THE TRUE MEANING OF THE VEDAS
(Based on the translation attempted by us)
You must have noticed that till now we have tried to cite anomalies in the translation of RDS and other writers like Sayanacharya, Prof. Wilson and Griffith so as to prove that they have wrongly translated the verses. Also, we have proved that Devatas are truly talked about in the Vedas as well, and their esteemed position is forgotten by us during this period. Our view is that people of the past knew the exact identity of the Devatas and were waiting for the time when they would take birth in human form. As this period of wait grew longer, they digressed, took to rituals and subsequently forgot their true identity and their role in the creation of this world.
After our study of Upanishads and Puranas, there is no doubt now that there are 14 Divine Persons, of whom one is a Devi (female divine person), whose Noor was created even prior to the creation of this world. In Part-I of this BOOK, we have quoted from an Upanishad to show that the sacred letter ‘Aum’ too actually refers to these 14 Devatas leading us to God. The anomalies that we have cited here in the first nine Hymns of Rig Veda too confirm our view.
Though we have shown that similarities exist between the aforementioned account of Devatas and that of Mohammad and his Ahlulbayt, and have also shown how 2, 5, 12 and 14 are beign talked about at both places, shown how similarities exist between their 7 names, and also in the account of the Mahdi or the Kalki Avatar who is supposed to come, and further strengthened this with the quotes of Mohammad, Ali, Husain, etc. which are exactly in conformity with the account of the Puranas and Upanishads, there might still be some who would regard these proofs as not enough.
We had hoped that the study of Vedas would shed light on this relationship. It is evident from the manner in which we are proceeding with the hymns of Rig Veda that we are not getting sufficient proofs, chiefly because the translations have been done wrongly. If there are 5 people doing 5 different translations, this already proves that 4 are wrong. Our view is that all the 5 are wrong, as the people who couldn’t understand the real identity of the Devatas also couldn’t understand what the Vedas were talking about. Also, the very fact that translators like ADDVM have given even two to three translations of a single verse prove that he too is not confident about what he is writing.
But the proofs regarding Devatas and their coming in human bodies on earth are so vividly present in the Vedas that even from the existing translations, it is possible to realize that the divinities are even more important in the Divine Plan than we consider them to be.
Till this stage, there are only two instances that seem to be giving conclusive evidence. Vedas give the location where these Devatas would take birth. It is said that Indra would take birth as a child in the middle region and then the word Makhah is used, which perfectly rhymes with Makkah (Mecca). However, we are sure that there would still be some who might not regard this as conclusive proof.
The translations that talk of love for material things or other similar erroneous thoughts too show that the Vedic verses have been wrongly understood. Therefore, we decided to do the translation of Sanksrit verses ourselves. We brought a learner’s Sanskrit-English dictionary and sat down to translate the verses word by word. Owing to our lack of knowledge of Sanskrit grammar, we know that the translations done may be far far off the mark. But through the translations attempted by us we wish to highlight the point that there is a need for experts of language to sit and retranslate the entire Vedas, after they have studied and are fully aware of the incidents of the life of the 14 Ahlulbayt. Not merely this, we are so confident that our translations are closer to truth than the existing translations that we invite you to pick up a dictionary and retranslate the verses yourself. You will find that the meaning that you would derive would still be closer to our meaning than the one given by RDS. Such is the wayward commentary that RDS has done.
And the translation that we came upon is surely going to change your view about Devatas, if you have still not accepted our conclusion as true. You will find that there is not an iota of doubt remaining about Indra being Mohammad, Vayu or chief Marut or Rudra being Ali, Saraswati or Parvati being Fatima, and Agni being Husain. See for yourself.
Hymn XII
This hymn is devoted to Agni (Husain) and is an invocation to remember the Devata and his life’s sacrifice in the battle of Karbala. You will be amazed to know that one of the very queer translations that dictionary give of Agni is ‘The Number Three’ thereby indicating that he was the third of the 12 Adityas just as Husain is the 3rd of the 12 Imams. The incidents described too seem to have been lifted exactly from the history books written after the sacrifice of Husain.
Mantra 1 says:
अग्ंिन दूतं वर्णीमहे होतारं विश्ववेदसम्।
अस्य यज्ञस्य सुक्रतुम्।।
We are desirous that we perform pious acts and sacrifices like the good acts and sacrifice performed by you that has saddened the world. O Messenger of Truth Agni, you will have to eat the sacrificial fire (give the sacrifice).
This has been translated by RDS in the following manner:
We desirous of various actions, choose the fire which takes things to distant places and gives them heat, which gives speed to various articles and which is instrumental in producing various articles by artists and by means of which many things are made in the form of art and industry.
Mantra 3 also elaborates on Husain’s sacrifice when it says:
अग्ने देवानिहा वह जज्ञानो वक्र्तबर्हिषे।
असि होता न ईड्यः।।
We have been born with the knowledge of your sacrifice Agni as per which you will be cut with swords leading to sorrow, your praiseworthy life will depart.
Mantra 8 tells clearly the prayer that people made during those times as regards to Agni (Husain). It is clear from this verse that Husain’s sacrifice in Karbala was previously told by the Rishis, and people prayed for Husain to come so that they could assist him in his battle against evil. This was the same manner in which the Shias pray for Mahdi during this time, but have digressed far away from his teachings.
यस्त्वामग्ने हविष्पतिर्दूतं देब सपर्यति।
तस्य सम पराविता भव।।
We will strive on your coming O teacher of wisdom and Lord of oblation or sacrifice to stand in attendance to your immovable and stable personality and then surround you (so as to protect you).
Mantra 9 is continuation of what has already been said.
यो अग्ंिन देववीतये हविष्मानाविवासति।
तस्मै पावक मर्ळय।।
O Agni (Husain), let go of your present state of Deva, honourable lord of sacrifice, manifest yourself to live so that we can die for you.
Now see the last verse.
स नः पावक दीदिवोऽग्ने देवँा इहा वह।
उप यज्ञं हविश्च नः।।
Be pleased (O Agni/Husain) of our desire/fire to raise arms for Agni who is presently a Deva in heaven. When will you come in this world to lead and to guide us to sacrifice in the battlefield?
The word used is Yagya. This proves that later day scholars have wrongly taken ‘Yagya’ as a particular oblation by the fire. ‘Yagya’ is a sacrifice and it could even be the sacrifice of one’s life.
Not that our meanings are far different from those of RDS. See how he has translated Mantra 10:
O Resplendent and Purifier, bring to us in this world enlightened person and make successful our yajna and grant us all desirable objects.
But due to certain vital links missing, he is still far off the mark. In fact, the western commentators like Griffith and Max Muellar are far more closer to truth but couldn’t reach it due to missing vital links.
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Hymn XIII
As an introduction to this hymn, it is mentioned that the Devi addressed is Saraswati. Yet what we see is that it starts with mention of Agni in Mantra 1, who was a Deva at that point of time and had not taken birth as Husain, son of Fatima (Saraswati). See Mantra 1.
सुसमिद्धो न आ वह देवँा अग्ने हविष्मते।
होतः पावक यक्षि च।।
We are geared up to stand, yes, to be lead by the Deva Agni who is fit for oblation and sacrifice. The desire/fire to sacrifice and also to endeavour/strive for you is kindled in us.
Let us now see Mantra 2:
मधुमन्तं तनूनपाद्यज्ञं देवेशु नः कवे।
अद्या कर्णुहि वीतये।।
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 – Tanoonapat 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 till now, you will find that this is not a ‘fanciful derivation’ as ADDVM has said but has great significance. In fact, the word ‘Tanoonapat’ is a proof of the veracity of our claim.
Every hymn was dedicated to some particular Deva and was sung on some particular invocation to that Deva alone. This hymn, we have seen at the beginning, 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), has been used for Agni (Husain), and hence it is perfectly legitimate to call Agni (Husain) as ‘son of thyself’.
The hymn further (Mantra 4) gives hint that Mohammad is also known as Manu; in fact Manus are sometimes described to be 14 and sometimes as 7. We are called Manushya for owing a relationship to Manu? 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.
Despite such evident proofs, it is sad that commentators have not regarded Agni and others as Devatas or divine beings. Nor they have understood the link between Devatas and Manus.
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.
अग्ने सुखतमे रथे देवँा ईळित आ वह।
असि होता मनुर्हितः।।
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. Only fault is that the prayer does not addresses God but one of those enlightened persons themselves. In this case, 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.
सत्र्णीत बर्हिरानुषग्घर्तप्रष्ठं मनीषिणः।
यत्राम्रतस्य चक्षणम्।।
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, and they have been described as 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.”
Even if RDS’s translation is true, what place can more aptly describe the middle region than Arabia, which was situated at the centre of all great civilizations of the world?
It has been described earlier that this hymn is in praise of Devi Saraswati. However, the hymn started with mention of AgniDeva 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. That is why he decided to talk of yajna and says in his translation that the doors of the yajna should be properly designed. We have translated Mantra 6 as follows:
वि शरयन्तां रताव्रधो द्वारो देवीरसश्रचतः।
अद्या नूनं च यष्टवे।
Asunder from the talk of immortality, he will grow at the doorstep of you, O Devi, who will give birth to them and feed them when hungry. Verily indeed is she also worthy of worship.
Mantra 7 mentions the manner in which Saraswati died. Unfortunately this too is grossly misinterpreted. See what has been said:
नक्तोषासा सुपेशसास्मिन्यज्ञ उपहृये।
इदं नो बर्हिरासदे।।
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 fact that Fatima was killed within six months of the death of her father, Prophet 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 a few months of his departure shows how there were many who had accepted Islam only for the namesake and had never imbibed its teachings. That it was to happen in the heart of Islamic domain shows how Mohammad and his teachings had been forgotten in such a short duration.
Not that Saraswati’s name is not clearly mentioned anywhere in this hymn. 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.
Now see what Mantra 10 has to say:
इह त्वश्टारमग्रियं विश्वरूपमुप हृये।
अस्माकमस्तु केवलः।।
Here (‘ih’ refers to a time of place) the sacrificial fires of three kind are present which are worldly forms of embodied souls dispatched exclusively to convey, and to lead.
The manner in which Saraswati (Fatima) died was mentioned only a little earlier. We have also seen how yajna means sacrifice of life or martyrdom. In this Mantra, the commentator says that in this house of Saraswati, the inhabitants would give their sacrifice in three manners. One, through sword, as Ali and Husain were killed, two, by poison, as the nine Imams were killed, and the third manner is one in which Fatima was killed. Mohammad, too, it is believed by some, was poisoned to death.
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This hymn too starts with invocation to Agni (Husain) but later goes on to include all the Devatas (Ahlulbayt). This hymn will clearly reveal that Agni is none other but Husain.
Mantra 1 says:
ऐभिरग्ने दुवो गिरो विश्वेभिः सोमपीतये।
देवेभिर्याहि यक्षि च।।
O protector Agni come! The world is going in the direction of being slaughtered; through your sacrifice of life, you will provide complete protection indeed and this sacrifice will also guard the world for future.
Drinking ‘soma’ stands for sacrifice of life on the lines of drinking ‘aab-e-kausar’ in Arabic. ‘Aab’ means water and ‘kausar’ is said to be a stream in heaven; drinking ‘aab-e-kausar’ means attaining martyrdom in the path of God. Likewise, ‘soma’ is said to be a heavenly drink. From our understanding ‘drinking soma’ would mean attaining martyrdom in the path of God. Unable to understand this, later day commentators understood ‘soma’ to be some intoxicating drink from heaven; Indra they believed always remained in the affect of this drink.
Mantra 3 of this Hymn further clarifies the relationship between Indra of Veda and Mohammad of Quran, between Vayu and Ali, and between Agni and Husain. And it is clarified that Adityas and Maruts have some relationship with each other and also with the Devatas. Krishna too has referred to these terms in Gita, thus suggesting that even Gita cannot be understood without resorting to our inferences here in this BOOK.
