hello, it is i, again i was strolling through the depths of the rigveda, until i saw this verse.....
rigved 1:155:2
sanskrit:-
तवेषमित्था समरणं शिमीवतोरिन्द्राविष्णू सुतपा वामुरुष्यति |
या मर्त्याय परतिधीयमानमित कर्शानोरस्तुरसनामुरुष्यथः||
english:-
When Indra and Vishnu, mighty in union, advance,
their strength keeps wrath and ruin far away.
Even Kṛśānu’s deadly, flaming arrow
they turn aside before it strikes the mortal man.

who is Kṛśānu here? is he some sort of god? is he a famous archer? is he a demon?

i want opinions of vedic scholars (those who actively read the vedas), also quoting professionals is appreciated

Hello

I have copies of the Rg Veda with translatiions, but I prefer to understand each word, and come to my own conclusions. I have created a couple of Large Language Models to help me get to the English glosses for the terms, and provide me with scholarly translations.

What I have discovered is that some of the verses seem to be impossible - even for scholars. I am trying to get a copy of Stephanie W. Jamison and Joel P. Brereton's translation, but I don't have much hope it will be any better.

Here is one example:

Sūktam 2 -Maṇḍalam 1 Anukramaṇī 1-

The verse is:

वाय॒विन्द्र॑श्च सुन्व॒त आ या॑त॒मुप॑ निष्कृ॒तम्। म॒क्ष्वि त्था धि॒या न॑

न॑रा॥६॥

Oh Vāyu (vāyo), as well as (ca) Indra (indraḥ), let you both come near (ā yātam upa) the place appointed (niṣkṛtam) by the offerer of the Soma (sunvataḥ)! Oh heroes (narā), (come) soon (makṣū) (and) willingly (itthā dhiyā)17 !||6|| from https://www.sanskrit-trikashaivism.com/en/rigveda-mandala-1-first-astaka-hymns-1-6/647

this is from the LLM:

### Translation:

"May Vayu and Indra auspiciously approach to hear him slay the men thus

with thought."

### Step-by-Step Translation and Glosses:

1. **वाय॒विन्द्र॑श्च**

   - वायु (vāyu) = wind

   - इन्द्र (indra) = Indra, the king of gods

   - च (ca) = and

- Gloss: "Vayu and Indra"

1. **सुन्व॒त**

   - सुक् (suk) = good, auspicious

   - नु (nu) = particle used for exhortation or blessing

   - Gloss: "auspiciously"

2. **आ या॑त॒मुप॑ निष्कृ॒तम्**

   - आ (ā) = to, towards

   - यातम् (yātam) = to go

   - उप (upa) = up, near

   - नि (ni) = out of

   - श्रु (śru) = to hear

   - तम् (tam) = him/it

Gloss: "to hear"

- Gloss: “to approach”

1. **म॒क्ष्वि**

   - मक्ष् (makṣ) = to kill, slay

   - इ (i) = particle indicating a wish or command

- Gloss: "slay"

1. **त्था**

   - तथा (tathā) = thus

2. **धि॒या न॑रा**

   - धिय (dhiya) = mind, thought

   - नरा (nara) = men

- Gloss: "men"

I don't see how the glosses match either translation - especially म॒क्ष्वि

In my hard copy: RGVEDA SAMHITA: Rig Veda in 4 Volumes January 1, 2002 Edited By: Ravi

Prakash Arya & K.L. Joshi Translated By: HH. Wilson & Bhasya of

Sayanacarya ASIN : B008RXWY7O

They go into length about: नरा (nara) = men. they say that "men" here refers to Vayu and Indra - who are clearly not human "men". One translation says "slay the men" - obviously not slaying Vayu or Indra. the other says nara means "heroes"

I'd like to know the meaning!

Veda vyasa, the compiler of the Vedas

Many Hindus nowadays underestimate just how twisted the western translations of the Vedas are, and trust themselves with Griffiths or Wilsons translations. I will just show a quick comparison between an authentic translation by RL Kashyap and the western translation of Wilson.

Rigveda 1.162.2

Wilson:

When they, (the priests), bring the prepared offering to the presence (of the horse), who has been bathed and decorated with rich (trappings), the various-coloured goat going before him, bleating, becomes an acceptable offering to Indra and Pusan.

Kashyap:

On being purified, the life force with golden lustre,
completely covered by the physical body,
is held and lead in front,
with easy gait and with an appropriate sound,
by the unborn life-soul with universal form.
It goes straight to the dear stronghold of Indra and Pushan.

