r relig io n ( Bible ) w ill n o w a n d n ever s trike root
,

the pri mitive wi s do m of t h e h um a n r a ce w ill n ever be p u s he d a s i de

b y t he eve n t s of G al ile e qfi O n t h e c o n tr a ry I n di a n w i s do m w ill flo w ,

i Ni u k t a
'

T ll d g — 1 S h k sha , 2 Vy a k a r a n a , 3
h e s e a re t h e w e k n o w n s i x V e - an as . . . r ,

4 K lp
. a a 5 O hb a n a , a n d 6
. . d
Jy o t i s h a . .

1Th “
e s e a re t he w ll ke -
no w n six U p a n g a s o r D a r s h a u a s : —l P u r va . M i man sa ,
2 V i h
.
ik 3
a s esh 4 a, . Ny y a a, . S a nk h a , 5 y Y o a , and 6
. g
Ve a n t a . d .

I I t i w ll k n w n h ow t h
s e - o e a s t ro n o m i l d g g p hi l di
ca an eo ra ca s co v i
er es of G a l i l io
a nd h i s t l p w f d p
e e s co e e re o rc e u on t he w o r l d i n pi t f t h p i
s e o e r s o n s an d d e a t h -ra c k s o
f
h ca l l d C h i t i
t e s o- e s r s an ,
 4

bac k upo n E u rop e, an d p rod uc e thoro u gh ch an ge i n our k n owi ng

‘

a
”
a n d thi n ki n g .

Let us n ow he a r wh a t Profe s s or M a x M uller has to s ay ag ai n s t ?

the re m a rk s of thi s un pre j u diced , i mp a rti a l philo s oph er .

He sa ys : ‘

“
Here a ga in ,
the gre a t philo s opher s ee ms to me to h a ve a l l o wed
hi ms elf to be c a rried a w a y too f a r by h i s e n th u s i a s m for the l e s s k n ow n .

He is bli n d for the d a rk s i de f

o Me Up a ni s ha t an d h e wilfu ll y s h u t s
hi s e y e s a g a i n s t the bright r a y s of etern a l tr u th s in the Go s pel which ,

e ve n R am Moh an Roy w a s q u ick e n o u gh to p erceive b ehi n d the m i s t ,

an d clo u d s of tr a ditio n th a t g a ther s o qu ickly ro u n d the s un r i s e of every

”
re l igio n .

With the view th a t the Chri s ti a n ity of M ax M u ller may b e set

forth m ore cle a rly b efore the re a der we will q u ote fro m th e ,
Hi s tory
A ncie n t
”
of S a n s krit L iter a t u re . S ay s M a x M uller
B utif I n di a h a s n o pl a ce i n the politic a l hi s tory of the world ,

it cert a i nly h a s a rig h t to c l a i m i t s pl a ce i n the i n tellect u a l h i s tory of

ma n ki n d T h e le s s the I n di a n n a tio n h a s t a ke n p a rt i n t h e politic a l
.
~

s tr uggle s of t h e world a n d expe n ded ,

i t s e n ergie s i n t h e exploit s of
w a r a n d the for m a tio n of e m pire the m ore it h a s fitted it s elf a n d
"

co n c e n tr a ted a ll i t s po w er s for t h e f u l fi ll m e n t of the i mp ort an t m i s s io n

re s erved to it i n t h e hi s tory of t h e E a s t Hi s tory s ee m s to te a ch t h a t .

the w hole h u m a n r a c e req u ire d a gr a d u a l ed u c a tio n b efore i n t h e ,

'

f ul n e s s of ti m e it co u ld b e a d mit t e d to t h e tru th s of Chri s ti an ity A ll

, .

t h e f a ll a cie s of h u m a n re a s o n h a d to b e ex h a u s ted before the ligh t ,

of a higher tr u t h co u l d m eet w ith re a dy a c c ept a n ce The a n ci en t

“

religio n s of the worl d w ere b u t t h e m ilk of n a t u re w hich w a s i n d u e ,

ti m e to b e s u c ceeded by t h e bre a d of life A fter t h e pri m ev a l .

phy s iol a try w h ic h w a s co mmo n to a ll m e m ber s of t h e A ry a n f a mily

, ,

h a d i n t h e h a n d s of a w ily prie s t h ood bee n c h a n ged i n to a n e mpty

, ,

i dol a try t h e I n di a n a lo n e of a ll the Ary a n n a t i o n s prod u ce d a n ew

, , ,

form of religio n w hi c h h a s w ell b ee n c a lled s u bj ective a s oppo s ed to the

, ,

m ore obj ective w or s hip of n a t u re T h a t religio n t h e religio n of .

,

B u dd h a h a s s pre a d f a r b eyo n d t h e li m it s of t h e A rya n w orld a n d to

, ,

o u r li m ited vi s io n it m a y s ee m to h a ve ret a rded th e a dve n t of

,

Chri s ti a n ity a m o n g a l a rge p 01tio n of the h um a n r a ce B ut i n t he

'

sig h t of H i m With w ho m a t h o u s a n d ye a r s a r e bu t a s o n e d ay th a t
, ,

religio n like all t h e a n cie n t religio n s of t h e w orl d m ay h a ve but

, ,

s erve d to prep a re t h e w a y of C h r i s t by h elpi n g t h ro u gh i t s very error s , ,

to s tr en gth e n a n d to deep e n t h e i n er a dic a ble ye a r n in g of the h u ma n

he a rt a fter t h e tr u t h of God .

M ax M ull er s
'
Hi st or y of A n i ent S
c an s k r i t Li t e r a t ure , pp . 3 1—3 2 .
‘
 5
"

Is n ot thi s Chri s t i an p re j u dice ? N or is thi s W i th M ax M ulle r “

a l o ne . Eve n more s tr on gly doe s thi s re m ark ho l d g oo d of M on ie r

Willi
.

ms, w ho s e very obj ect in writi n g the book k now n ?a s I n di an

‘

a ,

Wi sdo m ,
”
is to c a ric a t u re t he V edic religio n which he c a ll s by th e
na m e of Br ah ma n i sm ,
an d to hoi s t up Chri s ti a n ity by th e me r i torio u s

proce s s of deliber a te co n tr a s t s . Write s Mo n ier Willi am s ,

I t i s o ne of
t he a i ms , the n of the follo w i n g p a ge s to i n dic a te
, the poi nt s of co n t a c t
bet w e e n Chri s ti an ity a n d the t h ree chief f a l s e i
re lig o ns of the world ,

”
as they a r e th u s rep re s e n ted i n I n di a .

‘
Sp e aki n g of C hri s ti a n ity an d its c l a i ms b
as su p e r n a t u r a l ly co m

mu ni c a t e d by the co mmo n F a ther of m a n ki n d f o r the good of a ll H i s

’
cre at u re s he ,
sa ys

ert s th a t it effect s i t s a i m thro u gh n othi n g s hort

C hri s ti a n ity ass

of a n e n tire ch a n ge of t h e w h ole m a n a n d a co m plete re n ov a tio n

of h i s n a t u re T h e m e a n s by w h ich t lii s re n ov a tio n i s e ff ected m ay
,

. .

b e de s cribe d a s a ki n d of m u t u a l t z a mf e ? or s u bs t z t u t i on le a di n g to a ,

reciproc a l i n t e i ch a n ge a n d c o op er a t io n b et w ee n Go d a n d m a n s ’

na t u re a c ti n g u po n e a ch other M a n — t h e Bi ble a fli rm s —w a s
c re a ted i n t h e i m a ge of God b u t h i s n a t u re b ec a m e corr u pt t h ro u gh ,

a t ain t d erived fro m t h e f a ll of t h e fir s t repre s e n t a tive m a n a n d

,

p a ren t of t h e h u m a n r a ce w hic h t a i n t co ul d o n ly b e re moved b y a ,

v i c a rio u s de a th .

He n c e t h e s eco n d repre s e n t a tive m a n — Chri s t— who s e n a t u r e

,

w a s divi n e a n d t a i n tle s s vol u n t a rily u n der w e n t a s i n n er s de a t h th a t

’
, ,

the t a i n t of t h e old corr u pted n a t u re t r a n s ferre d to h im m ig h t die a l s o .

B ut t h i s i s n o t a l l T h e gre a t c e n tr a l tr u th of o u r religio n lie s

.

n o t s o m u c h i n the f a c t of C h ri s t s de a t h a s i n t h e f a c t of H i s
’

c o nt i n u ed s e ( R o m viii . T h e fir s t f a c t i s th a t He o f H i s o w n
. .

free w ill died ; bu t t h e s eco n d a n d m ore i m port a n t f a ct i s th a t H e

-

ro s e a g a i n a n d live s eter n a lly t h a t He m a y be s to w life for de a th ,

an d a p a rticip a tio n i n H i s o w n divi n e n a t u re i n pl a c e of the t a i n t

which H e h a s re m ove d .

T hi s the n i s the reciproc a l ex c h a n ge w hich ma rk s C h ri s ti a nity

, ,

a n d di s ti n g u i s h e s it fro m a ll ot h er religi o n s — a n exc h a n ge bet w ee n

r

the p er s o n al m a n de s ce n ded fro m a corr up t p a re n t a n d t h e per s o na l ,

G o d m a de ma n a n d b eco mi n g o u r s eco n d p a re n t We a r e s ep a .

r a ted from a rotte n root a n d a re gr a f t ed i n to a livi n g o n e We , .

p a rt with the corr up t w ill depr a ved m or a l s e n s e a n d p erverte d , ,

j udgm e n t i nherited fro m t h e fir s t A d a m a n d dr a w r e cre ative ,

-

Mo ni e r Wi l l i a m s '
I n d i an Wi d s o m, I nt o d uct i on
r , p 36. .
 6

force re n ov ated wil l s fr e s h s pri ngs of wi s d om righteo us ne s s a n d

-
,
—
, ,

k owledge fro m the ever livi n g divi n e s te m of the s eco n d A d am to

n -
,

which by a s i mp l e a c t of fa ith we are un ited I n thi s ma nn er i s t he

, , .

gr a n d ob j ect of C hri s ti a nity eff ected Other religio us h ave th e i r

,
.

doctri n e s an d precep ts of m or al ity which if c a ref ul ly deta ched fro m , ,

much th a t i s ba d a nd worthle s s may eve n vie with tho s e of C hri s ti a n ity , .

B u t C hri s t i a n i t y h a s be s ide s a ll the s e wh a t other religio n s h a ve n o t

, ,

a p er s o n a l God ever livi n g to s u pply the free gr a ce or rege n er a ti n g

,

S pirit by which h um an n a t u re i s r e cre a ted a n d a g a i n ma de Godlike -

,
‘
an d thro gh which ma n beco mi n g o n ce a g a i n p u re i n he a rt a n d s ti l l
u , ,
’

pre s ervi n g hi s o w n w ill s elf co n s cio u s n e s s a n d per s o n a lity i s fitted to

,
-
, ,

h ave a cce s s to God the F a ther a n d dwell in H i s p re s e n ce for ,

Aga i n, s p e aki n g of Br ah mani s m he ,

sa ys
“
to Br a h mani s m we mu s t i n fa ir n e s s a llow th a t a ccordi ng
As ,

to i t s mor e f ully develope d s y s te m the a i m of u n io n with Go d ,

i s held to b e e ff ected by f a it h i n a n a pp a re n tly per s o n a l good ,

A n d here s o m e o f the
'

a s wel l a s by work s a n d b y k n owledge .

l i n e s of Br ah ma n ic a l tho u ght s ee m to i n ter s ect tho s e of Chri s ti an ity .

B ut the a pp a re n t per s o n a lity of t h e v a rio u s Hi n d u god s m elt s a w a y ,

o n clo s er s cr u ti n y i nto a v a g u e s pirit u a l e s s e n ce It i s tr u e th a t

,
.

G o d beco m e s m an a n d i n terpo s e s for t h e good of m e n c a u s i n g a ,

s ee m i n g co mbi n a tio n of t h e h u ma n a n d divi n e — a n d a n a pp a re n t

i n terch an ge of a c tio n a n d eve n lovi n g s ym p a thy b et w ee n t h e
Cre a tor a n d H i s cre a t u re s B u t c a n there b e a n y re a l i n ter a c tio n .

or cc oper a tio n bet w ee n divi n e a n d h u m a n per s o n a litie s w h e n a ll

-

p er so n a l m a n ife s t a tio n s of t h e S upre m e Bei n g— god s a s well a s

me n — u lt i m a tely m erge i n the O n e n e s s of the I n fi n ite a n d n o thi n g ,

re ma i n s perm a n e n tly di s ti n ct fro m H im ? It mu s t be a d mitted

th a t m o s t re m a rk a ble l a n g u a ge i s u s ed of K ri s h n a ( Vi s h n u ) a s u p ,

po s ed for m of t h e S u pre m e a s the s o u rce of a ll life a n d e n ergy ( s e e ,

p p 144 148 a n d s e e a l s o pp 45 6 45 7 ) bu t if ide n tifi ed wit h the

.
-
,
.
,

O ne God he c a n o n ly a c cordi n g to t h e Hi n d u theory be the s o u r c e

, ,

of life i n t h e s e n s e of gi vi n g o u t life to r e a b s or b i t i n to hi m s elf -

.

I f, o n t he other h a n d h e i s h el d to be o n ly a n i n c a r n a tio n or,

m a ni fe s t a tio n of t h e S u pre m e Bei n g i n h u m a n for m the n by a ,

c a rdi n a l dog ma of Br a h m a n i s m s o fa r fro m bei n g a ch a nn el of life , ,

h i s o w n life mu s t be derived fro m a h igh er s o u rce i n to w h ich it

mu s t fi n a lly b e m erged w h ile h i s cl a i m to divi n i ty ca n o n ly be d u e
,

to h i s po s s e s s i n g le s s of i n divid u a lity a s di s ti n ct fro m God t h a n

1
’’
i n ferior cre a t u re s
‘
.

And l a s tly in co n cl u s io n h e ,
sa ys
E I t is
“
ref re s h i n g to t u r n fro m su ch u n s a ti s fyi ng s y s te m s howeve r ,

i nt er s per s ed w ith w i s e a n d eve n s u bli m e s e n ti m e n t s to the l ivi n g ,

M i W i l l i m I di Wi s d o m I du t i pp 40— 41
’
o n er a s n an , n t ro c on , . .

1
‘
l b id 44— 45
p p , . r r .
 . 7

er gizin g Chri s ti an it y of E urop e an n a tio ns howev er l ament ab ly

‘

en ,

f a lle n fro m i t s tr u e s t an d a rd or ho w ever d i s gra ced by the i n co n ,

s i s t e n c i e s a n d s hortco m i n g s of n o m i n a l a d here n t s — p o s s e s so r s of i t s
‘

”
n a m e a n d for m witho u t i t s power .

