STUDY OF THE YAJUR VEDA
You have seen the sample translation of a few of Rig Vedic hymns. You are aware that it is not possible for us to translate all the four Vedas and give it here, as that itself is a subject of book of several volumes. The mantras translated by us here are just a sample to give you an idea that the meanings of the Vedas may be far different from what we know at present. The idea is not to make you accept our translation; the real truth will be out when fresh translations are attempted by the experts of the language. The idea is to give you a jolt and make you realize that if you are unable to understand the head and tail of the Vedic knowledge, despite the fact that we know in our heart that it is divine knowledge, it is because of the wayward translations and understanding that has been presented to us by those who are supposedly considered experts of the language and Vedic subject.
We are sure that in the near future several scholars of Sanskrit would undertake the study of the Vedas in detail and consequently each and every hymn of the Vedas, each and every Upanishad, Puranas and other ancient books of the Indo-Aryans will be freshly translated and commented upon. We expect similar fresh studies in regard to the ancient Pali, Greek, Roman, Hebrew, Chinese, Egyptian, Mesopotamian and Arabic scriptures.
Just as we translated a few Rig Vedic mantras in the last chapter, we are here undertaking the study of few mantras of Yajur Veda to give you an idea what it could contain.
You will find that the Yajur Veda too talks of the of Devatas, but since we know nothing about them, nor are desirous of knowing any further, involved as we are in our material and worldly pursuits, we are least bothered to know the true content of our scriptures. In fact Tamas or Zulmat has corrupted our selfs to such an extent that whereas we are ready to fight in the name of whatever we consider as ours, including religion, it does not make much of a difference if the truth remains hidden from us and we continue to grope in the dark.
Chapter I
We begin with the first chapter of Shukla Yajurveda or White Yajurveda, also called Vajasaneya-Samhita.
Present here is the first mantra of the first hymn of Yajur Veda.
इषे त्वोर्जे त्वा वायव स्थ। देवो वः सविता प्रार्पयतु श्रेष्ठतमाय कर्मणे। आप्यायध्व मध्न्या इन्द्राय भागं प्रजावतीरनमीवा अयक्ष्माः। मा व स्तेन ईशत माघश ्ँसः।
ध्रुवा अस्मिन् गौपतौ स्यात वह्नीर्यजमानस्य पशून्पाहि।
Various translators have given different meanings to this mantra. Rishi Dayanand Saraswati has ignored the presence of the word ‘Deva’ and has referred to the term ‘Deva’ as reference to Paramatma. He says that the mantra is talking about mankind getting best products and scientific gadgets from the Paramatma and by using these products and scientific gadgets, man reaches the zenith. He has also brought in the subject of cow and prays that God protects the cows, horses, elephants, etc. of the worshipper.
We maintain that the Vedas are a source of guidance for mankind. Guidance shall be more spiritual in nature, rather materialistic. But the present translations are only talking of finding material benefits for the worshipper through the hymns.
Rishi Dayanand Saraswati, as we have shown before, is repeatedly trying to cull and find one God where the Vedas are actually identifying the Devatas, who are more than one and are known by several names. This is the real source of all digression. Several people, particularly the Muslims, read RDS’s commentary on priority as it appears to be talking of unity of God, on similar lines as Islam. These people are unaware that this commentary is the most digressed commentary of all. This is so because the writer has tried to produce new meanings. Those translators who have kept the Devatas as it is, despite the fact that they couldn’t understand their identity, were far closer to the true meaning of the Vedas than RDS, who only misguides. You read his entire commentary and yet you will say you have understood nothing. Finally you will conclude that perhaps you are not fit enough to understand the lofty teachings of the Vedas, whereas learned scholars like RDS understood them to the full.
There are other translators who pray that thiefs and sinners do not rule mankind. Some others claim that the entire mantra has been used for gau-mata (mother cow). They claim the mantra prays to cow and not to God and expect that thiefs and sinners do not own the cows and tell that cow continue to give its milk for Indra Deva. It prays to cow to continue to give healthy calves and hopes the reciter of the hymn to have plenty of cows so that he can benefit from its milk and give milk to those who do not possess a cow themselves.
The mantra has given the word Vayu so a translator says ‘O cow, you are giver of life like the air’. He even goes on to say that the Prime Minister and the Chief Minister see to it that the cows are kept in plenty in centrally-built gaushalas and there they are cared for.
Griffith has translated this mantra in these words:
Thee for food. Thee for vigour. Ye are breezes. To noblest work God Savitar impel you. Inviolable! swell his share for Indra.
No thief, no evil-minded man shall master you rich in off-spring, free from pain and sickness. Be constant, numerous to this Lord of cattle, Guard thou the cattle for the Sacrificer.
We tried to find the meanings of various words used in the mantra and then joined them in a sentence. Detailed explanation of how we came to these meanings can be found on our YouTube channel “The True Voice” under the title “Veda samajh kar hee milega sachcha marg”. Scholars will tell whether my derived meaning is closer to the true meaning or that derived by others. See:
It is offered to you O Vayudeva (Rudra or Siva), who creates all that is excellent, the sacrifice given by your Savitar (Agnideva) that he gave for Indra, and may we also be part of this great sacrifice. May Dhruva, who grew up in the lap of Agnideva’s brother’s wife, remain free from all illnesses and remain safe from those people who have usurped Agnideva’s position. If prajapalak Agnideva sends Dhruva to fight the enemies, then may he be safe from beasts like men.
Evidently, this mantra is talking of the event of Karbala when Husain, surrounded as he was by the forces of Yazid, had to sent his brother’s son Qasim (Dhruv) to the battlefield. Qasim a young teenager eventually fell down from the horse wounded. As the horses ran here and there, his body got trampled under the hoofs of the enemy’s horses.
Here too, it is apparent that the Yajur Veda is prophesying the events that would happen in the future so that mankind recognizes the carriers of Noor or Rooh (divyaatma or devatma) who were to descend in human bodies to show us the path to moksha or salvation. Yajna used in Vedas, it is apparent has been used for sacrifice of life, and not for any ritualistic exercise.
I have been showing that Agnideva and Vasudeva are brothers, they are the two Ashwins (Hasnain i.e. Hasan and Husain together). Expectedly, there was mention of Agnideva’s brother’s wife in the previous mantra and here Vasudeva is mentioned directly.
Isn’t it the fact that the relationship between the 5, when they would come to live on earth, is being clearly defined? It is also being shown that the one who would give the most praiseworthy sacrifice (Husain or Agni) would be the brother of Vasu (Hasan) and son of Vayu (Ali or Rudra or Marut).
The subject moves to Vasu and Agni, who are the two Ashwins (or Hasnain) in verse 2.
वसोः पवित्रमसि द्यौरसि पृथिव्यसि मातरिश्वनो धर्मोऽसि विश्वधा असि।
परमेण धाम्ना दृ ्ँहस्व मा ह्नार्मा ते यज्ञपतिह्र्नार्षींत्।।
This mantra has been translated by Ralph Griffith in following words:
Strainer of Vasu art thou. Thou art heaven. Earth art thou. Thou art Matarisvan’s caldron. Thou art the All-container. Stand thou firmly, secure by Law Supreme, and do not totter. Nor be thy Lord of Sacrifice unsteady.
Ralph Griffith and some other translators like him are extremely praiseworthy. This is so because even though they couldn’t understand the subject that was being talked about, they tried to do actual word by word translation and hence remained very close to the true meanings, unlike some other translators like RDS.
Sanskrit Vedic text mentioned of Vasu and we know Vasudeva. Heaven and Earth have been mentioned. We have shown these are appellations for a Devata and Devi respectively. And the word ‘yagyapati’ has come, which means ‘Lord of the sacrifices’or ‘kind of sacrifices’ which has been used for Husain’s sacrifice. Griffith has tried to use all these terms in his translation, which is close to the actual meaning.
Several wayward translations have been given for this mantra as well by several translators. There are some who claim that this verse too talks about cow and ‘organic cow based agriculture life’. They say that this was the system implemented by various yagnas. They, as part of the meaning of this mantra, say how are the elements around a gaushala are to be managed. One translator, after talking of all this, says: “If we try to understand the fine points of these Vedic mantras, our country and society will be greatly benefited by blessings of Vedic knowledge.” He even goes on to say that “Yajurveda mantra I.I.3 is used in monitoring the milk production of cows.” And further says: “Our Sanskrit scholars must learn modern sacrifices and or collaborate with scientists to unearth the hidden and forgotten meaning in Vedas for welfare of humanity.”
Yes, we too wants the same, but the hidden meanings will lead us to our spiritual well-being and not towards more materialistic wealths.
Before we proceed to our derived meaning, we wish to remind you that the earlier mantra had talked of Dhruv, the son of Vasudeva, and was talking of the event when Dhruv will go to fight men of beastly nature.
Now see our derived meaning:
You are progeny of Vasudeva (O Dhruv who is going to sacfrice his life); pure are Heaven (used for Deva) and Earth (used for Devi) who descended among mankind from that lofty place (in heavens) to lead a worldly life and will give birth to Agnideva. Stand thou firmly (O Dhruv) and don’t waver. May the Lord of Sacrifice (Agnideva) too remain firm in giving sacrifice (of his life).
It is clearly being said that the Ashwins, as well as their mother, the Devi, descended in human bodies, to lead us towards the path of religiosity and righteousness. Husain’s sacrifice has been prophesied in no less uncertain terms. The term ‘yagya’, we are claiming, has been used when talking of ‘sacrifice of life’.
The third mantra continues with the same topic. However, translators use this mantra for reciting at the time of ritual exercises that have come to be understood wherever the term ‘yagya’ has been used. People have written long commentaries how the hawan has to be created, how the fire is to be lit, what fingers are to be used to hold products and what all products like ghee or oil etc. are to be thrown in the fire at the time of reciting the mantra.
वसोः पवित्रमसि शतधारं, वसो पवित्रमसि सहस्रधारम्।
देवस्तवा सविता पुनातु वसोए पवित्रेण शतधारेण सुप्वा, कामधुक्षः स्वाहा ़ ़ ़।
Translating the 3rd mantra, Ralph Griffith writes:
Thou art the strainer, hundred-streamed, of Vasu. Thou art the strainer, thousand-streamed of Vasu. May Savitar. the God with Vasu’s strainer, thousand-streamed, rightly-cleansing, purify thee.
Did you understand anything! We have translated this in following manner:
O Vasudeva may Savitar (your brother Agnideva) purify hundred-times and purify thousand-times, the sacrifice that he has decided to give. The sacrifice that he is bent upon to give is nothing but the sacrifice of his life.
Let us see the fourth mantra:
स विश्वायुः स विश्वकर्मा स विश्वधयाः इन्द्रस्य त्व भग्ड्ग सोमोनातनच्मि विश्णो हव्यञ् रक्ष
Ralph Griffith has translated it in following words:
Which didst thou milk? This is the cow Visvayu. This Viswakarman. This is Visvadhayas. Thee, Indra’s share, with Soma do I curdle. Be thou protector of the oblation, Vishnu.
Vayudeva, Indra, Vishnu are being mentioned. Indradeva is the father of the Devi. Vayudeva is husband of Devi while Vasudeva and Agnideva are their sons. We have also mentioned that Soma is synomous of the Arabic Aab-e-Kausar, the drink of heaven. The term is usually used for one who has sacrificed his life in the way of God. As per our derived meaning, the mantra says:
Your portion (part) is steady and firm in sacrificing his life O Indra. O Vishnu, protect Agnideva when he moves towards giving this sacrifice of his life.
There are few who say that Hasan and Husain were of contrary nature, which is reflected in one opting for truce and the other deciding to oppose Yazid’s move, even though he got killed in the battlefield of Karbala. However, those who know the truth say that both would have acted in the same manner, if similar conditions confronted them. Moreover, when the peace treaty was signed, Husain was at his brother’s side. When Husain went to fight in Karbala, Hasan had died by the time, but Hasan’s son Qasim produced a will from his father that stated that Qasim should be allowed to fight alongside his uncle - Husain - when such a calamity strikes him. The two seemingly different actions of Hasan and Husain too did not escape the eyes of the Vedas, thousands of years prior to the actual event. Mantra 6 says:
कस्त्वा युनक्ति स त्वा युनक्ति कस्मै त्वा युनक्ति तस्मै त्वा युनक्ति।
कर्मणे वां वेषाय वाम्।।
The approach of the two was same and undivided. One drank from the vessel whereas the other was chopped to death. Your deeds are as though you entered the house from opposite directions.
Can there be a better example to show the oneness in the apparent duality of their approach. Mantra 7 gives another example. See:
प्रत्युष्ट ्ँ रक्षः प्रत्युष्टा अरातयो निष्टप्त ्ँ रक्षो निष्टप्ता अरातयः।
उर्वन्तरिक्षमन्वेमि।।
Like the daybreak seems to protect the night by clinging to it; which (night) is further clings to it (used for day). (Yet) in the wide expanse of time, they are weaved as one day. You (both), who are the cause of the day, will be killed by the enemy. You defend day from night. In the wide expanse of time, (both) are weaved as one.
It seems as if while revealing this verse, whoever composed it, also had the Quranic verse in mind. See how the first part of the following verse from Quran has been used to explain the point:
Thou makest the night to pass into the day and Thou makest the day to pass into the night, and Thou bringest forth the living from the dead and Thou bringest forth the dead from the living, and Thou givest sustenance to whom Thou pleasest without measure.
Quran. 3:27
धूरसि धूर्व धूर्वतं धूर्व तं योऽस्मान्धूर्वति। धूर्व तं यं वयं
धूर्वामः।
देवानामसि सरित्रतम वह्नितमं पप्रितमं जुष्टतमं देवहूतमम्।।
Verse 8 again mentions Dhruva, the son of Hasan who was killed in Karbala alongside Husain, when he was trampled under the hoofs of the horses.
You were afflicted (killed) O Dhruva when you were still regarded as immature. Deva, I would indeed like to know why he was choked to death. The most dearest was made to choke/suffocate at their command.
1-9
अह्नुतमसि हविर्धानं दृ ्ँहस्व मा ह्नार्मा ते यज्ञपतिह्र्नार्षीत्।
विष्णुस्त्वा क्रमतामुरू वातायापहत ्ँ रक्षो यच्छन्तां पत्र्च।।
The next verse talks further about Agni (Husain), and the 9 Devas (Ahlulbayt) who were to take birth in his progeny. However, it also cites Husain’s relationship with Vayu and shows that it is these two, Hasan and Husain, who are meant by the term ‘Ashwin’. Also, it tells of the supremacy of Ali in the battlefield, which was a fact acknowledged by all. See:
The wife of this Deva (Ali), who is verily like a sun with hands and arms that were a terror for all, gave birth to the two Ashwinau. (Out of these two), the house of Agni was honoured through procreation by those who were away from fear, sent as prescribed, to his house.
It is clear from this verse how 5 became 14. Dictionary says that Ashwinau means:
The two physicians of gods who are represented as the twin sons of the sun by a nymph in the form of a mare.
It seems several myths arose, like one of Mare and Nymph, because of people’s inability to understand the Vedic verses to the full. Yet even from this, it is clear that they are the sons of the sun (Aditya). We know that there are 12 Adityas (or 12 Imams) and have shown how Ali was referred to as Aditya; Aditya means ‘sun’.
1-12
पवित्रे स्थो वैष्णव्यौ सवितुर्वः प्रसव उत्पुनाम्यच्छिद्रेण पवित्रेण सूर्यस्य रश्मिभिः।
देवीरापो अग्रेगुवो अग्रेपुवोऽग्र इममद्य यज्ञं नयत सुधातु यज्ञपति देवायुवम्।
Verse 12 talks of Ali’s birth. Let us tell you about it. Ali’s mother too was named Fatima and in order to distinguish between Fatima, daughter of Mohammad, and her, she is called Fatima binte Asad or Fatima daughter of Asad. It so happened that when she was in the last days of her pregnancy, she came to the Kaaba to pray. At that time, Kaaba, under the control of Quraish, had idols in it and was kept locked; door was opened on ceremonial occasions when the idols were worshipped. As Fatima binte Asad drew near the Kaaba, its wall split, she went inside and the wall closed behind her. Ali was born inside the Kaaba. It is the virtue of Ali that he was born inside what is called the House of God (Baytullah). Nobody prior to him or after him got this distinction. The newly born Ali and his mother remained inside Kaaba for three days and came out when Mohammad and others came to open the door. Ali opened his eyes for the first time only when Mohammad had taken him in his arms. Upon opening his eyes, the child that was merely a few days old, recited verses from Quran that, as per the belief of Muslims, was yet to be revealed on Prophet Mohammad. Remember, this was 10 years before the Prophet announced his Prophethood.
