The books which are the word of God possess an inherent authority of their own, but those composed by men can have only an indirect authority. The four Vedas have an inherent authority in as much as being the word of God, who is omniscient, omnipotent and the possessor of universal learning, there can be no error or other shortcoming in them. The Vedas are to be considered their own authority like the sun and the lamp. As the sun and the lamp shining with their own light make all other physical objects visible so the Vedas, too, shining with their own light make all other physical objects visible so the Vedas, too, shining with their on light make the other books of knowledge shine.

The books which are opposed to the Vedas ought never to be accepted as authoritative. But the Vedas do not lose their authority even if they are opposed to other books because they are self-authoritative and other books.

The Charaka, the Sushrata, the Nighantu, etc. are included in the Ayurveda. The works on Dhanurveda have for the most part disappeared, but as this science is based on the practical application of the other sciences it is possible to compose books on it. There were many books on the Dhanurveda composed by Angira etc. and on the science of music. The Samaveda is the basis of Gandharvaveda.

We recommend the works of Panini muni on orthoepy, the Manava Kalpa Sutras on rituals, the Ashtadhyayi, the Mahabhasya, the Dhatupatha, the Unadipatha, the Ganapatha, the Pratipadika; the Nirukta or Yaska muni together with the Nighantu on etymology which is the fourth limb of the Vedas, the Sutrabhashya of Pingalacharya on prosody, the works of Vashistha and other rishis on geometry, algebra, arithmetic and astronomy. These are the six limbs of the Vedas.

Besides these there are six secondary limbs also. Of them the first is the Purvamimansa Shastra of Jaimini muni, together with the commentaries of Yaska muni and others on the rules of action-portion, dealing with the duties and those who are to perform them. The second is the Vaisheshika shastra of Kanada muni together with the commentary of Gotama called the Prashastapada dealing in amore detailed manner with substances and their attributes. The third is the Nyayashastra

The fifth is the Samkhya shastra of Kapila muni together with the commentary of the Bhaguri muni enumerating the elementary substances in order that one amy have specific knowledge of them. The sixth is the Vedaantaashastra of Vyasa muni together with the gloss and commentary of Baudhayana.

The ten Upanishads, the Isha, Kena, Katha, Prashna, Mundaka, Mandukya, Taittiriya, Aitareya, Chhandogya and Vrihadaranyaka also ought to be included among the secondary limbs. In this way the four Vedas together with their branches and commentaries, the four Upavedas, the six Vedangas together with the six Upangas

It is certain that one will become a highly learned man by studying and knowing them thoroughly and bey obtaining a complete knowledge of the mental and material sciences and of the action-portion. The Vedas are the word of God. The Brahmanas are their commentaries written by the rishis. They are to be accepted only in so far as they are in agreement with the Vedas, (which are full of true religious knowledge) and in consonance with the dictates of reason and proofs. But no one should ever admit the authority of other books which are composed by anaptas (men who are not apta i.e. good, holy and learned), countenance, the practice of vice, are full of partiality and low ideas, display very shallow knowledge, are opposed to the teachings of the Vedas and are devoid of the support of reason and proofs. We shall give a brief list of such books. All tantric books such as Rudrayamala, etc., the Paranas such as the Brahma Vaivarta, etc., the interpolated verses of the Manusmriti

Q. - "Should the small amount of truth which is to be found in these books of much falsehood be rejected?"

A. ~ "Yes, like poisoned food. As analyst reject poisoned food even if it might be otherwise nectar-like, so these false books should be at once rejected, because if they become current the true purport of the Vedas would not be widely known and the darkness of not allow the true view of things to come into existence."

Now we shall give some examples of he pernicious teachings of the Tantric books. They believe that salvation can be obtained by observing the five things whose names begin with and em but not otherwise. We quote the following Shlokas.

"Wine (madyam) flesh, (mansam), fish

A man avoiding cohabitation with is own mother may cohabit with all women and making his organ enter into the female organ let him repeat the Mantram with out sloth. A man may have intercourse even with his own mother."

Such are the many teachings of the Tantras which enjoin the doing of practices characterized by stupidity, vice and perniciousness, worthy of Anaryas, devoid of reason and proofs, altogether opposed to the Vedas unrishi-like, and obscene. These practices should never be adopted by good men. It is very well known and easy to understand that wine drinking spoils the brain and therefore can never

The Sun or the Sun's sphere is called Savitur (the begetter) and Prajapati (the Lord of creatures). Light and Dawn are like his two daughters. Metaphorically speaking the one which is produced from the other is like the offspring of the latter which is like the parent of the former. The Sun follows fast with his rays his daughter Dawn of a reddish complexion. Having seized her he begets upon her the Day which is like his sun. The Dawn is like the mother and the Sun like the father of this son,

Similarly, the rain-cloud and the earth stand to each other in the relation of the father and the daughter. The earth is produced from the waters, hence, the earth is the daughter of the rain-cloud. The rain-cloud by pouring rain water upon her makes her conceive. That conception results in the production of vegetables, etc. as their offspring. This also is an allegory.

The same allegory is described in the following Mantra.

The sun which is called Vahni makes his daughter, the said dawn, conceive by making his semen, the rays, flow into her and begets a son - the Day. Rig III. 31. 1.

There are other false stories like the following in the Puranas which in reality are mere allegories, e.g. there is a story that there was a real person named Indra, the king of the devas, who committed adultery with the wife of Gotama. Gotama pronounced a curse upon Indra, "Thou shalt have 1000 female organs of generation" and another course upon his wife Ahilya, "Thou shalt become a rock of stone; thy curse will be removed when thou shalt come into contact with the dust of Rama's feet." This allegory is as follows:-

Indra is the sun which burns and illumines the terrestrial objects. The sun is called Indra on account of his possessing glory and luster. He is the fornicator of ahilya(night) who is the wife of Soma (moon) also called Gotama (the fastest mover). Gotama is the moon. The

No one should ever believe the above mentioned false story related in these modern books in the face of this beautiful allegory described

Of a similar nature is the story that the there was a real person Indra, the king of the devas. He had a fight with Vritrasura, the son of Tvashta. Vritrasura swallowed Indra which caused great fear to the devas. They sought out the protection of Vishnu who suggested a way out of the difficulty. He said that Vritrasura would be killed by his entering into the sea-foam. Good and learned men should regard these stories described in the so called Puranas, ancient in name only but really modern books, as false like the ravings of a maniac. In reality they are allegories.