I n co n cl u s io n , let m e n ote o n e other poi n t which of it s e l f s tamp s

“

o u r re l igio n a s t h e o n ly s y s te m a d a p ted to the req u ire me n t s of t h e

who l e h um a n r a ce — the o n ly m e s s a ge of s a lv a tio n i n te n d ed by God
to b e gra d ual ly pre s s e d u po n t h e a ccept a n ce of all H i s i n te llig e nt

It is cle a r , the n , th a t Profe s s or Mo n ier Wi ll i a ms is labo

uri n
g
un der h a rd Chri s ti a n pre j u dice s ,
a nd c a nn ot b e viewed in an
y w a
y
a s an u n pre j u diced i m p a rti a l s t u de n t of the V ed a s
,
. No wo n der the n,
if m oder n s ophi s tic a ted philology propp ed by ,
t he e n tire ig n or a n ce of
the l a w s of i nterpret a tio n s of Vedic te r ms an d fed by the pre j u dice s o f ,

Chri s ti a n s uper s titio n s s ho u ld r a i s e i t s he a d a g a i n s t Vedic phi l osoph y

,

and ga i n au die n ce a mo n g E u rop e an Chri s ti an na tio n s or del u de d

e d uc a te d na tive s of I n di a who p o s s e s s the high m erit of bei u g i nn oce nt
of an y k n ow l edge of S an s krit l a n g ua ge or liter a t u re .

B ut no w to th e su b j ect . The fir s t c an o n for the i nterpre ta tio n

of Vedi c ter ms which i s l a id do wn by Y a s k a the
, ,
au thor of Ni uk t r a,

th a t the Vedic ter ms ecti on

’

is a ll a ug z k a j The fo u rth of
’

a re y s

the fir s t ch a pter of Ni ru k t a ope n s with a di s c u s s io n of thi s ve r y

b j ect Y a sk a G a rgya, Sh ak a t aya n a a n d a ll other Gr amma ri ans a nd
'

su .
,

Et ymo l o gi s t s u na n i mo us l y ma i n t a i n th a t V e dic terms a r e al l y aa

g it a
i .

B ut Y a sk a an d S hak a t ayan a a s l o ma i n t a in t he r urh i I terms a re

were origi na ll y fr ame d fro m the root s

’

a sol y au
g ka, i z . e .
, 3 whe reas ,

G argya ma i n t a i n s terms
’

r urhi T he s ect io n
th at o nly a re n o t y an
g ha
z .

c o nc l u de s with a re f u t a tio n of the opi n io n s of G a rgya e s t abli s hi ng it ,

as

M n i Wi ll i m s I d i n W i d m I n t d u t i n p 45
o er a
’
n a s o , ro c o , . .

1 A y g i / t m i ne t h t h as a d i v t iv m an i g t h t i s o ne t h t n ly
'
aa oa er s o a er a e e n , a , a o
s i g nifi s t h e m
e i g o f t t g t h w i t h t h m difi t i n ff t d by t h ffi x s
e an n ro o o e er e o ca o s a ec e e a e .

I n f t t h t c t l l m nt
ac , e s ru t f w h i ch t h
ura w d i m p nd d ff d t h e
e e e s ou o e or s co ou e ,
a or
wh l o e d t he o n ly c l e t
an t he t i gn ifi t i n f t h w d T h w d i pu rely
u o r ue s ca o o e or . e or s

co nn t at i v
o e .

1A w hi t e m i t h e n a me f a d fi n i t
f
r r r n ts bj t w h e t he co nn ot t i n o e e co c re e o ec , er a o

of th wo d (
e t t u ll y d t
r m i n d ) gi v
a s s r uc n cl u t rath bject d e no t e d by t he
e er e es o e o e o

w ord He nc ord i n ri l y i t mea n s a w o d o f a b i t a y i gni fi c ance

. e, a r r r r s .
 a vi

8
i

t ru e t h at a ll ter ms wh ether V e dic o r r aw/ !i i ka s: It i si o n t hi s

‘ ‘
“

a re aa
y g
au thority of Ni r uk t a th a t P a t a nja li q u ote s i n hi s M a h abh a s
h ya t h e

s am e opi io n n, a n d di ti g i he the Vedic

s n u s s ter ms fro m Ri mM te rms b y
-

the de signat io n of n a iy a ma S ays P a t a nja li

‘

“
a ma s t ea m? fi res? 321 mm ne w a rhe a
and a l i n e before thi s ,

31m W e fs ge t s ”

M ums,
'

The s en s e of al l thi s i s th a t al l the ,

R os t i s an d an cie nt
au thor s an d co m me n t a tor s witho ut exceptio n reg a rd Vedic terms to ,

ter ms reg a rded by s o m e a s f u r/oi a s

'

bei ya ugi ka , where a s la ukz lca a re l o .

Thi s pri n cip l e the E urope an s cho la r s h a ve e n tirel y ign ored

, ,
and

he n ce h a ve floo ded their i n terpret a tio n s of the V ed a s wi t h forged or

T -

h or rowed t a le s of mythology with ,

s torie s an d an ecdote s of hi s toric
or p re hi s toric p er s o n a ge s T h u s
-
.
,
a ccordi n g to Dr . the f o llo w m g
hi s toric a l per s o n a ge s a re m e n tio n ed i n the B ig V ed a , t he ri s hisK a n v
as ,

in i ,
47 2 ; G o t am a s , i n
-
i , 7 1 16 ; G ri t s a ma d a s ,
- in ii ,
3 9 8 ; B hr ig ava s , i n
-

iv 16,
-
23 an d V r i h a d uk t h a , i n x ,
54 6 -
. B ut wh a t is the tr uth ! The
wo rd s Kan v a
’

,
an d G ri t s a o n ly s ig n ify l e a r n ed me n in ge ner al ( s e e '

Ni gh an t u iii 13 ) 3 the word B h ri ga v a h o n ly s ig nifi e s m e n of i n te ll ect

,

( s ee Ni gh ant u v The word G o t a ma s ig nifie s o n e who p r ai s e s

'

0
.
,

an d Vri ha d uk t h a i s s i m ply one whose a t t ha s, or k n ow l edge of n a tu ra l

,
!
propertie s of ob j ect s is o ri/oa t or co mplete . It is c l e ar ,
the n, t h a t if
‘

thi s p ri nci p l e i s o n c e ig n ored ,

o ne i s e as il y l an ded i nt o a n ecdote s o f his
n t or i c al or pre hi s toric p er s o n a ge s
-
. T he Sa m e m ight be sa id of M ax
Mii lle r di s coveri n g the s tory of S t una h ‘
-
s /oep a i n t h e R ig V ed a . She p a,
which me a n s co n t a ct ( N ir uk t a ii i, 2 91118 W , Efi éfi
) b e ing ,

s ufli x e d t o 1 3 ; or 93 7 which m e a n s k n o
3 !
fi fi lflfi l m rq ean s o n e w ho ha s co m e in t o c o n t a ct with k n owledge
ifl
‘
m ‘

i e a le a rn ed per s o n
. .
, It s h a ll a ppe a r i n the progre s s of thi s a rt i cle
.
, ,

h o w ma néra a fter ma n t ra i s mi s i n terpreted by s i mp l y f a l s if i n g thi s law

y
of Ni u/ t r c a.

C ha p I II
, Se c t
. . iii Ap h
, .

f Muir s
’
S an s kri t T e xt s , Vo l . I II , pp 2 3.2 —234
‘
.
 9

preju diced mi n d the

'

To a n un , c orrec t ne s s o f thi s l aw wi ll n vere .

b e do ubtf u l . For i n depe n de n tly of the

,
au thority of Ni ukt
r a; t he
'

ver y an tiqu ity of t h e Ved a s i s a cle a r proof of it s word s b ei n g ya ugz lca .

And eve n Profe s s or M a x M uller ,

i n hi s mythologic a l mood s , is

co mpe ll ed to con fe s s at le a s t co n c er n i n g cer t a i n po s itio n s of t h e V e d a s ,

'

th at their word s are ya ug ika , Sa y s h e , B ut there i s a ch a r m i n the s e

pri mitive s tr ai n s di s cover a ble i n n o other cl a s s of poetry . Every word
ret a i n s s o m ethi n g of it s r a dic a l m e an i n g every epithet tell s every
tho u ght , in S pite of the mo s t i ntric a te an d a br u pt expre s s io n s , i s , if

we o n c e di s e n t a n gle it tru e correct , , ,

an d

F u rther a g a i n ,
sa y s M a x M uller ,
N am e s . . a re to b e fo un d i n the
V ed a , as it were ,
in a s til l fl u id s t a te They n ever a pp e a r as
.
ap p ol la t i oa s
nor yet as p rop e r na mes ; they a r e org a n ic , not y et broke n or s moothed
dow n 1 .
’ “

C an there be an y thi n g c l e a rer th a n thi s The ter ms occ u rri n g i n

the V ed a s a r e y a u gi k a , bec a u s e they n ever a ppe a r a s a pp ell a tive s
“
,
no r

”
yet a s proper n ame s ,
an d bec a u s e every word ret a i n s s om eth in g of i t s
r adic a l m e a ni n g .
”
It is s tr an ge to fi nd th a t the s elf -
sa me M a x M uller
who has perceived the y a ug i k a ch a r a cter of word s in s o m e ma n t ra s
of the V ed a s ,
s ho ul d de ny th e sa me ch a r a cteri stic to other portio ns
of the V ed a s . H a vi n g sa id th a t word s ar e ya ugika i n the s e pri
mi t ive s tr ai n s, the V ed a s, he proceed s to B ut thi s is the c a s e
“
s a y, no t

with a ll the poe ms of the V ed a . It wo u l d be tedio us to tran sl a te m any

s peci me ns o f wh a t I co n s ider the poetry of the s eco n d a ry a e
g , the
M antr a perio d The s e s o n g s . are ge n er a lly i n te n ded for sa crifici a l pu r
p o s e s the y
,
are l o a de d with t echn ic a l itie s their i ma gery ,
is s o meti m e s
mo re b ri ll i an t, bu t a lw ay s l e s s per s pic u o u s ,
an d ma ny tho u ght s an d

e xpre ss io ns c l e a rly borrowed fro m e a rlier hy mn s I Thi s he c a l l s

a re .

t he M a nt ra p eriod The pri m itive s tra i n s b elo n g to w h a t i s c a lle d th e

.

Ma x M ll s H i s t o y o f A n c i
u er
’
r e nt S an k i t L i t
s r e r a t ure , p ge 5 53
a .

t Ib i d p 7 5 5
, . .

1I b i d, p 5 58 . .
 10

Ca H e de s cribe s the ch a r a cteri s tic s o f the Chhandas

'

ba rzd as p eri o d .

period , as di s ti n g ui sh ed fro m th e Ma n t ra p erio d th a t ,

has b een a bov e
de s crib ed th u s T here i s n o ver y deep wi s do m i n th eir te a chi n g thei r ,

l a w s a re s i mp l e their poetry s how s

,
no very high fligh t s o f f an cy ,
a nd

their re l igio n might b e tol d in a few word s . B ut wh a t there is of thei r

l an g u a ge poetry
,
an d rel i gio n ,
h as a ch a r m which no other period o f
’
I n di an liter a t u re po s s e s s e s it i s s po n t an eo us origi n a l ,
and t r u thf u l .

Profe s s or M a x M ul l er q u ote s Ri g Ved a ,

V I I 7 7, . as a s p eci men h y mn
of the C hha rz rl a s p eriod S a y s he.
,
“
Thi s hym n ,
a ddre s s ed to d a w n ,
is a

f a ir s p eci m e n of th e ori gi na l s i mple p oetry of the Ved a . It has no

r efere n ce to an
y s p eci a l sa crifice it co n t a i n s
,
no t ech n ic al expre s s io ns,
it c an h a rdly b e c a l l ed a hy m n ,
i n o ur s e ns e o f the word It . is s i m p ly a
p oe m exp re s s i n g witho u t a ny e ffort s witho u t a ny di s p l ay of far fetche d
, ,
-

tho u ght or bri l li a n t i ma gery the feeli n g s of a man who ,

has w a tch e d
the ap pro a ch of th e d aw n with m i n gled de l ight an d aw e , a n d who w as
”
move d to give u tter an ce to wh a t he fe l t i n m e a s u red l a n g ua ge . 1
’

F ro m th e s e q u ot a tio n s it will b e cle a r th a t Profe s s or M ax Mull er

rega r d s d ifl e re nt portio n s of the V ed a s b elo n gi n g to d ifl e re nt period s .

T here a re o m e e a r l ier p ortio n s ( a ccordi n g to M a x M ul l er s high ly

s ,
’

a cc u r a te c a lc u l a tio n s the very ex a ct n e s s a n d i n fa

, l l ibility of which Go l d
s u t cker b e a r s amp l e te s ti mo n y to which he c all s as b e l o n gi n g t o t he
C hhaa d as p eriod . The word C h/l arz d a , i n Z a u ki ka S an s krit me an s ,

s po n t ane ity . H en ce he reg a rd s O le/ra ml a s p erio d to b e the o ne , t he

h y mns of which period o nly te a ch commo n thi n g s ,

a re free f ro m t he
flight o f f an c y , an d a re the s po n t an eo u s u tter an ce s o f a s i mp l e ( fo o l i sh )
mi n d . The Ma n t ra p erio d y e a rs o l der ) is full o f tech ni c a l itie s
and de s criptio n s o f el ab o ra te cere mo n ie s . Now we a sk wh at p roof has
Max M ii lle r give n to pro ve th a t the di ff ere n t portio n s of t he V ed a s
b elo n g to di ff ere n t p eriod s . H is proofs a r e o n l y two . Firs t ly the i ll
, .

co n ceived co n fu s ed i d e a of the di ff ere n ce betwee n

, C hlaa a d as an d

Ma x M ulle ’
r s H i s t ry o f A n i e n t S ansk i t L i t e
o c r ra t u r e , p . 52 6 .

1 Ib i d , p . 55 2 .
 11

Mantras ; an d s econ dl y the , d ifl e re nt ph as e s of tho u ght repre s en ted by

t he two portio n s .

We wi ll co n s ider e ach of the s e re as o n s in det ail s .

S ay s Y a s k a
—
H
‘
s 1q
cl :1 E xit s m aul 6 131:m
ag fi a fi :mnsfwaa a r ufa fi o s H n
which me an s th a t there is no differe n ce in th e m e an i n g of man t ra an d

chha n d a s . The Ved a i s c a lled t h e ma n t r a , as thro u gh it o n e le a rn s th e

tr u e k n o w ledge of a ll exi s te n ce s . T he Ved a i s a ls o c a lled the chha n d as ,

as it re move s a ll ig n or an ce ,
an d bri n g s ( us un der th e protectio n of
tr u e k n ow l edge an d h appi n e ss . Or m ore exp l icitly s ti ll we re a d
, , in

Saa t ap a tlz a , V III . 2 .