In Part-II, we have shown how other Messengers, including Buddha, too foretold the narration of Ali’s birth in the House of God.
Let’s see how Yajur Veda deals with the subject. See verse 12:
The mother came to the pure structure where Vishnu is worshipped prior to the delivery of the child. And as she hastened towards it, verily, the pure place of Vishnu’s worship split into two, therein giving birth to a male child, verily like a sun. The Devi delivered/gave birth to one who will be the chief protector and first to embrace and foremost in boldness and worship, will give immense sacrifices thereby given the epithet of yagyapati (the lord of sacrifice). Young sons of this (lord of sacrifice) will be in possession of Sudha (the beverage of heaven).
This is a very important verse! Vishnu, we know now, is none but Paramatma or the Manifest Self of God, which is the first creation and the first worshipper of the Absolute God and created a Noor of Brahma, whose division led to creation of 7 Noors or Roohs.
The verse also tells that Kaaba is the house of Vishnu, which is a pure structure revered by the Muslims. Quran has used the word ‘pure’ for Kaaba and mentions a verse wherein God asked Ibrahim (Abraham) and (Ishmael) – the two Prophets – to keep it pure. Ali has been described as the chief protector, the first to embrace and foremost in boldness and worship, who gave immense sacrifices so much so that he was given the epithet of the lord of sacrifice. What’s more, there were several traditions of Mohammad that explicitly say that Hasan and Husain are the heads of the youths of heaven. It seems Sudha is another name of Soma, or the stream of Kausar of Quran, which has been attributed to Hasan and Husain.
Note that the meaning of the word ‘yagya’ in dictionary is as follows:
‘an act of worship, any pious or devotional act’. ‘every householder, but particularly a Brahmana, has to perform five such devotional acts every day; their names are: bhootyagya, manushya-yagya, pitra-yagya, deva-yagya and brahma-yagya, which are collectively called the five ‘great sacrifices’).
But when talking about Ali’s worship, he is referred to as yagyapati. This shows clearly that yagya was never meant for ritual oblations that later got associated with the word. In Ali’s case, it means the extensive prayers that he offered to God. Remember, prayer (namaz) is offered 5 times a day by Muslims! Ali is the head of all prayers and offerings performed by the people.
1-14
शर्मास्यवधूत ्ँ रक्षोऽवधूता अरातयो ऽदित्यास्त्वगसि प्रति त्वादितिर्वेत्तु।
अद्रिरसि वानस्पत्यो ग्रावाऽसि पृथुबुध्नः प्रति त्वाऽदित्यास्त्वग्वेत्तु।।
Verse 14 refers to Aditya, which is synonymous with the term ‘Imam’ and there are 12 Adityas or Imams. Dictionary describes Aditya as follows:
‘Aditya is the son of Aditi/Name of 12 divinities (suns) taken collectively; (these 12 suns are supposed to shine only at the destruction of the universe (sun). A name of Vishnu in his fifth or dwarf incarnation.’
See, even the dictionary maintains that Adityas would shine close to the destruction of the universe. What we never knew was that the destruction is so near that 11 of them have already taken birth (shined) and have been put to death (life on earth eclipsed) by man. Only one, the last of the 12 Adityas, is about to come!
There is no doubt that the verse 14 talks about the events in Karbala, and how the progeny of Fatima was forced to a rocky desert, because of the enmity with the Imam (Aditya). It is also said that this Aditya was a sage (remember the mention of 7 sages in Gita), thereby indicating that it was a fight between good and evil. See the translation of verse 14 yourself:
This house was insulted. The ruler’s enmity was because of opposition to Aditya in whom knowledge resided, and who was a sage. The fruits (children) that had blossomed in the house of Ira (goddess of Speech, Saraswati) were directed (by force) towards a rocky desert so as to carry forward the enmity with Aditya, who was a sage.
It is evident from this that Aditya has been used for Husain and since there are 12 Adityas, we have reasons to believe that it refers to the 12 Imams. Since these verses were written around the time when the world was in its initial stage of development, it has been clearly stated that the 12 Imams would come towards the end, or for that matter, in Kaliyuga – the last of the 4 ages, at the end of which life of this Adam’s progeny will come to end.
Dictionary gives the meaning of Aditi as:
‘earth, the goddess Aditi, mother of Adityas; in mythology represented as the mother of Gods.’
In Part-IV, we have seen Aditi too is one of the names of Devi.
As per Dowson’s description, it is evident that she is the daughter of Daksha and one of her names is Deva-matri, ‘mother of the Devas’. She is called Dakshayani because of being the daughter of Daksha, who was married to Kasyapa. Another of her name is Indrayani, which shows that she was the daughter of Indra. In Part-IV, we have given proofs to show that Indra and Daksha are the names of the same person; therefore Kasyapa is another name of Ali. No doubt, Aditi is also the name of the Devi who took birth as Fatima.
1-17
घृष्टिरस्यपाऽग्ने अग्निमामादं जहि निष्क्रव्याद ्ँ सेधा देवयजं वह।
ध्रुवमसि पृथिवीं दृ ्ँह।
ब्रह्मवनि त्वा क्षत्रवनि सजातवन्युपदधामि द्विष्तो वधाय।।
Verse 17 further gives a description of the events that happened at Karbala. If you remember the content of the chapter on the events of Karbala in Part-II, we are sure you would agree that these verses exactly define that calamity in the house of Fatima. See:
Out of rivalry, troops put prohibition on water so that Agni could not drink; leaving no opening to the river that flowed. This was the Deva to be put to sacrifice. This was the fate of the honourable descendants of Varuna. In order to present before the supreme ruler (Yazid, the Caliph), the member’s of the Brahma’s household will be taken, including the lady who will be chained and imprisoned after her brother’s death.
See those who are being mentioned here are the members of Brahma’s household and also progeny of Varuna. The mention of Husain’s sister, Zaynab, has already been done, when we talked about Rig Veda. This verse also refers to the same subject.
Indra has been used for Mohammad when he came down to live on this earth. Brahma too is the noor of Mohammad, prior to its division. Indra had never come to earth in human body prior to the 6th century A.D. It is unfortunate that Puranas have included several stories about Indra producing children from the wombs of unmarried women. In any later day writing, we hope to show from the Puranas itself that they contain concocted stories randomly inserted in the pages of Puranas here and there, as if to hide some information. This is the reason why Puranas sometimes talk of the age-old geneologies and sometimes talk of the temples constructed as late as the 10th century A.D.
Leaving this subject here, we proceed with our study of Yajur Veda. Verse 19 too talks of the events at Karbala and tells explicitly that Agni (Husain) was Parvati’s son, thus establishing the link between Ali and Siva. Since it is widely believed that Parvati was the wife of Siva, that confirms that Siva is Ali in his Noor state and those who deified him later were on the wrong.
See the verse 19:
शर्मास्यवधूत ्ँ रक्षोऽवधूता अरातयोऽदित्यास्त्वगसि प्रति त्वाऽदितिर्वेत्तु।
धिषणाऽसि पर्वती प्रति त्वाऽदित्यास्त्वग्वेत्तु दिवस्कम्भन्यसि धिषणाऽसि पार्वतेयी प्रति त्वा पर्वती वेत्तु।।
This house was insulted. The ruler’s enmity was because of opposition to Aditya, in whom knowledge resided and who was a sage. Parvati’s son’s speech against those who lived on the mountains gave true knowledge about Aditya who was killed in a day’s time, devoid of water. This was the speech of Parvati against those who dwelt on the mountains.
Yazid’s capital was Damascus, in the present Syria. We all know that Syria is a mountainous country while Iraq, where the battle occurred, is mostly plains. Aditya (Husain) was an epitome of knowledge and righteousness and opposite him were the men many of whom dwelt on the mountains in Syria. This verse also tells how Husain was killed without water, and the fight ended within a day.
Verse 20 clarifies that Devatas and Manus talked about in Manusmriti and at various other places, are one and the same. See:
धान्यमसि धिनुहि देवान् प्राणाय त्वो दानाय त्वा व्यानाय त्वा।
दीर्घामनु प्रसितिमायुषे धां देवो वः सविता प्रतिगृहृातु हिरण्यपाणिरछिद्रेण पाणिना चक्षुशे त्वा महीनां पयोऽसि।।
Surely there may not have been any grain left in possession of the Deva to support the life. For long duration, this Manu who was heading for final emancipation (sacrifice) had been unable to bestow even a semblance of moisture to sprinkle, (water) was more precious than gold. This included the newly born child, whom he took on his hands in front of the enemies and laid him on ground, but he too did not get water.
Now see what ‘Manu’ means as per dictionary.
It is the ‘Name of a celebrated personage regarded as the representative man and father of the human race (sometimes regarded as one of the divine beings. Particularly the 14 successive progenitors or sovereigns of the earth mentioned in Ms. 1.63).’
We have seen that the 12 Imams were called the Adityas. This verse clears any doubt that the Ahlulbayt (pure persons) of the Muslims and the Devatas of the Upanishads, are called Manus. Husain, therefore, is one of the Adityas and also one of the Manus. Keeping in mind the description of creation of the universe in the Upanishads, there is no doubt that they can be regarded as celebrated personages or as the representative men and fathers of the human race.
The verse portrays the sorry picture of Karbala where Husain and his companions were without water or grain, and had to live in that manner for several days. Ali Asghar too is mentioned, the 6 month old infant, who was killed without his thirst getting quenched.
Now we come to verse 21:
देवस्य त्वा सवितुः प्रसवेऽश्विनोर्बाहुभ्यां पूष्णो हस्ताभ्याम्।
सं ्ँ वपामि समाप ओषधीभिः समोषधयो रसेन। स ्ँ रेवतीर्जगतीभिः सं मधुमतीर्मधुमतीभिः पृच्यन्ताम्।।
The wife of this Deva, who is verily like the sun, with hands and arms that were a terror for all, gave birth to the two Ashwinau. They, together offer sacrifices or oblations to God; one medicine was through being cut asunder (by sword) and the second medicine was through drinking juice/water. Just as River Reva (Narmada) divides the earth or just as a Madhumati divides another Madhumati, they are ever united.
Here, once again Husain’s relationship with Ali and Fatima is talked about and it is shown that Hasan and Husain were actually united in approach. One was slaughtered by sword while the other was poisoned to death. Yet, the intention of both was to cure the evils prevalent in society with the medicine of right path.
Let us see verse 24 whose first line is identical with the first line of verse 21 and verse 10. Here is our translation of verse 24:
देवस्य त्वा सवितुः प्रसवऽश्विनोर्बाहुभ्यां पूष्णो हस्ताभ्याम्।
आददेऽध्वरकृतं देवेभ्य इन्द्रस्य बाहुरसि दक्षिणः सहस्त्रभृष्टिः शततेजा वायुरसि तिग्मतेजा द्विषतो बधः।।
The wife of this Deva, who is verily like the sun with hands and arms that were a terror for all, gave birth to the two Ashwinau. Ah! It is regretful that the wife had to face multitude of pains after separation with Indra (after his death). The door (or her house) that was blazing with a thousand flames and had hundred sharp edges fell on her right side because of violent hatred and hostility that enemies of Vayu had with him; they loathed/abhorred him.
We have mentioned earlier how Fatima died within 6 months of Mohammad’s death. The door of her house was put on fire, which fell on her abdomen. The fact that this door had several sharp nails has been mentioned in Islamic scriptures as well. In fact, when we translated this description from the Yajur Veda, we never knew that the description in Islamic traditions talk of the door having sharp nails. We started searching for any such description in Islamic traditions. To our amazement, we found that even there there is mention of the door having sharp nails, and this door fell on Fatima’s ribs while she stood between the door and the wall; thus breaking the ribs.
The verse clarifies they did this because of their hatred for the husband of Devi - Vayu or Ali. In Part-II, we have stated the causes why people hated Ali.
Ali is also the subject of discussion in verse 26, which further narrates the events of the day when the door to Fatima’s house was put on fire. A noose was tied to Ali’s neck and he was dragged on the lanes of Medina because they wanted Ali to pay allegiance to them. Though Ali or Fatima never paid allegiance and expressed dismay at Ali’s right being usurped, they always remained law-abiding citizens of the state. Ali had to bear torture and humiliation, some of which is narrated in verse 26 but never paid allegiance, which was being demanded. See verse 26:
अपाररूं पृथिव्यै देवयजनाद्वध्यासं व्रजं गच्छ गोष्ठानं वर्षतु ते द्यौर्बधान देव सवितः परमस्यां पृथिव्या ्ँ शतेन पाशैर्योऽस्मान्द्वेष्टि यं च वयं द्विष्मस्तमतो मा मौक्।।
Boundless were the bounties of this Deva, who blessed the earth by producing the most excellent living beings. He was sacrificed in a unique manner as he was engaged in meditation in group (mosque) and was progressing with the rituals of the assembly. At another point people advanced towards him to tie him so as to effect his breathing on earth (kill him). A hundred sins they committed including using a noose as a weapon and others that had never been committed before with Vayu as well as his wife, out of their hostility/enmity towards them. They choked/suffocated her, distressed her in mind and body so much so that it cannot be described.
Fatima used to say:
The amount of hardships that I had to face after passing of Mohammad, had they fallen on the sun, it would have turned black.
Aga Mehdi Puya writes in his commentary of Quran: “Circumstances and lure of worldly gains, and not independent conviction, motivated many an early convert to come into the camp of the Holy Prophet. When the doings and sayings of the Messenger of Allah, under the strict commands of Allah, began to make clear that authority to guide and administer the society belonged to the Holy Prophet and his Ahlulbayt, the thoroughly purified, as the fulfillment of the divine will according to the verse 33 of Surah al-Ahzab, their envy and grudge against the Holy Prophet and his holy Ahlulbayt came into the open. In the light of verse 80 of Surah al-Nisa of Quran, whosoever opposes and subverts the authority of the Holy Prophet, in fact disobeys Allah.
The Quran says:
Verily, those who cause suffering to Allah and His messenger, Allah has cursed them in this world and the hereafter, and He has prepared for them a disgraceful punishment.
Quran, Surah Ahzab. 57
The Holy Prophet says:
Fatima is my flesh and blood. Whosoever causes suffering to her in fact causes suffering to me. He who has pained me in fact has pained Allah; and indeed, he is a disbeliever.
(Sahih Bukhari: Vol. 2; page 206 published in 1355 Hijra from Egypt, Sahih Muslim: Vol. 4; page 125 published in 1349 Hijra from Egypt)
Many books of history and traditions clearly mention the disgraceful attitude of the companions towards the dearest daughter of the Holy Prophet, after his (Prophet’s) death. For example in Vol. 1, page 64 of Tarikh Abul Fida, published from Egypt, it is written that the two caliphs were among those who went to the house of Fatima for setting it on fire. Also Abi Fat-ha Shahrastani in Al Milal Wan Nahal on page 25 and 26 mentions the events which took place at the house of Bibi Fatima.”
The verse 28 is clearly meant for people of the 21st century.
पुरा क्रूरस्य विसृपो विरप्शिन्नुदादाय पृथिवीं जीवदानुम्।
यामैरय ्ँश्चन्द्रमसि स्वधाभिस्तां धीरासो अनुदिश्य यजन्ते।
प्रोक्षणीरासादय द्विषतो वधोऽसि।
Shortly afterwards, all the cruelty and wickedness that has crept into our society will be put to end, and the teachings of the straight path will be imparted by the last of the praiseworthy living on this earth. He is surely going to come in future, the glorified Moon, who through his courage and determination will lead us towards the path of eulogizing God, be steadfast and bold along with showing us the way to worship. Some time onward, sound/uproar will be heard when an enemy will kill this respectful person.
