Ponder
for a while if God was to directly give you some knowledge, what it would be.
Surely, all those in sincere pursuit of spirituality and the consequent
salvation would agree that God cannot be expected to teach us mundane things
having little significance in our spiritual life. It is this reason that we
discounted Rishi Dayananda Saraswati’s commentary the moment we saw it talking
of steam engines, airplanes, ingredients for sacrifice and similar other
subjects.
Rather,
God’s books have to light the true path that leads us to God. There are already
so many misleading paths in front of us, and in the confusing maze, it is
surely difficult to trace the true path that would lead man to God. Therefore,
knowledge imparted by God or His avatars (representatives) must surely talk
about the shortest path to reach Him, which has got blurred with time due to
deviations and man’s nature to mould the shown path as per his own whims and
likings.
We
humans have a tendency to make our books so complex that they cannot be
understood without a teacher or a guide. What if we are unable to understand
God’s book, or confusion arise as regard to their understanding and
interpretation. Who will be the teacher in such a case? Who will be the guide?
Are we to consider ordinary human beings or apparently pious sages as our
guides, when we all know that each of us is governed by material senses and
modalities of nature and, therefore, each one of us is fallible? Surely, the
guides to God’s teachings must be those who are identified by God Himself. They
should be ones who are infallible, who show us the true path always and show
how to lead that path in practicality.
This
is exactly the reason why the devas (from word ‘divya’ meaning light or noor)
were created by the Manifest Self. They are those who in their noor state are
directly related to the Manifest Self (the Paramatma). But they are also those
whose light will descend down in human body. The Upanishads have called them as
emanating from pure tattvas. The Quran has guaranteed their purity to the
extent that it says that not an iota of evil can come near them. They are
described as rope in both Muslim and Hindu scriptures. They are the inverted
tree talked about in Gita, with roots in heaven and branches coming down to
earth. How sad that commentators like Prabhuda of ISKCON have interpreted it to
a tree that grows near a well and whose branches go inside the well. It is
difficult to understand why the disciples of ISKCON don’t go in search of such
a tree near a well to seek guidance of the true path!
You
might say, what was the need of identifying them in the beginning? Why didn’t’
they took birth on earth right at the beginning? Answer is that the man of
earlier times was not prepared to accept them, because of his inferior mental
capabilities. Mere mention of them in the Vedas astounded them so much so that
they assigned divinity to them. What if the devas were physically present in
front of them? Moreover, if they had come at the time when Vedas were revealed,
there was a greater chance that modern man would have discounted the incidents
of their life as myths of pre-historic men. They came during an age when the
language and particularly the art of writing had developed and man was somewhat
prepared to receive them. Also Arabia was chosen for them as the place for
various reasons. First, it was located at the centre of all major
civilizations. Secondly, in spite of all the evils that they carried, Arabs had
a language that was far more developed than all the languages of the time. More
importantly, Arabs had an elaborate method of narrating incidents and even
mentioned the chain of narrators. This ensured that it was always possible to
know the authenticity of narrations.
Yes,
devas are those who are being identified by the Vedas. They are the saviours.
They are described as rulers of our organs of action and senses. It is they who
pervade inside our atma. They are going to be those who would be the real
guides, when they come in human form to live in this world. It is they who
would conclude the God’s teachings and show us the right path and also how to
tread on it.
How
would we identify them when they come to live in this earth? This is exactly
what God is doing in the Vedas. The invocations to various devas (or devi) are
actually beckoning them to come. They were introduced as our saviours and Vedas
are an attempt to help us in identifying them, when and where they would take
birth as humans.
It is this reason why Vedas too, like all sacred
literature, commence with the syllable Aum. It is a well-known fact that the
syllable Aum does not refer to God but was used to medidate on the Divine
Person of God, so as to reach God. Various Upanishads have described the
meaning of Aum, it has been described as a symbolic bird and its flight towards
the Creator. This again shows that syllable Aum refers to the persons who are
responsible to take us on the flight that would lead us to the Creator. Prophet
Mohammad too said the same regarding Ahlulbayt (which include himself and 13
others). He said: Ahlulbayt are like Noah’s ark, if you get on board you are
saved, if you didn’t you are doomed.
Let us undertake our study of the Rig Veda. Mantra
I of Sukta I starts with the mention of the Self, which is actually the
Manifest Self of God, through which the 14 devas originated. The Manifest Self has
been referred to as the ‘face of Allah’ in Quran but Muslim commentators have
been unable to understand what it truly means. It is only through the study of
the Vedas and the Upanishads that the Muslims can understand their Quran.
See how this has been translated by Acharya Dharma
Deva (to be referred to as ADDVM):
I glorify the
Self-effulgent (Devam or my deva) the Supreme Leader, the Eternal Support of
the Universe, the Illuminator of all noble activity, the only object of
adoration in all seasons and the most Bounteous and the Greatest Bestower of
splendid wealth.
In the commentary, Rishi Dayananda Saraswati (to be
referred to as RDS henceforth) writes: “There in the first verse, instruction
is imparted by God regarding His own Self and the physical signification of the
word agni (fire).”
Read ADDVM’s translation again, as it clearly
appears that only one deva is being talked about who is the supreme leader, the
eternal support of the universe, the illuminator of all noble activity, the
only object of adoration in all seasons and the most bounteous and the greatest
bestower of splendid wealth. We do not understand how RDS came to the
conclusion that two different subjects, God and the material fire (agni) are
being talked about. What word is there in the verse that makes him think that
the material fire is mentioned? Fire is clearly ruled out as it is beyond logic
to consider material fire as the Supreme Leader and the illuminator of all
noble activity. Moreover, the word ‘vipashchitam’ is used with ‘Agni’, which
would amount to saying that the material fire is also ‘full of wisdom’. Agni
surely means something else, a person who is referred to as Agni.
It is unfortunate that despite the prevalence of so
many myths regarding Agnideva, myths regarding his meetings with people like
Krishna and others, RDS hell-bent on proving that no devas existed & has
taken it to mean material fire.
Even in Shatapath 1.1.1.2-5, it is stated that
‘Agni the Self-effulgent Lord (this is the translation given by RDS here) is
the protector of the enlightened persons.’ Can fire be a protector of the
enlightened persons? Has any enlightened person said that fire has protected
him or helped him reach the right path? Consider this, keeping in mind my
earlier posts as well where it is described that Vedas are source of all
dharma. Also, keep in mind the sanctity bestowed on Vedas by those like Krishna
and Buddha.