2m W
1 f
W ifi i 5? ra i sré lffi fi é t agfi
’
’
s i as n

The ma nt ras ( d eva ) a r e c a lled c/t hamla s fo r a k n o w l e d g e of a ll hum a n

co n d u ct i s bo un d u p with the m It i s thro u gh the m th a t we l e a r n a ll .

righteo u s co n d u ct . The ya ug z ka s e n s e of t he w ord s will l o le a d

a s

to the sa me co n cl u s io n Ma nt ra ma y b e derived fro m the root ma n to

.
,

thi n k or ma tri to reve a l the s ecret k n o w ledge

, , . P a n i n i th u s derive s
*
the word chk a n/ t a s H E U Q Q E I Il C/z ha n a a s i s ’
derived fro m the root
cfi a di to delight or ill u mi n e . C hira ml a s i s th a t the k n ow l edge of which
prod u ce s a ll delight or which i ll umi n e s every t h i n g , reve a l s its

tr u e na u t re .

The s eco n d re a s o n of M a x M uller for ass i gn i n g d ifl e r e n t

p eriod s to di ff ere n t portio n s of the Ved a s ,

is t h a t there are t wo

d iffere n t ph a s e s of tho u ght di s cover a ble in t he Ved a s . T he o ne is the

tr uthf u l an d s i mple ph a s e of th o ugh t an d corre s po n d s to hi s C /cha n d as

p eriod .
The other is the el a bor a te and tech n ic a l ph a s e of t h o ught
th a t corre s po n d s to his M a n t ra period . B ut wh a t proof h a s M ax

M uller to S how th a t the hy mn s of hi s s eco n d a ry p eriod a re f u ll of

cu

Un ad i Ko s h a , i v 2 19 . .
 12

e l abor a te an d tech n ic a l tho u ght ? Evi de n t ly th i s , t h at he i nte rpre ts

the m th u s .
If his i n terpret a tion s were proved to be wro n g ; hi s

di s ti n ctio n of the two period s will a l s o f a l l to the gro un d . Now why ,

doe s he i n terpret the hy mn s of the man t ra period th u s Evide ntl y ,

bec a u s e on the a n t h o ri t y of S ay a n a and M ahid h a r a, he t ake s the word s

of tho s e ma nt ras to s ig nify tech nic a litie s ,
sa crifice s ,
and a rtifici a l ob j ect s
and cere m o n ie s or , ,
in other word s he t ake s the s e word s ,
no t in their

y an
gt lca , bu t i n thei r r nrhi
f
e
s ns e . It is cle a r the n th a t if Max
, ,

M uller had kept i n view the c an o n of i n terpret a tio n give n i n Ni ruk t a

th a t al l V edic word s a re y a ng t /ca , h e wo u ld no t h a ve fa l l e n i n to t he

f a l l a cio u s an a chro n i s m of as s ig n i n g di ff ere n t p eriod s to d ifl e re nt p a rt s

of the V ed a s .

B ut th ere is an oth er pre j u dice which is ch eri s hed by m any

s chol a r s evide n tly un der the i m pre s s io n of i t s bei n g a well recog n i s ed
-

s cie n tific doctri n e . It is th a t in t h e r u der s t a ge s of civiliz atio n whe n

l aw s of na u t re are little k n o w n an d bu t very l ittl e un der s t ood whe n ,

man ki n d h a s not e n o u gh of the exp erie n ce of the w orld s trict method s ,

of correct re a s o n i n g a re very s eldo m ob s erved . O n t he other h a n d ,

an a logy pl ay s a mo s t i mport an t p a rt i n the perform a n ce of i n te ll ect ua l

f un ctio n s of ma n .

The slighte s t s e mbl an ce or vi s a ge of s e mbl a n ce

, ,
is e n o ugh to
j u s tify the exerci s e of a na logy . The mo s t p a lp a b le of the force s of
na u t re i mpre s s t he h um an mi n d in su ch a p eriod of r u de be gi nn i n gs
of h u ma n exp eri e n ce by motion s m a i n ly . The w n i d blo w i n g ,
t he
fire
b u rn
ing ,
a s to n e f a lli n g o r ,
a fr u it droppi n g ,
a ff ect s the s e n s e s
e s s e n ti a lly as m ovi n g . Nw o , t h ro u gho u t t he r a n g e of co n s cio u s
exertio n of m us c ul a r po w er w i ll precede s motio n , an d
,
s n i ce ev e n t he

mo s t grote s qu e experi e n ce of a sa v a ge in t hi s w orld assu me thi s s

k n ow l e dge it ,
is no gre a t s tretch of i n tellect u a l power to a rg u e th a t
the s e na u a t r l force s a l s o to wh ic h , t he s e n s ible m otio n s are d ue , a re

e n dowed with the f a c ulty of wi ll . The pers o n ific a tio n of the fo rce s of
 13

na u t re bei n g th u s e ff ected their , d e ifi c at i o n s oo n fo ll ow s . T h e over

whe l mi n g p ote n c y th e ,
u n o b s t ru c t ibl e might , and o fte n t h e viole nc e ,

with which ,
in the s ight of a sa v a ge the s e force s opera te
, , s trik e hi m
f
w it h terror , aw e an d revere n c e . A s e n s e of hi s own we a k n e s s ,

h u milit y and i n feriority creep s over th e sa v a ge mi n d , a n d, wh a t w as

i n tel l ect u ally p er s o n ified beco me s e motio n ally deified , . A ccordi n g

to thi s V ie w the Ve d a s
, ,
un do ubtedly book s of pri m itive ti me s co n s i s t ,

of pr ayer s fro m s u ch an e m otio n a l ch a r a cter a ddre s s ed to the force s of

na u t re i n cl u di n g wi n d an d r a i n — pr a yer s bre a thi n g p a s s io n s of the
sa v a ge for ve n ge a n ce or for propiti a tio n or in mom en t s of poetic
ex a lt a tio n hy mn s s i m ply portr ayi n g the s i m p l e phe n ome n a of
, na u t re
in the p er s o nified l a n g u a ge of mythology .

I t is therefore more a gree a b l e for the s e s cho l ar s to be l ieve th at

the V ed a s , no do u bt book s of pri mitive ti me s , ar e record s of the my
t ho l o g i cal l ore of the an cie n t A ry a n s .

A nd i ce eve n a ccordi n g to th e co n fe s s io n s of M ax M uller higher

s n , ,

tr u th s of philo s o p hy an d m o n othei s m ar e to be fo un d h ere an d there

in the V ed a s it ,
has beco m e diffic u lt to reco n cile the mythologic al
i n terpret a tio n s of the ma i n p a rt of the Ved a s w ith t he philo s ophic al
portio n s . S a y s M a x M uller , I a d d o n ly o n e hy m n !Rig x 12 1]
m ore .

in which t he ide a of one G o d is expre s s ed with s uch po w er a n d deci

s io n th a t it w ill m a ke us h e s it a te b efore we de n y to the A ry a n n a tio ns
an i n s ti n ctive It is therefore a rgu e d by s o m e th a t the
mythologic a l portio n s a re e a rlier th a n philo s op h ic a l o n e s for t he

pri mitive fa ith as a lre a dy i n dic a ted is a lw ay s mytho l ogy .

The f u n d a m e n t a l error o f t h i s su ppo s itio n lie s in rega rdi n g a

co n ti n ge n t co n cl us io n a s a n ece s s a ry o n e for a l t ho u gh myth ology m ay

be the re s u lt of b a rb a ro u s i n tellect an d a n a logic a l re a s o n i n g it ,

is no t

n ece s s a rily a l w a y s so . It may eve n g ro w u p as a dege n er a te defor med ,

an d p etrified re mn a n t of a p u rer an d tr u er reli gio n . T he hi s tory of

Max M ul l e '
r s H i s t or y of An c i e nt S an s k ri t i
L t e rat ur e , p . 5 68 .
 14

r e l igio u s pr a ctice s, p ri mari ly d e s i g ne d to meet cert a i n re a l w ant s,

dege nera ti n g ,
a fter a l ap s e of ti me , on t he ce ss a tio n of tho s e w a nt s ,

i nt o mere cere mo nie s a nd c u s to ms ,

is an a mp l e te s ti m o ny of the tru th
of the above re ma rk s . H ad the E u rope a n s cho l a r s n ever co me a cro ss
the mythologic a l comme n t a rie s of S a y a n a a n d Ma hi d h a ra or the p u ra ni c ,

l iterat u re of po s t vedic (n ay a n ti vedic ) period it wo uld h a ve bee n

-
,
-
,

i mpo s s ib l e for the m fro m the m ere gro u n d s of co mp a ra tive my tholog y

,

or S an skrit philo s oph y to a light o n s u ch i n terpret a tio n s of the V ed as a s

,

a re at pre s e n t c u rre n t a mo n g the m . M ay i t not b e th a t the who l e

,

myt ho l ogic a l fa bric of the p u r a na s , l a ter as they a re , w as r ai s e d l o ng

a fterthe vit ality of tr u e V edic philo s ophy had dep a rte d fro m t h ei r
wo rd s in th e s ight of the ig n or an t ped a n t s I n deed wh e n o n e ,

co n s ider s th a t the Up a nts ha t s i n c ul c a te th a t phi l o s ophi ca l

mo n othei sm the p a r a ll e l of which doe s n o t exi s t i n the wor l d a
,
-

m o n othei s m, th a t ca n o n ly b e co n ceived a fter a f ull co n victio n in the

u n iform ity of na u t re ,
-
an d th a t they together with the phi l o s ophica l .

d a rs /ra n a s all precede d the p u ra na s w he n o ne co n s ider s al l thi s , o ne

can h a rdly re s i s t t he co n cl u s io n th a t ,
at l e a s t i n I n di a ,
m ytho l ogy ro s e
as a rotte n re mn a n t of the old philo s ophic a l l ivi n g re ligio n of t he

V ed a s . Whe n thro u gh the ig nor a n c e of m e n the y a ug t /ca m e a n i n g s of ,

t h e Ve d ic w ord s w ere
'

forgotte n ,
an d p roper n a m e s i n terpreted i n s te a d ,
'

th ere grew u
p a morbid mythology , the c u r s e of m oder n idol a tr o u s
I n di a . Th a t mythology m ay th u s a ri s e on a cco u n t of the dec a y of the
pri m itive m e a ni n g of ol d word s eve n Profe s s or Max M uller a dmit s
, ,

when s pe a ki n g of t he dege n er a tio n of tr u th i n to mytho l ogy by a pro

he ty l e s d i a l ect i c gro wt h a n d d eca y or di a lecti c life of religi o n
'

ce s s, s .

He sa ys

I t i s w ell k n o w n t h a t a n cie n t l a n g u a ge s a r e p a rtic u l a r l y rich

m s y n o n y m s , or , to s p e a k m ore corre c t ly , t h a t i n t h em t h e s a m e
obj ect i s c a lled by m a n y n a m e s — i s , i n f a ct, p o lyny mo us W h i l e i n .

moder n l a n g u a ge s m o s t obj ect s h ave o n e n a m e o n ly , w e fi n d i n a n cie n t

S a ns krit , i n a n cie n t Greek a n d A r a bic , a l a rge c h oice of word s for the
sa m e su bj ec t T h i s i s perfectly n a t u r a l E a ch n a m e co u ld expre s s
. .

n s ide o n l of wh a tever h a d to be n a m ed, a n d n o t s a t i s fi e d wi t h o n

o e
y e
-
 15

p arti al name t he e arly f rame r s of l an gu a g e pro d uc e d one name aft er

,

the other a n d a fter a t ime ret ai n e d tho s e which s ee med mo s t u s efu l

,

for s peci a l p urpo s e s Th u s the s k y might be c a ll e d n o t o n ly t h e

.

brilli a n t bu t the d a rk the coveri n g the thu n deri n g th e r a i n gi vin g

, , , ,
-
.

T hi s i s t h e polyon o my of l a n g ua ge a n d it i s w h a t w e a re a ccu s to med ,

to c a l l polythei s m in religio n * & c & c ( pp 2 76 . . . .

Eve n ,
in the f a ce of the s e f a ct s E u rop e a n , s chol a r s a re so ver y
re l u ct a n t to le a ve their pre co n ceived n otio n s th a t -
,
as an ex amp l e of
the sa me i n fl u e n ce Frederick , Pi n co t t write s to me fro m E n gl a n d
Y o u a r e right i n s a yi n g th a t th e c omm e n t a tor s n o w s o ,

mu ch a d mired , h a d very l ittle , if a n y, better m e a n s of k n o w ledge o n

V edic Term i no l ogy th a n we h a ve a t pre s e n t A n d y o u a r e cert a i n ly .

right i n tre ati n g the P u r a n a s a s very moder n prod u ctio n s ; bu t yo u

a r e wro n g i n ded u ci n g I n di a s m ythologic a l n otio n s fro m s u ch rece n t
’

work s The B i g Ved a it s elf, u n do u btedly the olde s t book which

.

”
I n di a po s s e s s e s , a bo u n d s i n m ytho l ogic a l ma tter .

Do the expre s s io n s cert a i nly right and

“
o u are
yo u a re , y
”
wro n g a mo un t to an
y proof of the V ed as a bo u n di n g in my tho l og y ?

B ut further he sa ys ,
“
A fter the gre a t s hock which the s p re a d of B ud

dhi s m g ave to the o l d I n di an form of f a ith the Br ahman s beg an

‘

,
to

make their f a ith s erio u s ly philo s ophic a l i n the D a rs ha na s Of co u r s e:

“

many bo l d phi l o s ophic a l

’

s p e c u l a tio n s a re fo u n d in the Up a nz s/z a ts

an d eve n in the S a n/z t t a s bu t it w as at the ti m e of the D a rsha nas ‘

th a t th e re ligio n w as p l a ced on a re al ly philo s ophic a l b a s i s .

Nothi n g s how s s o gre a t a di s re s p ect tow a rd s th e hi s tor y of anothe r

na tio n as the a bove . O ne i s i n dee d wo n der s tr u ck -
at the w ay in which
E uro p e an s cho l a r s mi s tr u s t I n di an chro n o l og y ,
an d force their h y po
t hetic al g u e s s work a n d co n j ect ure b efore th e world a s a s o un d bi s tori
-

t te me nt o f f a ct s
c al s a . Who th a t ha s i mp arti a ll y s t u die d the
, d arska na

l iter at u re doe s , no t k n ow th a t the d a rs/t an a s exi s ted ce n t urie s b efor e

e ve n the fir s t word of B u ddhi sm w as u ttere d in I n di a ? J aimi n i ,

Vy a s a a nd P at a njal i h a d go n e b y , G au t ama Kan a d a ,

and Ka pi l a wer e
b uried in the fo l d s of ob l ivio n whe n B uddhi s m s pr an g up i n t he

d a rk ne s s of ig nor a n c e . E ve n the gre a t S h a n k a r a, who w ag e d a

ma nly w ar a gai n s t B u ddhi sm or J a i n i s m, pre a ched n e arl y y e a rs

Ma x Mull e r s L e ct ur e s ’
on t he S cience o f Re l i g i o n , pp 2.76 —
2 77 .
a g a i ns t the a d mi ss io n of the s e f a ct s b y E u rope an s chol a r s , a nd th a t
ob j e ctio n is the Bible . F or if the s e d a te s be tr u e wh a t wi l l b eco me
,
,

of the a c co un t of cre a tio n a s give n i n the Bible It s ee ms be side s th a t , ,

E urope an s chol a r s , on the whole , a re u n fit to co mprehe n d th a t ther e

co uld b e an
y di s i n tere s te d l iter a t ure in the p a s t . It i s e a s ier for the m
to co m prehe n d th a t po l itic a l o r religio u s revo l u tio n s or co n trover s ie s
s ho ul d give ri s e to ne w liter a t u re thro u g h n ece s s ity .
He n ce t he
exp l a n a tio n s o f Mr . Pi n co t t . The old Br ah ma n s w ere su pers titio u s ,

dog ma tic be l iever s in the revel a tio n s of the V e d a s Whe n B uddhi sm .

s pre a d l ike wi l d fire the y tho u ght of s hieldi n g their re l igio n

, by
mighty a rgu me n t s and h e n ce prod u ced the d a rs /t a na l iter a t ure . Thi s
mptio n ch a rmi n gly co nn ect s heteroge n eo u s ev e n t s to gethe r ‘

a ssu so

th a t al tho u gh hi s toric a ll y fa l s e it , is worth b ei n g be l ieve d in for t he

sa ke of it s i nge n io u s e x p l a u a t o ry p ower .