The last of the 12 Imams (Adityas) who is also the last of the 14 Ahlulbayt (Manus) will surely come to relieve us of cruelty and wickedness that has crept in our society. Muslims are already waiting for Mahdi, who is the 12th Imam and the 14th Ahlulbayt as per a sect of Muslims. He is supposed to come and deliver humanity of all sufferings. He is still working behind the scenes to lead all religions to the One Path of God. He is the same as the Kalki Avatar of the Vishnu Purana. In Part-IV of this BOOK, we invite you to read what has been said of the Kalki Avatar in so-called Hindu scriptures and what has been said of Mahdi in the scriptures dear to Muslims.
The following verses too are about a future that is yet to come true. The coming of Mahdi would be followed by a rule of righteousness, justice and truthfulness and he will make the world return to the worship of Absolute God. However, mere waiting is not enough! He is waiting for the day when there would be enough supporters in this world. Shia Muslims wrongly believe that they qualify to be his supporters. Judging by the number of Shias in this world, he should have already come by now. Narrations have stated clearly that there will only be a handful of supporters but they will be as steadfast in calamity and as lofty in worship as Husain’s supporters at Karbala. In other words, these core supporters will be those whose atma has already united with the Paramatma. Mere chanting of the names of one or the other Ahlulbayt or beating the chest in their names is not enough.
The end of the world will follow Kalki’s (Mahdi’s) advent, then this 994th creation of this Brahma’s day will be put to an end. This description of the beginning and end of the world has also been dealt in detail by Puranas.
See verse 29 now:
प्रत्युष्ट ्ँ रक्षः प्रत्युष्टा अरातयो निष्टप्त ्ँ रक्षो निष्टप्ता अरातयः।
अनिशितोऽसि सपत्नक्षिद्वाजिनं त्वा वाजेध्यायै सम्माजर््िम।
प्रत्युष्ट ्ँ रक्षः प्रत्युष्टा अरातयो निष्टप्त रक्षो निष्टप्ता अरातयः।
अनिशिताऽसि सपत्नक्षिद्वाजिनीं त्वा वाजेध्यायै सममाजर््िम।।
(Brahma’s) Day! You who is the cause of the day will be killed by the enemy. It is you who defend the day from night. Ceaselessly, this world will sink into decay by means of Vishnu’s sound as soon as the sacrifice is obtained by Vishnu.
Just as people killed the 11 Imams, somebody would commit the mistake of killing this last representative of Vishnu (Baqiyatullah) on earth. That sacrifice would put an end to the history of this creation.
अदित्यै रास्नासि विष्णोर्वेश्पोस्यूर्जे त्वाऽदब्धेन त्वा चक्षुषावपश्यामि। अग्नेर्जिह्नासि सुभूर्देवेभ्यो धाम्ने धाम्ने मे भव यजुषे यजुषे।।
That last day when the world would collapse too is mentioned:
There will be great uproar as the sun will go towards destruction and water will begin to flow everywhere with great energy as a consequence of Vishnu’s disgust over seeing of the killing of the last of his instructor in sacred science whose existence had protected the world from destruction. The flame (Noor of these Devatas) will be bartered/exchanged with an excellent/beautiful abode, in lieu of their sacrifice, where they will reside fearlessly.
Let’s now come to verse 31.
सवितुस्त्वा प्रसव उत्पुनाम्यच्छिद्रेण पवित्रेण सूर्यस्य रश्मिभिः।
सवितुर्वः प्रसव उत्पुनाम्यच्छिद्रेण पवित्रेण सूर्यस्य रश्मिभिः।
तेजोऽसि शुक्रमस्यमृतमसि धाम नामासि प्रियं देवानामनाधृष्टं देवयजनमसि।।
Indeed, after an year’s time Vishnu will create again. With his desire the pure cord of sun will again be divided into individual rays. The glow of these imperishable/immortal beings will be the essence of the new dwelling place. The names of these beloved Devas have not been taken so that they are not challenged/destroyed or treated with indignity and the Devas are not put to death (owing to this).
It is described in clear wordings that the same Devatas will again be instrumental in creation of the next world, which too will be created because of them. Elsewhere in this BOOK, we have already given how various Manvantaras have been described in Puranas and how Indra seems to be the head of all of them.
It is interesting to note that the Devatas have been described as pure here whereas Quran too takes guarantee of the purity of Ahlulbayt. Not merely this, while Devatas together have been described as a pure cord in the Yajur Veda, Prophet Mohammad too referred to them together as a cord or rope, when he said:
Hold the cord of Allah (God) tightly and don’t allow discord or disunity to come between you.
Isn’t it interesting that both the Upanishads and the traditions of the Prophet have equated the Ahlulbayt to the rope from Allah?
Hold fast, all of you together, to the cord of Allah.
Abu Sa-id Khudri reports that he heard the Holy Prophet saying:
I leave behind me, among you, two ropes. If my people hold fast to these two ropes, after me, they shall not go astray. They are the book of Allah, hung from the heaven unto the earth, and my Ahlulbayt. One of them is greater than the other. Be it known that these two shall never be separated from each other; and joined together, they shall meet me at the spring of Kausar.
Tafsir Kabir and Durr al Manthur
In another similar declaration, known as hadees-e-Saqalain, the Prophet stated:
My Ahlulbayt, among you, are like the ark of Nooh. He who sails on it will be safe, but he who holds back shall perish.
That this cord or rope is the rope to salvation is clear, both from the descriptions of Upanishads and the sayings of Prophet Mohammad. In our commentary of Gita, we have maintained that this salvation is freedom from repeated cycles of life and death. Prophet Mohammad didn’t talk about rebirth because those who were responsible for providing salvation had appeared in person.
During the entire discussion, you must have surely wondered why names like Agni, Vayu, Indra have been taken. If Vedas are Paramatma’s own words, and Devatas had indeed been sent by Him as ‘instructors of His sacred science’, and to show us the true path, and if God knew everything that would happen in advance, you must be wondering why It didn’t present their real names for us. The answer to this too has been given by Paramatma Itself who says that their names have not been taken so that they are not challenged/destroyed or treated with indignity by the people, or put to death before they are able to impart their teachings.
We must note that it is this reason why sages like Yajnavalkya and others too never talked about them in clear words. Jesus called Mohammad as ‘Paraclete’ and referred to all as ‘spirit of truth’. Yet, all previous avatars (messengers) tried ceaselessly to remind us of their worth. Upanishads are replete with incidents where Yajnavalkya walked into various gatherings of the priests and tried to tell them the real meaning of the verses they were reciting and who were the people meant by these? It is unfortunate that we forgot everything with time.
Clearly 3 reasons are taken for not mentioning the true names of the Devatas. First is that there was a fear that the names would be destroyed. We do not wish to get into this subject here, as this is the subject of an entire book. Soon we intend to do another work on the subject which would show how attempts were made on several occasions to destroy the names of the Devatas, so that none could identify them. Let’s confine ourselves to the fact that destroying of the names is very much a possibility.
Second reason is that people would treat the names with indignity. Surely, had the names been taken earlier, this world would have been full of Alis, Hasans and Husains by the time they came, just as there’s no dearth of Saraswatis, Lakshmis, Parvatis, Sitas and Radhas. We know from Matsya Purana that Sita and Radha were the names of the Devi who is Fatima. But Sita was also the name of Rama’s wife and Radha of Krishna’s. It is evident that the names of Devatas and Devi were being given to sons and daughters all over India. It is possible that some would say that Sita and Radha were actually the Avatars of Devi, just as Rama and Krishna were Avatars of Vishnu. Surely, all the maidens named Sitas and Radhas by their parents were not Avatars of the Devi and their names were kept on the name of the Devi. Vasudeva was the father of Krishna, who was surely not an Avatar. How much of confusion has been prevented by giving the appellations of Devatas earlier along with the incidents from their lives so as to enable the reasoning minds to identify them.
Vedas have also expressed fear that the Devatas might be put to death if their names are taken. Surely, Quraish might not have waited for Mohammad to grow into a man, if they had known that he was to change their religion. It is the most sordid part of history that in spite of all the care undertaken by Vedas and previous prophets, each of the Devatas was put to death, with the exception of one who has been saved by God till today.
......................................................................................
Chapter II starts with the mention of Agni (Husain) and the events of Karbala. See the Mantra:
2-1
कृष्णोऽस्याखरेप्ठोऽग्नये त्वा जुष्टं प्रोक्षामि वेदिरसि बर्हिषे त्वा जष्टां प्रोक्षामि बर्हिरसि स्त्रुग्भ्यस्त्वा जुष्टं प्रोक्षामि।।
The greatest evil and most cruel/contemptible person, O Agni, will be responsible for your killing at a place away from homes. You will be compelled to go out of doors along with the womenfolk of your household who too will have to bear sacrifices.
Can there be any doubt now that God is always concerned about our well being, even in this age when it seems to us that there are no prophets? At all times, He has seen to it that the path of salvation remain in front. Even when the mankind was in infancy of development, He through Vedas and other scriptures was preparing the ground for the salvation of all people – including us - living in the kaliyuga.
Subject of Karbala continues in verse 2:
अदित्यै व्युन्दनमसि विष्णो स्तुपोऽस्यूर्णम्भ्रदसं त्वा स्तृणामि स्वासस्थां देवेभ्यः भुवपतये स्वाहा भुवनपतये स्वाहा भूतानां पतये स्वाहा।।
O Aditya, you will throw aside/reject (the world) and will prefer Vishnu’s praise/eulogies more than to being killed by those surrounding you; they will eventually kill you. I with firmness and fortitude eulogize this fearless Deva who is the lord of the earth, who will give himself in offering to God; who is the Lord of heavens who will give himself in offering to God; and who is the Lord of all living beings who will give himself in offering to God.
The word ‘swaha’ is used for giving something in offering to God. It could even be giving one’s own life in the path of God. This word ‘swaha’ is repeated time and again in the same context. Unable to understand this, commentators concluded that ‘swaha’ was reference to the ritual oblations of putting ghee, etc. in the fire. Slowly, and with time, an entire institution developed that thrived on the offerings that simple men and women made by the fire.
‘Swaha’ actually means sacrificing oneself while steadfastly remaining on the true path. This is the sacrifice that Vedas are mentioning. It is possible the fire sacrifices and other oblations were started with good intent, so that people remember the great Devatas. As time passed, the acts that were started to remember the great sacrifices that are being mentioned in the Vedas turned ritualistic and people forgot the reason why they were introduced.
We wish to confess we have doubts about whether we have understood verse 3 correctly. Let’s see what it says first:
गन्धर्वस्त्वा विश्वावसुः परिदधातु विश्वस्यारिष्ट्यै यजमानस्य परिधिरस्याग्निरिळ ईळितः।
इन्द्रस्य बाहूरसि दक्षिणो विश्वस्यारिष्टयै यजमानस्य
परिधिरस्यग्निरिड ईळितः।
मित्रावरूणो त्वोत्तरतः परिधत्तां ध्रुवेण धर्मणा विश्वस्यारिष्ट्यै यजमानस्य परिधिरस्यग्निरिड ईळितः।।
Consequently, the near and dear ones of Vishvavasu (the jewel among men) will rally around him with swords, will enter into the dwelling and to protect the head of the family, the praiseworthy Agni from injury form a wall around him.
Indra and one with powerful arms will come from south, enter into the dwelling and to protect the head of the family, the praiseworthy Agni, form a wall around him.
Mitra and Varuna will come from the south to form a wall around the one permanently attached to religion, enter into the dwelling and to protect the head of the family, the praiseworthy Agni from injury, form a wall around him.
It mentions Mitra and Varuna, Indra and one with powerful arm, who would enter the dwelling, surround the head of the family, Husain, and form a wall around him with drawn swords. Mitra and Varuna has been used elsewhere and we have seen tjat Varuna has been used for Ali. Therefore, Mitra has to be Mohammad.
Dowson has given a long description of Varuna, which speaks of his importance. We request you to be selective as this description also includes myths that are attributed to him. See how Dowson has described Varuna: “Similar to Ouranos of Greek. ‘The universal encompasser, the all-embracer.’ One of the oldest of the Vedic deities, a personification of the all-investing sky, the maker and upholder of heaven and earth. As such he is king of the universe, king of gods and men, possessor of illimitable knowledge, the supreme deity to whom especial honour is due. He is often associated with Mitra, he being the ruler of the night and Mitra of the day; but his name frequently occurs alone, that of Mitra only seldom. In later times he was chief among the lower celestial deities called Adityas, and later still he became a sort of Neptune, a god of the seas and rivers, who rides upon the Makara. This character he still retains. His sign is a fish.”
“He was in a way the father of the sage Vasishtha. In the Vedas, Varuna is not specially connected with water, but there are passages in which he is associated with the element of water both in the atmosphere and on the earth, in such a way as may account for the character and functions ascribed to him in the later mythology.”
“Dr. Muir thus sums up in the words of the hymns the functions and attributes of Varuna: - “The grandest cosmical functions are ascribed to Varuna. Possessed of illimitable resources (or knowledge), this divine being has meted out (or fashioned) and upholds heaven and earth, he dwells in all worlds as sovereign ruler; indeed the three worlds are embraced within him. He made the golden and revolving sun to shine in the firmament. The wind which resounds through the atmosphere is his breath. He has opened out boundless paths for the sun, and has hollowed out channels for the rivers, which flow by his command. By his wonderful contrivance the rivers pour out their waters into the one ocean but never fill it. His ordinances are fixed and unassailable. They rest on him unshaken as on a mountain. Through the operation (of his laws) the moon walks in brightness, and the stars which appear in the nightly sky mysteriously vanish in daylight. Neither the birds flying in the air, nor the rivers in their ceaseless flow can attain a knowledge of his power or his wrath. His messengers behold both worlds. He knows the flight of birds in the sky, the paths of ships on the ocean, the course of the far-traveling wind, and beholds all things that have been or shall be done. No creature can even wink without him. He witnesses men’s truth and false secrets and those of Mitra are not to be revealed to the foolish.” “He has unlimited control over the destinies of mankind. He has a hundred thousand remedies, and is supplicated to show his wide and deep benevolence and drive away evil and sin, to untie sin like a rope and remove it. He is entreated not to steal away, but to prolong life, and to spare the suppliant who daily transgresses his laws. In many places mention is made of the bonds or nooses with which he seizes and punishes transgressors. Mitra and Varuna conjointly are spoken of in one passage as being barriers against falsehood, furnished with many nooses, which the hostile mortal cannot surmount; and, in another place, Indra and Varuna are described as binding with bonds not formed of rope. On the other hand, Varuna is said to be gracious even to him who has committed sin. He is the wise guardian of immortality, and a hope is held out that he and Yama, reigning in blessedness, shall be beheld in the next world by the righteous.”
“The attributes and functions ascribed to Varuna impart to his character a moral elevation and sanctity far surpassing that attributed to any other Vedic deity.”
“The correspondence of Varuna with Ouranos has been already noted, but “the parallel will not hold in all points. There is not in the Vedic mythology an special relation between Varuna and Prithivi (the earth) as husband and wife, as there is between Ouranos and Gaia in the theogony of Hesiod; nor is Varuna represented in the Vedas, as Ouranos is by the Greek poet, as the progenitor of Dyaus (Zeus), except in the general way in which he is said to have formed and to preserve heaven and earth.” (Muir’s Texts, v.58). Manu also refers to Varuna as “binding the guilty in fatal cords.”
“In the Puranas, Varuna is sovereign of the waters, and one of his accompaniments is a noose, which the Vedic deity also carried for binding offenders: this is called Naga-pasa, Pulakanga, or Viswajit. His favourite resort is Pushpa-giri, ‘flower mountain,’ and his city Vasudha-nagara or Sukha. He also possesses an umbrella impermeable to water, formed of the hood of a cobra, and called Abhoga. The Vishnu Purana mentions an incident which shows a curious coincidence between Varuna and Neptune. At the marriage of the sage Richika, Varuna supplied him with the thousand fleet white horses which the brides’s father had demanded of him. Varuna is also called Prachetas, Ambu-raja, Jala-pati, Kesa, ‘lord of the water;’ Uddama, ’the surrounder;’ Pasabhrit, ‘the noose-carrier;’ Viloma, Variloma, ‘watery hair;’ Yadahpath, ‘king of aquatic animals. His son is named Agasti.”