I shall now describe the deeds of valor which Indra, the sun or God, who is the Vajri (thunderbolt-holder) wrought in days of yore. Vajra, according to the Shatapatha VII. 5, means light, pranas or valor. Vajri is the possessor or holder of vajra. he having killed the

Hence forward we shall give the meaning of the verse in brief.

The sun killed the cloud. He killed it by launching upon it the vajra the bright lightning produced by his rays which were hidden behind the cloud. With the lightning he pounded the body of Vritra into atoms and felled it to the ground and having reduced the water which had fallen on the ground into atoms made it again ascend into the sky. The waters spread over the earth and began to flow towards the ocean as the cows run after their calves. The waters are the body of Vritrasura. 'The causing of the body of Vritra, viz. the waters, to fall

Indra, the sun, with his sharp and potent electrical rays cut the shoulders of the mighty Vritra, the rain-cloud, and killed him i.e. cause him to pour down rain and made him lie down on earth. Rig I.32.5

As a man, when his limbs are cut off with a sword, etc. falls to the ground so the rain-cloud with his shoulders, hands and feet cut off by Indra (the sun) with his vajra (electrical rays), falls down to the ground and lies there. ['In the Vedas the past tenses lung, lang and lit are used to denote the present tense "made to lie" - is used to denote the present tense].Rig I. 32. 7

Indra (the sun) is the enemy (the destroyer) of the rain-cloud. The rain-cloud is the son, of Tvashta (the sun) because after the juices and waters are transformed into small particles and carried up into the air they again unite and take the form of a cloud which is called Asura.

The sun again destroys it and fells it to the ground (in the shape of rain). It enters the earth and causes the rivers to flow. In this way it goes to the ocean and again ascends intothe sky. Indra again removes it. The rain-cloud is called Vritra because it is agreeable to men, or because it hides the light of the sun or because it grows in size. Nirukta II.17

Vritra which can assume any form at will cannot hold Indra in check even with his thunder and lightning. A battle rages between Vritra and Indra. When Vritra gains an upper had he cuts off the light of the sun, when the forces (i.e. heat) of the sun prevail he puts Vritra to flight and conquers him. In the end victory remains with the sun and not with

This Vritra sleeps covering the whole world. Hence he is called Vritra - the enveloper. Indra (the sun) killed Vritra (the rain-cloud). Having been killed he fell to the ground and there being mixed with vegetation produced a stench. When he was in the sky he fell all around in the shape of rain. After death he went down to the ocean and looked fearful. Hence the waters of the ocean inspire fear. In this way the waters of the rivers, seas and lands, through the sun, ascend into the sky and fall as rain, and grass, etc. is produced by rain. Shatapatha I.1. 3.5.

There are many mantras in the Vedas bearing on this subject.

Good me should never place faith in the false stories narrated in the so-called ancient books, the Puranas, the Brhamvaivarta, etc. - but which are really modern, in face of these beautiful and excellent allegories existing in the true Shastras.

Similarly, in modern books the various stories of the wars between the Devas and the Asuras have been perverted altogether. The wise or for the matter of that, others also, should never believe them, because they are not stories but allegories.

The Devas and the Asuras were engaged

Those who speak the truth, believe the truth and act the truth are the Devas. Those who tell lies, believe lies and act lies are the Asuras or men. There is an opposition or war between these two. The mind of man is the deva, the pranas are the asuras. There is a conflict between these two also. Mind with strength of knowledge keeps the pranas in check, and the mind is restrained with power of the Pranas. This is the war between these two. God created the devas i.e. the mind and the five organs of knowledge from the particles of light. Hence they

God, having mind to create t he world, created from the cause, through His principal attributes and actions, the atoms of tire, the luminous orbs, the sun and others. These devas resorting to the light created by God, made possible the activities requiring light. The deva hood of the devas is that they take delight in light. After that God created the pranas, the air and the opacious globes, the earth, etc. They resorting to the earth produced medicines, vegetables, etc. All these are effects and devoid of light. There is a conflict between

The learned should never believe in the truth of these false stories described in the Puranas (Old books) which are wrongly so called and in other modern books, the Tantras, etc., in face of this most excellent allegory related in the

Similarly, the stories of Kashyapa, and of the places of pilgrimage (Tirthas), such as Gaya, etc. contained in the books, Brahmavaivarta, etc. are opposed to t he true Shastras, the Vedas and others. For example, there is a story that there was a rishi named Kashyapa, the son of Marichi. To him Prajapati Daksha gave his 13 daughters in marriage according to law. He begot the Daityas (demons) on Diti, the Adityas (suns) on Aditi, the Danavas (giants) on Danus, the serpents on Kaddru, the birds on Vinata, and the monkeys, bears, trees, grasses, etc. on others. All such stories are false inasmuch as they are full of darkness, opposed to reason, proof and knowledge and are impossible.

God makes this whole universe. Hence He is called Kurma which is synonymous with Kasyapa. God is therefore, called Kashyapa also. He has create all living beings. They are therefore, called the progeny of Kashyapa. God is so called because etymologically the

Now as to performing a Shraddha at Gaya. Prana is power and prowess. In it resides the knowledge of Self. God also resides in Prana, because Prana is a name for God. The knowledge of Brahma self resides in Gayatri. it is also called Gaya. Pranas are also called Gaya. That one should perform shraddha at Gaya means that men should endeavor to realize God through the Pranas, controlling them by means of Samadhi (meditation) and having

Gaya Shraddha means rendering faithful service to the father, the mother and preceptor, the uninvited learned guests and other persons worthy of honor. One should also faithfully provide for the instruction of one's own children and do good to other living beings.

It is certain that by a faithful performance of these acts and by the acquisition of knowledge one attains to the station of (Moksha) salvation (called) Vishnupada 'the station of Vishnu'. Mistaking the meaning of these two words Vishnu and Gaya, some self-seeking gourmands have caused the form of man's feet engraved on a rock in the country of Magadha (modern Bihara) and have given it the name of Vishnupada - Vishnu's feet, and have named that place Gaya.