इन्द्रवायू बर्हस्पतिं मित्राग्ंिन पूषणं भगम्।
आदित्यान्मारूतं गणम्।।
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 know from our study so far that the Devatas came in 14 having 7 names. One of the 14 Devatas is a Devi. These 14 Devatas are the 14 Ahlulbayt which include Mohammad, his daughter Fatima and the 12 Imams, the chief of whom is Ali – Fatima’s husband and father of 11 other Imams in his progeny. These 12 Imams, inclusive of Ali, have been referred to as Adityas. Wikipedia describes Maruts (also known as the Marutagana) and sometimes identified with Rudras, as storm deities and sons of Rudra and Prisni and attendants of Indra. The term Rudra has also been used for Siva and we have seen it is also used for Ali. Since Siva’s wife is Parvati and it is said here that Maruts are sons of Rudra and Prisni, we can conclude that Prisni is another name for Parvati (Fatima). Wikipedia also says “The Rudras are sometimes referred to as ‘the sons of Rudra’, whereas Rudra is referred to as ‘Father of the Maruts’ (RV 2.33.1)”.
Thus we see that the aforementioned Mantra describes the relationship of Agni (Husain) with IndraDeva, VayuDeva and Brahaspati but also with Adityas and Maruts.
Mantra 4 seems to be notifying the place of their birth again:
प्र वो भ्रियन्त इन्दवो मत्सरा मादयिष्णवः।
द्रप्सा मध्वष्चमूशदः।।
Onwards (moving) reaching till end, it comprises of water in that direction, where they lived – the first division comprising of six.
How important is this verse can be seen from the fact that 4th, 5th and 6th Imams are buried at Jannatul-Baqi in present-day Saudi Arabia. The above description is an attempt to identify Makkah and Medina, where they had lived and which is a land so placed that if you move further ahead, you are likely to encounter water. Second Imam too is buried at Jannatul Baqi. Husain too lived at Medina all through and it was only during last 6 months of his life that he was forced to leave Medina and consequently travel to Iraq. Ali too lived in Makkah and Medina for most of the period of his life, and shifted base to Kufa only for a short while, when he was made the caliph. Thus, the ‘first division comprising 6 (Imams)’ lived at place where ‘onwards reaching till end, it comprises of water in that direction.’ The second division of 6 Imams lived mostly in present-day Iraq. Most of them are buried in Iraq, with the exception of the 8th Imam, who is buried at Mashhad in present Iran. The 12th Imam too is believed to be born at Samarrah in present Iraq.
Mantra 7 again talks of Agni and tells the people to be prepared for the appointed time when Agni will rise along with his wife and also sons, who will be regarded in high esteem. And it is said:
तान्यजत्रां रताव्रधोऽग्ने पत्नीवतस्कर्धि।
मध्वः सुजिहृ पायय।।
Regard and imbibe this as a pleasant wording about future.
You have already read the description of Karbala in Part-II. Relate this information with that and you will find that they are not different.
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This hymn is a prayer to Indra, though Maruts, Agni, Mitra, Varuna and Ashvins are mentioned in this.
The first Mantra describes how Ali would be killed. Again, the word used is drinking Soma, which scholars have translated as some intoxicating drink. As we said a little earlier, Soma is same as the Aab-e-Kausar of the Muslims; Aab-e-Kausar (water of Kausar; Kausar is said to be a stream in heavens). When people died in the battlefield (became shaheed or attained martyrdom), it was said that they drunk from the bowl of Kausar or achieved shahadat, thereby meaning that they died while being witness to the Unity of God. Drinking soma is therefore reference to attaining shahadat (being killed while witnessing to the Unity of God) and actually means that the person tasted water from the stream of Kausar in heavens, thereby signifying that he died while treading the path of God.
There are several myths that circulate talking of Indra, moving around, intoxicated under the influence of Soma drink. Now you know the real truth behind these myths.
The Mantra says:
इन्द्र सोमं पिब रतुना त्वा विशन्त्विन्दवः।
मत्सरासस्तदोकसः।।
Indra, the life of the second member of the Devatas (Indra is first owing to his first creation; the Upanishads have stated how this Self divided into two and Vayu or Siva or Chief Marut or Chief Rudra or Ali was created) will be brought to an end, as he progressed with his worship, when he will be struck hurt. His house (person) will be devoid of jealousy, envy, wickedness or anger.
In Mantra 2, RDS is again seen digressing from the true translation. The Mantra starts with the word Marut and also refers to ‘pautra’ which means ‘the son or the son’s sons’. RDS has taken Marut to be air, but there is nothing in his translation to show that he has brought to use the word ‘pautra’. See RDS’s translation below:
मरूतः पिबत रतुना पोत्राद्यज्ञं पुनीतन।
यूयं हि षठा सुदानवः।।
RDS translates it in this manner:
These airs take all the sap of the herbs and the plants etc. They by their purifying properties, purify the Yajna, because they are givers of happiness and health. When utilized properly, they accomplish various acts.
Now see the meaning that we derived from the dictionary:
As the Marut moves in progress (of his prayer), he was struck hurt but his son again went ahead with (prayer). Logical reason for this act is that he was the head of men (the second marut) who knew that prayer was the best offering to give.
It is a well-known fact that Ali was killed in the month of Ramazan while leading the morning prayers in the mosque. As he bent down to prostrate to God, Ibn-e-Muljim struck on his head with sword dipped in poison. As Ali fell to the side, he signaled his son, Hasan to continue with the prayers, while Ali lay with his skull split into two, right in front of Hasan. Rig Veda gives the reason for this act by telling that Hasan was now the head of people who knew that prayer was the best offering to give to God.
We have shown from Upanishads that the purpose of creation of Devatas was to lead man to the worship of God. When the Devatas came in human bodies and were called Ahlulbayt, they preached the worship of God with indescribable intensity. And they showed it with example. Ali was lying mortally wounded but the prayer continued. Perhaps, Ali too was reciting the prayer alongside Hasan, while Hasan lead the prayers to finish. There are other instances recorded by history, which says that Ali used to tremble in fear when going to offer prayers. It is written that at times he became motionless in prayers, so much so that people used to go to Fatima to tell that Ali had died while praying, and Fatima used to say Ali usually attains this state while praying. Likewise, when surrounded by the enemy, Husain took a night’s leave so that he could pray. Next day, Husain offered prayers to God in the rain of arrows. When the time for the next prayer came, he had fallen down from horseback, with innumerable wounds on his body. A soldier from Yazid’s army moved towards Husain, holding a blunt dagger in his hand, by which he was to sever Husain’s head away from his body, while Husain was still alive. Unmindful of his intentions, Husain kneeled down to offer prayers to God. His head was severed of the body, while he prostrated to God. Is there any doubt that God created the world when he was pleased with the worship of these Devatas?
How unfortunate that such lofty description of the life of Devatas, when they would come to live in this earth as human beings, has been interpreted as ritual oblations and description of steam engines, airplanes, electricity, etc.
Mantra 3 refers to the wife (which we know is Saraswati or Lakshmi or Parvati) of this Marut who gets mortally wounded while praying. The Mantra says that this Marut and his wife alone can recommend our sacrifices to the God. One name of this Marut is Neshtra, who is referred to as the first Marut. This confirms that Neshtra is another name used for Ali. We have also seen that the name of wife is also Prisni (another name for Fatima).
अभि यज्ञं गर्णीहि नो गनावो नेष्टः पिब ऋतुना।
त्वं हि रत्नधा असि।।
Mantra 4 describes the relationship between Agni and the person who was mortally wounded while praying. Ali died two days later from this wound. The Mantra says:
अग्ने देवाँ इहा वह सादया योर्निषु तरिषु।
परि भूष पिब ऋतुना।।
Deva Agni in this world will be born through the womb of Lakshmi or Parvati (another name for Saraswati; sa standing for Lakshmi or Parvati) and the one who was struck while he adorned himself in prayer.
Leading us to the birth of Agni, the next Mantra (No. 5) describes how One Self created by God divided into two through whom a marriage resulted leading to the creation of the rest. (Brhad-aranyaka Upanishad). See what Mantra 5 says:
ब्राह्मणादिन्द्र राधसः पिबा सोममरतूँरनु।
तवेद धि सख्यमस्त्र्तम्।।
Brahman, the first in time created Indra from whom Radha would be born who would be wife of one who was struck hurt while praying. They would give birth to the ray of light (Agni), thereby leading to the creation of immortal, learned alliance of men in existence; so it is.
Rig Veda leaves no doubt that Mohammad and his progeny are those Divinities who took birth on earth. Brahman created the One Self and it divided into 2, that of Mohammad and Ali. Mohammad’s daughter was married to Ali, who was mortally founded while offering prayers in a mosque. Husain, the ray of light, was born to the 2. Not this alone, the Mantra also talks of the 9 Devatas who would be born as successive descendents of Husain; the 9th and the last of whom will make an appearance close to the end of the world, whose parallel we have drawn in this BOOK with the Kalki Avatar of the Hindus.
This clearly says that Radha too was the name of the Devi, who has also been referred to by Saraswati, Lakshmi and Parvati. The 100-odd names that The Matsya Purana has given of Devi Sati include all of these (See Part-IV of the BOOK). We have seen in Part-I that even Krishna has confirmed the esteemed position of these Devatas. This makes us conclude that the name of Radha (Krishna’s wife) was kept on the name of this Devi, just as there are innumerable Lakshmis, Parvatis, Saraswatis and Indras in India.
Even if we take the meaning of Radha as wealth, as RDS has taken, this would mean that the wealth of Indra in the form of 11 Adityas was to be born from this head Aditya also known as the chief Marut or Ali, who was mortally wounded while praying.
Brahman and Indra are clearly mentioned in this Mantra. Unmindful of the mysteries that Rig Veda carries, RDS has stuck to his line of describing material air and other similar things. See what he writes:
The air takes the sap of the substances according to the seasons which are means of taking the same from the wealth in the form of the earth etc. made by the Supreme Being un-interrupted or inviolable is the friendship of the air in the form of the Prana or vital energy.
Mantra 6 clears again who that person is who was mortally wounded while offering prayers. The person is Varuna, the friend of Indra. The Mantra says:
युवं दक्षं धर्तव्रत मित्रावरूण दूळभम्।
ऋतुना यज्ञमाशाथे।।
From the time he attained youth, he was chosen to support (Indra). He is the friend Varuna who will suffer from pain. He will be struck hurt while performing Yagya, something that he was always desirous of.
Varuna, it seems, is another name for Vayu or Ali. However, at places, it appears to be the name of Hasan. Since our present knowledge is based on the study of only a few hymns of Rig Veda, we are sure this doubt would get clear when the entire Vedas are translated afresh.
Mantra 7 of this hymn further elaborates on Varuna being killed, who, we have said, seem to be another appellation for Ali. It says:
द्रविणोदा द्रविणसो ग्रावहस्तासो अध्वरे।
यज्ञेशु देवमीळते।।
While bending down in honour (of God) you exposed yourself to trouble; while bending down in honour (of God) you got killed. You always held a determination away from uncertainty. Deva (Lord) is praiseworthy who got killed while performing the best yagya.
We have already mentioned earlier that Ali was killed while offering the morning prayers. The ‘best yagya’ is nothing but the 5 times obligatory prayer that each Muslim has to perform daily, all through his life. There was a time when the concept of 5 times daily prayer was very much present in the Hindus as well but later day Hindus forgot about it.
Mantra 8 gives another major revelation; that Vasu is used for none other than Hasan, Ali’s elder son. What association Krishna had with this Vasu, because of which he too was called Vasudeva is hard to tell. Mantra 8 says:
द्रविणोदा ददातु नो वसूनि यानि श्रण्विरे।
देवेषु ता वनामहे।।
While bending down in honour (of God) you exposed yourself to trouble but the donation to God (prayer) was not discontinued and Vasu stepped forth to lead prayers after moment of discontinuance. O excellent Deva (Lord) who succeeded him, verily your name is true (i.e. Vasu meaning wealth or jewel).
We have seen in Mantra 3 that Neshtra was referred to as the first Marut. It is this Marut and his wife who commend our sacrifices. That made us conclude that Neshtra was perhaps another name for Vayu i.e. Ali. Mantra 9 again takes the name of Neshtra. See for yourself:
द्रविणोदाः पिपीषति जुहोत प्र च तिष्ठत।
नेष्ट्राध्तुभिरिष्यत।।
While bending down in honour (of God) you exposed yourself to trouble; Vasu endured the pain as well as endured his succession. Neshtra’s wish was granted when he was struck hurt and divided.
History recounts that Ali always wanted to die a martyr’s death. When he was struck on the head by the sword, his words were ‘Fuzto be rabbil kaaba’ (By the Lord of Kaaba, I have become successful). This shows that it was always his wish to die as a martyr.