This is a long narration that we have recounted! People’s inability to understand the true content of Vedas has led to several myths. For instance, the simple people of yore could not understand how Deva Varuna, who was supposed to be all-powerful, could have been dragged on streets with noose in his neck. Therefore, a myth got into circulation as per which noose was understood as Varuna’s accompaniment with which he binds the offenders. The noose that was used to torment and offend the Deva was understood as a weapon to bind the offenders. Sad indeed!
Another interesting point mentioned by Dowson is that Varuna seems to be Ouranos of the theogony of Hesiod with the only difference that Varuna and Prithvi (the earth) are not husband and wife in Vedas, unlike Ouranos and Gaia, who are married to each other. That Ali is Varuna is now established. In Part-I as well as in Part-IV we have proved that earth has been used for Fatima. In that case, there remains no doubt that Ouranos and Gaia are Ali and Fatima. Ground is now open for researchers to find the rest.
Another point that we have not understood is that Mitra and Varuna (i.e. Mohammad and Ali) were surely not present in Karbala or the events that preceded it. Then why are they described as protecting Husain with drawn swords. Moreover, their name has been used with Indra and one with powerful arms, which too seem to be referring to Mohammad and Ali. Further translations will shed light on this!
We give 3 possible explanations! First, that this refers to the presence of the spirits of Mohammad and Ali at Karbala, who would have surely wished to protect Husain from the swords of the enemies. If you attend any of the mourning congregations of Shias, you might hear similar narrations in events related to Karbala where in the presence of Mohammad, Ali and Fatima in Karbala is described though fact is that all 3 had departed from this world long before Karbala.
Secondly, our view is that the event being described is not from Karbala, but occurred a few months prior to Husain’s arrival in Karbala. If you note, verse 1 and 2 are not talking of events that happened on that fateful day in Karbala when all were killed but of events that led to that situation. There is mention of Husain leaving Medina with family members and Husain refusing the allegiance and thereby choosing death instead of life. It appears that a particular incident from Medina is being described, prior to Husain’s departure from the city, when Waleed had called him to announce Yazid’s demand for allegiance. Husain knew that day itself that the time had come to choose between life (possible only after paying allegiance or gaining victory over Yazid) and death (in case of refusal). He decided to choose death over life and left Medina in the wee hours of the morning the very next day. Eventually, he landed up at Karbala where he was surrounded and put to death.
When Waleed summoned Husain, the later had taken several young men of the Hashimides along with him, who had waited outside Waleed’s dwelling with drawn swords while Husain had gone inside to talk to him. That there were several persons by the names of Mohammad and Ali among the Hashimides is well known. Husain had named all his three sons as Ali, two of whom were old enough to accompany him to Waleed’s house. One with powerful arms could be reference to Abbas.
Before we proceed, let us recount this same event as it is described in Kitab al-Irshad and Martyr of Humanity. See how description of men with swords entering into the dwelling is similar with what is described in verse 3.
“When Muawiya died – and that was halfway through the (lunar) month of Rajab in the year 60 A.H. (680 A.D.) Yazid wrote to Waleed b. Utba b. Abi Sufyan, who was in Medina (acting) on behalf of Muawiya, instructing him to get Husain to pledge allegiance to him and to allow him no delay in (doing) that.
(Waleed) sent a youth, Abdullah b. Amr b. Usman at once to summon Husain and Abdullah b. Zubair. Both were in the prophet’s mosque when they received the invitation. They could see that it was an unusual time for a summon like the one they had received, as Waleed did not receive visitors at that hour. They, therefore, sent back the emissary telling him that they would follow. Husain told Abdullah b. Zubair, that apparently Muawiya had breathed his last, and that they were wanted simply in order that the oath of loyalty be secured from them, so that before the news of Muawiya’s demise gained currency they should have been bound over. Abdullah shared this view and enquired about the steps to be taken. Husain told him that he would collect the strong men of his family and take them along with him to hold themselves in readiness at Waleed’s door, and would himself go to see him. Abdullah b. Zubair, saw in these preparations danger to Husain’s life. Husain, however, reassured him that he had calculated the odds, and would manage to preclude all danger to himself.
Husain collected his relations and other chosen friends and went to Waleed, leaving his followers at the latter’s door, instructing them to enter into Waleed’s residence if called by him or when they heard a raised voice.
When Husain went to Waleed, Marwan b. Hakam was sitting in Waleed’s company. Husain, who found Marwan and Waleed peacefully confabulating with each other, contrary to their usual behaviour, said, “Accord and harmony are better than dissent and conflict. May your relations with each other grow in cordiality.” To this no answer was made and Husain sat down. Waleed read over Yazid’s letter to him, only the portion relation to Muawiya’s death in all probability, and then made the request for the oath of allegiance to Yazid. Husain repeated the phrase, uttered on calamitous occasion. “We are surely for God, to Him we verily return” and added, “May God give you patience in this misfortune. As regards the oath, I should think you would not deem it sufficient for a man like me to take it privately instead of publicly.”
“Indeed,” agreed Waleed.
“So see what you think about that in the morning,” suggested Husain.
Waleed had probably anticipated that even upon a mention being made to him of taking the pledge for Yazid, Husain would at once voice his opposition and make a sharp response and that he would then be confronted with the problem of deciding the manner in which compliance of Yazid’s behest might be made. Upon hearing Husain’s mild reply, he was relieved, and agreed that Husain might go back and see him again with all others. Marwan sat silently watching the proceedings, and noticing the accommodating attitude of Waleed cried out:
“By God, if Husain leaves you now without giving the pledge of allegiance, you will never have the same power over him until there is a great number of slain men between you and him. Imprison the man and don’t let him leave you until he has paid homage (to Yazid), or you have executed him.”
At that, Husain stood up and said: “O son of foreign woman, would you or he kill me? By God, you are a liar.” Upon his raised voice, Husain’s friends entered the room with drawn swords. Husain went back that evening but before Marwan or Waleed could plan what next to do, Husain had already left Medina early the next day.
Upon Husain’s departure, Marwan warned Waleed that he would never again get a like opportunity. Waleed replied, “Reserve your advice for others. You had suggested a course which would have spelt the destruction of my faith. By God, I do not like to kill Husain even though all the wealth of the east and west be laid at my disposal. God be praised, shall I murder Husain for merely disagreeing to take the oath? By God, I believe that Husain’s murderer would be pronounced a great loser on the Day of Judgment.”
Marwan told Waleed that if that was his belief, he had done well in acting as he had done. It is quite likely that Marwan might have acquainted Yazid with the whole episode, picking at Waleed’s handling of the situation. And it was possibly this which entailed Waleed’s replacement in the governorship of Medina by Umar b. Saeed ul Ashdaq.”
It appears this incident that happened in Waleed’s house has been described in the Vedic verse. Some accounts tell that the men who had accompanied Husain did enter Waleed’s house with drawn swords while others tell they continued to remain outside. Thereafter, Husain returned to his house with them. Early next morning, before people woke up, Husain and his caravan left Medina for Makkah. As you know, they had to subsequently leave Makkah as well to proceed towards Kufa but events that unfolded took them to Karbala, where all the men folk were killed, including the 6 month old infact.
The 3rd argument can be given from the example of the 7 spirits converging under an inverted cup, given in the Upanishad, while there were only 5 Ahlulbayt who could be seen convering together, but we have shown they were actually 7 and the writer of Upanishads was seeing things beyond the narrow time frames of our vision. Same could be said here.
Let’s now return to Yajur Veda. Verse no. 4 of Chapter II says:
वीतिहोत्रंत्वा कवे द्युमन्त ्ँ समिधीमहि। अग्ने बृहन्तमध्वरे।।
The compositions/praises (by poets) on your sacrifices will continue to survive till the end of the world. A great sacrifice, it will surely be! The knowledge of the pleasant, excellent Agni (his sacrifice) will increase with time.
No subject is as much written about as the tragedy of Karbala. Poets have sung the praises of the martyrs of Karbala in all languages. In India, revered poets like Anees and Dabeer have written elegies (marsiyas), which form part of Urdu literature. In this regard, prophecy of Yajur Veda has already come true. In another prophecy here Yajur says that the knowledge of Agni’s sacrifice is sure to increase with time (just as severed head of Ganesh became as big as that of an elephants). This very fact is amply reflected in a verse from Iqbal:
Insaan ko bedaar to he lene do. Har qaum pukare gee hamare hain Husain.
Likewise, Husain’s lofty position in the very cosmos is already known to Muslims, though most of them have forgotten the ideals he died for. The sufi saint that lies buried in Ajmer Sharief had said:
Shah ast Husain, badshah ast Husain,
deen ast Husain, deen panah ast Husain;
Sardaad na daad dast dar daste Yazid,
haqqa ke binae la ilah ast Husain.
(Husain is the king, Husain is the emperor, Husain is the religion, Husain is the protector of religion. He gave his head, but did not give his hand to Yazid (in bayt). Eventually, Husain is the reason for the sustenance of teaching of One God.’)
It is ironical that we continue to line up at the Dargah in Ajmer Sharief, where the wishes are granted, but pay no heed to the golden words of this saint. Verily, it was the remembrance of Husain and worship of God through the path taught by Husain, which gave Khwaja the status that our prayers are heard at his grave. If a common man can become so elevated that prayers at his grave get heard, how better it would be for us and our prayers, if we start treading the path of self development to reach God, as taught by Husain, and pray to God through Husain.
Mantra 5 continues with the narration of Karbala:
समिदसि सूर्यस्त्वा पुरस्तात् पातु कस्याश्चिदभिशस्त्यै। सवितुर्बाहु स्थः ऊर्ण म्रदसं त्वा स्तृणामि स्वासस्थं देवेभ्यः
आ त्वा वसवो रूद्रा आदित्याः सदन्तु।।
You are like the sun (Agni) who will stand up to fight those who will fall down to such a state that they will collect/assemble for the punishable offence of killing you. Your progeny with powerful arms that will surround to protect you will be slayed along with you who will certainly be killed. I, with firmness and fortitude eulogize the fearless Deva, ah, along with Vasu, Rudra Aditya at all times.
Devi Chand says that ‘Vasus, Rudras and Adityas have been translated by some commentators as deities and by others as learned persons who take part in the yajna (sacrifice). RDS has mentioned Vasus as Agni, Prithvi, Vayu, Antriksha, Aditya, Dyaus, Chandrama and Nakshatra, as all living objects dwell and reside in these eight Vasus.”
“Rudra means one who makes us weep. RDS has translated Rudras as Pran, Apan, Vyan, Udan, Saman, Nag, Kurma, Krikal, Devadutta, Dhananajaya and Jeeva (soul). He further says: “These eleven vital breaths are called Rudras, as they make all relatives weep when they leave the body at the time of death. The 12 months of the year are called Adityas. The Vasus, Rudras and Adityas are helpful in the performance and promotion of the yajna.”
Even RDS is of the view that Siva is Rudra. Yet when Rudra has to be described, RDS goes on to give illogical meanings. The commentators have themselves proved that our meaning is true when they go on negating the meanings that we are inferring. Interestingly, they were negating our inferred meanings, when we had not even presented our inferences. For instance Devi Chand saying that Vaus, Rudras and Adityas have been translated by some commentators as deities and by others as the learned persons who took part in a sacrifice?
As we have seen, there are 11 Rudras in all. They are the 11 Imams, who were killed, and hence have made their friends and relatives weep at different points of time. The 12th Imam is still alive and will continue to remain so till the end of this world. RDS seems to have picked up the names Pran, Apan, etc. from a narration that described their role inside our bodies. Adityas are 12 in numbers as we have already mentioned before. These are the 12 Imams.
Vasus are eight, and the names include Agni, Prithvi, Vayu, etc. Since these are very much the names of the same Devas, Vasus could have been the 7 names that were repeated among the 14 Devas. But since Vasus are 8 in number, we are not in position to give any valid explanation. What is certain though is that Vasus are somehow related to the Ahlulbayt; we have seen that Hasan has been addressed as Vasu.
What is important to note is that even Devi Chand and RDS agree that Vasus, Rudras and Adityas are deities or learned persons who take part in the yajnas (sacrifices). They maintain that it is they who take part in performance and promotions of sacrifices. Unfortunately when the names of individual Rudras, Vasus, Adityas are taken, they translate them with electricity, material fire, steam engines, but never as deities or learned persons. Also, they couldn’t understand how they participated in sacrifice - actually they gave themselves in sacrifice in the path of God.
2-6
घृताच्यसि जुहूर्नाम्ना सेदं प्रियेण धाम्ना प्रिये सद आसीद घृताच्यस्युपभृनाम्ना सेदं प्रियेण धाम्ना प्रिय सद आसीद घृताच्यसि ध्रुवा नाम्ना सेदं प्रियेण धाम्ना प्रिय सद आसीद। प्रियेण धाम्ना प्रिय सद आसीद। ध्रुवा असदन्नृतस्य योनौ ता विष्णो पाहि पाहि यज्ञं पाहि यज्ञपतिं पाहि मां यज्ञन्यम्।।
We now come to verse 6, which is very important as it clearly states the name of a character in Karbala, Hur, who was initially in Yazid’s army but came to Husain’s side on the morning of 10th Moharram, knowing fully well he was going towards certain death. .
To honour a visitor named Hur, you granted water out of kindness to him preferring over dear members of your family. Always this will not be in such a manner! Request for water will put to trouble the young child who is so young that his name itself is ‘upbhroona’ or one who has just come out of the womb, who will be killed and so will be the beloved members of the family. Always, this will not be in such a manner! Request for water by you will lead to the killing of the child named Dhruva. Dhruva who has just moved out of womb and who belong to Vishnu will be thirsty to drink, will be thirsty when he will be killed, the lord of sacrifice (Agni Deva) too will be thirsty when he will be sacrificed while controlling his urge for water.
This is a very evident proof. We have already mentioned the account of Ali Asghar’s death earlier, which is repeated again in this verse. Now read how the book Martyr of Humanity describes the event when Husain fed his enemy (Hur and his 1000 soldiers) with all the water in his possession.
“Noticing that forces of the enemy were heading for them, Husain asked his friends if there was in the vicinity a safe place to afford him protection against an attack from rear, so that they might not get encircled on all sides. The mount of Zu Jasm, which lay on Husain’s left was pointed out to him as answering the purpose he had in mind, if he could make it before the enemy. Husain succeeded in getting to it earlier than the advancing forces of the enemy. When the opposing forces also arrived there, it transpired that Haseen whose troops had been stationed around Qadisia, had deputed Hur at the head of 1000 soldiers to obstruct Husain’s progress.”
“While Husain and his companions stood turbaned and with swords slung across their shoulders, Hur’s soldiers and their horses made their appearance, panting and gasping on account of thirst. Full of human sympathy as Husain was he could not bear to see the enemy in such extremity of distress and he bade his men to give the soldiers and their horses water to drink as plentifully as their hearts desired, so that their thirst should get entirely quenched. This was promptly done. Basins of water were put before the horses and removed only after the beasts had refused four or five times to have any further drink. A companion of Hur, Ali b. Taan Maharabi, the last to arrive, was in such deep distress on account of thirst that his senses were completely stupefied and he could not drink water which he spilled every time he tried to drink it. Husain, therefore, himself twisted the mouth of a goat skin of water and gave it to him to enable him to satisfy his own thirst as well as that of the horses.”
Water was banned on Husain merely a few days later. Husain and his friends had to remain without water and food for 3 days. Young children too had to remain without water so much so that by the 9th of Moharram, all that could be heard from Husain’s camps were cries of the thirsty children for water. Yet, water was denied to them. Husain’s treatment of Hur and his army had a drastic effect on Hur’s conscience. On the morning of 10th of Moharram, a little before the fight commenced, Hur came to Husain’s side along with his son to seek forgiveness. A little later he and his son were both killed defending Husain.