All this is false because Vishnupada is the name of Moksha and Gaya, the name of Prana, home and living beings. That they have fallen into an

Having mistaken the true meaning of this verse of the Rigveda they have given currency to the above story. The meaning is, 'God, the Creator of the whole universe, is called Vishnu because He is All-pervading. He is called Pusha also'. The author of the Nirukta says that this verse of the Rigveda means that God being without form or a body pervades the

God made the world threefold. That portion of it which is without consciousness and knowledge he has placed in the intermediary space in the form of atoms. All the globes are stationed in the intermediary space. This act of God is praiseworthy for which we should render Him thanks. Yaju V. 15

Yaskacharya explains this verse a under: The whole world that exists has been created

This pervaded universe exists in the pervading God. The world which is still in the atomic state exists in the intermediary space. It is not visible to the human eye. When the atoms of different substances unite together the become visible and continue to exist in God. Nirukta XII. 18.

The Tirthas are those which, keeping the jivas away from all sufferings, make all kinds of happiness accessible to them. The tirthas, which were observed by the Aryas according to the injunctions laid down in the Vedas, were quite different from the modern tirthas. The so called tirthas, consisting of places and rivers, etc., described in the books composed by misguided men, find no sanction in the Vedas. To bathe after completing the vow called the Atiratra which is a part of the Prayaniya Yajna is a tirtha. By bathing in this tirtha men become pure.

Similarly, the bath at the end of the all-beneficial yajna named Udayaniya is also a tirtha. It is to be taken as a tirtha because it helps one to cross the sea of troubles. It is laid down that a man should so conduct himself that he might not give pain to and entertain inimical thoughts towards any living being. But in matters which are opposed to the teachings of the Shastras, the Vedas and others, the giving of pain becomes a duty. One should give pain only where it

In such places the name tirtha is given to the true Shastras, the Vedas, etc., because by reading and teaching them, performing the acts and duties laid down therein and assimilating the knowledge imparted by them man crosses the sea of troubles, and by bathing properly in them he becomes pure.

When two Brahmacharis study the same Shastra under one and the same preceptor the word tirtha denotes the preceptor as well as the Shastra. Again, men cross the sea of troubles by rendering proper service to their fathers, mothers and uninvited learned men and by obtaining good education, learning and culture.

Men should purify themselves by bathing in a tirtha. he who regularly prosecutes his studies to their completion and bathes in the tirtha of learning, even though he might not finish the vow of Brahmacharya, becomes pure. He is called a Vidyasnataka, (i.e., 'bathed in learning'.) The second is called the Vratasnataka

"Obeisance to God! Who can be realized by means of the tirthas - the Pranas, and the knowledge of the Vedas described above. The learned who observed the above-mentioned Tirthas - the study of the Vedas, the speaking of truth, and the above-named observers of the vow of Brahmacharya, acquire great power.

They have knowledge and philosophy in their hands. They have the doubt-cutting sword of true instruction and are true instructors. They tell us of the Purusha, the way of whose realization and are true instructors. They tell us of the Purusha, the way of whose realization is described in the Upanishats. God is the greatest tirtha, because He is, as it were, the

Q. - Why are not the tracts of land and water tirthas when men cross themover?

A. ~ The tracts of land and water do not help men to cross over. They do not possess this power. The things which are the subject of the act of crossing over cannot be the means of crossing over. Men go across the tracts of land and water by means of boats, etc. or by means of conveyances or hands and feet. They are the subject of the act and the boats, etc. are the instruments.

If men do not walk with their feet or use their hands or mount in boats, etc. it is certain they would be drowned and come to great grief. For this reason, Kashi, Prayaga, Pushhkara, the Ganges, the Jumna and other rivers, the oceans and seas cannot claim to the name of tirtha in the opinion of the Aryas who follow the teaching of the Vedas. They have been called and proclaimed as tirthas in the books written for their livelihood

Q. - But, the Vedas recognize the rivers - the Ganges, the Jumna, etc. in the verse. Rigveda VIII. 3. 6. Why don't you believe in them?

A. ~ I do believe in them. I believe that they i.e. the Ganges, etc. are rivers. I recognized them in so far as they are useful in virtue of the purifying qualities of their waters, etc. But I do not believe that they possess the property of destroying sins and carrying us across our sufferings.

The tracts of land and water cannot have this power. This power can be found in the above-mentioned tirthas only. Besides this, Ganga, Yamuna, etc. are the names of the veins Ida, Pingala, Sushumna, and Kurma, etc. Mind can be concentrated on God in the state of Yoga Samadhi by their help. The meditation of God destroys suffering and enables one to reach the station of Moksha. The Ida, etc. are necessary for

It is not correct, because men by bathing therein do not go to the self-effulgent God or soar into the region of the sun, but return to their respective homes. The word sita (white) denotes here Ida and asita (black) Pingala. These veins meet with Sushumua.

The great yogis by bathing at the place where they meet with Sushumna go to the bright region of Moksha and God and acquire true knowledge. Hence by Ganga and Yamuna in this verse are meant Ida, Pingala and not the Ganges and the Jumna. In this we are supported by the authority of the Nirukta IX. 2

Similarly, the injunctions about idol-worship and the muttering of names etc, laid down in the books, called the Tantras and the Puranas, etc., are false, because there is no sanction for these in the true books, the Vedas and others; on the contrary, there is a clear prohibition about them.
For example we read in Yaju XXXII. 3.

"God is all-perfect, unborn and without form. The repetition of His name is to do His will which is productive of the greatest renown, to do the right and speak the truth. He is the truth. He is the birthplace of the luminaries, the sun, etc. All men pray to Him 'Mayest Thou

"God is omniscient, the witness of all, presides over all, and has no beginning. He being the indwelling ruler of all, gives to His eternal subjects what is their due and imparts to them the exact knowledge of objects through the Vedas. He is all-pervading, the most powerful, free from physical form and taking birth. He cannot be divided or cut up into parts. He cannot be bound by means of arteries an veins. He is free from defects and shortcomings. He is sinless. He alone ought to be worshipped by all." Yaju XL. 8.

This verse also describes God as free from

Q. - Does the word Pratima (image) occur in the Vedas or not?

A. ~ It does occur.

Q. - Why do you the prohibit idol-worshipping?

A. ~ The word Pratima does not mean an idol. It means measure, etc.

We are supported by the following authorities which prohibit idolatry, etc.