T o ret u r n to the su b j ect . Ya s k a l ay s dow n a c a no n "

fo r t he
i n terpret a tio n of V edic ter ms . It i s th a t the V e dic ter ms ar e ya agi ka .

M ahabh ashy a repe a t s the sam e . We h ave s ee n how thi s l aw i s se t

as id e a nd ig nore d b y t h e E urope an s cho l a r s in the i nterpreta tio ns of

t he V ed as whe nce h a v e a ri s e n s erio u s mi s ta ke s
,
i n their transl atio n s of
t he V e d as . We h ave a l s o s e e n how Dr M u ir f all i n g . i n t he sa me
mi s t ak e i n terpret s ge n er a l terms as prop er n o un s ; and how M a x ~

M ul ler a l s o l ed by the sa me error wro n gly divi de s the V ed as i n to two

,

p art s ; the CM a nd as an d Ill a nt ra s . We h a ve a s l o s ee n how d ue t o

the ign oran c e of the sa me l a w , M a nt ra s u po n M a ntras h a ve b ee n

i nterpreted as my tho l ogic a l i n me a ni n g , where a s s o me fe w M ant ras
co ul d o n ly be i nt e rpreted phi l o s ophi cally th us , g ivi n g r s i e to t he
 18
"

upo n th e un iver s e p rod uc e -

an e a rth here an d a s un there , a p l anet
here an d a sa tellite there , an o ce a n here and a dry l an d there , n ay,

a S w ami here an d an idiot there The an s wer to thi s q u e s tio n

i s i mpre s s ed i n the very s ol a r co n s tit u tio n . Scie ntifi c philo s opher s
assu re us th a t colo u r i s n o t an i n tri n s ic property of ma tter as p op ul a r
belief wo uld h a ve it . B ut it is an a ccide n t of m a tter . A red
obj e c t a ppe a r s re d no t bec a u s e it is e s s e n tia lly so, bu t bec a u s e of an

extr a n eo u s c a u s e . Red and violet w o u ld a pp e a r equ a lly bl a ck whe n

p l a ced in th e d a rk . It i s t h e ma g ic of s un be a m s which i m p a rt s to
the m thi s s p eci a l i n fl u e n ce thi s ,
chro m a t i c b e a u t y, thi s co n ge n i al color a
tio n . In a lo n ely fore s t mi d gloo m an d wilder n e s s ,
a w e a ry tra ve l ler
who h ad b et a ke n hi m s elf to th e a ll u ri n g sh a dow of a po mp o u s tree ,

lay dow n to re s t an d there s un k in deep s l umber H e aw oke . a nd fo un d

hims elf e n ve l oped i n gloo m an d di s m a l d a rk n e s s o n al l s ide s No e a rth ly .

o b j ect w as vi s i ble on either s ide . A th ick bl a ck fi r ma m e n t on h i gh , s o

b eclo u ded as to i n s pire w ith the co n victio n th a t the s un had n ever
sh o n e th ere ,
a h e a vy gloo m on t he righ t ,
a gloo m on the left ,
a g l oo m
b efore an d a gloo m be h i n d . Th u s l a bo u re d the tr a veller un de r t he

gh a s tly frightfu l
,
w i n d s p e ll of froze n d a rk n e s s . I mmedi a tely t he

he at c a rryi n g r a y s of
-
the su n s tr u ck u po n t he ma s s ive c l o ud , an d , a s

if by a m a gic to u ch ,
the froz e n gloo m beg a n to m elt, a he a vy s hower
of r a i n fell dow n . It cle a red t he a t m o s p h ere of su s p e n ded d u s t
p a rti c le s an d , in a t w i nkli n g of t he eye ,
fled t he moi s t u re l a de n -

s heet of d a rk n e s s re s igni n g it s re a l m to aw a ke n ed vi s io n e n ti re . The

tr a veller t u r n e d hi s eye s i n e c s t a ti c w o n der fro m one directio n to the
oth er ,
an d b eheld a dirty g u tter flo w i n g there ,
a cry s t alli n e po n d
repo s i n g h ere ,
a gree n gr a s s m e a do w m ore be au tif u l th an violet pl a n t
on e s i de ,
'

on an d a cl u s ter of v a rieg a te d fr a gr a n t flower s o n t he oth er .

The fe a t h ery cre a tio n t

w i h p e a co ck
’
s tr a i n ,
an d deer ’
s s le n der l eg s ,
an d

chirrup of bird s ith plu mage l en t f romHe a ve n a l l, in f a ct d a rted

'

w , ,
a ll

i n to vi s io n W a s t h ere n au ght before

.
-
the su nh a d s ho n e ? H ad ver d a n t
fore s t rich with l u x u ri ant ve ge ta tio n an d filled with t he mu s ic of
‘

, ,
 19 ;

bir ds a ll grow n in a mo me n t ? Wh ere l ay the crys t all i n e w a ter s ?

Where the bl u e c an opy , W here the fr a gr a n t flower ? H ad they bee n

tr an s porte d there by s o m e ma gic a l power i n a twi n kli n g of th e e
y e

fro m d a rk d im di s t a n t regio n of ch a o s ? N 0 they did

,
no t s p ri n g u
p
in a mo m e n t . They were a lre a dy there . B ut t he s un be am s had not

s hed t heir l u s tre on the m . It re qu ired th e ma gic of the l u s tro u s sun

to s hi n e before s ce n e s of exq u i s ite be a u ty co u ld d a rt i n to vi s io n

, . It
re q u ired the l umi n o u s r a y s of the re s plen de n t orb to -
s hed their
i n fl u e n ce b efore t he eye s co u ld roll in the b e a u tiful ,
ch a rmin g ,

h a rmo nio u s repo s efu l ,

an d r efre s hi n g s ce n e s of fr agr a n t gree n . Ye s ,

! THE fm
‘

th u s eve n th u s
, ,
i s th i s su bli m ely a ttr a ctive U n iver s e , ,

il l umi na ted by a s un
fi fi fl mrfi t, the Su n th a t k n ow s no s etti n g the ,

S un th a t c a u s ed o ur pl a n e t s an d the s ol a r orb to a ppe a r Ge

'

fi fi ET
é
Q ,

th e Su n th a t evolve s the p a n or a ma of thi s gr a n d cre a tio n fi , fi gfi fl ,

the eter n a l Su n ever exi s ti n g thro ugh eter n ity in perp et u a l a ctio n for
the good of all . He s hed s the r ay s of H is wi s do m a ll a ro u n d the
dee p l y thir s ty ,
an d p a rchi n g b l a s t dried a to m s of ma tter dr an k i n to
,
-
,

sa ti a tio n fro m the ever flo w i n g e ver g u s hi n g eve r i l l u m i n a ti n g r ay s

,
-
,
-
,
-

of Divi n e wi s do m ,
their a ppropri a te ele m e n t s an d e s s e n ce s of
phe no m e n al exi s te n ce an d p an or am ic di s pl ay . Th u s i s thi s u n iver s e
t i ed
s us a n . O ne ce n tr a l su n pro d u ci n g i n fi n ity of co l o ur s . O ne ce nt ra l
D ivi nit y pro d u ci n g i n fi n ity of wor l d s a nd ob j ect s C o mp are wi t h
'

.
,

thi s Mo nier Wi ll i am ’
s tr an s l a tio n

With sp eed beyo n d the k en of mort a l s tho u O , , s un,

Do s t ever tr a ve l o n, co n s pic u o u s to a ll .

Tho u do s t cre a te the l ight , a n d with it i ll um e

”
T he e n tire un iver s e .

We h a ve s how n wh y we reg a r d C hha nd as an d Ma n tr a a s syno ny

ino us . We h ave a l s o s ee n how M a x M ull er di s ti ng ui s he s b etwee n
Cfi ha nd as and M a nt ra , reg a rdi n g the l a tter a s b elo gi g to the n n s e c o né

d a ry a g e , as l o a ded with tech n ic aliti e s ,

and a s b ei n g l e s s p er s pic uo u s
“
tha n the for mer . H e poi n t s o ut it s chief ch ar a cter to be th a t the s e
 20

s o ng s are ge n er al l y i n te n ded for sa crifici a l p u rpo s e s . C o n ce rning

thi s Ma n t ra p eriod he , sa ys ,
“
O ne s peci m e n may su ffice ,
a h ymn
de s cribi n g the sa crifice of the hor s e with the full det a il of a su per
s t i t i qus cere m o ni al .
( R i g Ved a i , .

We s h a ll therefore q uo t e the 16 2 n d S u kt a of R igved a , as it is

the s p eci me n hy mn of M a x M uller with ,

hi s tr a n s l atio n , an d s how
how ,
d ue to a defective k n ow l edge of Vedic liter a t u re a nd to t he

rejectio n of the pri n cip l e th a t Vedic term s

'

a r e a ll a ngz ka , Profe ss o r
y
M a x M uller tr a n s l a te s a p u re ly s cie n tific hy mn di s ti n g u i s h a bl e i n , no

ch ar a cteri s tic s fro m the c/z ha nzl a s of the Ved a s ,

as repre s e n t a tive of
an a rtz
j
fl ct a l ,
cu mber some an d ht g/z ly su
p er s t i t i ons rit u a l or cere mo n i a l .

T o o ur thi nki n g M u l l er ,
’
s i n terpret a tio n is so very i n co n gr u o u s:
un n i telligible ,
an d s u perfici a l th a t,
w ere the i nterpret a tio n eve n re

g a rde d as p o s s i bl e, it co u ld n ever b e co n ceived as the de s criptio n of

a n a ct u a l cere mo n i a l . And n ow to the h ymn . T he fir s t ma nt ra r uns

th u s

msh fi m? mimgfi m m
'

i ca
u
fi a a se
a a : s
se I

w a s: as i e s t a s:Hai fl l fi
e l faaéi ail é nfi s Inxn

M a x M ii ll e r tr an s l a te s it , M ay Mitr a, V a r u n a, A ry a man, A yu,

I n dra, the l ord of the R ibh u s , and the M a r u ts no t reb u ke u s, bec au se

we s h all procl ai m at the sa crifice the virt u e s of the s wift hor se s p run g
”
fro m the go d s .

Th a t the a bove i n terpret atio n may b e regarde d as re al o r as true,

l et Profe s s or M a x M ul l er prove th a t A ry a n s of the V edic ti me s e nt e r
t ai ned the su per s titio n th a t at le a s t one s wift hor s e h ad S prun g fro m
the g o d s , a s l o th a t the god s Mi t ra , V a ru n a , A ry a man , A y u, I ndr a ,

the l ord of R ibh u s and the M a r u t s did n o t like to he a r the virt u e s

, of

the swif t hor s e procl a i med a t the s a crifice for if otherwi s e th ey wo uld , , ,

h ave n o re a s o n to reb u ke the poet Not o n e of the s e po s itio ns it i s .

eve r p o s s ib l e to e ntert ai n with v a lidity . Eve n the mo s t di s e as ed co n

c ep t io n va ge shri nk s fro m t he s wi
“
of ch p er s t itio n ft
"

a sa su a su as
 21

hor s e sp run g fro m to re f er for t he veri~

’

t h e go d s . It i s a l s o in v ai n

fi c a t io n of thi s po s itio n to the a s lz w a med fi a of t he so- c a lled P u ra na s .

The whole tr u th is th a t t h i s myt h ology of nw a med na ro s e i n t he

-

,
as a

sa me w ay i n which origi n a te s M ax M ul l er s tr an s l a tion ’

. It ori gi n a te s
fro m a n ig nor a n ce of the di al ectic l a w s of the V ed a s whe n word s ,

h a vi n g a ya ug t k a s ens e a re t a ke n for p roper n o un s ,

and an i m a gi n a ry
mytho l ogy t rte d
s a .

To t a ke for i n s t an ce the ma ntr a qu oted a bove

, ,
. M a x M ull er i s
e vide n tly un der the i mpre s s io n th a t Mitr a is the god of the d a y,
’

‘ ’ ‘
Va r un a is the go d o f the i n ve s ti n g sk
y , Va y u or Ayn i s the god of
‘
‘
the wi n d ,
’
I n dr a the go d of the w a tery a t m o s phere ,
’
R ibh u s, t he

ce l e s ti al a rti s t s ,
’
an d M a r u t s ar e the ‘
s tor m god s -
.
’
B ut why the s e god s ?
Bec a u s e he ig n ore s the y au t
g ka s e n s e of the s e wo rd s an d t a ke s the m as
propor n o u n s . Liter a lly s p e a ki n g mi t ra ,
m e an s a fri en d ; va r una , a

ma n of n ob l e qu al itie s ; ar
y ma ,
a a j u dge or an a d mi ni s tr a tor of j u s tic e ;
a
y a, a l e arn e d m an t n d ra , a gover n or ; rt bfi nk s ha , a wi s e ma n
ma rnt a hs , t ho s e who pr a ctic a lly ob s erve the l a w s of s e a s o n s . T he word
a s hw a which o cc u r sthe ma nt ra doe s n o t m e an hor s e o n ly bu t it
in ’
,

a l s o me a n s the gro u p of three force s — he a t e l e c t r i c t i t y a n d ma g n eti s m , .

I t i n f a ct m e an s a ny thi n g th a t c a n c a rry s oo n thro u gh a di s t an c e

, ,
.

H e nce write s S w ami D ay an an d i n the b egi nn i n g of thi s S ukt a

W i ves : fi qgfi n anam fi a !amans n -

mrly a which me ans t he

’

T hi s S u kt a is an e xpo s itio n of a s hwa

s cie nce of tr a i n i n g hor s e s an d the s cie n ce of he a t which perva de s

” ‘
e very where in the s h a pe o f e l ectricity . Th at a s/z wa
’
m e ans h e at ,
wi ll be c l e a r fro m the followi n g qu ot a tio n s
W m fi c vii i mfi fi n u Ri g Ved a
’

a at a er es t .

or He a t
'

The word s a sh wa m a
gnt m s how th a t as t wa me an s agnz .