Mantra 10 gives a reason why the concept of rebirth has not been dealt in Islam. One who reaches God through the right path, i.e. through the path shown by Prophet Mohammad and Ali attains salvation. Then there is no rebirth for such a person as he attains union with God, as per Gita. See what Mantra 10 says:
यत्त्वा तुरीयं रतुभिर्द्रविणोदो यजामहे।
अध स्मा नो ददिर्भव।।
You reached the fourth state of soul which means getting one with the Supreme Soul; died due to being divided (or cut) while bending down in honour (of God). Never goes one to hell who supplicates to Him.
The word used here is ‘turiya’ whose meaning as per dictionary is clearly written as the ‘4th state of soul where it becomes one with the Supreme Soul’. It is unfortunate that both RDS and ADDVM, otherwise great professors of the unity of God, have taken it differently. See what their commentary says:
God is fourth as He is distinct from the Universe of three kinds namely gross, fine or subtle of causal. None should worship anyone else but God who is Omnipresent Innermost Spirit, Support of all and Adorable. None should be worshipped or adored in His place. There is none except God Who gives the fruits of actions done by the souls.
Did you understand why the present translations of Vedas seem to be repetitive in nature? Unable to understand the true meaning, the commentators and translators have given the same explanations again and again.
Likewise, the next Mantra uses the term ‘ashvinau’:
अश्विना पिबतं मधु दीद्यग्नी शुचिव्रता।
ऋतुना यज्ञवाहसा।।
Ashvinau, as per dictionary means:
the two physicians of the gods, who are represented as the twin sons of the sun by a nymph in the form of a mare.
After coming till this stage, and particularly since the term ‘ashvinau’ is used at several places in the Vedas, it can be safely taken that the two Ashwins or ashvinau are the two sons of Ali and Fatima – Hasan and Husain – who were also called son by Indra, translated by various people as the suns, perhaps because they too are the Adityas (twelve suns). Ironically, Hasan and Husain together are referred to as Hasnain by the Muslims. Husain is mentioned in narrations as even curing the angel Pitrus. It is said that Dua-e-Mashlool, associated with Husain, if read with sincerity, cures the most grievous of illnesses. Also, Hasan and Husain are considered the physicians of faith. Husain, in particular, gave a new life to the teachings of Islam through the sacrifice of his life and there are enough indications which show that Hasan was aware of the future tragedy of Karbala and was in full support of Husain’s actions. Thus the two are the physicians of faith as well, who lead men back to the true path. Karbala was one such example. Mantra 11 tells the state of Ashvinau (Hasan and Husain) when Ali died after he was struck hurt on the head.
The pure Ashvinau were full of grief and sorrow when he who was struck hurt tasted the sweet death. He was struck hurt while the yagya (prayer) progressed.
It is sad that while men in the post-Vedic period knew of the true identity of terms like yagya, at some stage in the progress of time, yagya came to be seen as a ritual exercise, mostly around fire and the true purpose why these rituals were initiated by the learned rishis was forgotten.
Such profound, meaningful verses of the Vedas have been translated as meaningless and non-comprehensible. Sad, isn’t it? For instance, Mantra 10 has been translated by RDS as follows:
O learned persons, you should know the sun and the moon, whose acts are pure, which are bright with flame and rays, which cause us attain the oblations put in the Yajnas (non-violent sacrifices) and which drink the sweet sap with seasons.
Mantra 12 says:
गार्हपत्येन सन्त्य ऋतुना यज्ञनीरसि।
देवान्देवयते यज।।
This Mantra uses the term ‘garhpatye’ whose meaning in the dictionary is as follows:
One of the three sacred fires perpetually maintained by a householder, which he receives from his father and transmits to his descendents, and from which fires for the sacrificial purposes were lighted.
The Mantra says:
One of the three eternal lasting fires is for the person who was struck hurt while performing prayers and the wound was tied to stop blood. We should attempt to worship all the Devatas (lords).
Truly speaking, this Mantra confirms that the rituals were adjoined with the Vedic hymns by the learned sages so that people remember the hymns and do not digress till these Divinities come to take birth on this earth. They had not anticipated that people would forget even the simple meanings of the hymns and evolve such complex non-comprehensible meanings that it would become almost impossible to come to the true meanings. Most unfortunately, even those who performed the rituals forgot why they were being performed. Consequently those who even knew that it was Indra who brought rain, did not get to know when Indra took birth as Mohammad and departed.
The fact that even rituals by the fire were initiated in remembrance of these Divine Persons make us believe that even the fire-worshippers (the Majians) at the time of the Prophet, who were also mostly Aryans, worshipped the same Divine Persons through fire, but had forgotten the true purpose of their worship, initiated hundreds of year back by their ancestors so that people would identify them when they would come. It is apparent that the true purpose of all these rituals was not the performance of rituals itself but through them the learned sages of yore wanted to ensure that the valuable hymns are not forgotten with time. By God, they have been successful!
Does that mean that we should start worshipping the Devatas? No! We say this despite the fact that we translated the earlier message as “We should attempt to worship all the Devatas”. When you read our commentary of Gita, you will find Gita too is saying that worship of the Devatas can be done but it is unconventional way of worship, as the best worship is of God, who is worshipped by the Devatas too. But during the times of Krishna and at various other places where the Devatas had been introduced to man, be it the Fire Worshippers of Persia or the Greek, Egyptian and Mesopotamian people of yore, all started worshipping these Divinities. In fact, they worshipped these Divinities at the cost of the real Lord – the God of all. That is why Avatars and Prophets came to lead mankind back to the worship of God and to the path of righteousness. The worship of the Devatas outside the realm of God is not permitted. But they have very high place in the realm and creation of God so much so that every Muslim’s obligatory prayer (despite the fact that it is meant for the Absolute God) cannot be completed without offering salutations to Mohammad and his progeny (the Ahlulbayt).
When these Devatas themselves came to preach, they preached the unity of God with such intensity that Muslims will feel uncomfortable when it is said that even the Devatas could be worshipped. All our worship should be addressed only to God and the Ahlulbayt themselves not only forcefully stressed on it but also showed through example. Even Krishna came to war with people who had taken to worship the Devatas and had forgotten God altogether.
But Quran also talks of places when prostration to those other than God was permitted by none other than God Himself. God said to the angels to prostrate before Adam. It would not have been difficult for the angels, who had been prostrating to God for thousands of years to prostrate one more time but this time the prostration was to Adam. It was this order which made Satan revolt (I am not one to prostrate before man: Quran, 15, Al-Hajr, 30). This sentence shows that the prostration was for Adam and not for God, which is being confirmed by God Himself in Quran, 15, Al-Hajr, 29 when it is said that the moment spirit is blown in its body, all the angels were ordered to fall in prostration to Adam. Muslims say that since this prostration was at the command of Allah, even though prostration was being done to Adam, it was actually prostration to Allah, just as prostration facing the Kaaba is not prostration to Kaaba but to Allah.
Likewise, Quran 7, Al-Araaf, 161 and 4, Quran, Nisaa, 154 says that Bani Israels were ordered by Musa (Moses) to enter the gate (Bab-e-Hitta) prostrating. The book ‘Hayat-al-Quloob’ (Vol. 1, page 439) says that photos or names of Mohammad and Ali were present on the gate.
In the same manner, Hayatal Quloob, vol. 1, page 286 says that people, after seeing the miracles performed by Zulqarnain, prostrated before him. Hayatal Quloob, Vol. 1, Pg. 699 also says that Maryam and her sister both were pregnant together. When Maryam came, her sister didn’t get up in respect. Yahya from the womb asked her mother to do so and she fell in prostration in front of Maryam (Mary). This was a prostration for Isa (Jesus).
These examples show that while the Ahlulbayt at all times want only their Creator – the Absolute God – to be worshipped, the God Himself at places asked man as well as angels to prostrate before those in whom the Light (Noor) was present. It is God only who ensured that the names of Mohammad and his progeny were taken in the prayers meant for God. But there is no point in revering and taking the name of the Devatas (Ahlulbayt), if their Creator is forgotten, in whose worship the Ahlulbayt spent all their lives.
For this reason perhaps, in his commentary of Verse 7 of Chapter Al-Kahf, [which says: “Surely We have made whatever is on earth an embellishment for it, so that We may try them (as to) which of them is best in works (deeds)], Aqa Mahdi Puya says:
“There is no possibility of adopting any created being as an object of worship, beside Allah. When a Muslim repeats tashahud in every salat (prayer), which makes it clear that even the Holy Prophet and his Ahlulbayt, inspite of their highest status, are created beings, therefore there is none equal to Him and He alone is the sole object of worship.”
“The Quran gives permission to remember the chosen servants of Allah as sincere worshippers of Allah. To pay homage to them, bowing and prostrating before them, as the angels were commanded to prostrate before Adam (Quran, Surah Baqarah: 34) or the family of Yusuf prostrated before him (Quran, Surah Yusuf:100), is not prohibited, because worship (ibadat) depends on intention, and the intention of a true Muslim can never be their worship which is for Allah.”
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Be prepared to read more about Husain and his sacrifice at Karbala as the hymn, attributed to Indra (Mohammad), refers to Agni on several occasions.
Mantra 1 says:
आ त्वा वहन्तु हरयो वर्षणं सोमपीतये।
इन्द्र त्वा सूरचक्षसः।।
Ah, he will be killed while in journey where he will have to drink soma (water from Hauz-e-Kausar, martyrdom or shahadat). Indra, they will kill your satisfaction of the eye (Agni).
We have talked about Aab-e-Kausar earlier. The Quran is testimony that Kausar is the name of a stream in the heavens. It is said that the denizens of heaven are offered water from this pond. The term ‘drinking from Hauz-e-Kausar’ (the Pond of Kausar) is so commonly used that even now the zakirs who recount the incidents of Karbala during the month of Moharram talk about Husain drinking water from Hauz-e-Kausar, thus signifying attaining martyrdom. This terminology was very common even in post-Islamic period, so much so that even the soldiers of Yazid’s army have mentioned this word in their speeches, in the battleground of Karbala. Soma is another name for this drink.
With time, Soma got associated with a particular intoxicating drink, and myths arose how Indra was drunk with Soma, at all times.
Mantra 2 tells exactly the scenario of Karbala where Husain and his companions were killed after having denied access to food and water for several days. See what the Mantra says:
इमा धाना घर्तस्नुवो हरी इहोप वक्षतः।
इन्द्रं सुखतमे रथे।।
Ah! Under the influence of hatred and opposition, the people denied you of grain (good) and water when the river flowed nearby. They did this to Agni for whom Indra delighted in becoming the chariot or vehicle even so when he fatigued himself doing so.
It is something that is accepted by all the sections of Muslims that Husain was killed without water and food. Also it is known to all that Mohammad loved Hasan and Husain to such an extent people were amazed at this extraordinary show of love. Even today mothers tell this story to their children where Hasan and Husain (as kids) were sitting on each shoulder of the Prophet while holding on to Prophet’s manes. In this manner, the Prophet was walking when somebody commented, “How good is the vehicle?” and the Prophet retorted: “Why don’t you say, how good are the riders?” Even that seemingly insignificant event was revealed to the Vedic seers, centuries prior to the time when it actually took place. The pathos in this Mantra is such that if it were told (along with the translation) in the gathering of the Shia Muslims, many of them would start crying.
Mantra 3 further describes this very incident at Karbala:
इन्द्रं प्रातर्हवामह इन्द्र प्रयत्यध्वरे।
इन्द्रं सोमस्य पीतये।।
O Indra, this grand offering to God will be commenced at day break; O Indra, he will depart (killed) as he moved forward in his journey; O Indra, he will drink the soma juice (attain martyrdom to reach heaven).
Keeping with his habit of giving several translations, RDS has given three different versions of translations of this Mantra, once taking Indra as God, next taking Indra as fire in the form of electricity and also taking Indra as the non-violent sacrifice. ‘Somasye peetye’ has been translated as ‘drinking the juice of peace’, ‘drinking the juice of various articles’ and ‘taking the sap of various substances.’