"May we adopt the same measure of the year as is adopted by the learned. There are 360 nights in a year. They are called the measure, Pratima, of the year, because they measure it. All men should so act that the nights may bring them longlived children, strong in health and wealth. Atharva III. 10. 3.

By the word Pratima are also to be understood 10800 Muhurtas (a muhurta =two Ghatikas, i.e. 48 minutes) of a year. Shat X.3.4. 20.

Q. - But, in the Manusmriti we have the following expressions: 'the breaker of idols' (pratima), one ought to go to the devas,' 'the worship of the devas' ' the reviling of the devas,' ' the abodes of the devas,' ' the prohibition against crossing the shadow of the devas,' "one ought to go round the devas keeping them to one's

A. ~ The word pratima is some of these expressions should be taken in the sense of 'weight or measure' such as a ratti, a masha, a seer, etc., pratimanam is used in the sense of weight. According to the opinion of Manu the words pratima and pratiman are synonymous with and mean weights for weighing.

Hence it is said that one who keeps false weights, i.e., either lighter or heavier than the fixed standard, should be punished.

The word deva is the same as devata. Their abodes are their temples, the daivatas and devayatanas. The learned alone deserve respect. None should ever traduce them, cross their shadow or destroy their dwelling place; all should seek their company and take instructions from them; all should seat the devas to their right and should themselves sit to their left. In other places also where the words, Pratima, deva, devatayatanam, etc., occur they should be taken in the senses given above. We cannot give all the

Men of childish understanding employ the verse Yaju XXX. 43, etc., which has already been explained in the chapter on Attraction and Gravitation, Yaju IX, 40 which has been explained in the chapter on Kingly duties, for alleviating the suffering caused by the heavenly goodies, he sun, etc. This is their mistake because these verses do not convey that meaning.

"God or terrestrial fire is the protector of both the luminous and the opaque orbs, and on account of ubiquity is the projector of all things in all directions.

[In Kakutpatih the real word is Kakubha but its final letter bhais changed into ta according to the rule. 'There is anomalous use of words in the Vedas].

The Lord of the universe as well as the terrestrial fire imparts vigor to the waters and the pranas. The fire in the shape of electricity and the sun protects and strengthens the above

"O God! Shine forth in our heart and keeping all jivas away from the darkness of ignorance and sleep awaken them in the light of the sun of knowledge. O Lord! May the jiva, embodied as man, acquire the things and means necessary for virtue, riches, fulfillment of desire and emancipation. Do Thou bless him with all the happiness he desires. May he be able to fulfill his heart's desire through Thy help and his own exertion.

May the learned and the yajamana, who serves them, continue to exist, through Thy favor, in the present as well as in the other world and birth, so that all sciences may shine among us forever."
[Here according to the rule, 'There is anomalous use of words in the Vedas', the second person is used for the third.]
Yaju XV. 54

When the officers of the king or a Kshatriya (the President of the Assembly), whose mind is stored with knowledge, through the favor of God, the glorious and the all-pervading ruler, drinks with the learned the nectar-like juice of the medicines soma, etc., the giver of such good qualities as intellect, joy, valor, prowess, fortitude, strength, and high emprise, obtains worldly happiness and the happiness of the

God commands that a Kshatriya, entrusted with the charge of governing the subjects should govern them in the way laid down above and he should eat the nectar-like juice with his food. A Kshatriya, entrusted with the charge of governing the subjects should govern them in way laid down above and he should eat the nectar-like juice with his food. A Kshatriya should act that the greatest happiness may be ensured to the subjects." Yaju XIX. 75

[The word apa come from the root aplri 'to pervade'. It is always used in the plural number and feminine gender. The word

May the all-pervading, all-illumining Lord, the dispenser of happiness to all, bring us joy and well-being so that we may be able to obtain the joys of our heart and complete happiness to our hearts' content. May the Lord be gracious unto us, and may the self-effulgent Ruler shower happiness upon us from all sides." Yaju XXXVI. 12.

The following Mantra of the Vedas is an authority for taking the word Apah in the sense of God.

"The learned know that Apah is the name of Brahma in whom. They know that all the worlds and treasures, the perishable effect (viz. the universe) and its eternal cause have their abode. O learned man! Tell us who is that sustainer of the universe among all these objects? you may know that as the Lord of the universe who resides within all substances, the

"May the Supreme Lord, possessed of wonderful power and bliss, the augmenter of happiness, be our friend by making Himself manifest to us through worship and through by the performance of good acts in the highest degree and by good qualities, and are adorned with most excellent characteristics. May the Lord of the universe, through His grace, protect us by always succoring us and may we also serve Him with true love and devotion." Yaju XXVII. 39.

O men God proclaims Himself by creating knowledge among you and by creating the happiness-producing riches of a world wide empire, by destroying ignorance and poverty through your contact with the leaned who

A. ~ All men entitles to study the Vedas, because they are the word of God, are meant for the benefit of all and bring to light true knowledge. We know it as a fact that whatever things have been created by God they are for our use of all. On this point we have the following authority in which God commands all to study and teach the Vedas.

"As I have spoken this word - the beneficent Vedas, the Rig, etc., - for the good of all men creatures, so all learned men should preach it to all men. If here some one were to say that the word 'twice-born' is understood before the word 'men' and, therefore, the twice-born alone are entitled to study and teach the

As I (God) doing good to al without any favor and partiality am dear to the learned and charitable persons, who give their all in charity, so all of you, O learned men! Considering that the teaching of the Vedas is a universally beneficial and pleasing act, should read out the Vedic word to all. You should so act that this desire of Mine may be fulfilled and by acting in this way your desire for the happiness you may have set your heart upon will be fulfilled.

As I possess all desired bliss so you will have all happiness which might be the object of your desire. I give you this blessing. Beat assured of it. As I have revealed the Vedic lore for the benefit of all, so you also should use it for the good of all, so you also should use it for the good of all without making any distinction or difference. My

The Varnas and Ashramas also depend on the merits, actions and conduct.