There are reports of several children from Husain’s camps getting killed on the 10th of Moharram. Some of them got killed when excessive thirst made them wander out of the camps. Ali Asghar, the 6-month old son, too was without water. Even the milk in the breasts of her mother had dried. He was denied water even when Husain asked for water exclusively for him, and was subsequently killed in Husain’s arms through an arrow that split his neck.
2-7
अग्ने वाजजिद्वाजं त्वा सरिष्यन्त वाजजित ्ँ सम्माजर््िम।
नमो देवेभ्यः स्वधा पितृभ्यः सुयमे मे भूयास्तम्।।
Verse 7 still talks of the control over water and recounts another incident from Ali’s life, where Ali’s forces were denied access to the river. Allama Ali Naqi Naqvi narrates this incident in these words:
“During the course of the war (of Siffin) the vanguard of Muawiya’s army, under Abul Awar Salmi, succeeded in wresting control over the Euphrates, and cut off supplies of water to Ali’s forces. Ali was thus forced to resort to hostilities to obtain supplies of water. His army succeeded in throwing back the forces of Abul Awar Salmi from the banks of the river, and resolved to repay their opponents in their own coin and deprive them of the use of the river. Ali did not, however, agree to this measure, saying, “They acted in the manner they thought appropriate for themselves. You should not deprive them of the use of water; let them have all the water they want without any let or hindrance.” Ali’s behaviour taught that howsoever degraded in behaviour and removed from humane conduct one’s opponent may prove himself, one should not conduct oneself towards him in like manner, and that it was obligatory for one to maintain human dignity.”
The same incident is described in verse 7:
Agni, the habit of conquering the opponents by means of controlling a river and killing them after curbing/restraining water on them has its antecedents in the past. We bow down to the praiseworthy fearless Deva who is the father of this brave (Agni) who lifted the check/control that he got after fighting with determination and courage.
Verse 8 further elaborates on the same subject.
अस्कन्नमद्य देवेभ्य आज्य संभ्रियासमङ्घ्रिणा विष्णो मा त्वावक्रमिषम वसुमतीमग्ने ते छायामुपस्थेषं विष्णो स्थानमसीत इन्द्रो वीर्यमकृणोदूध्र्वोऽध्वर आस्थात्।।
Despite this sinful activity of opponents, the fearless Deva won an exhilarating victory. When they marched towards the river and took possession of water out of their aversion for Vishnu (God) as the rivals looked helplessly at the cruel act. Vasu and Agni realized of the consequences of being without water and the position reversed in favour of Indra’s heroic warriors who lifted the control over water. Ah! Such lowly men, in disregard to the respect and regards that you deserve, sacrificed you.
Vasu and Agni (Hasan and Husain) were present as soldiers in Ali’s army when he ordered the control over water to be lifted. If they knew the future, they must be aware that the same persons who were being let off at that time, after the control of water was released, would be responsible for their own killings in future. But fear of death do not deter the righteous to forsake their duty and from acting righteously. That is why they ordered the control of water to be lifted.
Now we present to you RDS’s version of translation:
May I today for the acquisition of comforts collect through Yajna butter and other articles which contribute to happiness.
O God may I never violate it (yajna). O Lord may I obtain thy refuge, abounding in store of riches. This fire is the abode of Yajna. Through it (yajna) sun and air gain strength. This yajna resides in space and fire.
And see what Devi Chand says of Agni: “Agni is the Messenger of the forces of nature, as it takes to sky, air, sun, etc. in a rarefied form the oblations put into it.”
Verse 9 returns to the subject of Husain in Karbala:
अग्ने वेर्होंत्रं वेर्दूत्यमवतान्त्वां द्यावापृथिवी अव त्वं द्यावापृथिवी स्विष्टकृद्देवेभ्य इन्द्र आज्येन हविषा भूत्स्वाहा सं ज्योतिषा ज्योतिः।।
Agni! You will sacrifice your body after it has been afflicted with great pains to check/restrain the self-centred passions of people and also to fight in order to defend the world and also to encounter them while aspiring to protect the teachings of the fearless deva Indra from getting corrupt. You will be engaged in a battle in which you will be sacrificed in the path of God. This is in the light of what is destined for in the future.
This verse can be better understood by the following account by Allama. “Yazid was piling oppression upon oppression against Husain in order that the later’s miserable end should act as a warning to others inclined to oppose him, but Husain confronted all the cruelties and inhumanities employed against him with such unruffled serenity and patience that, in his obsession with violence, Yazid failed to recognize the limits to which people could possibly put up with oppression, and beyond which their dormant, benumbed sensibilities would get aroused with such vehemence as to make oppression recoil upon and destroy itself.”
“Husain was supremely confident that in order to succour and defend righteousness, he would face calamities in so extraordinary a fashion that his powers of endurance would maim and incapacitate the powers of repression themselves.”
“It was in order to terrorize the potential opposition and warn off all resistance to his deeds that Yazid caused the survivors of Husain to be led out from place to place and from city to city, but history bears it out that the result was entirely at variance with his hopes. Hur b. Yazid Riyahi fell form Yazid’s army just before the battle of Karbala. On the third day of the slaughter of Husain and his supporters, when Ibn Ziyad showed disrespect to Husain’s head, Zaid b. Arqam, an old companion of the Prophet stoutly remonstrated against it, showing that the spirit to speak out one’s mind was not crushed by the inhumanities practiced at Karbala, but strengthened. No sooner had Husain and his father, Ali b. Abu Talib, been irreverentially mentioned in the principal mosque at Kufa before an assembly of those loyal to Yazid got together to hear Ibn Ziyad proclaim the victory over Husain, than the quiet orderliness of the proceedings was disturbed and rang out voice of the old and blind Abdullah b. Afif to censure Ibn Ziyad in words of memorable candour and courage. When Yazid tried to repeat Ibn Ziyad’s hideous incivility to Husain’s head at Damascus not only Abu Barza Aslami, but the Christian ambassador of the king of Rome also berated him roundly.”
“This was Husain’s victory. Falsehood and untruth came to be openly challenged and provoked spontaneous dissent, and even Non-Muslims began to express themselves freely and frankly about the lapses of the powers that be.”
“Before the battle of Karbala, who could dare refer to Husain with respect in the court of Yazid? After Husain’s ruined and plundered survivors had been presented in his court as prisoners, Yazid had to listen quietly to praise lavished on Husain.” This is why Husain is called the Martyr of Humanity.”
“The last line of the Yajur Veda verse is a clear indicator that the Veda is not narrating the incidents that happened in the past, but what are sure to happen in future. That is why it is said. “This is in the light of what is destined for future.”
2-10
मयीदमिन्द्र इन्द्रियं दधात्वस्मान् रायो मधवानः सचन्ताम्।
अस्माक ्ँ सन्त्वाशिषः सत्या नः सन्त्वाशिष उपहूता पृथिवी मातोप मां पृथिवी माता ह्नयतामग्निराग्नीध्रात्स्वाहा।।
See our translation now:
Calmness, tranquility, restraint: these are the qualities that belonged to Indra. You, O Agni, possess the same qualities as of the respectful Indra, who will already inform in advance about his anxiety regarding you. That they will make you go without water! You (O men) pray in his honour that if you are living you will march alongside him towards war and pray in his honour to invite the world against those who will put prohibition on their worlds (life). Move forward against those who have attempted to put curb on Agni getting water and protect Agni from sacrifice.
It is a well-documented fact that Mohammad in his life had foretold of the sacrifice that Husain would give and had even said that he would be killed without water. Rest of the things are clear and need no elaboration.
See what verse 11 has to say:
उपहूतो द्यौष्पितोप मां द्यौष्पिता ह्नयतामग्निराग्नीध्रात्स्वाहा।
देवस्य त्वा सवितुः प्रसवे ऽश्विनोर्बाहुभ्यां पूष्णो हस्ताभ्याम्।
प्रतिगृह्नामिग्नेश्ट्वास्येन प्राश्नामि।।
We call/invite all to encounter those who will put guards on water and advance towards those who have put guards on water. Deprive them of their attempt to put curb on Agni getting water and protect Agni from sacrifice. O deva, the progeny from the descendants of the mighty armed Ashwinau have powerful arms. They are heading towards the direction of being sacrificed and also towards tasting it.
It is evident people used to pray that when the Devatas would come, they would sacrifice their life to them. We have even mentioned of a narration from Brhad-aranyaka Upanishad as per which a dying man lamented to his son that since they didn’t come in his lifetime, he could not be with them. He extracted a promise from the sons that if they come in their lifetime, then the sons should sacrifice themselves on behalf of the father. It seems that promises like this were being taken from succeeding generations but the Devatas actually arrived at a far off land in Arabia. History has recounted that an entire contingent of Saraswat Brahmans went to Karbala, when they got to know that Husain was in trouble. They reached there when Husain had already been killed. Even then they didn’t return back. They stayed there and played a vital part in taking revenge for Husain’s martyrdom. Only then did they return. Those who returned call themselves Husaini Brahmins till this day.
2-12
एतत् ते देव सवितर्यज्ञं प्राहुर्बृहस्पतये ब्रह्मणे।
तेन यज्ञमव तेन यज्ञपतिं तेन मामव।।
Verse 12 is self-explanatory except for the fact that it uses the term Brahma for Mohammad, thereby confirming our observation earlier. Muslims are of the view that the Noor of Mohammad was created at beginning of creation. Mohammad said Ali and his Noor were part of the same Noor. Upanishads tell that there was One Self of Brahma which divided into two. It is apparent from this verse that the One Self of Mohammad or Brahma divided to become two Selfs identical to the first. These two were Brhaspati (Ali) and Prajapati (Mohammad). Since Muslim scriptures have not dwelt much on the subject, the Self prior to division as well as the part of the Self after division, both are called Mohammad in Muslim scriptures.
We have already mentioned earlier how both Mohammad and Ali had foretold the events that were to take place in Karbala.
Brhaspati and Brahma previously know the knowledge of this sacrifice. You are to give this sacrifice (O Agni), you are the Lord of Sacrifice, you are mine.
RDS translates this as:
Oh Lord, the Creator of the Universe, the Vedas and the learned proclaim this forementioned yajna of Thine for Brihaspati and Brahma. Through (that) sacrifice protect my yajna, protect the performance of the yajna, protect thou me!
Here, RDS is close to our translation but says that the word ‘Deva’ used in this Mantra stands for the Creator (God). As per him, it stands for ‘the Lord’ who is the ‘Creator of the Universe, Vedas and the learned’. But then he says that the yajna was performed for Brihaspati and Brahma, which signify that Brihaspati and Brahma enjoy higher position than the Creator of the Universe. How can it be possible? It is clear therefore that the word ‘Deva’ has not been used for ‘God – the Creator’. Neither are Brihaspati or Brahma gods; both are creations from the Noor created by the Manifest Self of God.
RDS’s translation that this Mantra talks of a fore-mentioned yajna too is wrong, unless we accept that by yajna some big sacrifice is meant, as in the case of the sacrifice by Husain. Otherwise, can a ritual oblation be so important that God repeatedly talks about it in the Vedas and prayers are sung to protect it? Won’t it imply, as per RDS’s translation, that all these pains were being taken by God to make us aware of the kind of ladle to be used, the best time to light the fire for oblations and the ingredients to be put in it. If this is the kind of knowledge we expect God to give us through Vedas, then it is better not to comment on those who believe in it.
There remains no doubt that Vedas foretell the events from the life of Devatas, when they would take birth, so that we recognize them as the visible proofs of His teachings, and pay due respect to them.
Now see verse 13:
मनो जूतिर्जुंषतामाज्यस्य बृहस्पतिर्यज्ञमिमं तनोत्वरिष्टं यज्ञ समिमं दधातु।
विश्वे देवास इह मादयन्तामों प्रतिष्ठ।।
(We are) to pay our respects to one who fought with speed and who was an object of terror in the battlefield. This is Brhaspati, who fought to establish the doctrine of Vishnu, so as to accomplished the worship with speed. This doctrine of worship will be established through sword. Vishvadeva in this world will bless the place where there is this extreme point of land; where Aum is housed/situated.
Fact is that Brihaspati’s conquests are being talked about here. Brihaspati is surely Ali. Then comes the word ‘Vishvadeva’ which, we will get to know in the Last Chapter, is meant for the first of the Created Beings – Brahma – and henceforth could signify all the Devatas or Ahlulbayt together. This is followed by ‘ih’, which as per dictionary, refers to time or direction or for the entire world. The word ‘ih’ therefore signifies that either the time is being given when they would come or the place is being identified. ‘Ih’ is followed by ‘maadyantamo’, which means ‘where the land ends’ and this is followed by ‘umpratishth’ meaning ‘where Aum is situated/housed’. From this, it is becoming evident that syllable Aum (that is identified with Vishnu) is or will be situated at a place where the land ends. It has already been mentioned before that Kaaba is the house of Vishnu.
For your curiosity, we give you how RDS translates the verse 13. Of course, our translation is entirely different! He writes:
May my active mind enjoy the yajna’s provision. May God expand and preserve this unabandonable acquisition of knowledge, which is a kind of yajna. May all the learned persons in the world rejoice. May Aum be seated in our hearts.
See verse 14:
एषा ते अग्ने समित्तया वर्धस्व चा च प्यायस्व।
वधर््िाषीमहि च वयमाच प्यासिषीमहि।
अग्ने वाजजिद्वाजं त्वा ससृवा सं वाजजित सम्माजर््िम।।
O Agni, as you move to be cut to death, to protect the indigent/poor by the wicked/cheats/proud/haughty thieves, and proceeds towards (water) that itself wearies itself toward the ocean. In order to cut the desire of thieves wishing to obtain honour/respect as well as to prohibit water on you so as to slaughter an honourable person like you. Agni, this battle to try to subjugate you will take place at an ingress/opening/passage as you move alongside it towards ocean. (This will be) the battle to conquer or subdue each other (and also) kill/slaughter one another.
It was said in the previous verse that Aum is situated at a place towards the land’s end. If we move from India, towards west, it will be only upon crossing the desert of Arabia that we are likely to encounter the Red Sea. There is no doubt that it is that region that is meant.
You may say why the place has not been identified more clearly. The answer is already given in Chapter I, which states that names are not being taken lest the people kill these people or use their names for other gains. Indicators are given so that we recognize them when they come or whenever we try to find the truth. We know from various historical accounts that the Aryans of the period, who lived mostly in the region known as Sindh, were actively involved in trade with the West. Caravans were even going from cities like Banaras in central India to Arabia, Syria and other regions even during the time of Buddha. Therefore, the region was not unknown to people at the time when Mohammad took birth in Arabia. All the region was Greater Bharat!
Verse 14 describes the location of Husain, when he was killed. All historical books tell us that Husain was killed at Karbala, which was not situated on the Euphrates, but on an ingress of a tributary of Euphrates that flows from mountains in the north and goes on to meet the Persian Gulf towards the south-east. When Husain was forcefully stopped from proceeding onwards at Karbala, he was definitely moving towards southeast, in the direction of the southern coast of Iraq. The state of the river too is described clearly. It is not a fast-flowing river, as it ought to be when it comes down from the mountains. The word ‘wearies’ indicates that it has already traveled a long-distance after its descent from the mountains and the water is now slowly, wearily approaching the sea.
Verse 15 too is self-explanatory and describes Husain’s lofty position in the eyes of Vishnu (God).
अग्नीषोमयोरूज्जितिमनूज्जेषं वाजस्य मा प्रसवेन प्रोहामि।
अग्नीषोमौ तमपनुदतां योऽस्मान्द्वेष्टि यं च वयं द्विष्मो वाजस्यैनं प्रसवेनापोहामि।
इन्द्राग्न्योरूज्जितिमनूज्जेषं वाजस्य मा प्रसवेन प्रोहामि।
इन्द्राग्नी तमपनुदतां योऽस्मान्द्वेष्टि यं च वयं द्विष्मो वाजस्यैनं प्रसवेनापोहामि।।
You are the best O Agni but alas they will inflict pains on you and kill the one who is created by one who is worthy of worship – Vishnu – and thereafter as a consequence of birth in the house of Lakshmi. You are the best O Agni but they will exhaust you without water. The respected one who donated his water to the enemy will be hated/disliked by the thieves to the extent that they will lead him to battle, without any regard to his high birth (both from being created by Vishnu and from taking birth from the womb of Lakshmi).