Therefore, it is clear that Agni is not material
fire as RDS has taken. One probability is that Agni could be reference to God.
However, if we can give such simple logic to prove that material fire cannot be
meant here, why is it that RDS insists that fire and God, both are meant here?
Reason is simple. We do agree that in this verse, the adjectives used for the
deva can also be taken to mean God. But RDS and ADDVM knew that if they take
only God as the implied meaning, they would face problems in describing some of
the later mantras. Therefore, by saying that God and material fire both are
meant here, they are preparing ground for the future, lest they get into
trouble in explaining. Taking both the meanings here would enable them to
conveniently shift from God to material fire and back to God if one or the
other meaning does not fit properly. It is this that they have done; you will
see it when you read further.
If you read RDS’s commentary, you will realize how,
at a later stage, it was only this preparation that helped them. God was not
fitting into the meanings of Mantra 3.125.14 of Rig Veda, therefore energy or
fire is taken as meaning. However, even this translation is absurd and
incorrect. We accept that the word Agni was there so they had every right to
translate it as fire or energy. But would they explain what word was there that
they translated it as mechanical engineers and also mechanized transport
vehicles. Look at their meaning:
When by
mechanical engineers, this thermic energy (Agni) is installed and set ablaze in
the engines of mechanized transport vehicles, then this carrier of learned
passenger like a bull or a horse swiftly conveys the learned people sitting in
the conveyances to distant places, wherefore men concerned with mechanized
traffic eagerly desire for their business this thermic energy (Agni) quick like
a horse to be employed in transport.
Also see how RDS while talking of Shatpath verse
1.3.4.12. says that “thermic energy (Agni) being the plier of conveyances to their
destinations and quick in motion is called the quick carrier of transport.”
This has been taken as the meaning despite the Rig
Veda saying in 3.5.6 that ‘Agni knows the actions of all beings’ or in 3.55.10,
‘Agni is full of all knowledge. He is the wisest seer.’ Note that seer and not
God is used. And in no way can the material fire be the meaning.
But since it was not possible to stick to Agni as
God in the aforementioned verse (3.125.14), RDS had no choice but to take fire
as the meaning, thereby enhancing the comic nature and incomprehensibility of
the translation.
This explains why people today only regard the
Vedas as sacred but no longer stick to their reading. RDS’s translation seems
to be talking of elementary Physics, as if this is what we expect God to tell
us. In fact, it should be expected that God’s teachings should reveal the right
path, following which we attain enlightenment and freedom from continuous cycle
of life and death, rather than movement in fast-moving vehicles that we already
know of, owing to taking birth in this period.
Our view is that since Sanskrit text has used the
word devam, ‘My Lord’, and since it is evident from reading of the mantra that
it refers only to one Person, then the Lord with the appellation ‘Agni’ is
meant, and not fire or God. Take this meaning as true and it will fit in all
the mantras of the Vedas. Also, we won’t have to fall in difficulties of
translation as is happening with RDS and ADDVM. Eventually, the Rig Veda would
become far more meaningful, far more contemporary for all times, including the
ones in which we are living.
For a moment replace Agni with the name of one of
the devas in the first verse, who were believed to be living in heaven during
those times and people prayed that they would come to earth at some time in
future. See this mantra now: “I glorify the illuminator (of my path) Agni deva,
the Supreme leader, the eternal support of the universe, the illuminator of all
noble activity, the only object of adoration in all seasons and the most
bounteous and the Greatest Bestower of splendid wealth.”
Now see what Shatapath 1.1.1.2-5 says:
Agni is the Protector of the vows of the
enlightened.
Isn’t it a proof of our view? This is an evident
proof but only one out of the innumerable that we can give, if you keep reading
the Vedas with us.
Thus, deva is a person who enjoys very important
position, not in the view of mortal human beings, but in the view of the God,
who is the creator of the devas. The same is mentioned in Upanishads repeatedly
thereby revealing that people knew the true knowledge of the verses of Rig Veda
during the past. When people started forgetting their true meaning, sages like
Yajnavalkya and others are described in various Upanishads going to places where
the rituals were being performed and telling the people including the priests
about the true reason why each ritual was performed or who were the people
being invoked through each ritual. Despite these attempts, we lost this vital
link, either due to some adverse circumstances in the intervening period or due
to wilful sabotage by some people.
Dr. Wilson has translated mantra I.5 as follows:
May Agni the
presenter of oblations, the attainer of knowledge, he who is true, renowned and
divine, come hither with the Gods (read devas).
Dr. Wilson is surely close to true
meaning, but is also groping in the dark, without knowing what is actually
meant by Agnideva and what is meant by the invocation to ‘come hither’. Even
then it is clear that Agnideva along with other devas are being invited to come
on earth.
See the translation of RDS now. He was giving two
different meanings of Agni till now but has taken God alone as the meaning in
mantras 7 to 9 due to his inability to relate these verses with material fire.
The second meaning, which talked of the material ‘fire’ has silently been
removed. See RDS’s translation of mantra 7 and 8:
O God; in a
spirit of humility and fervent sincere devotion making obeisance to Thee, we
approach Thee day and night with our intellects and good actions, so that Thou
wilt bless us with the light of true knowledge.
O God, we
approach Thee in a spirit of sincere humility, as Thou art ever decay less in
Thy Blissful State where there is an end of all miseries, Self-effulgent, the
Protector of all non-violent acts and righteous persons, the constant
Illuminator of Truth, the True Eternal Vedas and the Eternal Divine Laws
operating in the universe.
The entire hymn is devoted to Agnideva but ADDVM is
translating it as meant to God. Our view is that Agnideva is being prayed, who
is the constant illuminator of truth, decay less and protector of our
non-violent acts and righteousness, due to his being the lord of organs of
action and senses. Agnideva later took birth in human form and was known as
Husain – the fifth of the Ahlulbayt – who gave the supreme sacrifice in the
battle of Karbala while standing against the mighty Muslim army.