Manu says that a Shudra attains the status of a Brahmana and becomes entitled to his privileges if he possess qualities of the latter such as complete knowledge and learning and a calm and good temperament, etc. In the same way, a Brahmana descends to the status of a Shudra and becomes liable to all the duties imposed on a Shudra if he has the disqualifications of the latter such as dullness of intellect,

Similarly, in the Apastamba Sutras also. 'By acting according to truth and virtue a Shudra becomes fully entitled by degrees to the rights of a Vaishyas,, Kshatriyas and a Brahmana and becomes fully entitled to do the acts prescribed for those varnas. similarly, a Brahmana belonging to the highest varna by acting against Dharma falls to the status of the varnas below him i.e. the Kshatriay, Vaishya and Shudra classes and has to observe the duties laid down for them. That conduct which is according to the Dharma is the only means of acquiring the rights of a higher varna and conduct which is opposed to Dharma causes a man to fall to

Wherever we come across such expressions as, 'a Shudra should not be taught and allowed to hear the Vedas reas out', the meaning is that as a Shudra is deficient in intellect and is incapable of learning, remembering and thinking upon what he has read, it is useless and of no avail to teach him and make him learn the Vedas.

'The letters are not clearly and distinctly audible and the expressions do not appear beautiful unless the pronunciation is made with due regard to the organs and methods of pronuciation, e.g., if a singer were to sing without paying attention to the tone, such as Shadaja, etc. or to it pitch or were he to sing in a false tone he would be to blame. In the same manner it is incumbent that in reciting the Vedas the vowels and the consonants should be pronounced with due regard to the organs and methods of pronunciation otherwise the pronounced word would be unpleasant and meaningless.

If a man were to pronounce a word transgressing the correct methods of pronunciation it would be his own fault and he would be censured; 'Thou has made a wrong use of the words.' A word used wrongly does not express the meaning which

They would injure the speaker or the Yajamana, i.e., would deprive him of the meaning he wanted to express thereby. Take, for instance, the compound Indrashatruh. By the change of accent it would express opposite meanings. If it be taken as a Tat-purusha the accent should be placed on the last syllable of both the words Indra and Shatru.

On the other hand, if it be taken as a 'Bahubrihi' the accent should be placed in the first syllable of both words. This compound employs the figure of speech called Tulya Yogita and describes the sun and the cloud. Hence by a change of accent it expresses two opposite meanings. In a Tatpurusha compound the chief member the last word and in a Bahubrihi compound the main thing is a third and a different thing. Therefore he who wants the

A child should also be taught the manner of speech, hearing, sitting, walking, eating, reading, thinking and interpreting, etc. The best results are obtained when a thing is read with a knowledge of its sense, but in comparison to a man who does not read at all even he is to be preferred who reads only without understanding the meaning. He who reads and understands the meanings of words is decidedly superior to a mere reader. And he who having read the Vedas and understood their meaning acquires good qualities and acts

"Brahma is imperishable, the highest and the best and all-pervading like Akasha. in Him are established the four Vedas, the Rig., etc. [Here the word Rig is used as a class name for the four Vedas.] In Him are stationed all the learned, the organs of cognition and action, all the globes, the sun, etc. What will he, who does not know Him and does not obey His will which ordains the doing of universal good, do with the Vedic mantras he has read.

He can never reap the fruit born of the knowledge of the meaning of the Vedas. But they, who know that Brahma, obtain fully the fruit called virtue, worldly riches, desires and salvation. It is, therefore, imperative that the Vedas, etc. should be intelligently reas." Rig I. 164. 39.

He who having read the Vedas acquires a knowledge of words and their meaning and acts righteously, becomes purged of sin by virtue of the knowledge of the meaning of the Vedas, and obtains complete bliss even before death and after leaving the body attains to the station of Brahma, called Moksha, which is free from all pain." The Vedas should, therefore, be read with a knowledge of their meaning and one should act according to them.

"A man, who reads the Vedas without understanding their sense and simply recites them, gets no illumination. Just as in a place devoid of fire even dry fuel, ready to catch

There are men who hear words but do not understand them and also those who pronounce them without understanding their sense. As the words spoken and heard by such men remain unknown to them, so reading without knowing the import of words is of no use.

[This hemistich describes the characteristics of the ignorant].

But to the man who studies the Vedas and understands their meaning, speech (learning) reveals her form in various ways. As a wife desiring the favor of her husband puts on beautiful garments and displays the beauty of her person to her lord, similarly, the learning i.e., the knowledge of things from God to earth, reveals her form to the man who reads the Vedas with a full grasp

"The man, who is a master of learning, who instructs others in entertaining friendly feelings and doing friendly actions towards all creatures, who by righteous conduct obtains Moksha i.e. the realization of God, and who brings the highest happiness to all, is called the friend of all. No one injures such a learned man in any act or transaction because he always does what is pleasing to all.

No carpings, criticisms and objections of unfriendly and adverse critics can harm the man who studies the Vedas with a knowledge of their meaning. His speech is united with true knowledge and is the bringer of desired objects and he is endowed with the good qualities of true knowledge.

[The first hemistich of this verse is in the praise of a learned man. The second hemistich describes the characteristics of an ignorant man.]

An ignorant man who speaks words which are devoid of a knowledge of the science of conduct,

For a complete understanding of the Vedas men should first read grammar, the Ashtadhyayi and the Mahabhashya, then the limbs of the Vedas, the Nighantu (lexicology) and the Nirukta (etymology), prosody and astronomy; after them the six subsidiary limbs, viz., Mimansa, Vaisheshika, Nyaha, Yoga, Samkhya and Vedanta and lastly, having studied the Brahmanas, the Aitareya, the Shatapatha, the Sama and the Gopatha, they should take up the study of the Vedas. Or, men in general should know the teachings of the Vedas by reading the Vedic commentaries written by those who have

Whatever knowledge of true sciences was, is or will be found in the books or minds of men on the earth has its source in the Vedas, for, all exact and true knowledge has been placed by God in them.

The light of truth, wherever and in what ever quantity it has shone, has issued from the Vedas. For this reason, al men should endeavor to know their meaning and teachings.

Q. - What shall be the use of your doing so?

A. ~ The commentaries written by Ravana, Uvata, Sayana, Mahidhara, etc., are oppose to the real meaning of the Vedas. Similarly, the partial translations in their own languages made by Englishmen, Germans, etc. following the above and also the translations that have been or are being made by Indians into vernaculars in accordance with them are all full of

On account of want of space I shall expose a few faults and errors of these commentaries by way of specimen according to the maxim of a rice from the dish. For example, Sayana, not knowing the real meaning of the Vedas, has expressed the opinion that all of them deal with the action portion only. This opinion is wrong.