Note the word ‘thief’ is significant – the theft they had committed was of Husain’s right as successor of Mohammad.
Verse 16 refers to Vasus, Rudras and Adityas calling them masters of heaven and earth. How could have RDS and others described these terms when they were giving illogical meanings till now. Mitra and Varuna are mentioned again, showing their relationship with the terms Vasus, Rudras and Adityas. The situation of Arabia at the time of their advent is being described. We are all aware that people used to bury their daughters alive. The land where they would take birth too is described as one lacking plenty of water. See verse 16:
वसुभ्यस्त्वा रूद्रेभ्यस्त्वा ऽऽदित्येभ्यस्त्वा संजानाथां द्यावापृथिवी मित्रावरूणौ त्वा वृष्ट्यावताम्।
व्यन्तु वयोरिप्तो रिहाणा मरूतां पृषतीर्गच्छ वशा पृश्निर्भूत्वा दिवं गच्छ ततो नो वृष्टिमावह। चक्षुष्पा अग्नेऽसि चक्षुर्मे पाहि।।
The fearless Vasus, the fearless Rudras, the fearless Adityas are the masters of heaven and earth, Mitra & Varuna are those who shower down in the form of avatars (or showers down to protect/defend us from desire/distress). They dwell up in heaven. Leaving that they will come to a stretch of land destitute of water at a time when young female children will be sent to heaven (killed) and at a period when there will be no messenger to lead. Agni will go without water to shower us with the rain of spiritual teachings.
Verse 17 still adheres to the subject of Husain.
यं परिध्ंिा पर्यधत्था अग्ने देव पणिभिर्गुंह्ममानः।
तं त एतमनु जोषं भराम्येष नेत्त्वदपचेतयाता अग्नेः प्रियं पाथोऽपीतम्।।
They will surround Agni Deva from all sides and pleased to barter their lives (with material riches) they rushed swiftly towards the respectful/honourable Agni. To diffuse (kill) this ray of Manu, ah, a large number of people marched towards the most excellent leader/teacher and in order to melt his stand put barriers on the dear Agni from having water.
They have been described as ‘rays of light’ because of their Noor connection. If you recall Upanishads too describes the Devatas as rays of light. This Mantra is translated by RDS as follows:
Oh Omnipresent God, extolled by the praises of the learned, Thou attainest to greatness through those lovely panegynes. I realize that greatness of Thine in my heart. May I never disobey Thee. May I, Oh God, never abuse the pleasant and invigorating food, I have secured in Thy Creation!
These verses have been translated differently by various commentators, thereby showing that either all of them or at least ‘one minus all’ are wrong. Griffith has translated the word ‘panibhi’ as “demons of darkness who steal the gods’ cows, the rays of light, and hide them in caverns”. How sad that the verses where the important subject of the theft of vicegerency/caliphate was being discussed, which meant that their role as our masters has been usurped, was interpreted as the theft of cows. RDS translates the same word as ‘praises’ sung by the learned unto Gods. Paridhi has been translated by Griffith, Mahidhar and Ubbat as stick, which is put into fire. RDS translates it as greatness. Likewise, in Mantra 20, Griffith translates ‘sanvesh’ as ‘cohabitation by the husband and wife, sleeping on the same couch’ while RDS translates it as earth, and ‘sanveshpati’ as ‘God who is the Lord of earth, sun and the other worlds’.
Verse 18 again recounts an incident from Karbala. Read the verse first:
स ्ँस्त्रवभागा स्थेषा बृहन्तः प्रस्तरेष्ठाः परिधेयश्च देवाः।
इमां वाचमभि विश्वे गृणन्त आसद्यास्मिन् बर्हिंषि मादयध्व ्ँ स्वाहा वाट्।।
O Vishnu! To move you from your better dwelling was further with the intention of leading you to death. You were forced to go to a rocky/flat/plain surface where a fence/moat was created. You made a speech Agni facing all the enemies for water but alas you were put to death. Thereafter, they advanced towards your dwellings and without any pity/compassion/sympathy put fire from outside. The enclosure was completely burnt.
Husain was forced to disembark at Karbala on the 2nd of Moharram. Initially he camped close to the river. But the supply of water to Husain, his relations, friends and even small children was stopped from the 2nd day of Moharram. Ibn Ziyad had directed in a letter that Husain be treated with severity and compelled to camp where water may be scarce. Compliance of this order was so punctually and peremptorily demanded that the messenger who had brought the letter was directed not to leave till all the directions had been fully carried out. Husain’s camps were therefore evicted and compelled to move further from the river bank to a sandy patch of land which almost burned under the scorching sun; the intense heat seriously trying the inmates of the tents who had in their full view the flowing river and the forces of the enemy comfortably encamped beside it.
Since the enemies were encamped near the river and Husain’s camps were situated at a considerable distance, fetching the water from the river was an unpleasant experience right from day one. Sometimes these attempts occasioned small skirmishes as well.
On the 7th of Moharram, Omar b. Saad received another letter from Ibn Ziyad saying, “Cut off the supply of water from Husain and his friends so that they might not get a drop of it as was the case with Usman b. Affan.”
Omar b. Saad deputed Amr b. Hajjaj Zubedi with 500 mounted soldiers to guard the banks of the river with strict orders that not a drop of water be allowed to reach Husain’s camp. This was 3 days before the martyrdom of Husain. The imposition of this embargo on the supply of water intensely aggravated the severity of thirst among members of Husain’s party.
As if this was not enough, wounds were inflicted by hurling verbal darts, as are contained in expressions like this: “Husain, do you see this bluish water running so plentifully here? You shall not get a single drop of it even at the time of your death.” “Husain, there is water here. Dogs dip their mouths in it and swine, asses and even wolves partake of it, but by God, you cannot taste a drop of it.”
The Vedic verse above also mentions Husain giving a speech. Allama Ali Naqi Naqvi, immediately after giving the aforementioned description about water, writes: “It is likely that Yazid’s armies might have entertained the notion that actual war with Husain would be superfluous since the torments of thirst in themselves would be more than sufficient to kill him. Accordingly once when Husain addressed them and dwelt on the close relationship which he bore to the Prophet so as to possibly make the so-called Muslims alive to their duty towards him, they replied, “We know all this, but would not spare you till you quit this world due to thirst.”
Mantra 19 too is extremely important as it talks about a very important aspect of Karbala. See the translation:
At night the leader/man of business will stand constantly till morning. The flower will stand throughout the night; flower who is greatly exhausted and distressed, being without water. As offering, he said obeisance/salutations and also paid oblations to Siva as gift to one under whose control our life is. To perspire for God and exchange life for his favour.
This exceedingly important verse has been translated by RDS as:
Oh fire and air, ye are the bringers of rain. Ye protect the yajna, and conduce to our comfort, bring comfort to me. God and humility are near me for my good, as they are for thine. Just as I derive happiness by the performance of yajna, so should you.
We do not agree to RDS’s version and have given it only for your interest. Before we comment on this verse, we would like to present to you the verse in Sanskrit itself.
घृताची स्थो धुर्यौं पात ्ँ सुम्ने स्थः सुम्ने मा धत्तम्।
यज्ञ नमष्च त उप च यज्ञस्य शिवे सन्तिष्ठस्व स्विष्टे मे सन्तिष्ठस्व।।
The word that is used for Husain’s worship on the night of 10th Moharram, when he was martyred, is ‘yagya namasch’ and ‘yagasya shive’. So what did Husain do throughout the night? See Allama Ali Naqi Naqvi’s account: “The respite for the night preceding the 10th Moharram had been obtained at the expense of so much effort neither to make any special preparation for the battle next day, nor to await the arrival of help from any quarter, nor to acquaint those who would survive him with Husain’s last wishes nor to make any provision for their safety after him. The only reason for suing for the truce was that given out by Husain viz. to spend the night in prayers. Accordingly Husain and his comrades spent the night in ceaseless prayers, soliciting God’s indulgence and mercy, in tearful supplication.”
Historian’s account says that Husain and his friends spent the entire night in worship, fully aware that this was the last night they had. Nobody was harbouring chances of even a chance win. All knew death was certain. Yet none tried to flee in the wee hours of the night. It is written that all through the night the voice of the chanting of prayers could be heard, like the buzzing sound from a beehive. Namaz and other prayers to God continued all through the night. The Veda says that yagya of namasch (namaz) and the yagya of Shiva was performed all through the night. This clarifies that the word ‘yagya’ means offering, even if its in the form of prayers - be it in the form of namaz or in the form of remembering God through chanting. Perhaps the people of the time knew what the word ‘yagya’ actually meant. In fact, in Part-IV, we have even recounted from a Hindu scripture how there was a time when Hindus were performing 5 times prayers. But they forgot it and yagya became associated with ritual worship, where God is seldom remembered.
In the previous Chapter, while recounting the incident of Ali’s death from a sword wound, it was said that he died while he was performing yagya in a public place. While what actually Ali was doing was that he was offering the morning prayer in the mosque, first of the 5 obligatory prayers that a Muslim has to offer to God everyday. From the account here, it is evident that the Indo-Vedic people too were aware that namasch or namaz was a yagya. ‘Namaste’ seems to be derived from the same root.
These are the first 19 Mantras of Chapter II out of the total of 34. Before we proceed, we would like to give you the translation of these 19 Mantras of Chapter II as done by RDS, so as to make you realize how the subject keeps changing and to what extent is there the repetition of topics. Even the addressee or one for whom that Mantra is meant for, keeps differing, so much so that at times it is God who is doing the talking and at other times it is us or even some other people. See how RDS translates these 19 verses:
1. Oh yajna, thou art being performed in a well dug place, thou art rarefied by fire and attracted by the air. For the sake of Havan I consecrate the oblation agreeably rectified by ghee. Thou art an altar for taking the oblations high up into the space; I erect Thee and consecrate Thee with ghee. Just as water in the space contributes to the purification of the material objects, so do I carefully cleanse the oblations to be put into the fire ladles!
2. Yajna showers water on the Earth. Mortar is the chief receptacle of the yajna. I prepare the altar for the learned to sit on. May those scholars sing the praises of God, the Earth’s Lord, the World’s Lord, the Lord of Kings.
3. The sun, the sustainer of the world and the holder of the earth, spreads the yajna far and wide for the happiness of the universe. Adorable fire, being adored in the yajna, thou art the guardian of the worshipper. O yajna thou art the inducer of rain through the power of sun for the happiness of the universe. Adorable fire, being adored in the yajna, thou art the guardian of the worshipper. Inhalation and exhalation, for the happiness of the universe, protect thee (yajna) with firm strength every now and then. Adorable fire, being adored in the yajna, thou art the protector of the worshipper!
4. May we, in a friendly spirit, manifest Thy glory Oh Omniscient, All-illumining God, the giver of great happiness to all, the Embodiment of effulgence, and the Preacher of the yajnas!
Addressee got changed form Yajna to God. Says Devi Chand: “Swami Dayananda has put two interpretations upon this mantra. Agni has been taken to mean God and physical fire. I have accepted the first interpretation, the second one to fire also holds good.”
5. Oh yajna, Thou art beautiful like the spring, the sun protects Thee from time, immemorial, for unfolding all objects. Thou art diffused the power and potency (the two arms) of the sun. Just as Vasus, Rudras, and Adityas promote the yajna, the giver of happiness, pervaded in space, so do I for the acquisition of divine qualities, perform the yajna!
6. Oh Yajna, Thy name is sky, Thou art full of butter, be confirmed in this decorated place with thy lovely glory. Oh yajna, Thy name is space, Thou art full of water, be confirmed in this decorated space with thy lovely glory. May necessary articles be placed in the holy yajna. O God, may Thou protect those articles, may Thou protect the Yajna, may Thou protect the worshipper, may Thou protect me the conductor of the Yajna!
7. Kindle the fire, the giver of corn, full of intensity, the carrier of all oblations to the sky, and the bringer of victory in war. The fire properly used in the Yajna brings water through the forces of nature, and food through the seasons that protect us. May these (water and food) the givers of strength and power be for my use.
8. May I today for the acquisition of comforts collect through Yajna butter and other articles which contribute to happiness.
O God may I never violate it (Yajna). O Lord may I obtain Thy refuge, abounding in store of riches. This fire is the abode of yajna. Through it (yajna) sun and air gain strength. This yajna resides in space and fire!
9. Oh God protect the sun and earth, which protect the yajna. Just as fire acquiring the yajna and acting as an envoy, protects the sun and earth, so protect us, O Lord, the doer of the noble deeds for the learned. Just as the sun combining light with light through the oblations put into fire, protects the heaven and earth so God guard us with the light of spiritual knowledge. This is thus ordained the Veda!
10. May God bestow on me spiritual power. May we obtain wealth full of various kinds of splendour, and earthly power. May our desires be fulfilled, may they attain to fruition. Men use this Earth and knowledge (whereby salvation is attained) for the pleasures of kingship. May these Earth and knowledge advise me. May God, as my last Refuge and resort instruct me. This is thus ordained in the Veda.
God is being talked about in the third person. Two verses latter, it will be God who will be addressed in the second person.
11. I have prayed to the Effulgent, All sustaining God, May the Lord Father accept my prayer. Our digestive faculty digests by means of gastric juice the food put into the stomach. In this universe created by the All-Blissful God, I take that food through the qualities of attraction and retention, of inhalation and exhalation; and the forces of purification and permeation of the invigorating air, throughout the body. Cooking my food in the burnt fire I eat it with my mouth.
12. Oh Lord, the Creator of the Universe, the Vedas and the Learned proclaim this fore-mentioned yajna of Thine for Brihaspati and Brahma. Through that great sacrifice protect my yajna, protect the performer of the yajna, protect Thou one!
13. May my active mind enjoy the yajna’s provisions. May God expand and preserve this unabandonable acquisition of knowledge, which is a kind of yajna. May all the learned persons in the world rejoice. May Aum be seated in our hearts.
14. Oh God, may Thou be glorified by our praises sung through Thy Vedas. May Thou promote our knowledge. Oh God, may we advance our soul. O God thou controllest the activities of all. Thou art the embodiment of knowledge. Thou art Omniscient and the Bringer of victory in battles. May we prosper and sing Thy praises. I become pure and holy by following Thy commands!
15. May I achieve victory like the victory of Fire and Moon. May I speed onward with the materials of war. May Fire and Moon, drive off him who hates us, drive of the man whom we detest. May I remove that sinful enemy by warlike, military skill and equipment. May I achieve victory like the victory of Air and lightning. May I achieve happiness through the impulse of knowledge, used for the acquisition of supremacy. May air and lightning properly employed, drive off him who hates us, drive off the man whom we dislike. I purify this ignorant person by the light of knowledge.
16. We perform the yajna for Vasus, Rudras and Adityas. The light of the sun and earth bring thee (yajna) to light. The Pran (external air) and the Udan (internal air) protect thee through rain. Just as birds go to their nests, so let us daily go to the yajna reciting Gayatri Mantras.
The desired oblation (Ahuti) reaches the space, comes in contact with air and the light of the sun. It thence brings down rain for us, which fills streams and stalks of plants and flowers. Of fire Thou protectest the eye from darkness, may Thou protect my physical and spiritual eye!
17. Oh Omnipresent God, extolled by the praises of the learned, Thou attainest to greatness. Through those lovely panegyrics I realize that greatness of Thine in my heart. May I never disobey Thee. May I, Oh God, never abuse the pleasant and invigorating food, I have secured in Thy creation!
18. May ye thriving, justice loving, wise, learned persons, preachers of the knowledge of the Vedas, become Supreme through knowledge. Let all seekers after truth, devotees of learning and action, attain to happiness. Preach My noble word, that brings all kinds of joys.
19. Oh fire and air, ye are the bringers of rain. Ye protect the yajna, and conduce to your effort, bring comfort to me. God and humility are near me for my good, as they are for thine. Just as I derive happiness by the performance of yajna, so should you.
See how the same subject keeps repeating needlessly and mostly stating things that cannot be proved by logic or science. We have already given our translation of these 19 mantras.
......................................................................................