An d f urther
 22

which me an s : Agnt , the a s lz wa , c arrie s l ike a n an i mal o f co nvey anc e

t he le a r ned who th u s recog niz e it s di s t a n ce c a rryi n g prop ertie s
-
. Or

further

sfi a fi az na xérs ar
‘
m aa t éaui rasi as fa u ’

Sha t ap a t h a Br I iii . . .
-
30 .

The a bove q u ot a tio n s are deem ed s u fficie n t to s how both me an i ng s

o f ashwa a b ove i n dic ate d .

Pro fe s s or M ax M ul l er tr a n s l ate s t he
“
d e vaja t a of the ma nt r a as

”
s pr un g fro m the god s . Thi s is a g a i n wro n g for h e a g a i n t a ke s
,

pop u l a r ( l a n l nt a ) s e n s e god ; where a s ( Zevaja t a m e an s with

'

d eva i n i t s ,

bri l li an t q u a litie s ma n ife s ted or evoke d to work b y le a r n ed me n

,

the word d ena me a n i n g both bri l li an t qu al itie s a n d le a rn ed me n . A gai n

M ax M uller tr a ns l a te s “
vi rga
”
m erely i n to virt u e s i ns te a d of p ower
,
“

ge n er a ti n g virt u e s .
”
The tr u e me an i n g of t h e ma n t ra therefore , ,
is

We wil l de s cribe the power ge n er a ti n g virt u e s of the e n erg et i c

-

hor s e s e n dowe d with bri l li a n t prop ertie s or the virt u e s of t h e V i goro u s

,

f orce of he a t which l e a r n ed o r s cie n tific me n

"

evoke to work fo r
’

ca n

p u rpo s e s of a pp l i an ce s ( n o t s a crifice ) L c t . not phi l an thro p e s ,

n ob l e
me n ju dge s le a r n ed me n, r u l er s wi s e me n
, , , a nd pra ctic al m ec han ic s
”
e ver d i s reg ard th e s e propertie s . With thi s co mpa r e Max M ull er ’
s

transl a tio n
May Mitr a, V a r un a, A rya man, Ay u, I n dr a , t h e lor d of R ibh us,

a nd the M a r ut s no t reb u ke us, bec a u s e we s h al l proc l a i m at t he sa r c i

”
fi ce the virt u e s of the s wift hor se s p r u n g fro m the god s .

We co me no w to the s eco n d mantra which run s th us

afi ffi a fi
i a
fi w mew ( i ts w ha t 1 3 137 3 W fi s

s afe s? fra me u sw
e
-
an: ffi afl ffi ffl um: n a n

M ax M ull er tr a n sl a te s it th u s

Wh en the y l e ad b efore the hor s e which i s deck e d with p ure go l d

,
 23

o nar m e nt s, the o fl e r i n g, fi r mly '

gr a s p ed , the s potte d go a t b l e ats
while w a l ki n g o n w a rd s ; i t go e s t h e
'

p a t h belo ved b y I n dr a an d
Push an
’
.

Here a g a i n there is n o s ns e e in the p a ss a ge The ble a ti n g o f

. t he

o a t ha s n o co n n ectio n w it h the le a di n g of the o fi e r in g before the hor s e

g ,

n o r a ny w ith i t s w a lki n g o nw a rd Nor . is the p a th of I n dr a and P fi s han

in an
y w ay defi n ed . In fa ct it ,
is very cle a r th a t there is no defi n ite
s p e c ifi c rel a tio n bet w ee n the fir s t ma n t r a and thi s a ccordi n g to M uller ’
s

tr a n sl a tio n ,
un le s s a f a r fet c hed co n n ectio n b e force d by th e i ma gi n a tio n
-

b e n t to di s cover or i n ve n t s o m e c u rio u s i n co n ceiv a bl e mythology . And

n ow to the a pplic a tio n of th e p ri n ciple th a t al l V edic term s a re

y a ngi ka ,
Max Mull er tr a n s l a te s r e k na s a s i n to gold or n ame n t s where a s it o nly ,

me an s we a lth ( s e e t /z a n t n, ii . R at t which s ig n ifie s the mere a c t

vi s hva ru which o nly me an s

’
of givi n g i s co nverted i n to an o fi e r1n g ; p a,
‘
o ne
‘
h avi n g ani d e a of a ll for ms ,
’
is
co n verte d i n to s potted ; aja which .
’

me an s m an in wi s do m bei ng never born a ga z n i s

'

a o n ce bor n , ,
’

co n verted i nto a go a t ’
memy a t , fro m root mt to i nj u re , is give n to
‘
me a n ble a ti n g
’
s up rang, w hich me an s, fro m root p ra chh to qu e s tio n ,

one wh o is a ble e n o u gh to p ut q u e s tio n s eleg a n tly is tr a n s l a ted as

w a lki n g o n w a rd ’
p a t /aa h, w hich o nl y m e an s dri n k or food ,
is tr a n s
l a ted i n t o p a th ‘ ’
an d l a s tly ,
t nd r a a n d p u s ha n , i ns te a d of me a n i n g the
gover n i n g p eople a nd the s t ro n g a r e a f ga i n m a de to s ig n ify two deitie s
‘ ‘
with their proper n a m e s I n dr a ’
an d P ush a n . Co n cern i n g the word
p a t ha , write s Y a s k a vi ,
. 7

mai m fi i i l e z w ffi m w fi marq ‘
n

wa nts ma m a ma ri a ll

M u le/ra te m e an s , of the organ of

'

n ay a n t z , w hich they bri n g o ut

s peech or they expl ai n or pre a c h

, ,
’
is tr a n s l a ted b y Ma x M ulle ni n t o
’
they l e a d before .

It is ,
th u s cle a r th a t ,
in th e o ne ma nt ra a lo n e there,
a re n i ne

w or d s t h a t h ve bee n wro n gl y tr a n l a te d by
a s M a x M ul l er, an d a ll i s
 24

d ue to thi s th a t the yangtka s e ns e o f t he word s h as bee n ig nored , t he

f ur/t i or the la nk i sa
e bei ng every wh ere force d i n the tr an sl atio n
s nse .

The tra n s l a tio n of the mantra a ccordi n g to th e s e ns e of the word s w e

,

h ave give n wi l l , be

The y who pre a ch th a t o n ly we a l th e a r n e d by righteo us me ans

sho uld b e a ppropri a te d an d s pe n t , an d t h o s e born in wi s do m who , a re

w e ll ve rs e d i n q u e s tio n i n g other s e l eg a n tly ,

in the s cie n ce of for m ,
a nd

in correcti n g the u nw i s e the s e

,
and su ch a l o ne dri n k th e potio n of
”
s tre n gth an d of power to govern .

The co n n ectio n of t h i s ma nt ra with the foregoi n g is th a t th e

a s hw a vi d ya , s poke n of in the fir s t ma nt r a ,
s ho u l d b e p ra cticed o n l y
b y tho s e who a re p o s s e s s ed of righteo u s m e an s , are wi s e ,
an d h a ve the
c a p a city to gover n and co n trol .

We co me no w to the 3 r d ma n t ra of 162 nd S ukt a .

an a r m:gi t s t ai n EnfEFTT li mi t unit fi re R fi rs Ear: - -

u fi rfi mrm fi m ém !fi s s ure a ffi lfa u a ll

‘

M a x M uller tr a n s l a te s it th u s
T h i s go a t de sti n ed for
,
a ll the god s ,
is le d fir s t with the q u ic k
hor s e ,
as P us h a n ’
s sh a re ; for T va s h t ri hi m s elf r a i s e s to glory thi s
”
ple a s a n t o d eri n g w h ich i s bro u gh t w ith t h e hor s e .

Here ,
a g ai n ,
we fi nd t he sa me a rtifici a l s tretch of i ma gi n a tio n
w hich i s t h e ch a r a cteri s tic of th i s tr a n s l a tio n . How c an the go a t b e
‘ ‘
de s ti n ed for a ll the god s ,
’
and a t t he sa me ti me b e P us h an ’
s s na re ’

a lo n e Here M a x M uller give s a re a s o n for the go a t bei n g led fir s t

‘
as P us h a n ’
s s ha re ; t he re a s o n is th a t T va s h t ri h i ms elf r a i s e s to glory
th is ple a s a n t o ff eri n g . Now who is thi s T va s h t ri , and how is he
re l a ted to P us h a n ? H ow doe s T v a s h t ri h i m s elf r a i s e to glory thi s
ple as an t off eri n g ? A ll the s e a re q u e s tio n s left to b e an s wered by
the bl a nk i ma gi n a tio n of the re a der . S u ch a tr a n s l a tio n ca n o n l y do
one s ervice It i s th a t of maki n g fool s of the Vedic
. rt s /z ts Who m Max
Mull er s uppo s e s to be the aut hor s of the Ved a s ,
 26

ter ms B ut we d ee m t he a bove t h ree ma n t ra s as s u fli c i e n t . We ,

h o w ever, su bjoi n h ere w i t h M a x M ii l le r s tr a n s l a t io n of ’

the re m ai n i n g
ma n t ra s of thi s hy mn ,
i h
w t o ur occ io as na l re m a rk s i n the foot n ot e s -
.

M a x Mii lle r ’
s Tr a n s l a tio n
4 .
W h e n thrice a t the prop er s e a s o n s me n le a d ,
a ro u n d t he

sa crifi c i a l h or s e wh ich goe s to t he go d s P us h a n ,

’
s sh a re co m es fir s t ,

*
t he go a t which ,
a nn o u n ce s t he s a c r ifi c e to t he god s .

5 .
Hotri ,
A d h va ry u , A va y o , ( P ra t i ra s t ha t r i ) ,
p A gn i m i n d h a

n id h r a ) G r a v a g r a bh a ( G r a s v a t u t ) and t h e w i s e S a n s t ri ( Pr a s a s
( g a , ,

tri ) m a y yo u fill the s tre a m s ( ro u n d the a lt a r ) w ith a s a crifice w h i c h

,

i s w ell -
prep a red an d w ell

6 . T h ey w ho c ut t he sa crifici a l po s t ,
an d t h ey who ca rry it t h ey ,

who ma ke t h e ri n g for the po s t of the h or s e , and eve n th ey w h o bri n g

togeth er w hat i s cooke d for t he hor s e ,
m ay t h eir w ork be w ith us .

He c a m e — m p r ayer has b ee n e ll p erfor med ) th e

7 . on ( y w ,

brigh t b a cked h or s e goe s to t he regio n of t he go d s . Wi s e poet s

celebr a te h i m, an d w e h a ve w o n a good frie n d for the love of the go d s .

8 . The h a lter of t he sw ift o ne , t h e h eel -

rope s of the hor s e ,
t he

he a d rope s -
, the girth s the bridle , ,
an d eve n the gra s s th a t has bee n p t
u

i n to hi s mo u t h, m ay all th e s e w hi c h b elo n g to t h ee b e w ith the god s .

9 . W ha t the fly e a t s of t h e fle s h , w ha t a dh ere s to t h e s tick or t o ,

t he ax e, or to the h a n d s of the i mmol a tor and hi s na il s ,

m ay a ll th e s e
w hic h b elo n g to t h ee b e with t he god a i

" T he w or
‘
l igi ll y i di t
dy '

a qn a
y ti w h ch o ri
q i i g i ti f
na n ca es an ac on re u r n a ss o c a on o

m en o r o bj t d p d t iv
ec f b
s , anfi i l lt i lw y t
ro uc l t d by E pe o e ne c a re s u s, s a a s ra n s a e u ro e an

sc h l ifi
o a rs a s s a c r T h ti f ifi i
ce p ly Ch i t i
. e no ti d h
on o s a cr ce s a u re r s an no o n, an a s no

p l i V d i p h i l p h y I t i f ig t t h g i
a ce n e c oso l igi . f I d H c ll
s o re n o e e nu n e re on o n i a. en e a
t l t i i w hi h t h w d
ra n s a ons n ifi c t b j t d
e f ll i
or s acr c e o c c u r s a re o e re e c e as a a c o us.

t M M ll h i p t fi v w d
ax u er p p e re n d th f
u s d n t
e or s as ro er n o un s , an e r e o re oes o
a cc e pt th y g k ei r T h au w d r d t h lt
a s e nse . pp l i d b y M ull
e or s ro u n e a ar
’
a re su e er s
’

i m gi
a ti na th g on d th t on ifi e c nd t d t th
ro u n lt B t h id a s ac r c e s a re o uc e a e a ar. o e a s a re
f ig t V d i p h i l p h y
o re n o e c o so .

I H M M ll d
e re t ax d t nd t h t t u er f th oes t no T he un e rs a e s r u c ure o e sen e nce .

or ig i l w
na d h ory k vi h w h i h h
s a re a s t k t mra s th a fl h f th
ra h
s o c e a es o e an e es o e orse ,
b t k
u i h i
ra n s d j t i v q l i fy i g h y t h w h l
o s an a ec lly m e
‘
f th p c
ua n as va s a, e o e re a e an s , o e a
i g h
n o rs o K m k d t m ra f th fl h b t
s o p i g f m th
oes no t k m
e an o e es u ac n ro e ,
ro o ra ,

t p
o ac e T h m i g w ld b e W h t t h fly t f w h t v
e an n ou di t y d h e, t th a e ea s o a e er r a e re s o e
& A g i t h w d w u and sw d hi t n are t ransl at e d i nt o st i ck and axe
c . a n e or s s a ra a a ,
wh h ic n v r t h i me an i ng
18 e e e r .
 27

10 . T he or d ure th a t ru n s fro m the be lly , an d t he smal l er

p a rti c le s of r aw fle s h may the i m mol a tor s we ll prep a re
, al l thi s , an d
dre s s the sa cri fi c e til l it is we l l c ooked
- *
.

11 . T he j u i c e th a t flo w s fro m thy ro a s te d li mb on the s pit a fter

tho u ha s t bee n killed ,
ma y it n o t r un o n t h e e a rth or th e gr a s s ;
, ma y
it be give n to t he go d s w ho de s ire i t i .
' "

12 . Th ey who ex a m i n e t he hor s e whe n it is ro asted they , w ho

”
s ay it sm ell s w ell , t a ke it aw a y ,
the y who s erve t he di s trib u tio n of
the me t a ,
m a y t h eir work a l s o be with us .
i
13 ; T he l a dle of the s pot w here the me a t is cooked ,
an d t he

ve s s el s for s pri n kli n g the j u i ce ,

t he v es s el s to keep ofl t he he a t the ,

cover s of t h e ve s s el s the s kewer s , ,

an d the k n ive s they a dor n t h e hor s e
,
.

14 . Wh ere he w a lk s , w h ere he s it s whe re he s tir s

, ,
t he foo t
f a s te n i n g of t he hor s e w h a t he dri n k s
, ,
an d wh a t food he e a t s ,
m ay al l

t he s e w h i ch b elo n g to th ee be wit h ,
t he god i

15 . M ay not t he fire with s moky s m ell m a ke thee hi s s m a y ,

no t

the glo w i n g c a u ldro n s w ell an d b ur s t . T he god s a ccept t h e hor s e if it

is offered to the m in d u e for m .