Mantra 4 even brings in the subject of Zaynab, Husain’s sister who took up his cause after the death of his brother. Fact is that the propagation of the news of Husain’s sacrifice was the consequence of Zaynab’s bold and fearless speeches in the gatherings of people, in cities and marketplaces, as she was marched as prisoner of war from Karbala to Kufa (in Iraq) and then to Damascus (in present Syria). Mantra 4 says:
उप नः सुतमा गहि हरिभिरिन्द्र केशिभिः।
सुते हि त्वा हवामहे।।
Agni! Your near ones will be tied or bound including the daughter of your mother and your wife after you will be cut (with swords) into parts, you – the one who held on the long hair (manes) of Indra. The daughter of your mother will promote your grand offering.
How sad indeed that immediately after the death of the Prophet, those who called themselves Muslims were to inflict the greatest of sufferings on Prophet’s progeny – the Ahlulbayt.
Imam Ali bin Husain Zainul Abidin – the fourth Imam - had said:
In view of the clear instructions of the Holy Prophet and the decisive injunctions of the Quran it is obligatory to love, revere and follow the Ahlulbayt, but, even if the Prophet had commanded the ummah (his followers) to hate and abuse his children, they could not have been able to do worse than what they did to us.
They persecuted the Ahlulbayt in whichever town they took shelter, forced them to drift from place to place, and at last surrounded them from all sides in the desert of Karbala, and then murdered in cold blood, all the male friends, relatives and companions of Imam Husain, the grandson of the Holy Prophet They spared no one, not even the 6 month infant son of the Holy Imam. The persecutors, in devilish frenzy, trampled the bodies of the devoted martyrs under the hooves of their horses, plundered, looted and set the tents of the Ahlulbayt on fire. It was a premeditated, ruthless and satanic dance of death. The ladies and children of the holy house were put in chains and tied with ropes, and made to walk through the streets of Kufa and Damascus (to the court of Yazid), along with the severed heads of the martyrs mounted on spear-tops. The tragedy of Karbala casts a gloom upon every refined, compassionate and God-fearing soul. It makes hearts bleed, and tears flow. Cries of lamentation reach the heavens.
In the court of Yazid, Zaynab, daughter of Ali and Husain’s sister, stood up and said in a clear, definite and strong voice:
O Yazid! What would the Holy Prophet say if he sees us in this condition today? Think you O Yazid, that by killing our men and capturing us and reducing us to this state, you have won and we have lost? Then verily you are mistaken. Our cause has been established by Allah and no power on earth can ever do it any harm. The temporal power which you assume is to be counted but only for a very few days and then you shall feel sorry for your tyranny but it shall be in vain. The divine kingdom is with us and shall remain with us forever. All that you possess is nothing but a passing show and there is nothing divine in it. Verily, Satan holds power on the earth more than all the tyrants together but in the eyes of Allah he is the cursed and the derided one. It appears that sins have encompassed your heart and severed all the links of faith and made you bold to utter the proud words against the truth.
Have they not traveled on the earth and seen how the others before them had met their end? They were far more powerful than them, dug up the earth and built far more than what did they build; and their messengers came to them with clear proofs. It was not for Allah to wrong them, they wronged themselves. Then evil was the end of those who did evil, for they belied the signs of Allah and made fun of them.
Writes Pooya/Ali commentary: “Whosoever is the enemy of Allah, His messengers and His angels is an unbeliever. Allah is the enemy of the unbelievers who are described as infidels. Therefore, those who troubled, tortured and killed the Ahlulbayt, the beloved darlings of the Holy Prophet and Allah, are the enemies of the Holy Prophet and Allah. When the Holy Prophet was leaving this world to meet his creator, the so-called followers of the true religion of Allah deserted him and held a conference in Saqifah to choose a ruler in complete disregard to their oath of allegiance, which they had promised to uphold, at Ghadeer-e-Khumm, just a few months before. They had accepted Ali as their Mawla, but soon after the departure of the Holy Prophet, they deprived Ali of his right to succeed the Holy Prophet, and, to show their power in this world, arrested him and dragged him to the court of the ruler. The daughter of the Holy Prophet, Bibi Fatima Zahra, was not only publicly insulted during the trial of Fidak, but that which the Holy Prophet had given to her by the command of Allah was taken away from her, and her house was also set on fire. An aggressor kicked the door of her house which fell on her and killed the child she was carrying in her womb, and which finally proved to be the cause of her death. Ali was killed in the mosque. Hasan, the grandson of the Holy Prophet was killed by poison. Husain, the other grandson of the Holy Prophet, and his friends and relatives, were slain in Karbala, and the ladies of the holy family were chained, tortured and held captive for a long time. One after the other, the Holy Imams were killed. Saiyeds, the sons and daughters of the family of Ahlulbayt, were hunted, captured and were either murdered or tortured. Those who were responsible, directly or indirectly, for such heinous crimes are certainly the enemies of the Holy Prophet, because no reasonable person can say that these were the acts of friends. Such people are unbelievers, and Allah is the enemy of the unbelievers. In verse 57 of Quran, surah al-Ahzab, Allah has cursed those who annoy or displease Allah and His Messenger in this world and has prepared a painful punishment for them in the hereafter. The Holy Prophet said:
O Ali! Your flesh is my flesh, your blood is my blood. He who fights you, in fact has declared war against me, and to fight against me is to fight Allah.”
In spite of all this, Ahlulbayt’s life on earth is full of sufferings and sacrifices by the hands of those who called themselves Muslims.
Mantra 5 introduces the name of Gauri.
सेमं नः स्तोममा गह्युपेदं सवनं सुतम्।
गौरो न तशर््िातः पिब।।
When we looked in dictionary, it says that Gauri was wife of Varuna. Therefore, Gauri should have been another name of Parvati or Saraswati or Fatima. To confirm this, we looked in The Matsya Purana which has given the 100-odd names of the Devi, who, it is said, was known by Parvati at one place and Saraswati at another. The names also include Gauri as one of the names of the Devi and it is mentioned that she was known as Gauri in a region or place called Kanyakubja. Our translation of this Mantra is as follows:
As they moved tied and bound together, daughter of the mother (of Husain) spoke praise of (Husain’s) sacrifice to those present. Also the one born of Gauri, as was the one who was struck hurt (Husain), she was desirous of gains (out of the sacrifice).
It is well known that it was Zaynab who propagated the sacrifice and hardships that Prophet’s grandson had to undergo at Karbala. Without Zaynab, we would have never known what all cruelties were inflicted on Husain and his companions. This was despite the fact that Zaynab was tied to the rope along with other relatives, which included the sick Ali s/o Husain (Zainul Abidin) – the fourth Imam. Those who witnessed Zaynab speak said that it was as if Ali was speaking. She spoke of the tortures meted out to the members of Prophet’s household and his companions. Truly speaking, if somebody was able to turn the sacrifice of Husain against Yazid, it was Zaynab.
RDS has translated this Mantra as follows:
This Indra (Sun) comes with his rays to our Yajna (non-violent sacrifice) where hymns of praise to God are uttered and to our practical workshops etc., where wealth is acquired like a thirsty stag to a tank. He drinks the sap of the herbs, plants, etc.
We are of the opinion that not even a single sign or mark of exclamation in a text from God can be without a purpose. We believe that God is the best knower of all languages and He cannot commit mistake. If the Vedas are God’s revealed text, which they surely are, there cannot be errors in it as RDS and others have mentioned. To come to the aforementioned meanings, RDS has to change both the case and person etc. It is beyond our comprehension why a great-learned scholar of Sanskrit had to resort to this.
The fact that he did this is mentioned in The Translators Notes written by ADDVM, who says: “Rishi Dayananda has used Vyatyaya (change of case and person etc.) just to avoid misunderstanding, otherwise there was not much need to do so for intelligent persons. In almost 90 percent cases, the Vyatyaya (change of case and person etc.) mentioned by him in his commentary, to which much exception is taken by some critics is of the same kind.” See there is an attempt to prove you as less intelligent if you do not corroborate with his view. That is why it is said that there was not much need to do so for the intelligent persons.
It is further written in a very scholarly style: “As according to the general rule given in the Nirukta Daivata Kanda ‘achetnanyapi chetanvat stuyante’ i.e. even inanimate objects are praised or addressed like animate objects as poets very often do. But he has preferred to resort to Vyatyaya (or change of case, person etc. according to Vyayatyo bahulam, so that there may not be any misunderstanding in the minds of less intelligent persons that the sun is considered as a living being. This point should be clearly understood by all scholars.” All these arguments now fall to the ground! ADDVM has himself confessed that animate beings are being talked about, and if RDS resorted to change of case in translating the Divine words, that was a very wrong thing to do.
Fact is that the change of case in this Mantra is due to the fact that while the earlier verse was talking of Agni (Husain), this verse is talking of Husain’s sister, Zaynab. Also, since the human beings are being talked about, and it is description of animate objects, the person has been used accordingly. But to translate it as the material sun, RDS had no choice but to change the case as well as the person.
Now we come to Mantra 6. It says:
इमे सोमास इन्दवः सुतासो अधि बर्हिषि।
ताँ इन्द्र सहसे पिब।।
O, after the killing, the daughter of number one (first Marut or Imam i.e. Ali) will make speeches like her father, out in the open. The dearest of Indra will be struck hurt and made to die by the powerful and the mighty.
We have already said that there are various instances in the books that narrate the incidents of the period that people were reminded of the speeches of Ali, when they heard Zaynab speak. The Rig Veda is referring to the same!
Mantra 7 further elaborates on Zaynab’s act. It says:
अयं ते स्तोमेा अग्रियो हृदिस्प्रगस्तु शन्तमः।
अथा सोमं सुतं पिब।।
On the entire route you sung praises and eulogies so that killing is not left concealed. Thereby the death (martyrdom) due to the strike (by Yazid’s army) is brought forth.
Mantra 8 says:
विश्वमित्सवनं सुतमिन्द्रो मदाय गच्छति।
वत्र्रहा सोमपीतये।।
The world-renowned sacrifice will become known with time, surpassing the period of one who was blinded and intoxicated by pride and might (reference to Yazid). Ah, a sacrifice that was chosen by you!
This verse not only foretells the events till Husain’s period but even beyond that period. With time, more and more people will get to know of this sacrifice. There is a hint that even these verses will be more clearly understood at a later age. This can be more clearly understood from the next verse, which clearly refers to India.
Mantra 9 says:
सेमं नः काममा पष्ण गोभिरश्वैः शतक्रतो।
स्तवाम त्वा स्वाध्यः।।
He expressed a wish, which was not granted to go to the ancient and renowned cow country (India; seman means Indian rose) - the country that has enjoyed singing your praises from centuries.
It is claimed by many that Husain expressed a wish to go to India but this wish was not granted. What’s more, Husain was actually moving in the direction of India, when he was stopped at Karbala by Yazid’s forces. Moving out of Yazid’s dominion, in that direction would have meant a sure entry into India, as Yazid’s empire stretched up till Kabul and Sindh during those times.
See what Shaykh Mufid (died 1022 A.D.) has written in Kitab al-Irshad about this incident.
“When Husain saw the extent of the number of troops encamped with Umar b. Saad at Ninawa in order to do battle against him, he sent to Umar b. Saad that he wanted to meet him. The two men met at night and talked together for along time. (When) Umar b. Saad went back to his camp, he wrote to Ubayd Allah b. Ziyad (governor of Kufa):
“God has put out the fire of hatred, united (the people) in one opinion (lit. word), and set right the affairs of the community. This man, Husain, has given me a promise that he will return to the place which he came from, or he will go to one of the border outposts – he will become like any (other) of Muslims, with the same rights and duties as them; or he will go to Yazid, the Commander of the faithful, and offer him his hand and see (if the difference) between them (can be reconciled). In this (offer) you have the consent (to what you have demanded) and the community gains benefit.”
When Ubayd Allah read the letter, he said: “This is the letter about a sincere man who is anxious for his people.”
“Are you going to accept this from him,” demanded Shimr b. Dhi al-Jawshan jumping up, “when he has encamped on your land nearby? By God if he was a man from your land and he would not put his hand in yours, whether he was in a position of power and strength (or) whether he was in a position of weakness and impotence you would not give this concession, for it would be (a mark) of weakness. Rather let him and his followers submit to your authority. Then if you punish them, (it will be because) you are the (person) most appropriate to punish, and if you forgive them, you have the right (to do so).”
“What you have suggested is good,” replied Ibn Ziyad. “Your view is the correct view. Take this message to Umar b. Saad and let him offer Husain and his followers (the opportunity of) submitting to my authority. If they do that, let him send them to me in peace. If they refuse, he should fight them. If he (Umar b. Saad) acts (according to) my instructions, then listen to him and obey him. However if he refuses to fight them then you are the commander of the army (lit. people), attack him, cut his head off and send it to me.”