Mantra 9 of Hymn I too has been translated wrongly
by ADDVM. There is no word that could mean the ‘Omniscient God’ but the
translator has gone ahead with this translation. Even then, from ADDVM’s
translation too, it is evident that Agnideva is the giver of beneficent
knowledge and one who will enable a person to get united with the Creator. Thus
the role of Agnideva in salvation is confirmed. See ADDVM’s translation of
mantra 9.
O
Omniscient God, be easily accessible to or attainable by us by bestowing upon
us such beneficent knowledge as will enable us to obtain all excellent objects
and means necessary to attain happiness here and hereafter, as a father is to
his son. Do thou grant us the grace to be united with Thee for our happiness
and welfare.
The knowers of Sanskrit are invited to read the
Mantra 4 of Hymn II which clearly says:
Indrayahi
chitrabhano suta ime tvayavah.
This is a clear prayer for Indra to come. People
were praying to Indra, through this hymn, to come to live in this world and
relieve them of all suffering. Yet this verse too has been translated
otherwise. See:
O
God of Wonderful light or marvelously Bright Lord, please come i.e. may we
attain Thee on all sides as Thou hast made all these objects with subtle causes
and they giving various kinds of wealth and being pure are in Thee. They are
dependent on Thee for nourishment and support. Enable us to get benefit by
their proper use. The second meaning of the word Indra which is the devata or
subject matter of this Mantra is the sun. This sun with his rays comes to all
objects. It is the sun who gives light to all these objects of the world and
purifies them with his rays.
Again, ADDVM has resorted to two meanings. This is
because he has been unable to understand who Indradeva is. But he too can do
nothing but translate it as ‘please come’ but goes understand it differently.
Even his translation shows that Indradeva has been referred to as pure and it
is he who bestows various kinds of wealth upon us. In Upanishads, one can see
that even the rain is courtesy Indradeva, which means that all food is courtesy
Indradeva.
Mantra 5 again is a prayer to Indra in clear words,
but ADDVM has translated Indra as God, saying that realization of God is meant.
However, our view is that Indra, the chief of the devas, is being beckoned to
come (by taking birth) in this world, so as to show us all the clear path and
guide us on the true path to God. You can still see the prayer to come.
O God
(Indra)! Thou art to be attained through intellect full of wisdom and noble
deeds. Thou art known only by the wise. Come therefore O Lord to the
enlightened persons who have acquired knowledge of science, are the knowers of
the Vedas and priests who bring happiness to all by the performance of the
Yajnas and spreading of knowledge.
Isn’t it a prayer beckoning Indra to
come soon? But Indra is taken as god here, which is wrong.
Mantra 7 mentions the coming of Vishvadevas, who
has been described in the Upanishads as all the devas together. Does this not
prove our stand? Upanishads also reveal that Indradeva has a direct link to
Brahma and was created as the first two devas, who later became five and then
fourteen. This mantra can directly be taken as the prayer to the deva Indra and
rest, without bringing about any change in the meanings given by ADDVM or RDS.
O protectors,
wise men desirous of acquiring knowledge, lovers of delivering sermons, taking
great delight in wisdom, possessing right knowledge, entering into noble
virtues, listening to all sciences, active, eager to do good to all, of
admirable wisdom, truthful in thought, word and deed, embracing all noble qualities,
destroying all vices, givers of good virtues, lucky, advanced in knowledge,
come and impart knowledge to all, you who are upholders of happiness by giving
true instructions, O ye enlightened person, giving fearlessness to all.
Read this, and then go on to read the character of
Ahlulbayt and you will realize that none other than they befit this praise.
Isn’t the prayer being made in clear words? Wilson
has translated Vishvadevas as ‘Universal Gods’, while Griffith has translated
it as ‘all the Gods collectively’. Thereby showing that they both, and also
Sayanacharya, had concluded that some very important persons, whom they had
translated as gods, were being beckoned to come. On the other hand RDS has
taken them as enlightened persons. Even if this is true, this verse cannot be
for people like you and me. If Vedas are from God, it is the God who is calling
some person as ‘enlightened’ in these prayers. Truly, Gods description of
enlightened would include only those who are perfectly enlightened without an
iota of darkness (evil, lack of knowledge, etc.) inside. They would be the
people whose soul is free from all impurities or prone to get affected by the
organs of senses or modalities of nature, as this would signify darkness.
Mantra 8 of Hymn II also has a clear prayer for
these devas to come, who would diffuse light (of knowledge) in all directions,
who are the enlightened ones and who will enlighten mankind regarding their
affairs. They are being beckoned to come as early as possible. See:
O
Swift-moving and acting rapidly to diffuse light (of knowledge) in all directions,
O enlightened persons, come to give us knowledge as the solar rays come
diligently to the days or as milch kine hasten to their stalls. Come to
enlighten us regarding various sciences.
Note that on a previous occasion (Mantra 5), when
the word ‘come’ had been used, RDS had said that “by coming of God is meant the
realization of God’s presence in the heart and everywhere else. It is a
metaphorical expression.” It is not possible for RDS to maintain the same view
in mantras 7 and 8 in the light of clear words that beckon a person to arrive.
Therefore, he deviates from the earlier meaning and says that “God commands all
learned people whether they are in one place like a school or going from place
to place to make ignorant people learned, so that all may always enjoy
happiness, possessing knowledge, righteousness, good education and good deeds.”
However, despite two contradictory meanings used by RDS, both are wrong, as
this is the prayer to devas, urging them to come fast.
In Hymn IV, Indra is talked about again. We know
from Upanishads that Indra is the name of the chief deva but RDS has taken
Indra to be God and sun, here as well. He doesn’t explain how God or the
material sun can be “the doer of noble deeds” as said in Mantra I.
The fact that this Indra is neither God nor
material sun can be seen by Mantra 3, which has been translated by RDS as
follows:
O Lord
(referring to Indra), let us know thee through the sermons delivered by those
noble learned intelligent persons who are nearest to thee. Come to us and be
manifest in our souls. Being our innermost spirit, inspire us with the
knowledge of the True Path and never make us deprived of this boon.