16 . The cover which they s tret c h over the hor s e ,

an d the golde n
o rnam en t s ,
t he he a d rop e s of -
t h e h or s e , an d the foot rop e s -
,
a ll the se
whic h are de a r to the god s they o ff er to the m , .

17 . If s o m e o n e s trike the s e wit h th e heel or the w h ip th a t tho u

ma y s t lie down ,
an d tho u a rt sn or t i n g w ith a ll thy m ight , th e n I

p u rify all thi s with my pr ayer ,

as with a s poo n of c l a rified b utter at

the sa crifice .

Amns ua k i a vi s ho , w h ch me a n s i ra w f d oo y et un di g e st e d an d di p s o se dt o co me

o ut i l ly
’
is s m i a r t ra n s a t e b y u er l d M ll i nt o r aw fle sh h ere . A nt /L i s t h e s t a t e o f t h e
un dig d f d est e oo i n t he e e re b lly H . a g i n M ll
a u er d o es no t f l
o lo w t h e s t r uc t ure o f t h e

ma n t ra .

1Agn i n a p a c h y a ma n a d , w h c h m e ans o rc e
'
i f d by th e h e a t o f a n e r , i s t ra n s g ’
l t e d by a

M ll u e r as ro a s t e d
; a n d ha t a s y a , w h c h m e a n s ro i p p ll d e e ,
i s h e r e t ra n s a t e l d b y Mulle r
”
as I l ed .

h l ti n f
m nt ra i s e s e c a i
no t e w o rt h T he w o r w ny n a m
p i lly y d
I T h e t ra n s t s a a o o t .

f r o m w aja , c e re a s , s l i h
e re t a k e n a s m e an n h o r s e , a n d Pr o e s s o r M a x i gu e r i s so f M ll
i
a n x o us t o ri n or b e s eg f th th
n s e o f t h e s a c ri c e o f t h e h o rs e t h a t ,
n o t c o n t e n tfiW i t h t hi s
r
i p
h e n t e r re t s m a n s a bh l li S hafl n u p d at e , w h c h m e a n s
/
‘
i
h e s e r e s t h e a bs e nce o f m e a t
’
v
i nt o h e s e r ve s t h e m e a t
’
C a n t h e re be a n t h n m o re q u e s t o n a e
. y i g i bl .
 28

18 . T he a x e a ppro a ch e s the 3 4 rib s of the q ui c k hor s e b elove d ,

go d s Do w i s el y keep the li mb s w h ole fi n d o ut e a ch joi n t

of .
y ou ,

*
an d s trike .

19 . O ne s trike s t he bri ll i a n t hor s e ,

two hold it th u s ,
is t he

c u s to m .
T h e s e of t hy li mb s w h ic h I h a ve s e a s o n a bly prep a red ,
I
L
sa crifice i n t he fire as b a ll s o ff ered to t h e go d s J

20 . May no t t hy d e a r s o u l b u rn the e ,
wh ile tho u art co mi n g
n ear ,
m ay t h e axe not s ti c k to t hy body M a y . no greedy a n d un s kilf ul
i mm ol a tor ,
mi s si n g wit h t h e s word t h row thy
,
m a n gled li mb s togeth er .

21 . I n deed tho u die s t no t t h u s , th o u s u ff ere s t not 3 th o u g e e s t t o

t he god s ‘

on e as y p a th .

T h e t w o h or s es of I n dr a ,
the two deer of t he M a r u t s h a ve bee n
yoked ,
and t he hor s e co m e to the sh a ft of t he ( of the a s w in s ) I
as s

2 2 . M a y th i s hor s e gi ve us c a ttle an d h or s e s me n proge ny a n d , ,

a ll t i i g
sus a n n w e a lth . M ay A diti keep us fro m s in , m a y t h e h o rs e of
thi s crifi ce give tre n t h
” — 5 5 3 — 55 4
sa us s g .
pp . .

We le ave now M a x M ul ler an d hi s i n terpret a tio n s ,

an d co m e to
an oth er co mm e n t a tor of the Ved a s S a y a n a ,
. S a y a n a ma y tr u ly be
ca lled the f at her of E u rop e a n Vedic s c h ol a r s h i p . S a y a n a i s t h e a u t hor
fro m w ho s e vol u mi n o u s co mme n t a rie s t he E u rop e a n s h a ve dr u n k “

in

t he d eep well s of m y t h ology . It is u p o n t h e i nterpret a ti o n of M a d h ava

S a y a n a th a t t h e tr a n s l a t io n s of Wil s o n ,
B e n fe y a nd Dl a n gl o i s a r e b a s ed .

I t is S aya n a wh o s e co mm e n t a rie s ar e a ppe a led to i n a l l do u btf ul c a s e s ,

If a d w ar f o n t h e sh o u lde r s of a gi a n t c a n f u rt h er th a n t he gi a n t
‘

se e ,

”
t
he is no le s s a d w a rf in co mp ari s o n w i t h t h e gi a n t . If moder n exegete s
and lexi c ogr a ph er s s t a
n di n g at t he to p of S a y a n a ,
is w it h their m a i n

T he num b er of r ib s m ent one i d b y M ll u er i s w o rt h b ei n g cou nt e d and v ifi d

er e .

Va n k r i w h i ch m eans a z ig g z a mot on i ’
i s h e re l
t ra n s a t e as d ‘
ri b .
’
Thi s r e qu i r e s p f ro o .

1T w a s h t u
'
r a s h va s a
i s h e r e t ra n s a t e a s
y r an t h o r s e , a s l d
a s h va w e r e t h e n o u n
‘
b i ll i ’
if
an d t va s hm i t s
q ua i n a j e ct i el fy i g d v
T h e r e e rs e i s t h e t r u t h . v
T w a s tk a i s t he n o un . .

sig fy i g l
ni n e e c t ri c i t , a
y
n d a s hva i s t h e
q ua n a je c t e si n n a ll er al i fy i g d
n iv g i fy i g -
p v di g .

h
T e w o d
r s, o f r
e e t o t he f
o s,
”
d g d
i n t h e e n d o f t h e t r a n s a t o n ar e u re a t on of l i p ddi i
M ll
M ax u e r, t o giv
e t h e w ho e a m t h o o i c a co o r n l y l g l l i g .

1H a n is a g i a n a s a r u r ht wor dt l
ra n s a t e d i t tw hn o o o rs e s of I d
n ra and p r is h a t i
i t tw d
n o f m
o eer o d rut s. T he f
S ha t o f t h e a ss i p h p s er a s t he g re a t e s t c ur o s i ity , Max
M ll u ld p nt
e r co u re s e , as a s ig n o f my t h o o g l y .
 29

‘
k now l e d ge o f t he V ed a s b orrowed fro m S a y a na , s ho u l d no w eX cla im
,

S ay a na i n ti m a te s on ly th a t s e n s e of the V ed a s whi c h w a s c u rre n t in

I n di a so m e c e n t u rie s a go , bu t c o mp a r a tive philology give s us th a t
”
m e a ni n g w h ic h t h e poet s t h e m s elve s g a ve to t h eir s o n g s an d phra s e s
or if th e y s h o uld ex c l a i m t h a t they h a ve t h e gre a t a dva n t a ge of p u tti n g
togethe r ten or twe n ty p a s sa ge s for ex a m i n i n g t he s e n s e of a word
W h i c h o c c u r s i n t h em , w h i ch S ay a n a h a d not :n othi n g i s to be w o n dered
at . M a d h a v a S a y a n a the vol um i n o u s
,
c o mm e n t a tor of a ll t he Ved a s ,

of t h e m o s t i m port an t Br ah ma n a s a nd a K a lp a w ork , t h e re n o w n ed Elfi

ma ns z s t , — h e , t h e gre a t gr a m m a ri a n w h o w rote t h e le a rn ed co mm e n t
’

ar
y on S a n s krit r a dic a l s :
y e s, he is s till a m odel of le a rn i n g an d a

c olo s s a l gi a n t of m emory ,
in c o m p a ri s o n to o u r modern p h ilologi s t s a n d
s cho l a r s . L et m oder n s chol a r s therefore , , a l w ay s b e a r i n mi n d , th a t
S ay a na is the life of t h eir s c h ol a r s h ip th eir co mp a r a tive p h ilology , ,
and

th eir s o m u ch bo a s ted i n terpret a tio n of t h e Ved a s . An d if S a y a n a w a s

hi m s elf di s e a s ed — w h a t s oever the v a l u e of t h e e ff ort s of m oder n s c h ol a rs
h —t h eir co m p a r a tive p h ilology th eir n e w i nterpret a tio n s
, , and their s o
ca lled m a rvello u s a chieve m e n t s c a n n ot b u t be di s e a s ed Do u bt n o t th a t .

the vit a lity of mo der n co mp a r a tive philology an d Vedic s ch o l a s h i

p is
derived fro m t h e di s e a s ed S a ya n a
’
w holly an d defective vi c t u a l s of s

l e a rn i n g . Soo n er or l a ter ,
t he di s e a s e w ill develop it s fi n a l s y mpto m
a n d s ap t he fo u n d a tio n of t he very vit a lity it s ee m ed to prod u c e . No
br a n ch of a tree c a n live or flo u ri sh w h e n s ep a r a ted fro m the livin g
s tock No i n terpret a tio n s of t h e V ed a s will i n the e n d ever s u ccee d
.
, ,

un e ss l they a re in a c c ord with th e livi n g s e n s e of the Ved a s i n t he

Ni r uk t a a n d th e Br ah m a n a s .

I q u ote here a ma n t r a , fro m R igved a , an d wi ll s ho w how Sa y a n a

’
s

i n terpret a tio n r a di c a lly diff er s fro m t he expo s itio n of N i ruk t a . T he

ma n t r a i s fro m R igved a ix . 96 . It r u n s t h u s

uémwt uz é
fi :fi m f rfi umi fs fi i W QVU
i i
- ‘
’

as u I

ai mu nmi fi fi flfi fi i fi l fl i ri m: ri rs t e wai f? ! i 311"

 ‘

30

S a y s S a y an a
God hi m s el f a ppe a r s as Br ah ma a mo n g the god s I n d ra Agni 8 m , , ,

He a ppe a r s a s a poet a m o n g the dr a ma ti s t s a n d w riter s of l y ric s ; He

a ppe a r s a s V a s h i s h t h a 85 0 am o n g t h e Br a h ma n a s ; H e a ppe a r s a s a
,
.

b uffa lo a m o n g q u a dr u p ed s ; He a ppe a r s a s a n e a gl e a m o n g bird s ;

He a p pe a r s a s a n a x e in the fore s t ; He a pp e a r s a s the s o ma jni ce -

p u rifi ed by ma n t r s excelli n g i n i t s power of p u rifi c a tio n the s a cre d

a
,
”
w a ter s of th e G a n ge s & c & c ,
.
,
.

The tr a n sl a tio n b e a r s the s t amp of th e ti me whe n it w as p rod u ced .

It is t he effort of a P a n dit to e s t a b l i s h hi s n am e by a pp e a li n g to
pop u l a r prej u di c e a n d feeli n g . Evide n tly whe n S a y a n a wrote the ,

”
'

re l igion of I n di a w as p a n thei s m or everythi n g i s God ; evide n tl y

u
p e r s t i t io n had so fa r i n cre a s ed th a t t he w a ter s of the G an ge s were
regarded as sa cred ; in c a r n a ti o n s were believed in ; the wor s hip of
Br a h m a , Va s i sh t h a and other ri s hi s w as at i t s a cm e . It w a s prob a b l y
t he a
ge of th e dr a ma ti s t s a n d p oet s S a y a n a w a s hi ms elf a re si de n t of
.

s o m e city or to w n . H e w as not a vi l l a ger . He w as f am ili a r w ith t h e

a x e as an i n s tru m e n t of t he de s tr u ctio n of fore s t s ,

&c .
,
bu t not wi th
t he light n i n g or fire as a s i mil a r but more p owerf u l a ge n t . H is

tr a n s l a tio n doe s not m irror the s e n s e of the V ed a s bu t h i s o w n a ge .

H i s i n t e rp r e p a t i o n of br a /m m, k a vi , d eva ri s hi , nip /r ot , ma hi sk a, mrig a ,

s hy cna , gr i d /Era, va na s o me , p av i t ra — o f al l the s e word s , W itho u t o ne

exceptio n ,
is p u r e ly r urk i or la u ki k a .

N o w follow s the expo s itio n of Y a s k a i n hi s Niru k t a ,

x i v, 13 . The re
is not a s n i gle word th a t is not t a ke n i n i t s ya ug i /ca s ens e . S ay s
Yaska
w rw m m fh zaunfu nan waifci i ami 36 3 3 5? t
a s lfi a
’
-

fufa a mi W ait :afal mfue rfu as w ha t anél ama mi i ui a

‘ '
'

a mrnffi fé m rfi m afi ufi s afe famni m m fi mfi xiwm t

‘

n fs él m rfi rm ufi r t 1x1 1 s afe unim afi w mfwin a ni ai nt

'
’

u m fi xfi rs fi s i r m uafi r w i nd s in at ria? w rfi fi amfi n

-
c

w a s s i s w h it an s afe rfe i s fi r fi fafaa a mi fi mawfu m i

l '

wm w i mfa a s? Emmi Ema ai rimfi i fi uami fun: afaa nef fi i

'

aw rfi l mfi éaa s i s auw mmfi mi nx

”
 31

We w ill n o w s p e a k of the s pirit u a l s e n s e of t he ma n t r a as Ya s k a

give s it . It i s hi s obj e c t t o e x pl ai n t h a t the hu ma n s pirit i s t h e ce n tr a l
co n s cio u s bei n g th a t e n j oy s a ll exp erie n ce . The exter n a l world as

reve a led by the s e n s e s fi n ds i ts p u rpo s e an d obj ect a nd t herefore

b s orptio n i n thi s ce n tr a l be i n g
' '

a . T he zn d rzj/ a s or th e s e ns e s a re c a ll ed
t h e d e va s , bec a u s e th ey h ave th eir pl a y in the exter n a l phen o m e n a l
w orld , and be c a u s e it is by the m t h a t the e x tern a l w orld i s r e ve al e d t o '

us . H e n ce A / ma , t h e h u m an s pirit ,
is th e bra /Lma ( Ze ra n a m, t h e

co n s c io u s e n tity t h a t pre s e nt s to it s c o n s cio u s n e s s a ll th a t the s e n s es

reve a l Si mil a rly t he e n s e s a r e c a lled t h e b ec a u s e o n e l e a rn s
’

.
,
s

by their m e a n s Th e A t ma t he n d a m Ira vi na m or th e tr u e s e n tie nt

’