We have already shown that the Vedas contain all the sciences and this in itself proves the falsity of Sayana's opinion. He has misinterpreted the mantra, 'Indram Mitram Varunam, etc. 'In this mantra he has taken the word Indra, etc. as adjectives qualifying Indra.

In reality the words Indra, etc. are adjectives qualifying the word Agni, which again together with its other adjectives signifies the eternal Brahma. it is a rule that the thing qualified is repeated again and again, but not the adjectives qualifying it. For example, where a

(Agni) is the name of the reality, viz., Brahama. We should, therefore, know that words Agni, etc are the names of God. Again, Sayana says that God all the mantras invoke God just as a royal priest always does what is beneficial to the king's interests, or, that God is represented by Agni which has been kindled in the Vedi at the time of Yajana. This is self-contradictory.

If all are the names for invoking God, why does he invoke Agni, material fire, which is necessary for performing homa? This opinion of his, therefore, has its root in error. If it

He is wrong is saying this, because such mantras as Atharva Veda XIX, 2. 11. and Yajur Veda XL. 8.say that God is unborn, has no form and does not assume a body. There are many such errors in the commentary of Sayanacharya. We shall point them out in the body of our commentary on the individual mantras.

In the same manner Mahidhara in his commentary called the Vedadipa in his commentary called the Vedadipa has grossly misinterpreted the Vedas and has greatly calumniated them. Here we expose a few of his faults and errors by way of specimen. Yajurveda XXIII.

We invoke and accept Thee O God who are the Lord and Protector of the numerous orders, species and geniuses of objects, of all that is dear and near to us, i.e. our friends and relations and Moksha, etc., and of all the treasures and precious objects such as knowledge, jewels, etc. Thou pervadest this world and he whole universe lives,, moves and has its being in Thee. May we by Thy favor know Thee who keepest all the words and acts in Thy power a mother holds a child in her womb. Thou holdest the Prakriti and the atoms, etc. in Thy womb. There is no one else than Thou who Thee alone as such. Thou knowest all completely.

In the Aitareya and the Shatapatha, the word Ganapati has been explained as below:- In this mantra reference is to the Lord of the Vedas, Vrihaspati, for it is written that Brahma (Veda) means Vrihaspati A learned

God the Lord of creatures is called Jamadagni according to the following text. 'He is so called because the luminous objects the sun, etc. shine through His power alone. Such created objects as the sun, etc. and the laws which they obey proclaim God as their origin and as object of adoration.' Nirukta VII. 24.

God is Jamadagni i.e. Ashvamedha. An empire is like a horse and the subjects like other inferior animals. As other animals, the

In the above extract the relation of the kingly power and the subjects has been described by means of an allegory. The next extract describes the relation between soul and God. That relation is that of the servant and the master.

Man cannot easily know the blissful heaven i.e. God by his own unaided strength. He can know it through the favor of God alone. Shat. XIII2. 3. 1.

God.s name is Ashva also, because, He pervades the whole universe (Ashva comes

Ashvamedha is the name of the empire. The ruling power of the state makes it shine with splendor and it redounds to the glory of the ruling power. It makes the subjects obey its will. Hence the empire is called by the name Ashvamedha.

Wealth and splendor is the very soul of the empire. It conduces to the power and grandeur of the empire but not to that of the subjects. The subjects become prosperous and progressive only when they enjoy liberty. Where there is an absolute monarchy the subjects are oppressed. The government of the state should, therefore, be vested in the people. Shat. XIII. 2. 11. 15, 16 & 17.

Women also should perform the Yajna of knowledge, viz., the rearing and training of children for the stability and protection of the

Those men, who know God, who holds all things in His womb, never lack vigor of mind and body and vital force. Men should, therefore, entertain the desire to possess the fullest knowledge of God, the holder of all things in His womb. All things were born of the womb of Divine power. He, who excels in knowledge among the subjects to whom the name of Pashu is given, firmly believes that all subjects live in the all pervading God. Shat. XIII. 2.2. 4 & 5.

The true interpretation according to the Shatapatha: - "May we the king and the subject obtain the four objects, viz., virtue, wealth, desire and emancipation, in unison with each other in order that there may dwell permanent happiness in the beautiful and enjoyable world for clothing all beings with happiness.

That country is heaven itself i.e. happy, in which men of brutalized nature, who unjustly misappropriate the property of others, are reformed by means of instruction, learning and punishment. Both i.e. the king and the subjects, should, therefore, for the sake of mutual happiness,

As smaller birds are weak in presence of

One individual should not, therefore, be acknowledged as king. Only the president of the state of assembly, virtuous, endowed with good attributes and learned, should be acknowledged as king. Mahidhara's interpretation is altogether erroneous in comparison with this true interpretation. Shata. XIII. 2. 3. 6.

O man! This earth and knowledge are like thy mother, because, the one on account of its gifts of medicine and other innumerable objects, and the other by reason of its causing the birth of wisdom in thee, are deserving of respect.The bright firmament, learned men and God, are like thy father, because, they, being the cause of all thy activities and of the gift of happiness, protect thee.

A learned man enables the jiva to reach heaven, the world of bliss, by these means. Glory, i.e. learning and wealth consisting of good qualities, jewels, etc. take the jiva to glory and the greatest happiness and they are the best and the foremost ingredients of an empire.

The subjects are called gabha because they are the producers of all kinds of wealth and grandeur. The act of government is called Mushti (fist), because, as a man takes hold of money in his

Glory is the burden of the empire. The subjects should make the empire prosperous by bringing it glory by means of the parliamentary government. In this way the subjects keep the glorious empire raised aloft. Glory is the middle portion (i.e. stomach) of the empire. By good parliamentary government the empire becomes great and is filled with edible commodities and objects of comfort and enjoyment. Protection of the empire is called Shita. a good state assembly should protect the empire. Mahidhara's interpretation is opposed to this true interpretation also.