This is the translation done by RDS and not us. It
is evident from this translation that Indra as the chief deva and his remaining
associates are being mentioned here, which truly refers to 14 Ahlulbayt
comprising Mohammad and 13 others from his progeny. Whoever is being beckoned
to come will also come with the knowledge of True Path. Identify the person
here and you will get the True Path. Even Jesus prophesied of the coming of the
‘spirit of truth’. The 14 together comprise the ‘spirit of truth’
As regards to Muslim traditions, there are several
narrations in Usool-e-Kafi, that explicitly tell the relationship between
Mohammad and Imams with the Divine Spirit. We recount only a few here.
Hadees no. 718 states: ‘A man from Hit (a town in
Iraq) asked him (the Imam) about the words of Allah, to whom belong Might and
Majesty: Even so We have revealed to thee a Spirit of Our bidding. He said:
‘Since Allah, to Whom belong Might and Majesty, sent this Spirit down on
Mohammad, it has not ascended to Heaven; and it is in us.
In 719, Abu Basir says that he asked Jafar Sadiq
about the words of Allah, to Whom belong Might and Majesty: They will question
thee concerning the Spirit. Say: ‘The Spirit is of the bidding of my Lord’ (Surah
al-Isra’, 17:85). He said: ‘(It is) a created thing greater than Gabriel and
Mikail (the angels); it was with the Messenger of Allah, it is with the Imams,
and it is from the Kingdom (al-Malakut).’
Hadees no. 721 relates to the subject of Knowledge
and Spirit. Abu Hamzah asked Jafar Sadiq, the sixth Imam about knowledge: ‘Is
it knowledge which the knower gets to know from the mouths of men, or (is it)
in the book which is with you which you recite and learn from?’ He said: ‘The
matter is greater than that and more essential. Have you not heard the words of
Allah, to Whom belong Might and Majesty: Even so We have revealed to thee a
Spirit of Our Bidding. Thou knowest not what the Book was, nor faith?’ Then he
said: ‘What do your companions say about this verse? Do they accept that he
(the Messenger) was in a state in which he did not know what the book was, nor
faith?’ I said: ‘May I be made your ransom, I don’t know what they say.’ He
said (to me): ‘Indeed, he was in a state in which he did not know what the Book
was, nor faith, until Allah Most High sent forth Spirit which is mentioned in
the Book; and because He revealed it to him, He taught knowledge and understanding
through it. This is the Spirit which Allah Most High gives to whom He wishes;
and when He gives it to a slave, He teaches him understanding.’
Another misconception that is present among the
Muslims who regard Gabriel as the spirit is discounted in Hadees no. 722: “A
man came to Amir al-muminin (Ali) and asked him about the Spirit: ‘Is it not
Gabriel?’ Amir al-muminin said to him: ‘Jibril (Gabriel) is one of the angels,
and the Spirit is not Jibril.’ – and he repeated this to the man – then he (the
man) said to him: ‘You have said something very important, no-one claims that
the Spirit is not Jibril. Amir al-muminin said to him: ‘You are wrongly guided,
and you recount from the people of misguidance. Allah Most High has said to His
Prophet: Allah’s command comes; see not to hasten it. Glory be to Him! High be
the exalted above that they associate with Him! He sends down the angels with
the Spirit (Q. an-Nahl, 16:1-2), and the Spirit is not the angels, may the
blessings of Allah be upon them.’”
Is it not clear that the same spirit
is being talked time and again, in the Upanishads and the Vedas? This spirit is
one which is described in the Upanishads as Paramatma. No Muslim till now has
understood the real truth about the spirit.
Isn’t it clear that ADDVM and RDS came to
translating Indra as a ‘learned man possessing the great wealth of wisdom’ only
when his earlier translations of the word Indra were not fitting here? Yet he
is just happy calling Indra a learned man, and has ignored words like
‘vishchitam’ meaning the ‘soul of the universe’.
Mantra 3 is
again a prayer to Indra deva to come and manifest in human form. Keep in mind
that ADDVM and RDS have given this translation without knowing who Indradeva
actually is and what is meant by his coming.
O Lord: Let
us know Thee through the sermons delivered by those noble learned intelligent
person who are nearest to Thee. Come to us – be manifest in our souls. Being
our innermost Spirit, inspire us with the Knowledge of the True Path and never
make us deprived of this boon.
Let us
now see Hymn VI of Book I of Rig Veda. Mantra 2 has been described
talking of conveyances for traveling on earth, in water and the sky. Note that
no other commentator prior to the time when these modes of transport had been
invented has talked about them. This implies that in his attempt to make the
Vedas contemporary, RDS has falsely brought in those things that were never
intended as true content by the Divinity. See his translation:
O learned
persons, harness the two attributes of the Sun or the fire in the form of
attraction and speed, or the bright and the dark half of the month, making
proper use of them in various kinds of conveyances for traveling on earth, in
water and the sky, which are means of motion, carrying people far away and are
firm.
This was the verse where the two Ashvins – Hasan
and Husain, the two brothers together – were being described. Unfortunately,
owing to the fact that RDS has not done the exact translation, we are still in
dark about their identity. Prof. Maxmuller’s translation is closer to reality,
wherein it is said:
They harness
to the chariot on each side his (Indra’s) two favourite boys, the brown the
bold, who can carry the hero.
(Vedic Hymns Part I.P.14).
See how many words are used by RDS to translate
this small Mantra, which has been translated by Prof. Maxmuller in only a few
words. Those who have read the life of Hasan and Husain would know how Prophet
Mohammad, when Hasan and Husain were young, would make them sit on his two shoulders,
while walking through the street. Once a man commented from behind by saying
how good was the vehicle. The Prophet retorted by saying: ‘why don’t you say,
how good are the riders’. Same incident is referred to here.
Likewise RDS translates Mantra 3 (Hymn VI) in this
manner:
O men! You
must know that God who gives the Light of knowledge in order to dispel the
darkness of ignorance and Who gives wealth in the form of gold and other
articles for the removal of poverty. Know that Merciful God and acquire the
knowledge of various sciences by keeping company with the learned who desire to
get the knowledge of God and all other objects. O man eager to learn, you
should also become famous by keeping company with such wise learned persons.
This has been translated by Prof. Maxmuller in the
following manner:
Thou who
createst light where there was no light and form. O men! Where there was no
form, hast been born together with the dawns.
Griffith has translated this in the following
manner:
Thou making
light where no light was, and form O men, where form was not, wast born
together with the Dawn.