, ,
i sp a

b ei n g th a t u n der s t a n d s t h e w orki n g of t he s e n s es . F u rthe r ,

t h e A h as

is m, t h e
'

i
r s / nr r ip r a rz a cogn iz e r s of e n s a tio n s mp m e a ni n g t h e
’
"

s ; ra

s ens e s as the feeli n gs e xcited by the m perv a de the w h ole body . T he

s nse es a re a s l o c a lle d th e mrz ga s , for they h u n t a bo u t t h eir pr e per

li me n t A l ma i s ma i ds /l o m rzg a na m, i
’

a in th e ex t er n a l world . . e .
,
the
gre a t of all the h u n ter s . The me a n in g i s th a t it i s re a lly t hro u gh the
po w er of A t ma th a t th e s e ns e s a re e n abled to fi nd o ut their proper
o bj e c t s . T h e A t ma i s c a lled as to it belo n g s t he power o f
the z ml rzy a s for t h ey p rovide t h e m a teri a l
’ '

re a liz a tio n and g ri l l/ b u s are ,

for s uc h re a liz a tio n The . A t ma , the n p erv a de s the s e s e n s e s

, . F urth er ,

m m, m a s t er w ho m ml rzj as
' ' '

thi s A t ma i s s w a d/ lz r r a na n a or the a ll z

S wa d fi z t z m e a n s A l ma , A t ma i s
’ ’

s erve . for the a ctivity of a ll for it s elf ,

m an b ei n g an e n d un to hi m s elf . T he s en s e s ar e c a lled va na for they ,

s erve t h eir m a s ter , the h u ma n s pirit . It is thi s A t ma th a t bei n g p u r e

in i t s na u t re e nj oy s a ll . S u ch t he n
, ,
is the y a ngi ka s e n s e which Y a s k a
a tt a c h e s to t h e ma n t r a . Not o n l y is it al l co n s i s te n t an d i n te ll igible
un like S ay a n a
’
s w hich co n vey s no a c t u al s e n s e not o nly is e a ch word
c le a rly defi n ed i n i t s yfl ug i k a m e an i n g ,
in co n tr a di s ti n ctio n with S ay an a
-

w ho know s no ot h er s e n s e of t h e w ord th a n t he pop u l a r o n e ; bu t there

is a s l o to b e fo un d t h a t s i m plicity ,
na u a n t r l e ss and tr uthf ul n e s s of
meani ng, re n d e ri ng it i nd e p end e n t o f al l ti me a nd s p a ce , which;
 32

with b u rde n s o m e n e s s and loc a li s a tio n of

'

c o n tr a ted
s the a r t ifi c i a l it y,

o nly pro c l a i m S ay a n a
’
co m plete ig nor a n c e of t he
S ay a na s s e n s e
’
can s
,

pri n ciple s of Vedi c i n terpre t a t io n .

It i s th i s S ay a na u o n w h o s e co mm e n t a rie s of the Ved a s a re b a s ed

, p

t he tr a n s l a tio n s of E u rope a n s chol a r s .

We le a ve now M a x M uller an d S a y a n a wi th their r ur /i i t ra n s l a

tio n s an d c o m e to an ot h er qu e s tio n ,
w h ic h th o u gh re m otely co nn ected
with the o ne just m e n tio n ed , i s yet i mport a n t e n o u g h to b e s ep a ra tely
tre a ted .
It is t he q u e s tio n c o n c er ni n g t h e R e lig i o n o
f Me Ve d a s .

E u rop e a n s ch ol a r s an d idol a tro u s su pers titio u s Hi n d u s a r e of O pi n i o n

t h a t t h e Ved a s i n c u lc a te th e w or s h ip of i nn u m er a ble god s a n d godde s s e s ,

D eva t a s .
Thi s w ord , 1m m, i s
( 9
. a mo s t fr u itf u l s o u rce of error ,
an d it i s
t h t i t ex ct m e a n i n g a n d a ppli c a tio n s ho u ld be
very e e ry
n c a s ssa a

Not der t di g t h e Vedic s e n s e of t h i s w ord d e va m

deter mi ed
n u n s a
.
n n ,

an d e a s ily a d m itti n g t h e pop u l a r s u p er s titio u s i n terp ret a tio n of a b elie f

i n m yth ologica l god s an d godde s s e s ,
c r u m bli n g i n to w retch e d ido l a try ,

E u rope a n s ch ol a r s h a ve i ma gi n ed t h e Ved a s to be f ull of the wor sh ip o f

su ch m a teri a l s , an d h a ve go n e so f ar i n t h eir revere n c e for t h e Ved a s
as to degr a de it s religio n e v e n belo w poly th ei s m an d p erh a p s at
p ar

w ith a th ei s m . I n th eir fit of be n evole n c e ,

t he E u rope a n s c h ol a r s
h a ve been gra c io u s e n o u gh to e n do w th i s religio n w ith a title ,
a na me

a nd th a t is He n othei s m .

A fter cl a s s ifyi n g religio n s i n to pol yt h e i s t i c d u a li s tic a n d m o n o t h e ,

o

i s t i c, re mark s M ax M uller ,
“
It w o u ld cert a i n ly be n ece s s a ry to a d d two

o t h er cl a s s e s — the li en o t hei s ti c a n d the a t hei s l i c He n oth ei s tic reli gio n s .

diff er fro m polyt h ei s ti c bec a u s e , ,

a ltho u gh th ey recog niz e t h e exi s te n c e
of v a rio u s deitie s or ,
n am e s of deitie s they repre s e n t e a ch deity
, as

i n depen de n t of a ll the re s t , as the o nl y deity pre s e n t i n th e mi n d of t h e

wor s h ipper at t he ti m e of hi s w o r s hi p a nd pr a yer . T hi s c/ea ra c t er is
very p ro mi nent i n t he r e lig i o n
of Me Ve di c p oe t s . A ltho u gh ma n y god s
are i n voked i n di ff ere n t hy mn s ,
s ome ti m e s a l s o in t he sa m e hy mn ,y e t

there i s no r ule of precede n ce es a t b l i sh e d amp ng the m ; a nd , a cc o rdi n g

 34

! Ve h a ve s ee n wh a t M ax M uller s view of the R el igio n of t he Ve das ’ ’

is . We m ay be su re th a t the review of other E u rop e a n s cho l a r s al s o

c a nn ot be other w i s e . Is he n othei s m re ally the n the re l igio n o f , , t he

Ved a s Is t he wor ship of d e va t a s a n e s s e n ti a l fe a t u re of V edic wor s hi p 3

Are we to believe M a x M uller ,
a nd a ss ert th a t the na tio n to which li e .

he s it a te s to de ny i n s ti n ctive m o n ot h ei s m h a s so fa r u prooted it s

i n s ti n ct s as to fa ll dow n to a n a cq u ire d b elief in he n othei s m N0 , not

‘

so . Ved a s the , sa cred book s of t he pri m itive A ry a n s , ar e the p u r e s t

record of the highe s t for m of mo n othei s m p o s s ible to co n ceive Schol a r s .

c ann ot lo n g co nti n u e to m i s co n s tr u e t h e Ved a s ,

their i nterpret a tio n
w as?
a nd first 23 8sw am nears
an d i g n ore the l a w s of
. S ay s Ya s k a :
3 mam fi
8 mrmfi f a ma lg a mi nni t -Ii fi aa fi m n
frt ai i anmméuwfi am g fa
as fi sr
’

age s? 3 36m: a w ait H aifa n— Ni ru k t a, vi i, 1 .

D eva t a i s a ge n er a l ter m a pplied to t h o s e su b s t a n ce s wh o s e ‘

a ttrib u te s a re expl a i n ed in a ma nt ra . T he s e ns e of t he a bove is th a t

whe n it is kn ow n w hi ch su b s t a n ce it is t h a t for m s t he su bj ect of

expo s itio n i n t h e ma nt ra , the ter m s ig n ifyi n g t h a t su b s t a n ce is c a lled

the ( l eva t a of t h e ma nt ra . T a ke for i n s t a n ce
, ,
t h e ma n t ra ,

afi w i s gfi z fi u 23 1 n a n m aria?
’ ’ °

ll
as!: 2 3 I H) II
“
I p re s e n t to yo u r c o n s ider a tio n a
g ni w hich is the fr u itf u l s o u rce
of worldly e n joy m e n t s which ,
is c a p a ble of w orki n g as tho u gh it we r e
a me s s e n ger , an d is e n do w ed w ith the property of prep a ri n g a ll our

food s . He a r ye ,
an d do t he sa me .

S i n ce it is ag n i t h a t for m s t he su bj ect -
m a tter of thi s ma nt ra , ay n i

wo u ld be c a lled t h e d eva t a of th i s ma n t r a . He n ce ,
sa ys Yask a , a

ma nt ra i s of t ha t d e va t a , w ith t he obj ect o f expre s s i n g w ho s e

prop ertie s God , ,

t he O m n i s c ie n t reve a led , t he ma n t ra .

We fi nd an a n a logo u s s e n s e of the word d eva t a i n an other p a rt of

Ni uk t
r a . S ay s Y a s k a
-

Ma x Mull er Hi st o r y of A n ci e nt S ans k ri t Li te rat ure , p 5 46 .

,
 35

m
a t: w fi nfiwzfi as n Ni ruk t a ,
i 2 . .

‘
de s cribed the ma nt ra th at
‘

Whe n ever t he proce s s of an a rt is .

c o mpletely de s crib e s t ha t proce s s i s c alled th e d oo a t a ( or the i n dex ) o f

tha t proce s s .
’

It i s in thi s s e n s e th a t the d eva t a of a ma n t ra i s the i n dex the ,

e sse nti a l key n ote of the -

m e an i n g of t he ma n t ra . T h ere i s in thi s
ana ly s i s of the w ord n o refere n ce to an
y god s or go dde s s e s ,
no

myth ology , no e l e me n t wor sh ip , no he n othei s m . If thi s pl a i n and

s imp l e m e a n i n g of d e va t a were un der s tood ,

no m ore will t he ma nt ra s,
h avi n g ma ra t for thei r d eva t a or ay n i for their d eo a t a , b e rega rded as

hy mn s a ddre s s ed to the s tor m god or the god of fire

-
bu t it wil l b e
p erc eiv ed th a t the s e ma nt r a s tre a t re s pectively of the propertie s o f ma rut
a nd o f the p rop ertie s of fire . It will the n b e reg a rded , as sa id e l s e
where in Ni ru k ta

m m fi rme r simmer
-

Es l He rnia
‘
a nn

Ni ru k t a, vii 15 . .

th a t wh a t s oever or who s oever i s c ap a bl e of co n ferri n g s ome a d van

t a ge u po n u s, c a p a ble of i ll u mi n a ti n g t hi n g s , or c a p a ble of

exp l a i n i n g the m to u s ,
an d l a s tly ,
t h e Light of all light s the s e ,
ar e th e
fit ob j ect s to b e c a l led t
r eva t a s . Thi s is no t in an
y w a
y i n co n si s te n t
wi th wh a t h as go n e before . Fo r the , d eva t a of a man t ra , bei n g the
ke y note of the s e n s e of the man t ra
-
, is a word c a p a b l e of re n deri n g an

exp l a na t i o n of the ma ntr a , an d he n ce is c a l led the d eva t a of th a t

mant ra . S pe a ki n g of the s e d eo a t a s Y a s k a write s s o m ethi n g which eve n
,

goe s to show th a t p eop l e of hi s ti me h a d n o t eve n the s l ighte s t n otio n of

the god s an d godde s s e s of M a x M ull er a n d s uper s titio u s Hi n d u s -
go d s ,

a nd godde s s e s th a t a re no wf o rced u po n u s un der the Vedic de s ig natio n ,

d eva ta . . S ay s he

a far e m i t s s ari at ? éfi aa nfi fafi aw i ns i st s

’
-

u
Ni ru k t a , vii . 4 .

We ofte n fi nd in c o mm o n pr a ctice of the world at l a rge ,

th a t
l earne d me n p a re nts , , a n d a t i t hi s , ( or tho s e g u e s t mi s s io n a rie s who
'

-
 86

h ave no fixe d re s ide n ce , but w a n der abo ut fro m p l a ce to pl a ce b en efiti n g

the worl d by their re l igio u s i n s tr u ctio n s ) ,
a re reg a rded as d eva t a s or
c al l ed by the nam s e of d ona t a s . It is cle a r fro m the a bove q uot a tio n ,

th a t re li gio u s te a cher s p a re nt s an d le a r n ed m e n the s e alo n e or the l ike

, , , ,

were c a l l ed ( le o a t a s an d no other s ,
i n Y a sk a
’
s ti me . H ad Ya s k a k now n
of an
y su ch idol a try or he n o t hei s m or d eva t a wor s hip which s u p e rs t i

tio u s Hi n d us are s o fo n d of ,
an d whi ch Profe s s or M ax M ii ll e r is so

i n te n t to fi nd in the V ed a s or had an su ch wor s hip prev a iled i n hi s

, y
ti me eve n tho u gh he hi ms elf
,
d id no t s h a re in thi s wor s hip it ,
is

i mpo s s ib l e th a t he s ho u ld not h a ve m a de an
y m e n tio n of it a t a ll,

e s peci a l l y whe n s p e a ki ng of t he co mm o n pr a ctic e a m o n g me n i n

ge n er a l . There c an be no do u bt th a t ele me n t wor s hip or , na u t re

wors h ip ,
is not o n ly foreign to the Ved a s an d t he a ge s of Y a s k a a nd

Pan in i an d V edi c r i s hi s a n d m a ni s, but t h a t ido l a try a nd it s p a re n t

mythology , a t le a s t i n s o f a r a s A ry ava r t a i s co n cer ned ,
ar e the p rod u ct s
of re ce n t ti m e s .

To ret u r n to the su bj ect We h a ve s ee n th a t Y a s k a reg a rd s t he

.

n am s e of t he s e s ub s t a n ce s who s e prop ertie s a re tre a ted of i n the ma n t r a

as the d e va t a s . Wh a t su b s t a n ce s t h e n , , a re the d eva t a s T h ey are a l l

th a t c an form the su bj ect of h uma n k n owledge . A ll h uman k n ow l e dg e

i s li mited by two co n ditio n s , i . e .
,
t i me a nd s
p a ce . O ur k n ow l edge o f
c au s a tio n i s ma i n ly th a t of su cce s s io n of eve n t s . A nd su cce ss io n is

n othi n g but an ord er i n t i me . S eco n d l y ,

o ur k no w l edge mu s t be

a kn w
o ledge of s o methi n g an d th a t s o m ethi n g m us t b e s o mewhere .