Then he wrote to Umar b. Saad:
“I did not send you to Husain for you to restrain yourself from (fighting) him, nor to idle the time away with him, nor to promise him peace and preservation (of his life), nor to make excuses for him, nor to be an intercessor on his behalf with me. Therefore see that if Husain and his followers submit to my authority and surrender, you send them to me in peace. If they refuse, then march against them to fight them and to punish them; for they deserve that. If Husain is killed, make the horses trample on his body, both front and back; for he is a disobedient rebel, and I do not consider that this will be in any way wrong after death. But it is my view that you should do this to him if you kill him. If you carry out your command concerning him, we will give you the reward due to one who is attentive and obedient. If you refuse, then we withdraw (the command of) our province and army from you and leave the army to Shimr b. Dhi al-Jawshan. We have given him our authority.
Greetings.”
Thus the peace formula presented by Husain and his wish to move out of the dominions of the Muslim world, and come to India, were brought to the ground.
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The subject or Devata of Hymn XVII of the Rig Veda are Mitra-Varuna. We have expressed earlier that we are unsure about the identity of Varuna, though it appears that Varuna is reference to Ali. From that, it can be undertaken that Mitra is none but Mohammad. Therefore, be prepared to hear some new incidents from the lives of the Prophet’s household (Ahlulbayt).
Mantra 1 says:
इन्द्रावरूणयोरहं सम्राजोरेव आ वर्णे।
ता नो मर्ळात ईट्टशे।।
When Varuna (Ali) quit this world to get united with Indra (Mohammad), a similar tragedy was caused by one from the fairer sex in the residence. Ah! By consuming (poison), a blow that had no equal for the praiseworthy house of Parvati (Fatima; mrida is an epithet of Parvati).
It is possble it is reference to Hasan. We will love to be proven wrong, if some knower of Sanskrit attempt a better translation of these hymns.
Hasan was the elder brother of Husain. It was Hasan who was chosen as the Caliph by Muslims after the martyrdom of Ali. However, Hasan had to sign truce with Muawiya s/o Abu Sufiyan, who then became the Caliph. Muawiya was only a Muslim by name and committed all acts that were against the principles and teachings of Islam. It was Muawiya’s son Yazid, who upon ascension ordered the killing of Husain.
It is well known that Hasan was poisoned to death in his house. Hasan was actually poisoned by his wife, Joada, under the influence of Muawiya. The same is mentioned in Mantra 1.
Mantra 2 even gives the name of Hasan’s wife as Rashni. You will be amazed to know that the meaning of the word ‘rashni’ in dictionary is ‘hair bound together’. We invite you to look at the meaning of ‘Joada’ in an Arabic-English dictionary. The two meanings are similar.
Mantra 2 states:
न्तारा हि स्थोऽवसे हवं विप्रस्य मावतः।
धर्तारा चर्षणीनाम्।।
Gone forever is the pupil of the eye Vasu on whom we bestow all praises. The sage sacrificed his life, poisoned by his wife bearing the name Rashni.
Now see RDS’s translation of this Mantra:
These fire and water when used properly help a wise man like me to accomplish the non-violent sacrifice and artistic activities. They are guardians of mankind when yoked in sacrifice and machines. Therefore I utilize them for the accompaniment of various activities.
It is further stated by ADDVM: “There is clear reference to the Vehicles like the modern Railways or Steam Engines which with the proper use of fire and water and with the force of steam, carry men and goods put therein to distant places.”
In Mantra 3 too, the same subject of Hasan being poisoned to death is continued. It says:
अनुकामं तर्पयेथामिन्द्रावरूण राय आ।
ता वां नेदिष्ठमीमहे।।
Out of greed and to serve and please His Majesty’s orders (the king’s order) she poisoned (Vasu). Indra and Varuna cried in anguish. She extinguished the life of one nearest to her (Hasan being her husband).
Mantra 4 states:
युवाकु हि शचीनां युवाकु सुमतीनां।
भूयाम वाजदान्नाम्।।
Gave the girl in marriage as a weapon and not to bear fruit, gave the girl in marriage not with good intention. He existed for a period of three hours only during which he battled conflagration, indeed.
Before we move forward, it is better to read a small passage from Shaykh Mufid’s book Kitab al-Irshad (died 1022 A.D.) which has been translated in English by IKA Howard (Lecturer, Arabic and Islamic Studies, University of Edinburg, U.K.), and which describes the incident of the death of Hasan b. Ali.
“Isa b. Mihran reported: Ubayd Allah b. al-Sabbah told us: Jarir told us on the authority of Mughira, who said: )
Muawiya sent to Joada daughter of al-Ashath b. Qays: “I will arrange for you to marry my son, Yazid, on condition that you poison Hasan.”
He, also sent her a hundred thousand dirhams.
She did that: she poisoned Hasan. (Muawiyah) gave her the money but did not marry her to Yazid. Instead he gave her a man from the family of Talha as a substitute. The latter gave her children. Whenever any argument occurred between them and the clans of Quraysh, they would revile them saying: “Sons of a woman who poisons her husbands.”
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I was with Hasan and Husain, in the house. Hasan, came in from outside and then went out again. He said: “I have been given poison to drink several times but I have never been given poison like this. A bit of my liver has come out of my mouth and I began to turn it over with a stick I had.”
“Who gave you the poison to drink,” Husain asked him, “and what do you want for him? Do you want him killed? If he may remain as he is, then God will be more terrible in His vengeance than you. If he may not remain as he is, then I should like to be free of any blame.”
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(Abd Allah b. Ibrahim reported on the authority of Ziyad al-Makhariqi, who said:)
When death was close to Hasan, he summoned Husain, and said: “My brother, I am leaving you and joining my Lord. I have been given poison to drink and have spewed my liver into a basin. I am aware of the person who poisoned me and from where I have been made a subject to this deceitful action. I will oppose him before God, the Mighty and High. Therefore by the right I have with regard to you, say nothing about that and wait for what God, the Mighty and High, will decide concerning me. When I have died, shut my eyes, wash me and shroud me. Then carry me on my bier to the grave of my grandfather, the Apostle of God, so that I may renew my covenant with him. After that take me to the grave of my grandmother, Fatima daughter of Asad, and bury me there. My brother, the people will think that you intend to bury me with the Apostle of God. For that reason, they will gather to prevent you from doing it. I swear by God that you should not shed even your blood into the cupping-glass in (carrying out) my command.”
Then he made his testamentary bequests to his family and his children. (He gave him) his heirlooms and the things which the Commander of the faithful had bequeathed to him when he had made him his successor, had declared him worthy to occupy his position, and had indicated to his Shia that he was his successor, and set him up as their sign-post after himself.
When he passed on his (final) journey, Husain washed and shrouded his (body). Then he carried him on his bier. Marwan and those of the Banu Umayya who were with him had no doubt that they would try to bury him beside the Apostle of God. They gathered together and armed themselves. When Husain approached the tomb of the Apostle of God with (the body of Hasan) so that he might renew his covenant with him, they came towards them with their group. Ayesha had joined them on a mule and she was saying: “What is there between you and me that you should allow someone I don’t want to, to enter my house?”
Marwan began to recite:
“O Lord, battle is better than ease.”
(Then he went on: ) “Should Usman be buried in the outskirts of Medina and Hasan be buried alongside the Prophet? That will never be while I carry a sword.”
Discord was about to occur between the Banu Umayya and the Banu Hashim. Ibn Abbas hurried to Marwan and said to him: “Go back to where you came from, Marwan. Indeed we do not intend to bury our companion wiht the Apostle of God. But we want him to be able to renew his covenant with him by visiting him. Then we will take him back to his grandmother, Fatima, and bury him alongside her according to his last instructions concerning that. If he had enjoined that he should be buried alongside the Prophet, you know that you would be the least able to deter us from that. However, he, was much too aware of God and His Apostle and the sacredness of his tomb to bring bloodshed to it as others have done (who) have entered it without his permission.”
Then they went on with (the body of) Hasan and they buried him in (the cemetery of) (Jannatul) al-Baqi beside his grandmother, Fatima daughter of Asad b. Hashim b. Abd Manaf.”
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इन्द्रः सहस्त्रादान्नां वरूणः शंस्यानाम्।
क्रतुर्भवत्युक्थ्यः।।
O Indra, surround her (Rashni) with thousand conflagrations; O Varuna (Ali), destroy her name from existence. O (Rashni) you did what His Majesty said.
Now see Mantra 6 in its true meanings:
तयोरिदवसा वयं सनेम नि च धीमहि।
स्यादुत प्ररेचनम्।।
To become an enemy and killing one with whom she resided; to commit such a lowly act with the better half – the husband – a person of great intellect. The poison that she gave was the result of (Hasan’s) breath to depart.
Now we come to Mantra 7 that refers to the 14 embodied souls, on the like of the description in Paingala Upanishad and Brhad-aranyaka Upanishad. See for yourself:
इन्द्रावरूण वामहं हुवे चित्राय राधसे।
अस्मान्त्सु जिग्युषस्कर्तम्।।
Indra (Mohammad) as well as Varuna (Ali) hold in great esteem this sacrifice by one star of the 14 embodied souls and are pleased with your performance.
After talking of 14 and their relationship with Hasan, the next Mantra even gives the number 7, thereby confirming that wherever 7 or 14 have been used in the Upanishads, and also 5 for that matter, it refers to these people only. See what Mantra 8 says:
इन्द्रावरूण नू नु वां सिषासन्तीषु धीष्वा।
अस्मभ्यं शर्म यच्छतम्।।
Indra and Varuna certainly praises as well as desire that you choose the succeeding odd number (fifth number i.e. Husain) of the 7 symbolical intellectuals (dheeshwa) to maintain uninterrupted continuance (of Imamate); the one who is your intimate and of the same body. (this confirms Husain’s appointment as next Imam), O one who is a pleasure and delight, as your will at the time of your death.
Now see Mantra 9:
Before you go to unite with the invisible Indra and Varuna, make the will. O God, increase the life of instantaneous appointee (i.e. Husain, after the death of Hasan).
This last verse confirm that Imamate instantaneously get transferred after the death of departing Imam on to the succeeding Imam. Stress on will is being given for the people to know who the succeeding Imam is, otherwise all the knowledge, all the powers that God has given to an Imam gets transferred immediately.
The mention of the will too is worth noting. We have already mentioned it before.
See a narration from Usool-e-Kafi: In Hadees no. 716, Jafar Sadiq - the sixth Imam - tells the reason how the Imam knows what is all over the earth when he is in his house with the curtain lowered. He said: ‘O Mufaddal! Allah, the Blessed, the Sublime, has put five arwah (spirits) in the Prophet: the ruhu’l-hayat (the Spirit of Life), by which he moves and comes and goes; the ruhu’l-quwwah (the Spirit of Power), by which he rises and struggles; the ruhu’sh-shahwah (the Spirit of Desire), by which he eats and drinks and comes to women lawfully; and the ruhu’l-iman (the Spirit of Faith), by which he accepts the faith and acts justly; and the ruhu’l-qudus (the Pure Spirit), by which he bears the prophethood. Then, when the Prophet is taken away, the Pure Spirit is transferred and reaches the imams. The Pure Spirit does not sleep nor does it become neglectful, it is not diverted, nor does it falsely display. But the (other) four arwah (spirits) sleep, are neglectful, falsely display themselves and are diverted. He (the Prophet or the Imam) sees (everything) by the Pure Spirit.’
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It is stated right in the beginning of this Hymn that Agni and Maruts are the Devatas who would be subject of discussion. The Hymn is attributed to the Seer Kanva Medhatithi and the meter is various forms of Gayatri. Needless to say, RDS and ADDVM have interpreted this hymn to be talking about electricity, scientists, yajnas, etc.
This hymn starts with describing Agni’s movement to a desolate place. We have already described in the section on Husain that when Yazid became the Caliph of the Muslim world, upon the death of his father Muawiya, he asked his governor in Medina to seek unconditional allegiance from Husain. Till then Husain was silently living in Medina, confining himself to prayers and worship. Even when his brother Hasan was poisoned to death under the instructions of Muawiya, Husain continued to remain quiet. After Hasan’s death, ten years had passed during which Husain’s friends and companions were imprisoned or even butchered to death, at public places. Yet he remained quiet as he knew the state of the Muslims and didn’t want to start a confrontation.