In the footnote Griffith says: “thou i.e. the sun,
O men is perhaps an exclamation expressive of admiration. If Maryah (Men), be
taken to mean the Maruts the words thou making, wast born, although in the
singular number, may apply to these Gods regarded as one host or Company and
born at one birth.”
See how they all are close yet still groping in the
dark. The Upanishads and the Puranas in particular have described at length the
process of creation. The Vishnu Purana tells how He (God) creates at the
beginning of each Divine Day and then the world converges into Him towards the
close of each Day. Then, God rests for the night, and this period is equal to
the period of the Divine Day, and then creates again. Each such creation is
called Manvantara and those who were created at the beginning are called the 14
Manus. The names of the devas who were created prior to each Manvantara are
described in The Vishnu Purana, who all converge in God’s Manifest Self at the
end of the creation. The Vishnu Purana has given the names of devas in this
Manavantara as Indra and Maruts, and Indra is necessarily present in most of
the Manvantaras. This proves the link
between the devas, the Maruts and the Manus, which no commentator has been able
to do so far.
It is creation of the 14 Manus or devas (including
one devi) at the beginning of creation as Light (or Noor) that has been
described here. Now let us see what Prophet Mohammad said about the creation of
the noor. He said that my noor was created before Adam and that Ali and
Mohammad’s noor is one and the same. He repeatedly said ‘Fatima (the devi) is
part of me’, which was seen as the extraordinary praise of the father for his
daughter. Fatima was married to Ali, who was created from part of Mohammad’s
noor. It is even written that people of yore (due to their inability to
understand the truth regarding what was mentioned in the Vedas) used to say how
is it possible that the division of the first light with the part of one got
together to form hiranyagarbha because he was like a father. Thus also arose
the myth of the incestuous relationship of Brahma with his daughter, which can
be found in all books and dictionaries even today. We can go on proving source
of several such myths which are prevalent in various non-Divine books of the
Sanatan dharmis.
Indra and the Maruts were created at the beginning
of this Divine Day, even prior to the time when all the objects of the world –
animate and non-animate – were created. Brhad-aranyaka Upanishad tells
explicitly that they worshipped the God, pleased with which the rest of the
objects and beings were created. They were made the rulers of the fourteen
spheres. It is these people who are responsible for our creation, and the
creation of the material sun, moon, stars and all the rest of the things. In
Muslim sources, it is narrated that God told the angels that the sun, the moon,
the stars and everything has been created in love of these Ahlulbayt.
The very fact that these Maruts would take birth in
this world as human beings is described in Mantra 4 which is translated by
Prof. Maxmuller as follows:
The Maruts according to their want assumed again
the form of new born babes.
(V.H. Page 141)
Is there any doubt left that Vedas are talking of
the birth of Maruts as humans. The word ‘again’ is important since the previous
verse had talked of their birth at the time of the ‘Dawn’ of this Divine Day.
In the succeeding verse, ‘again’ is used, signifying that this birth would be
as children.
This simple translation is criticized by RDS who
translates it in the following manner: “After the heat of the sun, the winds
bear the water-carrying form. Before the rain, the winds (monsoons) are full of
watery vapours.”
Since it has been stated that the Maruts would
again take birth in the form of newborn babes, and it has been described in the
Puranas and Upanishads that they would take birth at a secret place, we
can take it as sure that this Mantra describes the region where they would take
place. RDS himself agrees that the word ‘guha’ used here means the middle
region. Instead, Maxmuller has translated ‘guha’ as a hiding place, who has
also wrongly translated Maruts as Storm Gods. See Maxmuller’s translation:
Thou O Indra, with the Swift Maruts who break
through the even strong hold, hast found even in their hiding place the bright
ones.
(V.H.P.14).
Now see how RDS has used the word ‘middle region’
in his translation.
As men carry
things and put them in proper places, so the sun scatters his rays with his
force and attains (touches) all objects. Then he pierces them and with the
winds that break down things, he places them in the middle region.
Not comprehensible at all! Truth is that the middle
region is the ‘secret’ place where these Maruts would take birth as newborn
babes. Prior to the discovery of American Continents, Arabia was called Middle
Region as it was perfectly situated at the middle of the strongholds of various
civilizations.
Mantra 6 again describes these who would take
birth. In the words of Griffith:
Worshipping
even as they list, singers laud him who findeth wealth. The far-renowned, the
mighty one.
After talking about the secret place, situated in
the Middle Region where this deva Indra, who was created at the dawn of this
Divine Day, would again take birth in human form, Mantra 8 explicitly gives the
name of the place as MAKHAH, something that RDS, Prof. Maxmuller or
Griffith do not talk about.
RDS says: “Prof. Maxmuller takes Makhah to mean the
sacrificer and translates ‘The sacrificer cries aloud’. But Makhah means Yajna
which brings about the happiness to and welfare of all beings through the
purification of the air and the water. Prof. Maxmuller’s statement that there
are two passages where Makhah refers to an enemy of the gods is also erroneous
because it is a simile there.’”
The proof that Indra’s coming to take birth in this
world, which he was to do at a MIDDLE REGION CALLED MAKHAH, can be
inferred form Maxmuller’s translation of very next verse, Mantra 9, which
clearly invites him to come:
From Yonder, O traveler (Indra) come hither, or from the light of
heaven, the singers all yearn for it.
Does this not prove that the people of Vedic age
were aware that Indra and the Maruts would take birth as humans and were
beckoning them to come? This also proves that the birth had not taken till that
period but was to take place at a future time.
The truth is visible in such vivid fashion that it
is impossible to keep it hidden. Maxmuller, who was working as a Christian
missionary, wasn’t aware that his translation would, in future, go on to shed
light on the True Path and would reveal the truth about persons dear to some
other religions.
In Mantra 10, the prayer is made to Indra,
irrespective of where he is. He could be in heavens as he was in those times,
or could take birth on earth; yet, it is to him that we ask for help.
Maxmuller writes:
We ask Indra
for help from here, or from heaven, or from above the earth, or from the “Great
sky.”
Here again, RDS is far off the mark when he
translates this Mantra in the following manner:
We know this
(sun) which divides various things i.e. helps as to distinguish them by his
light to be greater than the earth, the moon, the stars, the heaven and other
worlds.
