Book Reviewed: Rig-Veda Summary by Rajmohan Nath

Rig-Veda Mandala-I: The translation and interpretation of sacred texts

This book is a translation of Mandala-1 (Book One) of Rig-Veda and offers an esoteric and mystical interpretation of selected verses. The author has offered his own translation from Sanskrit, and metaphysical elements gleaned from his interpretations. One of the most important hymns of Rig-Veda in spiritual and philosophical terms is found in the hymn 164 of Mandala-1. There are 52 verses in this hymn and some of the profound thoughts seems to emerge from the seer of this hymn. This hymn may have influenced the seers and scribes of early Upanishads that dealt with physical reality and quantum consciousness. This hymn is addressed to Visvedevas (viśve-devāḥ "all-gods"); various Vedic gods taken together as a whole. The rishi or the scribe is Dīrghatamas. He was well known for his philosophical views in the Rig-Veda, and the author of hymns 140 to 164 of Mandala-1. He was the chief priest of King Bharata (Aitareya Brahmana VIII.23), after whom the nation was named as Bharata (the traditional name of India). Despite the fact that schism of Western scholars that does not acknowledge the wisdom in Rig-Veda, and treat it merely as a liturgical text, one can understand the mind of the seer of this hymn who remains calm and unflinching in the analysis of reality and the cosmic creation.

The highlight of the author’s interpretation include the following; verses 35-36, the universe act per the guidance of Vishnu. The universe is held by means of mental force and manifested the whole universe by scintillation of this energy (Vipaschita). The Brahman’s highest heaven where Speech abides; verses 38-39, upon what syllable of holy praise-song, as it were their highest heaven, the Gods repose them (ṛco akṣare parame vyoman). The author states that this is first reference to the cosmic sound OM that generates the supreme sphere in which all gods exist. And he who can realize this himself get merged with this cosmic sound, and he who does not vainly recites Rig-Vedic hymns. In the verse 46, we find the evidence for strictly the monotheistic nature of Rig-Veda that later evolved conspicuously in Upanishads, Brahma-sutra and Vedanta philosophy. The Hindu belief system acknowledges that there is only ONE God, but He is worshiped in different forms. This verse assures us that Vedic faith is not a polytheistic religion. Hence, the source of all origin of all creations is really the One Unit-Absolute, the Truth – a divine hawk (like Lord Garuda) swooping down with nectar. But sages designate him by different names; Indra, Mitra, Varuna, Agni, Yama, Matarishva, etc. (indraṃ mitraṃ varuṇamaghnimāhuratho divyaḥ sa suparṇo gharutmān; ekaṃ sad viprā bahudhā vadantyaghniṃ yamaṃ mātariśvānamāhuḥ).

The numbering of verses in this book are slightly different from other works. I have used the numbering systems of R.T.H Griffith whose translation is readily available online, and the Sanskrit version with transliteration of Rig-Veda is also available online at sacred-texts.com. The author’s translation to English is adequate and his exegetical analysis is interesting but there would be schism on the part of some readers and it open for debate. This is certainly a good reference book for readers interested in Rig-Veda and ancient Hinduism.