When a king, who is himself free from guilt and defects, personally attends to and keeps an eye over all the acts, small and great, of his subjects, the thieves and the officials and other selfish men, who injure the property of the subjects like rats, remain as restless as two fish writhing in a water-filled hole made

as the learned having realized and assimilated true knowledge are permanently filled with the pleasure of knowledge, which brings all kinds of happiness and various good qualities

The subjects are like barley and an absolute monarch like a deer. He is the snatcher of good things. As a deer having eaten corn growing in a field feels happy so an absolute monarch always seeks his own pleasure. consequently

As a Shudra woman commits adultery with a Vaishaya her husband does not feel strong and happy so the subjects also do not become strong and happy when they are ruled over by an absolute monarch.

For this reason the son of a Vaishya woman who is of a cowardly nature and the son of a Shudra woman who is an ignorant fellow are never fit to be installed as kings. The interpretation of Mahidhara is altogether opposed to this interpretation given by the Shatapatha Brahmana. Shat. XIII. 2. 3. 8.

O Learned President of the Assembly! Thou art the fulfiller of all desires. Do thou shed the light of knowledge, happiness and justice over these subjects. Make him hang his head down who through avarice or lust destroys the property or chastity of others and throw him into prison. Similarly, award condign punishment to her who among women may be an adulteress. An adulterer is called Jivobhojana of women because he destroys their life force. Punish such a miscreant.

All men will consider this much criticism enough to demolish the whole of the Veda Dipa written by Mahidhara. When I shall write

Good readers will consider what value should be attached to our own countrymen who following the Europeans have written commentaries in the Vernaculars and English.

The Aryas should not place the least reliance on such commentaries, for, by doing so, the true interpretation and error would prosper. No one should, therefore, regard such commentaries as true.

That the Vedas are full of all the sciences and that there is nothing in them which is false will become known to all men when the complete commentary of the four Vedas will be printed and placed before the wise and be read by them.

All men will then know that there is no knowledge equal to the divine knowledge contained in the Vedas.

The reason is that the true application of the mantras to the action portion and the details of the observances are given in the Aitareya and Shatapatha Brahmanas, the Purvamimanxa, and the Shrouta Sutras, etc. Their repetition will disfigure this commentary with the faults of tautological repetition and the grinding of a ground meal which disfigure the books not written by Rishis.

Only so much application of the mantras to the action portion is to be accepted as has the authority of the Vedas at its back, is deducible from the meaning of the mantras and is contained in the above named works. In the same way we shall describe the worship portion also only

The knowledge and its application to practical ends for utilitarian purposes obtained from a knowledge of the three portions is called the Philosophy portion. The fourth portion has been fully dealt with in the books, but only so much of it should be accepted as is found on examination to be consistent and in agreement with the Vedas, for, there can be no branches in the absence of a root.

A knowledge of the Svara (tone and pitch) of the Vedic words and of their correct pronunciation should be acquired from the study of the limbs of the Vedas, grammar, etc.

It has been correctly described in the books and hence we hall not touch upon it in this commentary. Metres should be learnt from the aphorisms of Pingala. The Svaras are Shadja, Rishabha, Gandhara, Madhyama, Panchama

The special sciences such as medical, etc. should be learnt with the help of the Upavedas such as the Ayurveda, etc. We shall refer to the special sciences in the commentary on the interpretation of the Vedic mantras only in the general way.

Doubts of men will be removed only by bringing to light the meaning of the Vedas supported by strong and valid reasons..

We shall give the meaning of each word of the Vedic mantras in both Sanskrit and the Vernacular and quote our authority for our interpretation. We shall quote the rules of grammar also wherever we shall consider it necessary to do so in order that by the removal of the perverted commentaries of modern writers which are opposed to the meaning of the Vedas and also to the ancient interpretations, all men, on seeing

We shall bring to light the true interpretation of the Samhitas of the Vedas according to the ancient books and the dictates of our own reason.

When by God's favor our commentary, supported as it will be by the authority of the Vedic commentaries such as the Aitareya, the Shatapatha, etc. written by the Aryan Munis, Mahamunis, Rishis and Maharishis, will be completed, great happiness will result to al men.

Wherever a verse will be capable of yielding two meanings i.e. (1) physical and (2) spiritual in accordance with authority we shall give both them. But in not a single mantra can the reference to God be entirely absent, because He is the efficient cause of this effect, the world, and pervades every portion of it, and, also, because an effect is always

A. ~ In order to impart knowledge of different sciences.

Q. - What are those sciences?

A. ~ The sciences of music and pronunciation recognize three distinctions. In music we distinguish between a short note, and intermediate not and a long note and in pronunciation between a short vowel, a long vowel and an extra-long vowel. To pronounce a long vowel takes double the time of that which is spent in pronouncing a short vowel and thrice as much time is required to pronounce an extra-long

The properties of objects have been explained in the Rig Veda . In the Yajur Veda is laid down the way of practical application of the objects of known properties to different arts and acts of utility. In the Sama Veda we are required to bestow deep thought on the mutual relations of knowledge and action in order to arrive at their final results. The Atharva Veda lays down the ways of preserving and improving the science of the final results of knowledge imparted in the three Vedas by giving it final and finishing touches. These are some of the reasons for the division of the Vedas into 4 parts.

Q. -What is the object of arranging the Vedas into four Samhitas?

A. ~ The object is to arrange the mantras dealing with the same class of subjects according to the context and their relation with the mantras that precede and follow them so that

Q. -What for have the Vedas been divided into Ashtakas, Mandalas, Adhyayas, Suktas, Shatkas, Kandas, Vargas, Dashatis, Trikas, Prapathakas, Anuvakas?

A. ~ For this reason that the Vedas may be conveniently read and taught, that the mantras may be easily counted and that the context of each subject may be easily known.

Q. - Why is the Rig Veda counted as the first, the Yajur Veda as the 2nd, the Sama Veda as the third and the Atharva Veda as the fourth?

A. ~ Unless and until one acquires direct knowledge of the relation of a substance with its qualities it is not impressed on the mind, nor does one acquire a liking for it. Without these two no one can have a desire to possess a thing. Without desire there can be no happiness..

The Rig Veda outht to be counted s the first Veda as it deals with the above mentioned subject. The Yajur Veda ought to be counted as the first Veda as it deals with the above mentioned subject. The Yajur Veda ought to be counted as the second Veda inasmuch as it deals with the subject of doing good to the whole world

The order of enumeration of the Vedas as the Rig, Yajus, Saman and Atharvan is due to the fact that the knowledge of the qualities of things, their application to practical ends, spiritual knowledge, and their progress and preservation are related with one another in the same order, the one following depending on the one preceding it.