On the whole, Yajur Veda has XXXIX chapters. We know that your curiosity has risen, and you would not be satisfied unless you read more about their content. Unfortunately, we have no other option but to stop translating at this moment. If we continue to translate all of them, and also other Vedas like the Rig Veda which is several time more voluminous than any of the Vedas, then this BOOK is sure to go into several thousand pages.
This is just a sample translation to show you what the Vedas may really contain. In this BOOK, we have also inferred from other scriptures like Upanishads, Gita, Puranas, Quran and various books of Islamic traditions like Usool-e-Kafi, etc. By now we are already apprehensive of the length that it is going to touch. We are sure people more knowledgeable in Sanskrit grammar and language will sit down to attempt fresh translations of all these religious scriptures. And this BOOK will only be the first book that showed the way. Not only this, we expect that the Islamic literature too will be freshly studied, in the light of new facts that have come to knowledge, and presented in more languages than confining mostly to Arabic, Persian and Urdu.
Before we wind up this study of the Vedas, we wish to take up one more Chapter, the last or the XXXIXth chapter of the Yajur Veda, so that you realize that not the first or second chapter alone, but the entire Vedas talk of the same subject.
39-1
स्वाहा प्राणेभ्यः साधिपतिकेभ्यः।
पृथिव्यै स्वाहा ऽग्नये स्वाहा ऽन्तरिक्षाय स्वाहा वायवे स्वाहा। दिवे स्वाहा सूर्याय स्वाहा।।
Mantra 1
These fearless spirits pays oblations who have been made fearless Lords of kinds. The earth pays oblations, the fire pays oblations, space pays oblations, air pays oblations, sky pays oblations and the sun pays oblations.
Dictionary says that the word ‘swaha’ means:
‘‘oblation or offering’ and is also the name of the wife of Agni.’ Further, it is ‘an exclamation used in offering oblations to Gods.’
Here, we have taken the first meaning as true, i.e. ‘oblation or offering’ to the One and Only Absolute God. This word had been used so often for Agnideva that people erroneously mistook it to be the name of his wife. Misunderstanding is of such levels!
It is clear from this verse the same 14 Devatas or the Supreme and Fearless Spirits are being described here who pay oblations to God through each and every act and at all times. Such is the level of these Devatas that all their time is spent only in paying oblations to God. We have already shown in our study earlier that Vayu is the name of Ali, Prithvi (Earth) is the name of Devi, Agni is the name of Husain and so on.
Writing no further, we just give you an excerpt from the Puya/Ali commentary of Quran. See and compare the two together:
“Even after witnessing the soul-stirring event the Bani Israel lost no time in reverting to disbelief. They were like stones, worse than stones, because even a stone follows its nature. It does not rebel.”
“In the thin layers of stones water is stored, which can be drawn out. Springs issues out of them. The nature of qalb (heart) is to turn - to change old habits and be intimate with truth; live, and die for the truth. If a man has the required degree of faith in Allah and develops the strength of conviction, he can make use of nature around him, because by native volition every object yields to the laws operative under the will of Allah. Therefore the Messengers of Allah and the representatives of Allah had demonstrated extraordinary events (miracles) to prove that on account of the divine endowments in them, they could make the material phenomena yield to their will in complete submission to the will of Allah. The Quran repeatedly declares that everything, even inanimate objects, which seem to be fixed and immovable and unable to do anything of their own accord, volunteer and surrender to their creator. And there is none in the universe who does not sing or celebrate the glory of the Lord. “
Let’s study the verse 2 and see what it contains:
39-2
दिग्भ्यः स्वाहा चन्द्राय स्वाहा नक्षत्रेभ्यः स्वाहा ऽदभ्îः स्वाहा वरूणाय स्वाहा। नाभ्यै स्वाहा पूताय स्वाहा।।
All quarters pay oblations, moon pays oblations, the stars pay oblations, the oceans pay oblations, those who are fearless pay oblations, those who are pure pay oblations.
Again our view is that the names of those very Devatas is being described here. Otherwise, what was the purpose of adding the word ‘fearless’ to moon, all quarters, oceans, etc.
See how RDS has messed up the translation:
Swaha to the vital breathings with their controlling lord, the soul. To earth Swaha! To Agni Swaha! To firmament Swaha! To Vayu Swaha! To Sky Swaha! To Surya Swaha!”
If it had been till here we might have found difficulty in explaining our point of view to those who do not know Sanskrit.
As Devi Chand argues about these verses: “All the thirteen verses in this Chapter relate to cremation; they are recited at the time of cremating the dead body. The dead body should never be interred in the round, thrown in the jungle, or a river. Cremation is the only remedy against its pollution and spread of diseases from its offensive odour; Swami Dayananda has condemned in strong words the disposal of the corpse in ways other than cremation.”
Ironically, what Swami Dayananda and Devi Chand are mentioning to be the verses on cremation are not talking about cremation at all, so there is no logic to the validation of his view that the disposal of the corpse in ways other than cremation is wrong.
Contrary to his view, we will prove in the course that this Chapter is not about cremation. In fact this too deals with the same subject as discussed earlier. With words ‘swaha pranaibhay sadhipatikaibhay,’ RDS is misled to say that it means the cremation of the body. But he has not explained why the word ‘abhay’ is used twice and once with ‘pran’ (Life). Had there been a chance of cremating the pran when still alive, we would have believed that it is a fearless soul. But how can the soul in a dead body be fearless. RDS is silent on this and nowhere in his translation there is a word that shows that he cognized the presence of word ‘abhay’.
Also, as per RDS, when the man is being cremated by fire, the end reaction on that man, as well as on fire is the same. How can this be possible? Swaha is used with every word. So if it is Swaha to man, it is also swaha to sky, earth, firmament, air, sun and even Agni. It is fire which is responsible for the swaha related to the body. How is it possible that the same end reaction will happen to sky, sun, air, earth, firmaments, and fire itself?
You may say that oxygen in air is burnt so air itself is getting swaha. But from no logical reasoning can one explain how a burning of body in fire lead to the burning of the sun, sky, firmaments and earth. If swaha means cremation, then the burning of the body leads to cremation of earth, cremation of space, creation of air, cremation of sun, cremation of firmaments, cremation of fire itself. Erroneous indeed!
Had there been 5 core elements alone described here, some may have said that since the body is composed of these 5 elements, symbolically at least, all the 5 elements are getting cremated. But this is not the case here.
We agree though that in case this Mantra would have been individually placed, RDS could have given a few points that would have appealed to the reasoning of certain rigid minded persons. Subsequent Mantras will quash all such beliefs.
See how RDS has translated the second Mantra:
To the Quarters Swaha! To the Moon Swaha! To the Stars Swaha! To the Waters Swaha! To the Ocean Swaha! To the Navel Swaha! To the Purifying light Swaha!
In between talking about quarters, moon, stars, waters, oceans and light, all of a sudden there is this mention of navel. RDS has not given any logical reasoning to it. Neither can he! Because even if he says that navel is related to the eye and ear of the man being cremated (that are talked about in Mantra 3), he won’t be able to clarify why the ‘purifying light’ is used after ‘navel’. Is the writer of the Veda, who is said to be God, so naïve that He was not even aware that if he had put the word ‘navel’ after ‘purifying light’, it would become more logical? Out of all things that are being worshipped by some sections of society, all of a sudden ‘navel’ appears as if it too is to be worshipped. Does the God means worshipping the navel in the manner many Page-3 supplements of prominent newspapers have lately started doing? But, navel of the dead!
Mantra 3 proves our point with the word ‘vach’ in the beginning that means ‘to talk or speak’, thereby meaning one’s speech pays oblations. Now relate this to Mantra 19 of Chapter II and you will know that speaking of oblations signify that it is a prayer that is to be verbally spoken/chanted.
39-3
okps Lokgk izk.kk; Lokgk izk.kk; LokgkA
वाचे स्वाहा प्राणाय स्वाहा प्राणाय स्वाहा।
चक्षुषे स्वाहा चक्षुषे स्वाहा।
श्रोत्राय स्वाहा श्रोत्राय स्वाहा।।
So the Mantra’s translation will be:
Their speech does swaha or pays oblations. Their spirit pays oblations. Their spirit pays oblations. Their eye pay oblations. Their eye pay oblations. Their ears pay oblations. Their ears pay oblations.”
This has been translated by RDS as:
To Speech Swaha! To Breath Swaha! To Dhananajaya Vayu Swaha! To the right eye Swaha! To the left eye Swaha! To the right ear Swaha! To the left ear Swaha!
Devi Chand adds: “All parts of the body should be thoroughly burnt. Those who burn the dead body with odorous butter and sweet-scented provisions do a virtuous act.” So this implies that the navel too has to be burnt. And if the dead is still speaking, that speech too is to be burnt! But this is not the true meaning as we have been seeing:
See verse 39.4:
मनसः काममाकूतिं वाचः सत्यमशीय।
पशुना रूपमन्नस्य रसो यशः श्रीः श्रयतां मयि स्वाहा।।
Vishnu created these virtuous excellent beings as per his wish/desire for the purpose of worshipping Him. Not created through copulation! These (excellent beings) worshipped (Vishnu) thereby leading to creation of all the glories and riches – all of these (excellent beings) are created for the purpose of paying oblations or worshipping Vishnu.
Isn’t this in harmony with the Brhad-aranyaka Upanishad that says that pleased with the worship of the divine beings (Devatas), the God created the rest of the cosmos and all type of beings? Isn’t it a point to ponder over for a while. When all these fearless beings are paying oblations all the time, why shouldn’t we pay oblations to the Creator God and remember Him at all times during our lives.
Now see how RDS translates this verse:
The wish and purpose of mind and truth of speech may I obtain. Bestowed on one be cattle’s beauty, sweet taste of food, fame and grace, through truthful speech and virtuous conduct.
We are unable to understand how this is related to the cremation of man? Those who still believe RDS’s line of commentary to be true, may God the Almighty give them the beautiful face of cattle, at the time of their death, if not in this life itself. It is not clear at all whether the face of the cattle is expected for the one who is being cremated or for those who are cremating him and chanting these verses. Since truthful speech and virtuous conduct are not to be expected of the dead, we might conclude that it is for those who are chanting this Mantra that the beauty of the cattle’s face is being sought.
This was merely said in jest! Verse 39.5 will reveal that the excellent beings of the verse 4 are the 14 Devatas, pleased with whose worship the God created the universe. Verse 5 identifies them clearly:
प्रजापतिः सम्भ्रियमाणः सम्राट् सम्भृतो वैश्वदेवः स ्ँ सन्नो धर्मः प्रवृक्तस्तेज उद्यत आश्विनः पयस्यानीयमाने पौष्णो विष्पन्दमाने मारूतः क्लथन्।
मैत्रः शरसि सन्ताय्यमाने वायव्यो हिृयमाण आग्नेयो हूयमानो वाग्घुतः।।
Prajapati along with another one born of identical/similar/equal nature are caused (emanated) the respectful lords Vaishvadevas. From out of one of these (two), the one who began/commenced the religion (Noor of Mohammad), was raised the one who was married to Marut (Noor of Ali) – one who provided feeling of protection/auspiciousness – were born the (two) Ashwins to nourish/foster/support the throbbing religion. These 5 high or perfect Brahmans will spread through succession from VayuDeva and then through Agni’s progeny, leading to comprise several holy men.
The creation of the 14 Devatas, which is mentioned in detail in the various Upanishads, is being talked about here. God desired to have a Manifest Self, so He created one Light (Noor of Mohammad as believed by Muslims) of Prajapati or Brahma, which was divided into two and from out of one of them, who was to commence the religion (Noor of Mohammad), was raised the Light (Noor of Fatima) that after marriage to the Marut (the chief of Maruts or Vayu or Noor of Ali), gave birth to the two Ashwins (Noors of Hasan and Husain), thereby making 5 perfect Brahmans or the Panj-tan of the Muslims comprising Mohammad, his daughter Fatima, married to Ali, and their two sons, Hasan and Husain. We know from our study of Chapter I and II, that Vayu is Ali, and Agni is Husain. It is from Husain’s progeny that the next 9 successive Imams were to be born. This too is clearly said here that through succession from Vayu and then through Agni’s progeny will the family spread, leading to comprise several holy men. This also shows that Vaishvadeva refers to all the Devatas together who are the best creations in the cosmos. While Mohammad was the one who commenced the religion, Ali was its greatest protector. This too is a well-known fact and can be seen in any of the history books.
See what RDS writes:
Worship Him alone who retains the soul called Prajapati, (the nourisher of men); the well protected soul called Samrat, (filled with luster); the well received soul called Vaishvadeva (connected with all material objects), the soul separated from the body, called Dharma (full of brilliance); the soul progressing called Teja (light); the soul well-received in water called Ashvin (connected with Pran and Apan); timely received soul called Paushan (the light connected with Earth); the violent soul called Maruta (the light connected with man’s body); the soul reared in water called Maitra (Connected with friendly Pran); the attacking soul called Vayavya (full of velocity like air); the soul invoked called Agneya (burning lustrous like fire), the soul recognized as head called vak (one that commands and gives orders).
Will RDS or those who consider his translation as true explain how the subject has changed so abruptly that from burning of navel and use of ghee, it has moved to Prajapati and Vaishvadeva.
We hope you have dictionary in hand, because only through it will you come to know who is closer to the real meaning. Another way to understand it is through the test of reason. But we inform you in advance that nowhere in our narration will you find Dharma (religion) meaning the ‘soul separated from the body’, or talk of a soul that is received in time by God in comparison to other souls who perhaps go on a mountain trek, after death, and are not timely received by God.
Mantra 6 further quashes all doubts that remain:
सविता प्रथमेऽहन्नग्निद्र्वितीये वायुस्तृतीय आदित्यश्चतुर्थे चन्द्रमाः प´्चम ऋतुः षष्ठे मरूतः सप्तमे बृहस्पतिरष्टमे।
मित्रो नवमे वरूणो दशम इन्द्र एकादशे विश्वे देवा द्वादशे।।
From progeny of Savita (the best in the world), AgniDeva (the second of Ashwins) is the second son (as VasuDeva or Hasan is the first), VayuDeva is the third, Aditya is the fourth, Chandrama is the fifth, Ritu is the sixth, Marut is the seventh, Brihaspati is the eighth, Mitra is the ninth, Varuna is the tenth, Indra is the eleventh; these are the twelve visvadevas.
Hope you remember the names of 14 Ahlulbayt that we had given in Part-I and Part-II of this BOOK. It appears we will have to give the names once again. Mohammad, Ali, Fatima, Hasan and Husain comprise the Panj-tan (five bodies). The 14 includes 9 more sons in Husain’s progeny viz. Ali, Mohammad, Jafar, Musa, Ali, Mohammad, Ali, Hasan and Mohammad. The 12 Adityas or Maruts are the 12 Imams viz. Ali, Hasan, Husain, Ali, Mohammad Jafar, Musa, Ali, Mohammad, Ali, Hasan and Mohammad. Out of these 12 Imams, 11 are Rudras, as they have been brutally killed, either through sword or through poison, and the 12th Imam Mohammad (al-Mahdi), who is the Kalki Avatar and is awaiting the Divine Order to come. Ali is the chief Aditya but Ali is also the chief Rudra or Noor of Siva.
Now that you have read this description again, you are requested to read the aforementioned Mantra 6 again. The narration is so simple that you do not even need to have knowledge of Sanskrit to understand this.
If you recall, in Mantra 5, Prajapati was talked about and Vaishvadeva as the kings or Lords of the cosmos were mentioned. Thereafter, the two Ashwins (Noors of Hasan and Husain are talked about). These along with Rudra (Siva or Vayu) and Devi are described as the best in the world.
Maruts are discussed which we know are 12 in number; Maruts are the 12 Adityas. And then the verse started mentioning the names of the Maruts who we know are 12 in number, viz. Ali (VayuDeva), his sons Hasan and Husain (the Ashwinau - VasuDeva and AgniDeva) and 9 sons in Husain’s (AgniDeva’s) progeny.