Muawiya was astute enough not to pressurize allegiance from this household. However, Yazid was not even that foresighted. When the question of allegiance was put forward to Husain, and he was left with no other alternative, he decided to leave Medina in the wee hours of night and went to Makkah – the land where it is prohibited to kill even the insects. However, Husain got to know that mercenaries were sent there as well in the garb of Hajis. In the meantime, the Kufans had deluded Husain with invitations to come to Kufa. Hundreds of them had signed inviting him to come. Therefore, Husain left Makkah and started moving to Kufa. In the meantime, Kufa’s situation changed upon appointment of a very cruel governor by Yazid. Husain’s representative to Kufa, Muslim b. Aqeel was killed while the Kufans watched. Husain, accompanied by about 150 of his trusted companions, womenfolk and children, changed his route towards wilderness. When he had reached a place called Naineva or Karbala, he was forced to disembark and prevented from moving further. Husain’s companions could have easily killed the small band of about 1000 horsemen, if they had wanted and proceeded further, as they were tired and disheveled because of riding the horses for a long time in scorching heat. But Husain kept abiding to his stand that he was not going to start the fight at any cost. Consequently, more forces arrived which is said to be anywhere between 30,000 and 1,00,000 or even more. His camps from close to the river were forcefully uprooted, yet he didn’t start the war. From 2nd of Moharram, Yazid’s forces prohibited Husain’s companions from gaining access to water. The little provisions that Husain and his companions had lasted till the 7th of Moharram. Then there was no water or food to eat. The situation remained so till the morning of 10th of Moharram. In the meantime, Husain tried level best to find a peaceful exit and talked of coming to India, but the governor of Kufa Ibn Ziyad rejected all these and left him with no choice but to pay allegiance or die. Husain refused to pay allegiance to a sinner, Yazid, and consequently chose death over life. The battle started on the morning of 10th Moharram, which was one-sided right from its start. Even if we are to take the minimum number of people mentioned in various narrations to be true, i.e. 30,000, they were faced with a group of about 150 men, including young boys and very old men, some of whom were the Companions of the Prophet. Despite this, this brave group inflicted casualties many times more than their own number. Even against this small band, all norms of the battle were forsaken by Yazid’s forces. (Putting prohibition on water is a glaring example). This shows to what extent evil was afraid of good. On Husain’s side, the small group of men was afraid of nothing. Their stand is exactly the one described in Gita. To them, it didn’t matter that death was staring at them. They knew that they have to bear the standard of humanity, truthfulness, justice and piety at all cost and in the most adverse of circumstances. If death came while on that path, it was only too good for them.
Mantra 1 of this hymn starts with describing Husain’s movement to the wilderness of Iraq, after leaving the sacred mountainous place (Makkah). The Mantra says:
izfr R;a pk:e/oja xksihFkk; iz gw;lsA
e:n~fHkjXu vk xfgAA
Moving away from and after abandoning the beloved and pleasant most precious mountains that guard (the city of Makkah; Safa and Merwah are the sacred mountains), he moves onward and approaches a distant land (that will) lead (his friends and family) into trouble. Yes! Agni (Husain) has come to the wilderness (of Karbala).
Now see Mantra 2, which defines Husain’s stand in perfect conformity with the path shown by the Absolute God. It says:
नहि देवो न मत्र्यो महस्तव क्रंतु परः।
मरूद्भिरग्न आ गहि।।
By no means is the Deva’s (Lord’s or Divine Person’s) stand undivided (in fact it is identical) with the path of the Master Lord; enough with the adversaries, he has decided to give himself as sacrifice. Yes! Agni (Husain) has come to the wilderness (of Karbala).
Mantra 3 talks of the firmness and fortitude of Husain’s mind in adhering to his stand at all cost. See what it says:
ये महो रजसो विदुर्विश्वे देवासो अद्रुहः।
मरूदिभरग्न आ गहि।।
The honourable Divine Person who is presently living (Imam of the time) is moving towards gloom and dust, distant from every one and looking firm in his mind. Yes! Agni (Husain) has come to the wilderness (of Karbala).
Mantra 4 says:
य उग्रा अर्कमानचुरनाध्रष्टास ओजसा।
मरूदभिरग्न आ गहि।।
He is moving towards savage heat (of violence) lest mankind is not robbed (of its values). He is courageous and confident, (a nature that is) conducive to vigour and energy. Yes! Agni (Husain) has come to the wilderness (of Karbala).
Now see Mantra 5:
ये शुभ्रा घोरवर्पसः सुक्षत्रासो रिशादसः।
मरूदभिरग्न आ गहि।।
This handsome man has sought to drink a violent and frightful (death) through (being on) the right path; opting for an armed combat with one who will kill him and who will surely go to hell. Yes! Agni (Husain) has come to the wilderness (of Karbala).
Mantra 6 says:
ये नाकस्याधि रोचने दिवि देवास आसते।
मरूदभिरग्न आ गहि।।
This person is not moving but approaching the Chief/Supreme bright heaven where the Devas (other Divine Persons or Lords of the World) dwell. Yes! Agni (Husain) has come to the wilderness (of Karbala).
Mantra 7 says:
य ईडखयन्ति पर्वतान तिरः समुद्रमर्णवम्।
मरूदभिरग्न आ गहि।।
Praiseworthy is your restraint which is as solid as the mountain and your endurance which is as deep as an ocean at the time when you are on point of death. Yes! Agni (Husain) has come to the wilderness (of Karbala).
Mantra 8 states:
आ ये तन्वन्ति रश्मिस्तिरः समुद्रमोजसा।
मरूदभिरग्न आ गहि।।
Ah! You are like a rope without which no aid is possible, and very much like an ocean conducive to vigour and energy. Yes! Agni (Husain) has come to the wilderness (of Karbala).
That these Divine Persons are akin to rope is talked about on more than one occasion in the Upanishads and Puranas. We have mentioned in Part-II that even Mohammad has referred to them as rope, holding upon it one would never astray. Our assumption is that the sacred thread worn by the brahmins in India too was perhaps in remembrance of these Divine Lords. Just as the learned seers initiated several rituals, which were associated with the various hymns of the Vedas, likewise various other customs were initiated lest people forget the people who are associated with the Vedas. The thread too seems to be initiated in remembrance of the rope that these Devatas signify and which shows Devatas as link between man and God. Likewise, seven pheras were initiated where the bride and groom are made to take oaths in the name of Siva and Parvati (Parvati is undisputed name of Fatima, therefore Ali has to be Siva in his Deva state).
Mantra 9 takes pathos to the limit when it says:
अभि त्वा पूर्वपीतये सर्जामि सोम्यं मधु।
मरूदभिरग्न आ गहि।।
Facing excessive drought (shortage of water), you produced water by drinking the soma juice (the water from Hauz-e-Kausar or Aab-e-Kausar). Yes! Agni (Husain) has come to the wilderness (of Karbala).
This concludes the hymn no. XIX. You must have noticed that one line is repeated again and again in all the 9 Mantras. The second line of each Mantra says ‘marudbhiragn aa gahi’ which we have translated as ‘Yes! Agni (Husain) has come to the wilderness (of Karbala).’ If you read the translation of these nine Mantras done by RDS, you will find that all translations are different. We are not giving RDS’s translation here as we already fear the BOOK is stretching more than we would have wanted.
The very fact that the second half of each translation is not identical or similar in RDS’s translation is proof of it being wrong.
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This hymn too is related to the Seer Kanva Medhatithi. It is very important hymn as it describes the creation of the 14 Divine Persons, something that is the subject of talk of the Upanishads as well as the Puranas and other Vedas. See Mantra 1:
अयं देवाय जन्मने स्तोमो विप्रेभिरासया।
अकारि रत्नधातमः।।
There was one bodiless Supreme Spirit which was divided to make the most excellent Supreme Beings, praiseworthy enlightened persons who took birth to live on this earth.
That formless (akari) or the bodiless spirit which got divided is from Hari (see Mantra 2) used as an epithet for Vishnu. Vishnu, we have maintained is not an individual God but the Manifest Self created by the Absolute God, which created a Noor (Brahma) that lead to creation of these Supreme Beings. The Noor created by the Supreme Spirit initially got divided into two, then became 5 and then 14. Indra is the name of the head of the 14 Devatas. Interestingly, the seers have given separate names for each during various stages of creation. For instance, they have given name of the spirit when it was in Manifest Form, separate name when a Noor emanated from It, still separate names for 2 when the Noor got divided into 2 parts, still new names for each when the 2 became 5, and likewise 7 and 14. That is actually the reason for confusion. Brahma, Visvadevas, Brhaspati, Prajapati, Indra, Vayu, Siva etc. are various names to the process of creation at varying stages, who eventually took birth as the 14 Ahlulbayt in this world.
Mantra 2 says:
य इन्द्राय वचोयुजा ततक्षुर्मनसा हरी।
शमीभिर्यज्ञमाशत।।
O Indra, the one Supreme Spirit Hari (or Vishnu or the original Manifest Self) with whom you were united with, was divided (solely) for the purpose of worshipping the Absolute God. Remembering and paying obeisance to this mother of creation (Vishnu or original self), one can earn a thousand kinds of wealth and happiness.
Mantra 3 states:
तक्षन्नासत्याभ्यां परिज्मानं सुखं रथं।
तक्षन्धेनुं सबर्दुघाम्।।
One who knows this creator of heaven and earth is free from fear and their followers/worshippers earn respect and honour and drive in the carriage of happiness and bliss. We ought to offer respect and oblation to this mother of creation and consider It as friend.
Mantra 4 says:
युवाना पितरा पुनः सत्यमन्त्रा ऋजूयवः।
ऋभवो विष्ट्यक्रत।।
The United (or One Self) father (of creation) bestowed once again the truthful and upright (Divine Persons) for the betterment of this world. These divinities surround (are the cause of) all that is created.
Mantra 5:
सं वो मदासो अग्मतेन्द्रेण च मरूत्वता।
आदित्येभिश्च राजभिः।।
The auspicious lady, who was the delight of Indra married the Marut (Vayu). The 12 divinities (or Adityas) were divided to be Chiefs of Men at various times.
Mantra 6:
उत त्यं चमसं नवं त्वष्टुर्देवस्य निष्क्रतम्।
अकर्त चतुरः पुनः।।
Not long ago, these existed as a cumulative force from where these devas (Divine Lords) were created. The four quarters (all things in the world) stand dwarfish (insignificant) and were created due to them.
This verse tells clearly that the Divine Lords are the cause of our creation. We recount two narrations from Usool-e-Kafi to show that Imams were supreme to all, including the prophets prior to Mohammad.
Al-Kafi quotes (Hadees no. 678): We, a group of Shia, were in the company of Husain at Hijr (a place close to the Kaaba in Makkah). He said: ‘Does anyone have their eyes on us?’ We turned to the right and to the left, but did not see anyone, and we said: ‘No-one has his eyes on us.’ Then he said: ‘By the Lord of Kaaba, and by the Lord of this building (the Kaaba),’ – three times (he said this) – ‘if I had been with Musa and Khizr, I would have told them that I had more knowledge than them, and I would have informed them of what was not then present to them, for Musa and Khizr were given the knowledge of what was, but were not given the knowledge of what would be and what will be till the Hour (of Judgement) will come, and we indeed have inherited this from the Messenger of Allah (Prophet Mohammad).
On another occasion, Al-Kafi states (Hadees no. 679) that Husain said: “Verily, I know what is in the heavens and what is in the earth. I know what is in Paradise, I know what is in the Fire (Hell), and I know what has been and what will be.” He (the narrator) said: “Then he paused for a moment, and then he saw that this was too difficult for those who heard it from him, so he said: ‘I have learnt (all this) from the Book of Allah, to Whom belong Might and Majesty. Truly Allah, to Whom belong Might and Majesty, says: “In it is the classification of all things”.
Bihar-al-Anwar even mentions that Husain said on an occasion that the earth, the moon, and all such things were created because of him. How could Husain have made such tall claims, had there not been truth in it? This also is a proof of the fact that the purpose of our creation is only worship of God, and the purpose of the Divine Lords is to lead us to the worship of One Absolute God. They continued in this pursuit even when they were in heavens. Even Adam was sent to earth upon receiving training in the heavens. Genesis tells when Satan wanted to deceive Adam, the lure given to him was that if he ate the fruit, he would become one like the Divinities. That shows Adam too knew of the importance of Divinities, even when he was in the heavens.