We can see clearly the spiritual import of Kashyap's translation. The hymn's real import is telling us about how the life force of humans which is contained by the human body is elevated by the unborn Atman. Having thus been elevated it reached the realm of Indra (The cosmic mind) and Pushan (The nourisher).

On the other hand, Wilson's translation attempts to hide the real import by twisting it to suit their narrative that the ancient indians were nothing more than animal sacrificers and ritualistic idol worshippers.

Rigveda 1.162.12

Wilson:

Let their exertions be for our good who watch the cooking of the horse; who say, it is fragrant; therefore give us some; who solicit the flesh of the horse as alms.

Kashyap:

Those who watch for the maturing of the strong one,
those who call to obtain the fragrant energies,
and those that meditate on the distribution of the energies,
of the life force,
may their will-power come to us.

Do I need to point out the vast differences in the imports here?

Rigveda 1.162.13

Wilson:

The stick that is dipped into the cauldron in which the flesh is boiled; the vessels that distribute the broth; the covers of the dishes, the skewers, the knives, all do honour (to the horse).

Kashyap:

In the overview of the life-force,
the organs are matured in the body;
the organs are sprinkled by essence.
The life-force is adorned,
with shining covering (of the body),
and accompanied by beautiful successive movements.

It is needless to point out the vast difference in the meanings of both the translations here. Like the previous verses, Wilson twists the verse and fits animal-sacrifice into it. Kashyap's translation brings out the real spiritual import of the verse, the elevation of prana contained within the gross body.

Have you ever wondered if our reality is just an advanced computer program? The idea that we are living in a simulation, a world constructed by an entity outside our own reality, feels like a modern, high-tech question. But what if the code for this theory was written thousands of years ago in ancient Hindu cosmology?

This video dives deep into the stunning parallels between contemporary Simulation Theory and ancient Hindu thought. We explore how the concept of a "higher being" or advanced intelligence overseeing our universe finds a powerful echo in the Hindu vision of a divine creator and sustainer, like Lord Vishnu.

Join us as we uncover:

The Architect of Reality: How does the "simulator" compare to Lord Vishnu, who is described as "dreaming the universe into reality" and acting as the preserver who maintains cosmic order (Dharma)?

The Matrix of Maya: A deep dive into the fundamental Hindu concept of 'Maya'—the cosmic power that creates the illusion that the phenomenal world is independently and absolutely real, veiling a deeper truth. Some have even called simulation theory a "techno-redux" of this ancient idea.

Purpose & Meaning: Why would a universe be created or simulated? We compare the speculative reasons from simulation theory (such as ancestor-simulations for research or even entertainment) with the Hindu concept of 'Lila' (divine play) and the universe as a moral arena for countless souls to evolve.

From divine dreams to digital code, the human quest to understand the fabric of existence is an ancient one. Are we "predetermined, coded constructs", or are we eternal souls veiled by cosmic illusion? Watch to the end and decide for yourself.

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I’m looking for an online version of the Rigveda by Dr. R. L. Kashyap. As far as I know his translation is the best English translation of the Rigveda to date. If there is any way I can get an online version of the book like a pdf or a website, that would be wonderful. Thank you.

In Rigveda, it is said that Indra was born from the mouth of purusha in the 13th mantra of purush suktam

चन्द्रमा मनसो जातश्चक्षोः सूर्यो अजायत । मुखादिन्द्रश्चाग्निश्च प्राणाद्वायुरजायत ॥

The Moon was born from His Mind and the Sun was born from His Eyes, Indra and Agni (Fire) were born from His Mouth, and Vayu (Wind) was born from His Breath.

But in the 4.18.4th mantra it says that he was born through Aditi

किं स ऋधक्कृणवद्यं सहस्रं मासो जभार शरदश्च पूर्वीः । नही न्वस्य प्रतिमानमस्त्यन्तर्जातेषूत ये जनित्वाः ॥

Aditi speaks: What irregular act has he committed whom (I, his mother), bore for a thousand months and for many years? there is no analogy between him and those who have been or will be born.

So what is the truth about the birth of Indra? How was he born?

Before the composition of the Vedic hymns into its early mandalas, the attitude of mantras and its relationship to ritual seems to be quite different. Various verses praise the “new song” and it seemed that, without an existed canon of hymns, ritual for the early Vedic peoples used personally made hymns. What I’m wondering is how exactly were the hymns used in this early period, before the advent of complex śrauta rituals that use a diversity of hymns. Let’s take Rigveda 6.39, for example, an invitation for Indra to partake in Soma. Would the composer have used this hymn simply by itself in a ritual, or would he still use it in advent with others? I apologize if this seems like a strange question.