In Verse 6, the remaining 9 sons of AgniDeva (Husain) are described as the progeny of Savita i.e. ‘the best in the world’. These are Vayu [Ali b. Husain], Aditya [Mohammad al-Baqar], Chandrama [Jafar (as-Sadiq)], Ritu [Musa (al-Kazim)], Marut [Ali (ar-Reza)], Brihaspati [Mohammad (al-Taqi)], Mitra [Ali (an-Naqi)], Varuna [Hasan (al-Askari)], and Indra [Mohammad (al-Mahdi)] is the last of the 12 Vaishvadevas.
Interestingly just as names have been repeated in the Ahlulbayt, the same has been done here in the case of describing Vishvadevas as well.
We know that out of 14 Ahlulbayt, 4 are named Mohammad, 4 are named Ali, 2 are named Hasan, and one each is Fatima, Husain, Jafar and Musa.
We also know that the 12th Imam is also named Mohammad al-Mahdi - the awaited. Since IndraDeva had been the name of Mohammad (the first of the Ahlulbayt and also Brihaspati), this 12th Imam or the 12th Vaishvadeva has been named Indra. Thus, we can see that the 7 spirits that, as per Isa (Jesus) were sent to the earth, and worked separately in various regions and times, finally chose one region and period to come in 14 bodies, who were given 7 names.
Hope all confusions are resolved. We had mentioned earlier in the BOOK that since salvation is dependent on two things viz. identification of the rope or the path to reach God and purity of soul, there is a custom among a sect of Muslims wherein at the time of death of a person, when he is laid in the grave, prior to closing the grave and after closing the grave, a cleric recites the names of the salvation givers, with an aim to remind the dead soul, if it has forgotten, who are the actual people responsible for giving a permanent stay in heavens. It is believed that Ali comes to the dead body of each person, along with angels accompanying him, and certain questions are asked from the dead regarding the true path, and who he believed are the divinely appointed torchbearers to that path. On answering the right questions depend where the soul would go.
It appears that by joining this important verse identifying those Devatas or Manus who are the salvation givers and linking this hymn with the time of cremation, the same purpose was in mind of the learned sages of the past.
Now see how RDS translates this very important verse:
After death, the soul goes to the Sun on the first day; to Agni on the second; to Vayu on the third; to Aditya on the fourth; to Chandrama (the moon) on the fifth; to Ritu on the sixth; to Marut on the seventh; to Brihaspati on the eighth; to Mitra on the ninth; to Varuna on the tenth; to Indra on the eleventh; to all divine, noble traits on the 12th.
Do you believe that the human soul passes through all these stages? Krishna, on the other hand, states in Gita that the soul of those who have acquired wisdom becomes one with the Paramatma, and the other souls, keep passing from womb to womb, thereby meaning that they continue getting born again and again, unless they attain salvation. Here it is said that the soul goes to the material sun and also to material Agni (fire). This is being said by one who has himself translated Agni as sun on many occasions. But here he is confused. From his account, it appears that the soul first goes to the sun, and then returns to the fire lit for him on earth, and passing through Vayu, which it surely must have passed through while going to the sun and while coming back to Agni, it then goes to Aditya. He does not say what Aditya means, because its literal meaning too is the sun. If that is not so, then we will have to accept that it is the name of certain God or divine person. It is this only that we wish to prove and it is getting proved from RDS’s translation itself.
Thereafter, as per RDS, the soul goes to Moon and then to a friend of Moon, i.e. Mitra. Wouldn’t RDS have said so, if he were to write more on this verse? RDS has no choice to accept that it is either the Divine Persons who are being talked about here or God’s attributes. But since they have been personified and are even being killed and kept thirsty, we will have to conclude that they are Divine Persons only.
Now we come to verse 7.
उग्रश्च भीमश्च ध्वान्तश्च धुनिश्च।
सासह्ना ्ँ श्चाभियुग्वा च विक्षिपः स्वाहा।।
Before we give our translation see what RDS has written:
The soul after death, according to its actions becomes fierce and calm; terrible and fearless; ignorant and enlightened; trembling and steadfast; forbearing; passionate and ascetic; and a prey to bewilderment.
We must be thankful to RDS that he is giving us all that knowledge which would not have been possible to attain otherwise. For instance, how could we have ever known that man and his soul after death, both behave in the same manner? Therefore, soul becomes ignorant or enlightened, fierce or calm, passionate, steadfast, bewildered, etc. Perhaps, there is violence committed by the soul too, human right violations, rapes, murders, etc. On other hand, there may be some who bear the tortures, are inflicted with wounds, and so on. It will tremble of fear (perhaps of death or fear of getting into another human body), would be passionate towards those souls who remained ignorant, are orphans, or met with any injustice or calamity. We had no reason to write in such a style about a revered figure like that of RDS, but unless we highlight the absurdity of the statements, it won’t be possible for you to understand it. Till we sat to bring out the absurdities, nobody seemed to have noted them even though they were inherent at all times.
See what the meaning of this verse is as per our translation:
Cruelty will pervade; fearful/dreadful deeds will fill the society; darkness will prevail, then he (Agni/Husain) will reach the river having a bow, to lead his life towards the direction of sacrifice (death due to being killed).
39-8
अग्नि ्ँ हृदयेनाशनि ्ँ हृदयाग्रेण पशुपतिं कृत्स्नहृदयेन भवं यक्ना।
शर्वं मतस्नाभ्यामीशानं मन्युना महादेवमन्तः पर्शव्येनोग्रं देवं वनिष्ठुना वसिष्ठहनुः शिड्ग्ीनि कोश्याभ्याम्।।
Now see how RDS has translated verse 8:
The souls after death attain to fire with the heart; to lightning with the upper part of the heart; to Pashupati with the whole heart; to Bhava with the liver.
To Sharva with the two cardinal bones; to Ishana with righteous indignation; to Mahadeva with the inter costal flesh; to the Fierce God with the rectum; to handsome chinned person, to knowable and procurable powers with two lumps of flesh near the heart.
Says Devichand in his attempt to justify RDS’s view: “Pashupati is God the protector of the cattle, the sustainer of the universe; Bhava is the omnipresent God; Sharva means the Omniscient God; Ishana means God the Lord of the Universe and Mahadeva means the Great God.”
It seems soul after roaming from sun to heaven to earth to air and elsewhere returns back inside the body, while the cremation is being done. In between this process, it acquires the fierce, calm, terrible, ignorant, trembling, forbearing or any other state, and then attains to fire with the heart, to lightning with the upper part of the heart; to Pashupati with the whole heart; and, to Bhava with the liver. Isn’t this the philosophical discussion that RDS and other boast of, that the Vedas contain? Surely, you won’t be able to understand it without their able help.
Now see what this Mantra means, as per our understanding. There is no philosophy that even an ignorant cannot understand. Simple words state what God wants us to know and remember. Mantra 8 says:
Agni! Heart sinks at your misfortune! Calamity of the worse kind! Agni, who was the heart (son) of Siva, those close to his heart and those who were born out of his own liver (his own progeny) were cut off/killed. They killed not the Lord of the fishes (Matsya) alone but the Lord of all of us whose soul was not separate from the soul of Mahadeva. The cruel and the savage men from the mountains wished that those on the side of the Deva would beg for not killing Vasistha (Agni). But the composure of Agni was like a treasure chest, owing to his fearless Self.
Isn’t it the narration of that most sorrowful tragedy of Karbala which is being narrated here in plain words? The tragedy assumes importance owing to the fact that it was avertable, if only Husain was ready to shake hands with the forces of evil. In such a situation he was sure to have got all the riches of the world that the ruler of a big empire could have given. On the other hand, Husain knew that his negation meant certain death for him as well as his friends and relatives. Yet he steadfastly stuck to his stand, and that is why Husain is called the Martyr of Humanity. All through his stay in Karbala, forces of the army of Yazid (whose seat of power was there in the mountains of Syria) kept testing his patience by inflicting hardships and tortures that have never been given to one person in the history of this world, in the hope that Husain would break down, yet the more they tried, the more they failed.
We request you to keep in mind the statement: “The cruel and the savage men from the mountains wished that those on the side of the Deva would beg for not killing Vasistha” as this is going to prove an important point in the near future.
39-9
उग्रँल्लोहितेन मित्र ्ँ सौव्रत्येन रूद्रं दौव्र्रत्येनेन्द्रं प्रक्रीळेन मरूतो बलेन साध्यान् प्रमुदा।
भवस्य कण्ठ्य ्ँ रूद्रस्यान्तः पाश्वर्यं महादेवस्य यकृच्छर्वस्य वनिष्ठुः पशुपते पुरीतत्।।
RDS translates Mantra 9 in the following manner:
Souls inside or outside the womb become virile through pure blood; lovely through virtuous deed; chastisable through ignoble deeds; supreme through pastime; noble through spiritual force; achievers of aims through enjoyment. Suitable place for fire is between the ribs; for bile the liver; for waters the rectum; for soul the protector of bodily organs the pericardium.
We hope you have understood the lofty meaning of the Vedas that are being presented in this verse as well. As far as this writer has understood, this is a clear invitation for us to perform ignoble deeds, because the soul will become chastised only through this; an invitation to enjoy the life as much as possible so that the soul can become achievers of aims, and at the same time, if you wish it to become noble then acquire a spiritual force while you are still alive. To know how spiritual force can be attained through ignoble deeds, you will have to go to RDS and serve him as his disciple. If it is not possible to trace which stage his soul is at the moment, you are requested to go to any of those worthy disciples of his school of thought, who are still imparting this knowledge of the Vedas from their grand ashrams.
From our standpoint, ‘Rudra’ has been used twice in this Mantra while ‘Indra’, ‘Marut’ and ‘Mahadeva’ have appeared once. Please see the translation of RDS again whether you can find any reference to these names.
Now see how we see its meaning to be:
The friend of Siva (Rudra) will be adorned in red (blood). This heavenly being, who was extremely fond of/attached to Indra (Mohammad, his grandfather) and played with him (when young) and delighted in the company of powerful/mighty Marut (God of wind as per dictionary; Vayu or Ali). His worldly existence became insignificant (to the enemies, despite his enviable association with such revered personalities). This Rudra was killed. Within a short while, a cord/noose was tied to those related to Mahadeva (Siva) causing them intense pain. Those who had fallen below the level of animals wished these household members of Mahadeva to beg to be relieved of hardships, but that was not to happen.
Dictionary says Rudra is the ‘name of a group of gods, 11 in number, supposed to be inferior manifestations of Siva or Sankara who is said to be the head of the group.’ Another meaning that the dictionary gives is that Rudra is ‘the name of Siva’ himself. Unable to understand this distinction, the commentators identified Siva with Rudra, when the verses specifically state that Rudras died for Siva. Siva naturally is the ‘head of their group’.
We also request you to note that here too it is said that it was expected that the remaining members of Mahadeva’s household would beg to be relieved of hardships, but that was not to happen.
39-10
लोमभ्यः स्वाहा लोमभ्यः स्वाहा त्वचे स्वाहा त्वचे स्वाहा लोहिताय स्वाहा लोहिताय स्वाहा मेदोभ्यः स्वाहा। मा ्ँ सेभ्यः स्वाहा मा ्ँ सेभ्यः स्वाहा स्नावभ्यः स्वाहा स्नावभ्यः स्वाहा ऽस्थभ्यः स्वाहा ऽस्थभ्यः स्वाहा मज्जभ्यः स्वाहा मज्जभ्य स्वाहा। रेतसे स्वाहा पायवे स्वाहा।।
See how RDS translates verse 10:
To the hair Swaha! To the nails Swaha! Swaha for burning the external skin! Swaha for burning the blood! Swaha for burning the heart’s blood! Swaha for burning the fats! Swaha for burning all the wet parts of the body! Swaha for burning the external fleshy parts! Swaha for burning the internal fleshy parts! Swaha for burning the gross sinews! Swaha for burning the subtle sinews! Swaha for burning the tough bones! Swaha for burning the soft bones! Swaha for burning the marrows! Swaha for burning the internal part of the marrows! Swaha for burning the semen! Swaha for burning the anus!
See whether any of this information, if true, is of any use in our daily lives. People like RDS have made religion into a ritualistic cult where ceremonies and festivals are important, allowing us to lead the life at will during the remaining period. Imagine, it is RDS’s translations that we are commenting about, who is said to have brought the Vedas back into vogue, when there was a fear of them getting extinct due to its archaic nature of teachings. Inability to understand the real meaning has led to such gross deviations that information about the cruelties and atrocities that Husain had to bear for our sake has been made into ritual worship.
Remember, Husain’s camp was barely a stone’s throw distance from the flowing river, but there was prohibition on him and his companions to have water. From 2nd of Moharram, this prohibition started. Supply was as it is short till the 7th morning, but thereafter, there was no water at all. From then onwards, till the 10th of Moharram, when they were put to death, they did not get even a drop of water to moisten their lips. That too in the heat of Karbala’s scorching summer. Breasts of the mother’s nourishing their young children got dried of milk. Children who were a bit elder were shouting ‘Thirst! Thirst!’ But there were soldiers guarding the river. Men too had become weak and powerless. The offer of Yazid to say ‘yes’ to bayt (allegiance) and get possession of all the riches including water was right in front. Yazid was of the opinion that inflicting such hardships would break Husain’s fortitude of remaining on the side of truth. None bowed to Yazid’s wish. None succumbed to the enemy without giving the best of the fights. All were killed, from the age of 6-month old and above, yet Yazid failed in his objective and Husain won by sticking to his stand till his last breath.
It is the condition of the people of Karbala on Husain’s side that has been described in this Mantra. See what is being said:
The hairs of the brave were given in oblation. The hairs of the brave were given in oblation. The skin was given in oblation. The skin was given in oblation. The blood was given in oblation. The blood was given in oblation. The fat of the bodies of the brave was given in oblation. The fat of the bodies of the brave was given in oblation. Due to prohibition (of water)! The movement of the limbs of the brave was given in oblation due to prohibition. Movement of the limbs of the brave was given in oblation. The tendons of the brave were given in oblation. The tendons of the brave were given in oblation. Bones of the fearless were given in oblation. The bones of the fearless were given in oblation. Marrow of the bones of the fearless was given in oblation. Semen-virile was given in oblation. Even moistening (of tongue, body) was given in oblation.
You may ask about the logic of the repetition of each sentence twice. Answer is simple. Value of both who died on the side of Husain and those who survived and were chained and carried away from city to city is being told. Both groups suffered hardships to the equal extent. Both remained without water, both saw the departure of their near and dear ones. While thirst, mental and physical tortures ended for those who got killed, they still continued for those who survived. Yet none of the two groups succumbed to the wish of Yazid, which was to inflict so much of hardships that they would break down. Twice this wish was described in the previous two Mantras. It has been used once for those who were killed and once for those who survived, and were subsequently chained and carried away to Damascus. Therefore, the sentences are repeated to make us remember the importance of the sacrifices of those who died and also the importance of sacrifices of those who survived in Husain’s camp. As Yajnavalkya once said, ‘where there is duality, one sees the another.’
39-11
आयासाय स्वाहा प्रायासाय स्वाहा संयासाय स्वाहा वियासाय स्वाहोद्यासाय स्वाहा। श्ुाचे स्वाहा शोचते स्वाहा शोचमानाय स्वाहा शोकाय स्वाहा।।
See RDS’s translation of verse 11:
Take nourishing diet for physical exertion, for lofty adventure, for concerted effort, for endeavour by different organs, for enterprise, for physical and mental purity, for contemplative soul, for expounding nice ideas, and for spiritual power.”
This is the translation by RDS when the true meaning is as follows:
Their arrival itself was oblation. Their departure itself was oblation. All their actions of the world were renounced and performed in oblations. Separation from near and dear ones was oblation. All their food was given in oblation. Their grief/sorrows were given in oblations. Their cleanliness was done in oblation. Purification (particularly by the death of relatives) of these people was done in oblation. All the sorrow/grief/lamentation was given in oblation (in the path of God).
Do we need to give any further proofs!
Our translations, as we have repeatedly said, are only indicatory in nature. True translations are to be done by experts. And then the real truth will come out. Let us work to expedite that period when the true Divine Words of the Holy Vedas will be known to us. It is only then that the mankind will understand the One God, and the One Religion that He wishes the mankind to follow.
No comments:
Post a Comment