It mu s t h a ve a lo ca li ty of it s exi s te nc e an d occ u rre n ce . Th us

f a r, the ci rcu ms t a nces of o ur k n owledge ,
t i me an d loca l i t y . N ow to t he

e s s e n ti al s of kn owledge The mo s t exh au s tive divi s io n cf h uman k no w

.

l edge i s b et w ee n obj ective a n d su b j ective Ob j ective k now l edge is t he

.
“

k n o w ledge of a ll th a t p a s s e s witho u t th e h u man body . It is th e

k n owl e dge of the p h e n o me n a of the exter n a l u n iver s e . S cie n tifi c me n
h a ve a rrived a t the co n cl us io n th a t n a t ur a l p h i l o s ophy ,
i . e .
,
phi l o s oph y
of the ma teri a l u n iver s e reve al s the pre s e n ce of two thi n g s ma tt er and
, ,
 87

ferce . M a tte r as matter i s no t k n own to us . It is o nly t he p l ay o f

f erce s i n m a tter pr od u ci n g e ff ect s s e n s ib l e th a t i s k n ow n to u s He n ce
, , .

the k n owledge of exter na l world i s re s o l ved i n to the k n owledge off o rce

with i t s modifi c a tio n s We co me n ext to s u b j ective k n ow l edge I n
. .

s pe a ki n g of su bj ective kn o w ledge there ,

is fir s tl y the ego the , human
s
p i ri t , th e co n s cio u s e n tity ; s eco n dly the i n ter n a l phe n o m e n a of which
,

the h u man s pirit is co n s cio u s . The i n ter n a l phe n o me n a ar e of t wo

ki n d s . They are either the vol u n t a ry ,

i n tellige n t , s e l f co ns cio us
-

a ctivitie s of the mi n d which may he n ce b e de s ig n a te d

, d e li t e ra t e

a ct i vi t i es , or the p a s s ive m odific a tio n s e ff ected in the f un ctio n s of the

body b y th e pre s e n ce of the h u m an s pirit . The s e m ay therefore be

c a ll ed the vi t a l a c t i vi t i es .

A n ap ri ori an a ly s i s therefore of the k n ow a ble l e a d s u s to s i x thi n gs

, , ,

t i me, l o ca li t y, f o rce, huma n S

p i ri t , d e li t e ra t e a c t vi t i es ,
i an d vi t a l

a ct i vi t i es . The s e thi n g s the n , ,

are fit to be c a lled d e va t a s . T he

co nc l us io n to be derived fro m the a bove e n u mer a tio n i s, th a t , if the

a cco un t of Ni ruk t a co ncer n i n g V edic d eva t a s, as w e h a ve give n ,
be

re a ll y tr u e we s ho ul d ,
fi nd V ed a s i n c u lc a ti n g the s e s ix th i n g s—t i me,
loca li ty, f o rce, hu ma n Sp i r i t , d e l i be ra t e a ct i vi t es a n d v
i ita l a ct vi t i es , a s
i

d eva l ue a nd n o other s . L et us a pply the cr u ci a l te s t .

We fi n d, however th e me n tio n of
,
3 3 ( l eva t as i n su ch mantras as

the s e :
me n fi
‘ ‘
II as :a afi a ne zn a s at er?
-
.

an? aufeinfi fi fi un fai rfag:ll w e X xxn 4 2 7

’

a . .
-
.

1 . W m nw q m wfi :ut fi m fi mfi mt fi m
Y aj u r xiv 3 1 , . .

The Lord o f a ll, the Ru l er of the un vi er s e the S ust a i ner o f all,

,

”
ho l d s al l thi n gs b y 33 ( l eva t a 8 .

T he k nower s of tr u e theology recog n i z e the 3 3 deva t a s p erfo rmi n g

thei r proper org a nic f u nctio n s , as exi s ti n g i n a nd b y H im, t h e O ne and
on ”
ly .
 88

L e t u s , t he re fo re,
'

s ee wh a t the s e 3 3 d ava l o s ar e , s o th a t we may be ‘

a ble to co m p a re the m wit h o ur a

p i
r ori ded u c tio n s an d s ett l e the
q ue s tio n . We re a d i n S h a t a p a t ha Br ah ma n a

e st na s t e
-e
m was 33 1 s in a t ri a ma fi a aa
sh re a s ans a cet s rmrfe wna r na e-i nh
‘ l
-
fia ufi z fi
’
-
a e us u
f
a

m mfi fi t drama nanemf? w e ate 1win s s nail ?

'

ufi antis

ft a arti san sit e w e re a wa i t s $ 3 He ar 1135 sl é néafg

‘ ' ’

fi afi fi fi ne a s are a é? Hai ti ana ? al m fi amt s e a ! fa n8 u

'
-

a I 3 93 51s t i rmm m i n i va n? a a m wa ia zfi n g
waft fi at ! F
—
m w f riga t rt manate f s a ngai s in na nW t
- - -
e e e an e an

xfi r s t e a mer:d e n ti s t u a rise n 113 a re 3 53113 3 1511via an -

c .

—
f z a: m
e c ! i
a a fa ra m a et ur s in n a uwa s W : alie n : n a n .

ufi ffi fa I m ja fi a ! ars
? a n : W i q fi fi fi
-
n e w: m a fi aa qfi r
-

,
—
W e ndi e a s th m a? us 1 1 mafi fi a z fi éar s él u ua

m
aw
ain m fi
y fi é fl i fi n ,
m fi fi i m
’
fi m éa

ai t main Efi t ai sz rt rq fi nc unet s :m i te? 113 uafi swmanur ?

‘
u m fi
'
fi n
e

! fa m
a eu m
ibfi fi mfi u ! i n ne w vanas s in m ,

W anna ? ! n xiv . 16 a

T h e me a n i n g of the a bove is

“
S ay s Y aj nav alky a , O Sh ak a ly a there,
a re 3 3 el eva t a s Si vaeus

11rucl ra s, 12 d el i ty ct s, i nd ra a nd 33 o n t he w hole . T he ,

eight vag ue are -

1
. he a ted co s mic bodie s ,
2 . p l an et s ,
3 . a t mo s ph e re s ,

4 su rterre s tri a l s p a ce s 5 s u n s 6 r a y s of ethe re al sp a c e 7 s a te ll ite s

pe
.
, .
, .
,
.
,

8 . st a r s The s e are c a l l ed vague ( abo de s ) for the who l e gro u p of exi s t

.

e n ce s re s ide s in th e m for they , are the a bode of a ll th a t l i ve s m ove s , ,

"
or exi s t s . The eleve n r a rl ra e a r e the t en n e rva u r ic force s e nl ive n i n g
the h uma n fr a m e , an d the eleve n th is the h u ma n s pirit . The s e a re

c all ed the rud ras (fro m root r i a l to weep ) bec a u s e whe n the y de s ert the ,

b ody it beco mes d e a d an d the r el a tio n s of the de a d i n co n s eq u e n c e of

, , ,

i
Vi d a S w a m D ay an an d S aras w at i ’ s V e d a B ha shy a B humik a p , . 66 .
 39

thi s de sertio n begi n to weep ,

. T he tw elve snag/es ar e the -
t wel ve
e ca ll ed
.

so l ar m o n th s , ma rki n g the co u r s e of ti me . They ar

ad i t yas by their cyclic m otio n they prod u c e ch an ge s in a ll o b j ect s

’

as ,

an d h ence the lap s e o

f t he t erm of e xi s t e n ce f or e a ch j
o b ect . A di ty as

me an s th a t which c a u s e s su ch a l ap s e . I ndra is the a ll - per va d in g

e lect ri ci ty or f o rce . P r ajap a t i i s y ajna ( or an a ctive v o l u n t a ry ass o;
ciat io n of obj ect s ,
on t he p a rt of m an, for t he p u rpo s e s of a rt , o rz a s s o

c i a t io n with oth er me n for p u rp o s e s of te a chi n g or le a r ni n g ) It al s o

’

me a n s the u sef ul a ni ma ls . Yajna an d u s ef ul an i mal s a re c alled p raja

p a t i ,
as it is by su ch a ctio n s an d by su ch an i ma l s th a t th e world at

l a rge derive s i t s ma teri a l s of sus te n an ce . Wh a t the n , , ar e the thre e

”
d eva t a s 7 .
- Asks Sh ak a ly a S ay s Y aj n av a lky a they a re
.
, l oca li t y, na me

a nd t i rt /i ; ‘
Wh a t a re the t w o d e va t a s ? — a ske d h e ’
.
‘

Y ajn avalk yf
‘
rep l ie d ,
the po s itive su b s t a n ce s , p rcln a , a n d n ega tive s u b s t an ce s ,
a nna .

A dl ya rvl/z a i s the u n iver s a l electrici t y , th e s u s t a i n er of the u n iver s e k n o wn

as s ut r ct t ma L a s tly h e i n q u ired Who is the o ne D eva t a A nd “
.
.
, ,

”
Yaj n a v a l ky a replied ,
God the a dor a b l e
,
.

The s e the n , ,
a re t he thirty three
-
l
e e va t e s me n tio n ed i nt he Ved as .

Let u s s e e h o w fa r thi s a n a ly s i s a gree s with o u r a p ri ori de d u ctio n . The

eight va s a s e n um er a t ed i n S ha t p a t h a Br a h ma n a a re cle a rly the loe a li

li es the twelv e d rli ty ri e co m pri s e t i me; t he eleve n r ud ra s i n c l u de ,

fir s tly the ,
eg o, the huma n sp i ri t , an d s eco n dly the ,
ten n er va nri c
f orcefe
which m ay be a pproxi ma tely t a ke n for t h e vi t a l a c t i vi t i e sof t he
‘

mind ,

l
e ect r c i i ty i s perv a di n g f o rce w here a s p rajapa t i y ajn a o r
th e a ll- ,

p aehu s ma y b e ro u g h ly reg a rde d a s co m pri s i n g the obj e c t s of i n tellige n t

de l i bera t e a ct v i i t i es of t h e mi n d .

Whe n t h u s un der s tood the ,

3 3 ( l e va t a s w ill corre s po n d w it h th e
s ix e le m e nt s of o ur ro u gh ana ly s i s . Si n ce the obj ect h ere , ,
is no t so
‘

mu ch to sh o w ex a ct n e s s o f det a il as ge n er a l coi n cide n ce ,

p a rti a l
di ffere n ce s m ay be le ft out of a cco u n t .

It is cle a r th e n th a t the i n terpret a tio n of l

e e va t a s w h i ch Ya s k a
’

, ,

give s is the o nl y i nter p ret a tio n th a t i s co n s i s te n t wit h the Ve d as an d

 40

t he B rah manas . Th at no do ubt may be l eft co n cer ni n g t he p u re

mo n othei s tic wor ship o f the an cie n t A ry a s we q uote f ro m , Ni ru k t a

a ga i n
ms mrwrsamm m man as n mns um fi tsfi ém
'
' '
c
a

aw rFT R afi ? ! I si de arm W WGT WTW wl fi éui u h Hats 1mm

-

ann a at mea n e i Eas t i n : n N

é'
sun W iruk t a vii 4
'

. .

Le a vi n g off a ll other el eva t as , it i s o n ly t he S u pre m e So u l th a t is

wor s hipped on a cco un t of it s o mn ipote n ce . Other d eva t a e a re bu t the

p ra t an
y g as of thi s S upern a l So u l ,
i . e .
,
the y bu t p a rti a l l
y m an ife s t the
g l ory of God . All the s e d e va t as owe their birth and p ower to H im .

I n H im they h a ve their pl a y . Thro u gh Him they exerci s e their

be nefici al i n fl u e n ce s by a ttr a cti ng p ropertie s us ef ul an d rep el l i n g
”
propertie s i nj u rio u s . H e al o n e is the A l l i n All of a ll the d eva t as .

From the a bove it wil l b e c l e a r th a t ,

in so fa r as wor s hip is co n

cer ned the ,

an cie n t Ary a s a dored the S u pre m e So u l o nly ,
rega rdi n g
H im as the life the ,
s us te n a nce and dor mitory of the world . And ye t
pio u s Chri s ti an m i s s io n a rie s an d m ore pio u s Chri s ti a n philologi s t s a re

n ever tired of prop a g a ti n g t h e lie before the world th a t the V ed a s i n cul

c a te the wor s hip of ma n y god s an d godde s s e s . W rite s a Chri s ti an
mi s s io n a ry i n I n di a
Mono t hei s m i s a belief in t he exi s te n ce of o ne God o n ly p o ly

t he i s m i s a belief in th e pl u r a lity of god s . M a x M ii ll e r sa y s, If —

we

mus t e mploy tech n ic a l ter ms , the religio n of t h e Ved a i s poly t hei s m,

m o n oth ei s m 2 7 t h h y mn
’
no t . The of th e l s t A s h t ak a of the R igved a

co n cl u de s as follo w s Ve n er a tio n to t he gre a t god s ven er a tio n to ,

the le s s er ve n er a tio n to the yo u n g ve n er a tio n to the old

, , we wor
s hip the god s as w ell as we a re a ble : m ay I no t o mit the pr a i s e of
”
the o l der divi n itie s .

T he pio u s C h ri s ti a n th u s e n d s hi s re m a rk s on the religio n of the

V ed a s . P a n th ei s m an d polyth ei s m ar e ofte n co mbi n ed ,
b ut m o n o

Jo hn Mu d r o ch : Re i l gi o us Re fo r m, P a r t III , Ve di c Hi n d ui s m .
 42

a bove ,
h a s bee n d iffere n t l y tr an sl a ted by an a u d a cio u s Chri s ti a n Wh a t .

M a x M uller tr a n s l a te s as He who give s bre a t h ,

”
was tra n s l a ted by
t h i s b eliever in t h e word of God ,
as He who sa crifi c ed Hi ms el f ,
i . e .
,

m
”
J es us Cleo i s t -f
. The origi n a l word s in S a n s krit are
a s u ,

”
which m ea n h e who give s Spirit u a l k n owledge .

L et us p a s s fro m the s e ma ntr a s an d the m i s i n terpret a tio n s of

Chri s ti an s to cle a r proof s of mo n othei sm in th e Ved a s . We fi nd in

R i gved a the ve ry man t ra whi c h yiel d s the g o lden germ to E u rop e an

i nterpreter s . It ru ns th u s
mmi : m ama 31am arm: nie t et s ush i
‘
’
Ffl
‘ ‘

‘
arf m a
m 2: s fi rm fafi u 1
'

?
'

a a t Efi r g n i a s 23 1 1

God exi s ted in the begi nn i n g of cre atio n the o n ly Lord of the un born ,

”
un iver s e . He is the Eter n al Bli s s w ho m we s ho u l d pr ai s e a n d a dore .

In Ya j u r Ved a xvii ,
. 19 , we fi nd

fi Farm ? ! and fi fil Fan cra w l

-
fi aa g i a fi s i gn? !

smgw iw fa a afi e fi an fi t Gi ana is new:1

1
Bein g al l vi s io n , a ll power ,
al l m otio n i n Hi ms elf He ,
sus a ns t i with
H is power the whole un iver s e Hi ms elf b ei n g O n e a lo n e
. .

A n d i n A t h arva Ve d a ,
X III . iv 16 —2 1 we
.
,
fi nd

“ fi aafi
'

a a a ag fl fi mq ’
a a o o o o o I l l c c o l l OO

m n s éf a fe ra éar w s fi uafm n
’

s Ew a i
-

t r au a
There ar e n either two god s ,
n or three ,
n or fo ur ,
nor t en . He i s
o n e an d only o n e and p erv a de s the whole un iver s e . A ll other thi n g s
live move
, an d h ave their exi s te n ce i n H im .
”