We can
keep proving our point from hymn to hymn. Now see Hymn VII:
It seems Indra was also being invoked for help
during the battles that people used to fight in those days. Vishnu Purana
confirms this when it tells how priests and kings had even started using
Indra’s name, sometimes falsely, to terrorize the opponents. Mantra 5 (ADDVM’s
translation) tells the same.
In mighty
great battles we invoke the Lord, Him do we invoke in minor strifes. He is the
friend who destroys evils and evil-minded wicked persons.
Mantra 6 invokes Indra in this manner as per
ADDVM’s translation and confirms Indradeva’s role in emancipation once again.
Now, if you wish to reach eternal bliss, shed your hatred and malice for
certain people, do a thorough research yourself and try to find the real
identity of the devas, without whom there is no emancipation:
In Mantra 7, it is said that on the receipt of
every gift from the Lord of the Universe (Indra), praises rise in me. I go on
singing the glory of Indra. But I don’t find an end to it. I find no laud
worthy of him. Mantra 9 tells that Indra rules over all men, all riches and all
worlds of five kinds where creatures dwell.
Last verse is translated by Sayanacharya as
follows:
Let Indra
show extra-ordinary favour which is more than that upon others.
Prof Wilson translates it as:
May he
(Indra) be exclusively our own
Griffith’s translation is as follows:
For your sake
from each side we call Indra away from other men; Our’s and none other’s may he
be.
Here’s
one more point! The introduction to Hymn I tells the seer to be sage
Madhu-Chhanda and the devata described is Agni. Likewise, Hymn II is also
ascribed to sage Madhu-Chhanda, and tells that devata described is Vayu (1-3),
IndraVayu (4-6), Mitra Varuna (7-9). Further, Hymn III tells Devata as Indra,
Ashvinau, Saraswati and Visvedevah; Indra is the devata talked about in Hymn IV
and Hymn V and Indra and Maruts are devatas of Hymn VI. Indra is again the devata
mentioned in Hymn VII and the same devata is also mentioned in Mantras 1,5 and
8 of Hymn VIII. All these hymns are ascribed to sage Madhu-Chhanda.
Irony is that this detail is given at the beginning
of each Hymn in Sanskrit in the same book carrying RDS’s commentary that
refutes the position of devas. Evidently, the original source that RDS used for
his study confirmed these persons as devas. This confirms our view that earlier
translations carried the same meanings and never talked about airplanes, cars,
steam engines, electricity, etc. All these are product of RDS’s imagination and
nothing else.
Hymn VIII too is said to be talking about Indradeva.
However, it will also mention Agni’s (Husain’s) sacrifice at Karbala, who was
the son of Devi (having more than 100 names, including Saraswati, as per Matsya
Purana), who is the daughter of Indra. It is to be remembered that Prophet
Mohammad (Indra)’s daughter Fatima (devi Saraswati) was married to Ali
(Vayudeva or head marut or Shiva) and two of their sons Hasan and Husain formed
the first 5 of 14 Ahlulbayt.
The first mantra is addressed to Indradeva but RDS
translates it as addressed to God. If you have read Gita, you must have seen
how Krishna emphasizes on karma and talks of non-attachment with worldly
things. Fact is that RDS’s translation is on wrong lines and we can see
attachment to material things, as well as description of material objects all
through. This cannot be expected of text that is regarded as sacred. See RDS’s
translation of Mantra 1.
O God Giver
of great wealth, grant to us from all sides wealth that gives delight, that is
distributed among the needy, is enjoyable source of victory, the humbler of
foes, abundant, most excellent and giver of power of putting up with all
troubles.
RDS continues with the same meaning in Mantra 2.
O Lord of the
world, grant us that wealth by which protected by Thee we may repel our enemies
who obstruct happiness like the clouds (whether encountering them hand to hand
or with the help of the horses and other components of the army.) (We may
maintain a strong army with the help of the wealth that we get) so that se may
check or destroy unrighteous people.
Our view is that Vayu’s (Ali’s) valiant fights in
the battlefields are being described in this verse as well as the verses 4-6.
When we will reach the stage where we have given our translation of these
verses, you will realize that it is true.
Ali was the greatest and bravest of warriors when
it came to fighting in the battlefield He was the hero of all the battles that
were fought in self-defence by Mohammad and his followers. We are confident
that Mantra 3 and the entire Vedas need to be retranslated so as to understand
them better. RDS has translated mantra 4 as follows.
O Almighty
God (Indra), protected and strengthened by Thee, may we lift up for our victory
ponderous weapons which destroy the power of our opponents and canons, guns,
swords and other arms wherewith we may entirely conquer our foes in fight.
Mantra 7 seems to be talking about Husain’s
(Agni’s) fight in the desert of Karbala. The heat was such that it was said
that a grain that fell got roasted. What’s worse, water was denied to Husain
and his handful of companions, by the mighty army of Yazid, the then Caliph of
Muslim world. This has been mentioned in this mantra. Not knowing this, RDS has
translated it otherwise.
The sun takes
the sap of all plants, and protects all objects with his rays. He fills all
earths as the waters fill the ocean, the Pranas or vital breaths fill different
parts of the body and the operations of the tongue pronounce words.
Mantra 10, the last verse of this hymn confirms
that Vedas talk of these devas alone and nothing else. See RDS’s translation:
Verily the
chanted and recited praises of all the four Vedas are meant for thanking the
Lord who is the Protector of all objects.
RDS would perhaps wish to believe that 4 Vedas talk
of God, but the fact is that they are a text from God and talk only of the
devas when they would come to live in this earth. So that we could get to know
their importance and recognize them when they would come. We will prove this
from Upanishads as well, at a later stage.
Hymn
XII is addressed to Devi. It says:
In Mantra 2 of this hymn, the world ‘Tanoonapat’ is
used which is translated by Griffith as ‘son of thyself’ or ‘descendant of
oneself’. Says ADDVM, “Son of thyself – Tanunapat or descendent of oneself, is
a frequently recurring name of Agni, so called because fire is sometimes
self-generated, as in the lightening or produced by attribution, and not
necessarily derived from other fire, other fanciful derivations are given.”