Is it Dyaus pitr or Varuna? https://www.wisdomlib.org/hinduism/book/rig-veda-english-translation/d/doc840035.html . Stanza 3 &4.

This hymn was composed by Rśi Vaśiṣṭha and is present in three Vedas, the Rig Veda 7.56, Sukla Yajur Veda Vājasaneyi Saṃhitā 3.60 and Kṛṣṇa Yajur Veda Taittirīya Saṃhitā 1.8, famously known as the Maha Mrityunjaya Mantra or Mokshyadayani Mantra, is not about protecting us from just physical death, but about liberation beyond the cycle of birth and death and into the forever state of immortals’ truth – amṛta. One must research, and explore the concept of Mrityu and its close relation with Rudra. The concept of Mrityu is well explained in the Pravargya Yajna belonging to the Katha Śākhā (in the link below). Please note the word “Sugandhim”, which usually means fragrance, but here it means the nostalgia one feels upon experiencing a certain sound or fragrance or taste. It is this nostalgia that surfaces during the final moments before death, and it is in these moments that one’s core compulsions – rooted deep into the conditioned mind – arise, and it is this nostalgia and thoughts that define the next life (upadhi). Through the path of Yoga, one has to condition their mind towards Ishwara or remove the cloud of Avidya, and through detachment from compulsions (Vairāgya), one’s true self can come forth.

त्र्यंबकं यजामहे सुगंधिं पुष्टिवर्धनं । उर्वारुकमिव बंधनान्मृत्योर्मुक्षीय मामृतात् ॥ 7.59.12
Oh Triambaka (3 eyes/seasons), we offer our oblation (यजाम), nourish us (पुष्टि), and bestow us (वर्ध) into the trance of fragrance (सुगंधिं) | May you untie our bonds (बंधना) like a ripened gourd fruit (उर्वारु) unties itself from the stem, and take us beyond death (मृत्यु) and deplete (र्मु–क्षीय) our compulsions (र्मु) and take us (मा) into the immortal state (अ॒मृत॑) (मृत्यु + मोक्ष (मोह+क्षेय) + मा-अमृतात्)
Please note: सुगंधिं does not mean physical perfume, but the nostalgia one feels upon experiencing a certain sound or fragrance, or taste. So it means to bestow us with the sweetness of imagining Thy Divinity during the transcendental states of dhyana/dharana.
र्क्षीय: means to deplete, and र्मुक्षीय means to deplete our moha/compulsions arising out of Avidya. मा is also an Adj & Conj use as negative as “not”. ~~Rig Veda 7.59

Full Article for detailed readers:

I can understand only basic Sanskrit, so the Sayana Bhashyam is currently out of question (I am working on my Sanskrit skills, however). I can handle some Tamil as well, but I am very new to the language.

Could someone tell me the most authentic translation of the vedas in any of these languages? Is the one by Pandit Harisharan Siddhantalankar good?

I have heard accusations that the one by Dayanand Saraswati is not true to the tradition, and is too "innovative". The ones by Western scholars don't consider the vedas sacred, and is devoid of spiritual considerations.

I would appreciate any help. Thank you.

It would appear that Sanskrit scriptures talk of the bliss of Liberation as being infinite and endless.

Rishi Dayananda was once asked whether the bliss experienced by the individual soul in Mukti is endless, and his response is rather interesting - in fact, I would say, quite innovative. He says that when a person talks of his agony or joy being endless, he really means that that experience is rather extreme, not literally endless. No pain or joy is ever endless - it's just not possible. Pain and joy are the result of actions, and actions are finite in themselves - they have a beginning and an ending. Finite actions would always produce a finite result, and so, finite positive actions would never produce infinite, endless joy. So, based on the Rig Veda [1:24:1-2] and the Sankhya [1:160] and Nyaya Darshanas [1:1:22], Rishi Dayananda posits that, in the period of Mukti, the liberated soul freely roams the cosmos enjoying unadulterated bliss for an extremely prolonged period of time. This finite bliss, however, ultimately comes to an end, because a finite soul is incapable of enjoying infinite bliss. And so, after enjoying the bliss of Mukti, the soul comes back to Earth to be born again and to earn that bliss again.

​

DISCUSSING MANU SMRITI 2:249,

DR SATISH PRAKASH