The Devatas are making one more attempt to lead us back to God, before the world is wound up.
Mantra 7 states:
ते नो रत्नानि धत्त्न त्रिरा साप्तानि सुन्वते।
एकमेकं सुशस्तिभिः।।
These jewels are not perishable and are everlasting holding all the virtues and merits, the seven names beautiful and identical (directed towards one point) and worthy of praise.
This Mantra also proves that the names of the 14 Divine Lords are 7, the names being repeated among the Devatas.
Mantra 8 says:
They are the support of the entire world, their eulogies enable us to perform noble deeds, and make us feel secure. Let us hasten towards the bright devas (Divine Lords) for whom are meant all our good acts.
Do we need to tell more? The entire relationship between the One Manifest Self with the 14 Devatas who would take birth on earth, the fact that they would have 7 names only, and their relationship with us, as well as expectations or purpose of our creation are all enumerated in this verse. This is one of the most important of the Rig Vedic hymns as it solves all the mysteries that we are trying to unearth. Our challenge to you is still there: make your own translation from the dictionary and see whether you are closer to our translation or that of RDS’s. We do not find any merit in giving the translation given by RDS and ADDVM here, as this would only lessen the seriousness of the subject.
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This hymn again talks of the subject of Indra (Mohammad) and Agni (Husain) and his sacrifice at Karbala. The first Mantra tells of the love and proximity that exist between Indra and Agni. In fact, the entire hymn reveals the importance of Agni (Husain) in this world. Remember, the words of God are absolutist in nature and if someone’s importance is described, it must be understood that the person is really very important.
Mantra 1 states:
इहेन्द्राग्नी उप हृये तयोरित्स्तोममुश्मसि।
ता सोमं सोमपातमा।।
Indra holds Agni extremely dear, who was killed offering prayers to God and eulogizing Him. Your sacrifice (O Agni) of drinking soma was indeed given willingly for the welfare of all.
Mantra 2 says:
ता यज्ञेषु प्र शंसतेन्द्राग्नी शुम्भता नरः।
ता गायत्रेषु गायत।।
Your sacrifice was praised and extolled beforehand by Indra and spoken of by the Supreme Spirit. And the singers of yore have sung thy praise in the Vedic hymns of gayatri metre.
Mantra 3, as per our translation, says:
ता मित्रस्य प्रशस्तय इन्द्राग्नी ता हवामहे।
सोमपा सोमपीतये।।
Your friends praise and laud Agni, O Indra, for the great sacrifice that he drunk willingly for the welfare of all. Instead of drinking water, you drank the soma drink (of heaven).
Mantra 4 says:
उग्रा सन्ता हवामह उपेंद सवनं सुतम्।
इन्द्राग्नी एह गच्छताम्।।
We pay our respect to the great sacrifice where soma drink was ferociously and savagely made to drink. Indra and Agni should be remembered all through the life!
In our view, Mantra 5 goes like this:
ता महन्ता सदस्पती इन्द्राग्नी रक्ष उब्जतम्।
अप्रजाः सन्त्वत्रिणः।।
You are the Lord of the superior most abode (heaven), O Indra protect Agni from being subdued. Childless pray to you here in this world.
It is interesting that the subject of the childless praying to Agni has been talked about in the aforementioned verse. Fact is that if we ask for child from God through any of the Devatas, the prayer would be heard, God willing. Then why is Agni praised for by the childless? This is so because Agni (Husain) is the fifth of the 5 Devatas who became 14 because 9 more Devatas who were successively born to Agni (Husain). Thus he became the father of 9 Devatas (Ahlulbayt) and this became the reason why the childless started to pray to God through Agni’s intercession.
There is another interesting incident that is narrated. A childless man, married for several years, came to Mohammad and asked Mohammad to pray for him. Husain was a young child at that time and was playing close to Mohammad. Upon hearing the man’s plea, Mohammad replied that God has not destined a child for him. The man was very disappointed and was about to leave when Husain called from behind and told him that a son has been granted to him. Mohammad said to Husain that there was no child in this man’s destiny. Husain said that he has bestowed another child. In this manner, Husain gave 7 sons to the man. Not many months had passed when the first son was born to the man. Later, there was also a time when that man was proud father of 7 sons. There are narrations which tell of a time in future when Husain’s severed head was brought to this man with 7 sons.
This story is not without lessons. It confirms the Vedic view that this Deva – Agni – is the bestower of children. Even now, we are sure, if any childless couple sincerely prays to God through Husain (Agni), their wish will surely be granted, if God wills so and if it is beneficial for the couple and mankind.
There is another very interesting opinion! We have said that the ancient seers had given names to all the stages till the creation of 14 guardians of the 14 quarters (viz. the 14 Divine Lords). The One Non-Manifest God had several names, his Manifest Self had several names, the power (or Noor) that got created had names, when the same divided into 2 equal halves, there were names to each of the 2, then it became 5 then there were names to each of the 5, and when the 5 became 14, even these 14 were given different names. This was done for the purpose of understanding.
Since Rudra or Marut or Noor of Ali was to father 11 Imams, people started believing that he had a role in creation. We know the Noors were created far before the humanity was created and the humanity was created within the power of the Noors. Consequently, a stage came when Siva became associated with phallus; twelve such lingas are worshipped by the Hindus and there are twelve Imams or Maruts.
In this BOOK, we have also claimed that God identified the Devatas not only among the Vedic-Aryans but also among other great civilizations of the period, like the Mesopotamian, Egyptian and Greek civilizations. What is most interesting is that even in the Egyptian civilization, we find the presence of a demi-god, holding an extremely large sized phallus. Also we find paintings of a Devi holding a child in hand and suckling another, with several children peeping through her large-sized womb. All this were attempts by people of yore to understand what had been told to them.
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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:
गायन्ति त्वा गायत्रिणोऽर्चन्त्यर्कमर्किणः।
ब्रह्माणस्त्वा शतक्रत उद् वंशमिव येमिरे।।
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 shows 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:
यत्सानोः सानुमारूहद्भूर्यस्पष्ट कत्र्वम्।
तदिन्द्रो अंर्थ चेतति यूथेन वष्र्णिरेजति।।
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 await the day when knowers of Sanskrit translate the verses again 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.
युक्ष्वा हि केािना हरी वर्षणा कक्ष्यप्रा।
अथा न इन्द्र सोमपा गिरामुपश्रुतिं चर।।
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.
Our translation is not based on hypothetical assumptions, since we have come to this meaning through the use of dictionary. You may pick up a dictionary and translate for yourself. We have tried to give only the literal meaning, while commentators like RDS have beaten the bush so as to make the Vedas ‘philosophical’ treatises that borders on becoming absurd and lacking sense. Since long, the commentators have maintained that Vedic language is too complex to be understood easily. Contrary to this, what we are finding is that Vedas just narrate the future events in a simple, non-complex manner.
Let’s see what the Mantra 4 has to say.
एहि स्तोमाँ अभि स्वराभि गर्णीह्या रूव।
ब्रह्म च नो वसो सचेन्द्र यज्ञं च वर्धय।।
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.”
It is evident that the translation in material sense is closer to the truth.
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 5 who comprise Prana (Life), as per the Upanishad.
Mantra 5 is further addressed to Vasu and cites his relationship with the 14 Devatas. It says:
उक्थमिन्द्राय शंस्यं वर्धनं पुरू निष्षिधे।
शक्रो यथा सुतेषु णो रारणत्सख्येषु च।।
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).
Mantra 6 of this hymn again makes a prayer to the 14 Devatas to come in this world.
तमित्सखित्व ईमहे तं राये तं सुवीर्ये।
स शक्र उत नः शकदिन्द्रो वसु दयमानः।।
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 Devatas 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 in their good books without a life of piety and worship. People 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.
Devatas wanted to show that true path of God where a man is so devoted to God that he performs all actions while remembering Him, without bothering about the results. Krishna too has dwelled on this subject in detail in Gita. Gold and material wealth is of no value to the true worshipper of God. And RDS, through his translation, is confirming the materialist tendencies of humans to acquire wealth. If corruption is at its peak in present-day India, which also boasts of an increasing number of devotees, it is because of translations like the one done by people like RDS and others, which only promote materialism.
It seems whenever people were faced with an increase in evil, the prayers to these Devatas intensified. Like Mantra 5 above, Mantra 7 too confirms that all Devatas were similar to Indra. If you recall, we had quoted a tradition from Mohammad in Part-II, as per which ‘The first is Mohammad, last is Mohammad, middle is Mohammad and all are Mohammad’. This signifies that all the 14 are identical in power, position and approach. Now read the translation of Mantra 7:
सुविव्रतं् सुनिरजमिन्द्र तवादातमिद यशः।
गवामपव्रजं वर्धि कर्णुष्व राधो अद्रिवः।।
As you all are equally united (without any trace of duality) in excellence, and despite the fact that you are yet to come, your fame is unsurpassed. Manifest your excellent shining form to destroy the evil and to ward off increase (of evil). O all! Who are as one as Indra, despite you are yet to come your fame is unsurpassed. We are ready to fight, do mercy on us, O all who are united as one, as we prepare for the commendable deed of warding off the increase of evil (under your guidance).
The word used is ‘adriva’ which stands for ‘unity in diversity’. We quote from al-Kafi about Imam’s narration regarding this subject.
Jafar Sadiq said (Hadees no. 726): “He (Allah) said: Those who believed, and their seed followed them in belief, We shall join their seed with them, and We shall not defraud them of aught of their work” (Quran. Surah at-Tur, 52:21). He said: “`Those who believed’ are the Prophet and Ameer-ul-muminin (Commander of faithful – Ali) and his ‘seed’ the Imams and the successors, may Allah bless them. ‘We shall join with them’, and not diminish for ‘their seed’, the Proof which Mohammad brought concerning Ali. The Proof for them (all) is the same, and the submission of them (all) is the same.”
As per another narration (Hadees no. 727), Jafar Sadiq said:
We are equal in knowledge and courage; and in bestowing to the extent we are commanded.
And in Hadees 728, Jafar Sadiq quotes the Prophet by saying: ‘The Prophet of Allah said:
‘We are exactly the same as regards command, understanding, and what is lawful and what is unlawful’; but the Messenger of Allah and Ali have their own excellence.
Another point worth highlighting is that the Mantra explicitly states that the Devatas were yet to come. Brhad-aranyaka says clearly that people prayed for their early arrival and willed their sons to support them upon arrival. They used to wonder when and where they would take birth. When this wait became too long, they digressed. Since it is clear that the Devatas, in spite of the fact that they were introduced long back, had not come on earth till the time they took birth in the Arabian peninsula, how can all those myths regarding Indra, Vayu and Agni be justified that belittle their position. Indra especially was portrayed in bad light. All the ill-gotten children in the family of kings and high priests of the period were ascribed to him and to the rest of the Devatas while the innocent common people believed these narrations to be true. It seems Zulmat, in all ages, had been instrumental in maligning the image of Mohammad and Ali the most. This can also be seen from the modern day attempts to write books like Rangila Rasool, making cartoons of the Prophet and various similar attempts.
We have translated Mantra 8 as follows:
नहि तवा रोदसी उभे रघायमाणमिन्वतः।
जेषः सवर्वतीरपः सं गा अस्मभ्यं धूनुहि।।
In both heaven and earth, there is none who is worthy of worship as you. You will get victory over the opposition owing to the song (unity) of your mixing of solutions. Just as a song is composed of various beats brought together, through your alliance you will give a mixture of various doses of medicines.
If you have read in detail about the Ahlulbayt in Part-II, you will realize that this statement too perfectly fits with their collective stance. They taught knowledge and righteousness, were all for peace, and signed few peace treaties when victory was certain which even their followers couldn’t digest. They were the highest epitome of worship and selflessness. When the need arose, they waged the fiercest of wars against their opponents. At times they were victorious, at other times they were slaughtered in the cruelest fashion. Some of them spent their lives in prison; one was forcefully made to accept the second highest position in the government; while few others started an institution that bordered on a full-fledged university with around 6000 students seeking knowledge. The last is yet to come and he will fill the earth with righteousness and justice. Beware, now that its past deeds are getting exposed, Zulmat will in future try to build its webs around the persona of Mahdi or Kalki.