However, if you are following the logic given by us,
you will find that this is not a ‘fanciful derivation’ as ADDVM has said but
has great significance. Every hymn was dedicated to some particular deva and
was sung on some particular invocation to that deva alone. This hymn is devoted
to the devi Saraswati, which we claim is the name of Fatima. Therefore, ‘son of
thyself, O Fatima’ in a hymn dedicated to Saraswati (Fatima), for Agnideva
(Husain), and hence it is perfectly legitimate. No one else can give a more
reasonable explanation to the term ‘tanoonapat’.
The hymn further confirms (Mantra 4) Agnideva’s
relation with Manu – the chief Manu or noor of Mohammad. Is that why we are
called Manushya? Griffith has taken the word Manu as a proper noun and
translated the last line of this Mantra as:
Manu
appointed thee (Agni) as priest.
The dictionary gives the meaning of Manu as:
1) of a celebrated personage regarded as the representative man and
father of human race (sometimes regarded as one of the divine beings). 2)
Particularly, the 14 successive progenitors or sovereigns of the earth
mentioned in Ms.1.63.
Thus it is clear that Manus are 14
and Ahlulbayt are 14. Manus and devas described in Vedas are one and the same.
Even the existing translations talk of enlightened
persons but nobody has cared to check who these enlightened persons are. See
how Wilson has translated Mantra 4.
O God,
extolled by us, bring the enlightened person in our most pleasant devotional
sacrifices which gives happiness. Thou art the Giver of the fruit of action,
Omniscient & Beneficent to all.
This mantra too talks of the prayer seeking the
enlightened persons to come on earth. This is addressed to Saraswati, which has
been translated wrongly by commentators as addressed to God.
Mantra 5 again attempts to point the place where
these Divine Beings would take birth, so that the men of the period recognize
them by this.
These wise men will cover the land that is devoid
of water but connected with water in the front (or back). Support those who
will be immortal or imperishable even when killed.
This is the peculiarity of Arabia, which is a
barren desert, yet is not very far from the Red Sea on its west. Also, it is
clearly stated that these Divine Beings will be killed; yet there is a prayer
to support them, who are immortal or imperishable.
See how Allama Ali Naqi Naqvi has described Arabia
in the Preface of his book ‘Martyr of Humanity’. “Arabia mostly a desert, is a
vast country along the western marches of Asia, its shores washed by the
breakers of the Red Sea. From this land originated a great revolutionary wave,
called Islam, in the seventh century of the Christian era. It was generated by
Mohammad, son of Abdullah, who declared himself a Prophet, and imparted to the
World a message of the absolute unity of God and took his stand against the
worship of idols and of pelf and power, in fine, against the worship of
everything other than God. This earned him the opposition of those to whose
power this teaching posed a threat. They endeavoured to stem the tide of this
revolution, and the Prophet had to suffer greatly at their hands.”
Mantra 5 perfectly fits with the description of
Arabia in Allama’s words.
This verse has been translated by RDS as follows:
O wise men,
cover properly the middle region where the water is seen and where it is at the
back (so to speak).
This confirms our translation that a particular
region is being described, but RDS has misled the readers again by the purport,
“Whatever Ghee (Clarified butter) etc. is put in the fire, that goes to the
middle regions and purifies the water that is there. That covers all articles
with fragrance, makes all people happy and healthy.”
It has been described earlier that
this hymn is in praise of devi Saraswati. However, the hymn started with Agni
and apart from a mention of her by referring Agni as ‘son of thee’, the Devi
has not been talked about. Mantra 6 talks of the relationship of Saraswati and
Agni as mother and child, when they will take birth as human beings. It is
astonishing that despite the word ‘devi’ being clearly present in the mantra,
RDS has tried to ignore it. Perhaps it was not fitting with his scheme of
things.
Mantra 7 mentions the manner in which Saraswati
died. Unfortunately this too is grossly misinterpreted. See what has been said.
Night and day one should extol that one devi (word
‘sa’ is used for Lakshmi or Parvati but we have seen in The Matsya Purana that
they are synonyms of Saraswati) who too will have to give a painful sacrifice.
Here is the truth, she will be attacked not outside (of her home).
It is a well-known that Fatima was killed within 6
months of the death of her father, Mohammad. People, led by several of the
so-called respected figures of the time, attacked the house of Ali and put the
door on fire. The burning door fell on the abdomen of Fatima, who was standing
inside the house and close to the door. Consequently, the child in her womb was
killed. She too died of this a few days afterwards. That this happened to the
daughter of the Prophet Mohammad within six months of his departure shows how quickly
the teachings got eroded, courtesy the Forces of Darkness.
Mantra 9 clearly refers to Saraswati but RDS
interprets it with speech and ADDVM says that the word Saraswati may be taken
for culture, for speech, and for earth or land. And goes on to say: “Thus from
the social and national point of view, the Mantra enjoins up on all people to
have love for the good culture, speech and the motherland.” Then he misleads the
readers by saying that “these three should be treated as devis or divine, to be
always borne in mind.” All this treatment has been done when Saraswati is truly
regarded as a devi by a lot many Indians and worshipped.
Let us
now see Hymn XIV.
Mantra 3 of this Hymn further clarifies the relationship
between Indra and Mohammad, between Vayu and Ali, and between Agni and Husain.
For the first time, it is clarified that Adityas and Maruts too have some
relationship with the devas.
Indra, Vayu and Brhaspati are friends of Agni, who
is like one of the 12 forms of sun. He forms part of Adityas and Maruts, who
all deserve to be praised.
We invite you to see Hymn X. Indra is the
addressee in this prayer. Mantra 1 confirms that all Vedas are only in his
praise. See how RDS has translated it:
O Lord,
possessing infinite knowledge and power of action, the Sama Veda singers sing
thy praise. The Rig Veda chanters worship thee who art adorable. Knowers of all
the four Vedas extol thee with the reverence that men have for the heads of
their family.
Did you notice that no word is there that would
prove Indra is God? Instead, he is regarded as the head of a family, a
respected person, who deserves all the respect. Can the God be regarded as the
head of family? Yet, RDS did not take lessons from his own translation here.