The reason why they are so called is also the same because Rik means to define and Yaj to respect the learned, to associate with them, and to combine objects and to make a gift, Sama comes from 'sho" to do a final act' and means to console. Atharva comes from 'Atharva' to doubt and means the absence of doubt because 'a' (not) is added to it. The

Q. - Why are rishi, devata, chhanda and svara written over ever mantra?

A. ~The name of that rishi is written over a mantra, who subsequently to the revelation of the Vedas by God discovered its real meaning. It is but proper that the names of the rishis who through the meditation of God, His favor and with great labor and effort published the meaning of particular mantras. Should be written over them to perpetuate their memory. That this is so is supported by the authority of the Nirukta. ' A man who reads the Vedas or hears them read out with out knowing their meaning reaps no fruits.'

The end of speech is knowledge and the performance of action in consonance with knowledge. Those who act according to their knowledge and realize the Dharma (law or duty) are ranked as rishis. Those who acquired

The Nighantu is a glossary which explains the roots having the same meaning and denoting the same action, and collects together all the synonyms signifying the same object and all the words having different meanings.

There are many names for one and the same thing and one name for many objects. The devata of a mantra specially explains a thing or a meaning requiring explanation that thing or meaning is said to be its devata. To clear an allusion to another subject not directly dealth with in the mantra is the province of

It should be understood that no human being is the author of the Vedic mantras. The rishis, whose names are written over them are only those who discovered and published their meanings. Similarly, the subject of which a mantra treats is called its devata so that its so that its purport may be known easily.

This is the reason why the devata of a mantra is written for the purpose of denoting the metres of the mantras in accompaniment of musical instruments.

A. ~ They are arranged in a certain order with a view to show the inter-dependence and inter-relation of the sciences and also to describe the primary and essential and the secondary and incidental effects of each individual science. The word Agni is taken in two senses, viz., God and material fire. It signifies the attributes of knowledge and pervasion, etc. of God

Fire is created by God and is of primary importance and use in mechanics, etc. and hence it is given the first place in the order of enumeration.

The word Vayu denotes the divine attributes of all-sustainingness and infinite power. As in the physical and mechanical sciences we find air helping fire and as it affords support to all embodied objects and is connected with them we take the word Vayu in the sense of air, and as God is the sustainer even of air we take it to mean Him also.

The word Indra connotes the quality of gloriousness of God, and as men derive great power with the help of air we take in that sense

The word Ashvi has been used in the Vedas for these things after Agni and Vayu. by the word Saraswati the Vedas signify such attributes of God as His possession of infinite wisdom, the instruction of the relation between the words and their meaning by means of the Vedas.

It also means the manifestations and uses of speech. For these reasons the words Agni, Vayu, Indra, Ashvi and Saraswati have been used in the above order in the Vedas. In a similar manner, all men should understand the meaning and application of the Vedic words in all other places also.

Q. - In the Vedas we find words Agni, Vayu, Indra, etc. used in the beginning. This shows that these words are used for physical objects only; for, we do not find the word Ishvara (God) used in the beginning.

A. ~ The great Muni Patanjali commenting on the Sutra 'lan' of the Ashtadhyayi says

Moreover, if the word Ishvara also had been used all doubts would not have been removed because he word Ishvara signifies God, but it signifies a powerful king also and it is often the name of a man as well. Under these circumstances a doubt would arise as to what signification ought to be attached to it.

Explanation alone could remove it and make it clear that in such and such places it ought to be taken to mean God and in such and such places to mean a king or man.

There is, therefore, no harm in taking the word Agni in the dual sense of God and fire. Otherwise, it would be absolutely impossible to reduce all knowledge to writing even in billions of Shlokas and thousands of books. For this reason, God, considering that by employing the words Agni, etc. in the sense of both the spiritual and the physical objects it would

Again, the meanings of the words Agni, etc. which are prevalent in the world also point to God's glory, because all things are so many witnesses of the fact that God exists. We have referred to some of the sciences contained in the Vedas in this introduction.

We shall now proceed to write the commentary on the mantras. We shall explain the particular the particular science contained in an individual mantra in the course of commenting on it as occasion will demand.

In mantras belonging to the first category the third person is used, in the second, the second and in the third, the first. But there are two rules for the use of the second person, viz. that the second person is used when inanimate objects are Pratyaksha.

The purpose is to treat inanimate objects as Pratyaksha for the sake of emphasizing their utility. Not knowing this rule the Vedic commentators Sayana and others and their followers the European scholars who have translated the Vedas in their own tongues misinterpreted them as sanctioning the worship of inanimate objects, Nirukta. VII. I & 2.

As a thing having the white color is called white, and one having a black color is called black and a third one which partakes of the characteristics of both white and black is called gray so a Svara which has the quality of Udatta is called Udatta, that having quality of Unudatta, Unudatta, and that which has the qualities of both, Svarita.These become seven when they are raised to

This is the commentary on the Ashtadhyayi I. 2. 29. The Svaras are seven, Viz.,Shadja, Rishabha, Gandhaara, Madhyama, Panchama, Dhiavata and Nishada. Pingala III. 64. For their definition and rules governing them.

We have now completed this brief Introduction which brings to light the meaning and the purpose of the Vedas in a clear, lucid and beautiful manner. It will fulfill the desire of, those who will peruse it. It is a treasure-house in which are contained the explanations of purifying subjects.

It is supported by the quotations of the Satyashastras. After this we take in hand the writing of the Vedic Commentary which is supported by good proofs with intelligent devotion to the Lord.

Let the wise take note that we shall observe the following order in the commentary. First we shall give a brief introduction to explain the meaning of the mantra, then the mantra itself, and then its component words. This will be followed by the meaning of the words arranged in the prose order and the last of all will come the purport of the mantra.

OM VISHVAANIDEVA SAVITUR DURITAANI PARAASUVA YADBHADRAM TANNA AASUVA.
O Radiant Divinity, Creator of the universe remove all evil from us and endow us with all that is noble.

Finish is the introduction to the four Vedas, the Rig, etc., by the Paramahansa Parivra jakacharya Shri Swami Dayanand Saraswati, which is adorned with Sanskrit and Aryabhaasha and is supported by good proofs.