You need to study more about them to realize that their alliance gave a perfect mixture of various doses of medicines.
We have translated Mantra 9 in this manner:
आश्रुत्कर्ण श्रुधी हवं नू चिद दधिष्व मे गिरः।
इन्द्र सतोममिमं मम कष्र्वा युजश्रिचदन्तरम्।।
O Indra, the one who is accepted, come! Our intelligence is hoarded together in the same manner as dear friend united with dearest friend invoke love and affection. One of you would offer a lovable oblation (or sacrifice) to purify very much like a screen between united until actual time arrives. The other person too is united and joined and he too performs a sacrifice to purify.
This seems like an invocation to Hasan and Husain, who both were united in approach, yet the circumstances were such that one had to sign a peace treaty while the other had to stand up to fight Yazid’s force. Eventually, Husain died a martyr. This verse clearly states that the two were united and if death had not served as screen and separated Hasan from the incident of Karbala, people would have seen that he too would have acted in the same manner as Husain. Also, the Mantra clearly states that despite Hasan opting for peace, he too had to sacrifice his life.
You are requested to remember the ‘self-same tree’ of Upanishads where they are all united and also they being like ‘spokes of a wheel.’
How sad that word like ‘yajna’, which have been used for sacrifice of life or martyrdom have been understood to mean ritual oblations and sacrifices of animals in front of deities? During later period, rituals were initiated with these Mantras forming the base.
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:
विùा हि तवा वर्षन्तमं वाजेषु हवनश्रुतम्।
वर्षन्तमस्य हूमह ऊतिं सहस्त्रसातमाम्।
Mantra 11, as per RDS, says:
आ तू न इन्द्र कौशिक मन्दसानः सुतं पिब।
नव्यमायुःप्र सू तिर कर्धी सहस्त्रसां रषिम।।
O God (read Indra) All Bliss, Instructor of all true knowledge and sciences, being praised by us, listen to our sweet words of praise and prayer. Kindly prolong the life that merits commendation. Create among us a Rishi who is the teacher of various sciences, is a seer of the Vedic verses, being a man of self control is always instructor of noble virtues and a man of realization.
And Mantra 12, as per RDS translation, is as follows:
परि तवा गिर्वणो गिर इमा भवन्तु विश्वतः।
वद्र्धा युमनु वर्द्धयो जुष्टा भवन्तु जुष्टयः।।
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).
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This hymn was given by seer Jeta and is dedicated to IndraDeva. As has been the case in the past, RDS has continued giving two or even more meanings to the same verse, which are of altogether different meanings. Once you go through this hymn, alongside our translation, you will realize what kind of lofty thoughts the Vedas carry and what mysteries they have unveiled, that had been denied to us till now.
The first Mantra states:
इन्द्रं विश्वा अवीव्रधन समुद्रव्यचसं गिरः।
रथीतमं रथीनां वाजानां सत्पतिं पतिम्।।
Indra, our invocations are directed at you - the bestower of this world as well as oceans. Those who get on the chariot whose charioteer is you, always remain on the virtuous path.
Here too, RDS has given two different meanings to this verse and says that there is a shleshalakar or paronomasia in this Mantra. The two different meanings are as follows:
1. All our hymns extol the Lord who is diffused on every side like the ocean. Who is the Supreme Charioteer and Master of the souls possessing the chariots in the form of the bodies, who is Lord of all strength and Protector of all righteous persons.
2. It is also applicable to a noble and just king, who is the master of the chariot in the form of body and who is mighty and protector of all good people. In the case of a noble king, the word ‘rathinam rathitamam’ may also mean the master of those who possess aeroplanes and other speedy vehicles.
He repeats the same for Mantra 2 and gives two meanings here as well:
सख्ये त इन्द्र वाजिनो मा भेम शवसस पते।
तवामभि परणोनुमो जेतारमपराजितम्।।
1. O Lord of strength! In Thy friendship, being mighty, let us never fear. We bow before Thee and glorify Thee O Almighty, Who art conqueror of the world, but Thyself unconquered.
2. It is also applicable to a noble mighty king. We should praise him as conqueror of his enemies and unconquered.
We are not expert on grammar, not the least Sanskrit grammar. However, our view is that the presence of shleshalankar in Mantra 1, that RDS says is there, could be because Ali is meant as the charioteer of Indra (Mohammad). Verse two refers to Ali directly. In our view, the translation of this Mantra would be somewhat like this:
O lord of strength who is also the commander of the Indra’s forces. There is no fear as he is undefeatable once his horse starts moving. O Indra, your friend conquers over the enemies and in no manner can he be separated from you.
Those who have read the Islamic history would know that most of the battles during the Prophet’s time were won because of Ali’s chivalry. Those on Mohammad’s side were outnumbered on most occasions. There were several occasions when defeat was glaring in the face. Each time, it was Ali who carried the battle to a victorious conclusion.
Mantra 3 again refers to the miracle in which the sun was made to return. Before, we go ahead with the translation, we would like to comment on this. All prophets were given miracle as signs of their prophethood. Krishna, as per Mahabharata, is stated to have returned the sun. As per Quran, Yusha b. Noon is another person for whom the sun returned. The same miracle occurred once in Prophet’s lifetime, when he had gone to sleep and was thus unable to offer his prayer. Several years later, Ali did the same in front of an entire army, going for battle of Siffin. On one occasion, people saw a sign from Prophet Mohammad resulted in the moon splitting in two equal parts. We have seen in books that the division of moon into two was not a phenomenon witnessed only by the Arabs to whom it was shown. People saw this as far as India; Malabar, Moradabad and Rajasthan are the three places where it was seen, as per available accounts.
The incident of splitting of the moon into two proves one point. That the miracles are not just eyewash but the phenomenon actually takes place. Moreover, our view is that God, who has given so much stress on reason and knowledge, won’t allow a situation in which His act or the act of his Messengers defy the scientific principles of nature. This is so because the principles of nature are actually acts of God. Therefore, all miracles are accompanied by supporting scientific logic.
Death is a case in point. You would agree that death could come, without a cause. But whenever a person dies, there is some illness or accident that becomes its cause. If we think about it, even birth of a child itself is a miracle of God that is performed so many times each day. Yet it always follows a natural process. We call only those cases a miracle which are contrary to general behaviour but we will find even that extraordinary behaviour is based on some scientific logic.
Therefore, if the moon got divided into two, or the sun came back, there must have been a solid reason for it, that can satisfy the curiosity of the learned. People who have narrated the coming back of the sun at Siffin have said that it was accompanied by a great screeching noise so much so that they got afraid. It only after Ali had placed his hands on the ground. We invite all the scientists to find out the circumstances that led to these events. Was it the sun which returned or the rotation of the earth got affected. For instance, it is possible that the great crater near Pune in Maharashtra would have been created on that day, because of a fall of a large-sized asteroid. We are sure you would agree that such an impact could reverse the course of earth’s rotation for some time resulting in the sun returning while it had already set and accompanied by a great screeching sound and trembling of the earth..
Moreover, when it was twilight in Arabia, all the regions east of Arabia must have been in darkness. In India, it must have been about two to three hours since sunset. In parts of present Pakistan and Afghanistan, it must have been close to two hours, lesser still in Iran and Iraq. West of Arabia, there is not much chance of people witnessing the event at it was day time; unless somebody noticed an extraordinarily longer day or sudden shift of the shadow on the ground.
It is possible that the sun came up just enough so that Prophet and Ali were able to offer prayers and then got set. If that is true, then there is no chance that people in India would have seen this phenomenon. At best, twilight might have returned to Iran or Iraq and then faded into darkness. The greatness of Vedas is evident from the fact that they are even solving this dilemma. Vedas explicitly state that the sun came up so much that it was visible in Sindh (part of present Pakistan), where it must have surely become dark when twilight was visible in Arabia. This shows that the sun must have raised enough to effect a change of about two hours. The ground is open for historians to search for narration of the event in books of the period, particularly those written around the Indus, and in Afghanistan and Iran.
Since friend of Indra (Mohammad) is addressed in these verses, we have reason to believe that event performed by Ali is being described here. The Mantra 3 says:
पूर्वीरिन्द्रस्य रातयो न वि दस्यन्त्यूतयः।
यदी वाजस्य गोमत सतोत्र्भ्यो मंहते मघम्।।
When it starts looking like darkness in the eastern sky and the sun starts setting on the western mountain, in the battlefield, mark that it will be he who will perform the reverse action and the setting sun will get exchanged with the shining one, for getting absorbed in meditation (prayer).
Mantra 4 praises Ali, who was the commander of this army. You must keep in mind that during the period of his caliphate Ali was largely addressed as ‘Ameer-ul-Momineen’ (Commander of the faithful). This event occurred when Ali was also the 4th caliph of the Muslim world. See the translation given by RDS.
पुरां भिन्दुर्युवा कविरमितौजा अजायत।
इन्द्रो विश्वस्य कर्मणो धर्ता वज्री पुरूष्टुतः।।
The commander of the army (of faithful) is born as a crusher of enemies’ cities. The young, the wise, of unbounded strength, the sustainer of all pious acts, the wielder of the thunderbolt (Zulfiqar is said to be the sword from heaven) and other destructive weapons and much extolled.
Mantra 5 describes the event of the setting sun again. You will realize that it is not possible to understand this Mantra without reading a page from Ali’s life. That is why we should not be critical of the earlier scholars, if their intentions were sincere, for not reaching the correct translatons. Mantra 5 states:
तवं वलस्य गोमतोऽपावरद्रिवो बिलम।
तवां देवा अबिभ्युषस्तुज्यमानास आविषुः।।
O one who is united with Indra, when the sky is covered by mass multitude of clouds, you break the darkness by retreating the rotation of earth by bending to put destruction off limit resulting in the sun becoming visible, which is done by making the earth to move before everyone’s eye.
We have said earlier that we must look for some accident at the time when the sun rose up again. The same would be applicable when the sun returned for Mohammad. In the latter case, the verse is explicitly stating that this particular miracle averted a major mishap. It would be interesting if some scientist can unearth this mystery. Is it that the axis on which the earth revolves altered on the same fateful day? This writer says so because he remembers a vague account in this regard given by an elderly person, when this writer was a young child. The person claimed the earth tilted on its axis around the 6th-7th century A.D..
If you read RDS’s translation, you would find that he too is talking about sun, earth and its revolution, day, night and the behaviour of the commander of an army. See:
When the sun opens the cave of the clouds covering his rays, the earth and other worlds rotating separate the mass of water. This sun is attained by trembling and rotating earth etc.
In the purport he writes: “The sun breaks into pieces the solid cloud by his rays and makes it fall down upon the earth. It is by the gravitation of the sun that the earth and other worlds regularly rotate in their circumference by which are made the season and day and night etc. in the same way, the commander of an army should behave.”
If you have noticed the description above, you will notice that several thousand years prior to Christ, when these Vedas were revealed, they are still talking about the rotation of earth and seem to know that for sun to come back, it is the rotation of earth that needs to be altered. No doubt, the Vedas too are a miracle from God.
Mantra 6 goes on describe that the event was also witnessed in regions west of the Indus. Also, this Mantra gives ample proof that whoever performed this miracle must have been at a place west of River Indus.
तवाहं शूर रातिभिः परत्यायं सिन्धुमावदन्।
उपातिष्ठन्त गिर्वणो विदुष टे तस्य कारवः।।
O learned men! When you see that night will come due to setting of sun in the country around Indus, you will be led to worship when the day will return that had elapsed. O respectful worshippers! Don’t remain stable but go and discover, find out the reason for this heroic deed in neighbouring region. This delightful incident is about to happen.
Mantra 7 gives a reason why Ali is the rightful successor of Prophet Mohammad (‘Uttir’ meaning ‘right to heir ship’).
मायाभिरिन्द्र मायिनं तवं शुष्णमवातिरः।
विदुष टे तस्य मेधिरास्तेषां श्रवांस्युत्तिर।।
O Indra you were parched by jugglers and deceitful men with drawn swords, ready to strike. On account of putting yourself up for sacrifice in front of the drawn out swords, due to which you rescued the great sage with your strong powers and proved your right to his heir ship.
Ali, it is being said, was the rightful successor who risked his life on innumerable occasions in order to safeguard the life of ‘the great sage’ Indra (Mohammad) (they all the saptrishis of Gita).