Mantra 2 talks of the miracle performed by Indra,
when he made the setting sun come up in the sky and it started shining
brightly. It so happened that Prophet Mohammad had to go on a six-day journey
from Medina. He was at a place where a mosque named Masjid-e-Shams
(Mosque of the sun) is located presently. Prophet rested his head in the lap of
Ali and fell asleep. He slept from before noon till the time when it was very
close to sunset. Imam Ali offered his evening prayers without moving and with
the action of his eyes. When it was near sunset, the Prophet woke up and asked
Imam Ali as to how he had prayed. Imam Ali explained. The Prophet asked Ali to
make the sun return, who pointed his finger at the setting sun and it came up
again on the horizon, and both offered the evening prayers together. Now see
what this verse says, as per our translation.
As the rays of light of the sun, moving from peak
to peak, get lost and the light gets obstructed by the going sun, this man
makes that not clear visible sun to return and that fading sun shines due to
Indra; the light covers peak to peak; for the sake of indicating how great a
soul he is.
Clearly, the miracle performed by Mohammad is being
described. But RDS has translated it in a largely non-comprehensible manner.
See for yourself:
As the rays
of the sun along with the airs go from one peak to another, so also the man who
goes from action to another and who touches things and moves them, God gives
him power to know more and more along with all objects that give happiness.
See for yourself whether you understood anything.
How absurd seems the comparison between the sun’s rays and air, which moves
from peak to peak along with a man who touches things and move them. We request
you to ask any knower of Sanskrit or just open a good dictionary and see for
yourself, which of the two meanings is closer to yours.
Mantra 3 is also in continuity.
O Indra, it is in your honour
that the sun will shower down its golden rays, after coming up from its hiding
place, in exactly the same manner you will be universally acknowledged and
surely these words foretell of future when you will move in person.
You are requested to pick up a dictionary &
translate yourself. Since long, the commentators have maintained that Vedic
language is too complex to be understood easily. Contrary to this, Vedas just
narrate the future events in a simple, non-complex manner.
Let’s see what the mantra 4 has to say.
O Vasu, the God has made you a highly learned
person well-versed in various sciences, who understands the properties of all
objects and impart their knowledge properly to others. Thou O Omnipresent Lord
art the support of all, come to us or manifest Thyself in our hearts and listen
to our praises and prayers. Enlighten us about the real import and secret of
all Vedic mantras.
RDS has taken this verse addressed to God, which is
wrong. But commentators like Wilson who have tried to give the literal meaning
while translating, have restrained themselves from use of flowery words to
supplement their inferred meaning. Wilson feels that this verse is not for the
God but for a particular deity. See the Wilson’s translation:
Come Vasu to
this our site. Reply to our hymns, answer to our praises and respond to our
prayers.
In spite of making a near exact translation, Wilson
too is unable to explain the term ‘Vasu’, used in this verse. Even Sayanacharya
agrees to Wilson’s interpretation, which is severally criticized by the
commentator ADDVM, who says: “Sayanacharya seems to be in the habit of
generally taking words in material sense, even if the other meaning is so
clear, as in the present case.”
Such differences in various commentaries further
prove our claim. No final commentary has yet been done and all commentators
have criticized each other. Without the knowledge of these missing links, that
we are unearthing here, people translated the hymns in the manner they understood
them to be true. We are sure that more comprehensive and logical commentaries
will now be made, in the light of these fresh discoveries.
We have already seen before that ‘Vasu’ used in the
above verse is Hasan, the elder brother of Husain, the son of Fatima and Ali
and grandson of Mohammad – who is one of the five who comprise Prana (Life), as
per the Upanishad.
Mantra 5 is further addressed to Vasu and cites his
relationship with the 14 devas. It says:
He will lead a life of virtuousness, truthfulness
and benevolence and likewise all 14 will lead an identical life. (‘shakr’ means
14) And will bestow results through fighting (against evil).
Isn’t it clear by now how 14 is the more relevant
meaning?
Mantra 6 of this hymn again makes a prayer to the
14 devas to come in this world.
We pray to Indra’s 14 jewels who are giver,
protector, destroyer of evils and miseries to give us power to be friends when
you grant our wish to have your chivalrous presence on earth.
It is clear from these verses that people were
waiting for the devas to come and used to pray so as to advance their early
coming. Also, it is clear that they knew that it wouldn’t be easy to remain
their friends. They sought power and courage to remain steadfast on their path.
How sorry that the section of Muslims who claim nearness to Ali and Husain
think that mere love of these persons is enough to lead one to heavens!
In contrast to these significant meanings, RDS has
translated this verse as follows:
We
pray to the almighty Indra (God) who is able to give us knowledge, to protect
us, to destroy all miseries, evils and enemies and to accept his righteous
devotees fro friendship for wealth in the form of wisdom, health and gold etc.,
and for heroic might, for he alone can bestow all this upon us.
It seems whenever people were faced with an
increase in evil, the prayers to these devas intensified. Like mantra 5 above,
mantra 7 too confirms that they were all similar to Indra. We have earlier
quoted a tradition of Mohammad, as per which ‘The first is Mohammad, last is
Mohammad, middle is Mohammad and all are Mohammad’. This signifies that all the
fourteen are identical in power, position and approach. Now read our
translation of mantra 7:
We did not take the trouble of translating verse 10
to 12 as the meaning given by RDS is more or less confirming our translation so
far. Mantra 10 goes like this:
Mantra 11, as per RDS, says:
And mantra 12 is as follows:
O God (read
Indra) to be worshipped by the hymns of the Vedas and learned persons, may all
praises on every side encompass Thee Who deservest all praise. May they spread
Thy Kingdom (increase the number of Thy devotees) Who art present from all
eternity and being agreeable to Thee, may yield delight to us.
It is evident from this that the verse cannot be
talking about God. God is not dependent on our worship. Even if this prayer is
addressed to God, RDS has not explained who those ‘learned persons’ are who
would spread His kingdom and who are present from all eternity. Surely, this
cannot be taken to mean for RDS and his type of scholars as we have always
maintained that God’s text has to be absolutist in nature.
Griffith has translated this last verse as follows:
Lover of
song, may these our songs on every side encompass thee.
And Professor Wilson states:
May they (our
praises) augment the power of thee, who art long lived, and being agreeable to
thee, may they yield delight (to us).
We hope there
is no doubt remaining about the real content of the Vedas. I invite
knowledgeable persons like Rahul Sharma to attempt a more meaningful commentary
of Vedas, with greater adherence to the true Sanskrit text, in the light of revelations
being made here.
To be continued…
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