Commentary on the Rig Veda

SECTION TWO (Pages 118–145)

(Page 118)

In the first Section the thesis of the esoteric interpretation of the Veda was stated while considering and meeting the objections raised against it by the opponent on the strength of modern thought and research and scholarship. Here, examination of our position in the light of ancient indigenous learning is promised.

(Pages 118-119)

Why is Rig Veda taken up for consideration ?

(Pages 119–120)

On the Rig Veda.

(Pages 120-121)

The aim of the Brahmanas; the collection of the Black Yajur; the inclusion of Brahmanas in the Samhitas not acceptable to Yajnavalkya.

(Pages 121-123)

The necessity for enquiry into the Rig Veda alone. Explanation of the meaning of Trayi, mention of Agni and other Gods of the Trayi who are also the Priests; their appropriate meaning in the inner sacrifice explained.

(Pages 123-124)

Investigation into Dharma.

(Pages 124-127)

The nature of Dharma — sacrifice external applies only to a narrow and limited circle; the sacrifice as described in the Gita is universal.

(Pages 127–128)

Before and after the Gita’s teaching, that there has been the secret sense of the sacrifice is established by resort to authoritative texts.

(Pages 128–130)

Beginning with the statement. ’It is no exaggeration to say that all groups of Pundits look upon with esteem the skill in debate with subtle reasoning of the Mimamsakas’, it is demonstrated that the herculean labour of the Mimamsakas has produced the proverbial mouse of the mountain in labour even though their recourse to the secondary (figurative) meaning in the case of ’Babara prāvāhani’ etc. is sound, indeed.

(Pages 130–133)

Consideration of the subject of Mantra, its nature, the subject-matter, its purposes, “it is created, yet uncreate" -- the disposal of contradiction in the statement that the Veda is eternal, and yet it is composed; deliberation on the lines of Patanjali’s Mahabhashya in this connection.

(Pages 133-134)

That the Mantra is impenetrable without austere discipline, tapas is shown with the support of authorities; citation of the passages from the Nirukta and Brihad Devata. Ritual act bears fruit only when it is done with faith and knowledge, not otherwise — this is stated with appropriate reasons.

(Pages 134-135)

Even though the statement of uneven ideas in the mantras of the Rishis in the external sense is quite correct, it is shown that it does not affect the inner meaning.

(Page 136)

Riks themselves are the authority for "The secret of the Veda”.

(Pages 136-137)

The Rishis occupied with austere disciplines in their communion with the Gods employed the secret speech for revealing their meanings; in order to determine this, authority is to be found in the Mantras themselves. Beginning with this statement the exposition of the meaning of the word ninya is given on the basis of a thorough examination of words in the context of the sense of secret occurring in the Rig Veda.

(Pages 137-139)

All the contexts where ninya is used are examined, Riks are cited and that ninyam is secret in the Vedic language is established.

(Pages 139–141)

guhā, apicya, praticya — these words are used as adjectives in the sense of secret qualifying Nämä as a synonym of prayer — stotra this is shown with citations of Mantras.

(Pages 141-142)

Raising the question what was the means by which the secret was covered, it is shown convincingly that it is done by the words of double meaning like ghỉta, as well as by the symbols of Cow, Horse etc. ſta, kratu, ketu, ghṛta, and similar words taken invariably in the same sense wherever they occur make it easy to follow the secret meaning this is expounded.

(Pages 142–144)

The reason for the usage of symbols in the Veda considered and the theory of the mystic interpretation of the Veda propounded.

(Pages 144-145)

Mention of the various classes of symbols.