interpolation in Vedas Archives

VEDAS & Interpolation

Author : Pt Dharmadev Vidyamartand

Authors of the Vedic Age have asserted that several parts of Vedas are no more than later additions or interpolations.

Asserting that the tenth Mandala is manifestly an earlier addition, they argue in favor of their contention that: (1) the language of this mandala is different from that of other mandalas. (2) the content of this mandala with such philosophic hymns as श्रद्धा,दान and नासदीय is also different from that of others.

Some western scholars also hold the view that the entire Kandas 15,17,18,19 and 20 have been interpolated in Atharva Veda. Even the whole of Atharva Veda was composed leter and added to the Vedas.

They say in Yajurveda also, only तैतिरीय सहिंता or कृष्ण यजुर्वेद is ancient, the वाजसनेय सहिंता which is also known as शुक्ल यजुर्वेद is comparatively modern.

In their opinion the whole of Samaveda has been stolen from the Rigveda; there is nothing original or new in it. Likewise there are many other parts of the Vedas which the authors of the “Vedic Age” have tried to show as later additions or interpolations.

IS 10th MANDALA AN INTERPOLATION?

Describing the 10th Mandala as “Atharvedic in character” the authors of the Vedic Age claim:

“That the Tenth mandala is later in origin than the ﬁrst nine, is, however, perfectly certain from the evidence of the language”

But illustrations given by these authors to prove their contention are highly illogical and irrational.

It is a common observation that at times one and the same author uses two different styles on two occasions in accordance with the subject he is dealing with. Sometime his language appears to be difﬁcult and at the other very simple. Vedas were revealed for the beneﬁt of the mankind including both the intellectuals and ordinary persons. This is the reason why in some mantras like the विश्वानि देव सवितर्दुरितानि परासुव, the language is so lucid and simple while in others, it is so abstruse and difﬁcult.

The modernity or antiquity of a passage cannot be determined by the presence or absence of particular words. But the authors of the Vedic Age have asserted that some of the words used in the 10^th mandala of Rigveda such as लोक, मोघ, विसर्ग, गुप् do not occur in the Vedas except in the interpolated portions or Balhilya Hymns. They have no evidence to show what is interpolated and what is not. The distinction made by them is imaginary.

THE WORD “लोक “

Besides in the previous Mandals, the word ‘लोक” occurs at several places in the Rigveda; for instance, it is there in 1.93.6, 2.30.6; 3.2.9; 4.17.17; 5.4.11; 6.23.3; 7; 6.47.8; 6.73.2; 7.20.2; 7.33.5; 7.60.9; 7.84.2; 7.99.4; 8.100.12; 9.92.6; ‘लोका:’ Rig. 9.113.9; ‘लोके’ Rig. 329.8; 5.1.6; 9113.72;

Even the authors of the “Vedic Age’ do not consider these portions to be interpolated and, therefore, it is surprising how they included this word among those which, according to them, occur only in the 10^th Mandala or the interpolated portions.

The word मोघम also occurs, (besides the l0th Mandala,) in the following mantras from the Seventh Mandala :-

The word `विसर्ग also occurs in the 103th hymn of the seventh Mandala of Rigveda तप्ता धर्मा अश्नुवते विसर्गम ln the 10th Mandala also, this word occurs though only once.

Proving modernity of l0th Mandala on the basis of the occurrence of the word विजय as done by the authors of the “Vedic Age`, is simply absurd as the word, in its various forms, occurs many a time in Rigveda.

For instance the word विजय has been used in Rigveda 2. 1 9.9 in यस्मान्न ऋते विजयन्ते जनास:

lt occurs in other forms in the following places :-

About the word सोम the authors of the Vedic Age say that while it occurs 50 times in the Ninth Mandala, it is used only once in the 1Oth Mandala.

ls it important for this word to occur many times there even if it be not needed in the context? We fail to understand how the existence of separate subjects in different Mandalas and use of different words accordingly go to prove modernity? The authors of the “Vedic Age” have said that the words सर्व, भगवान, प्राण, हृदय etc. mostly, though not exclusively, occur in the Tenth Mandala. If they also occur in the other Mandalas, how do they, even according to their theory, show the modernity of the Tenth Mandala ?

We consider Vedas to be the Voice of God and therefore, the words used there are inevitable and indispensable:

We have absolutely no business to ask why particular words did not occur in this or that Mandala. It will be only impertinence on our part to raise this question. Even the ordinary writers know that the use of words changes in harmony with the content of a write up.

We can give many illustrations to show how one writer has resorted to different styles in different books in keeping with the spirit, the temper and the mood of their content.

For instance, it is well-known that the language of Panini`s अष्टाध्यायी is different from his जाम्बवती विजय महाकाव्य. There is also a lot of difference between the language of Jaimini”s Mimansa and his “Brahmana”.

The language of Katyana’s श्रौतसूत्र and स्मृति also varies widely.

Among the modem writers also Sri Aurobindo’s ‘Life Divíne ‘ differs very much from his “Basis of Yaga ” in respect of language.

We do not think that it matters very much if words like पृत्सु, गिवर्ण:, विचर्षनि:, वीती do not occur in the Tenth Mandala even when they are frequent in the preceding Mandalas. As we have pointed out earlier, it is not at all important to use the same words everywhere. What great difference does it make after all if instead of ` विचर्षनि the word प्रचेता or विश्ववेदा: has been used in the Tenth Mandala ?

The word ‘ विचर्षनि is also not to be found in the Seventh Mandala. Does it prove the modernity of this Mandala also on this count?

In fact the whole bogey of interpolation in the Vedas was raised by Western scholars like Macdonald. They raised this issue because they could not imagine that ”barbarous” people could express their thoughts so clearly on the spiritual, philosophical and psychological subjects as found in such hymns as हिरण्यगर्भ सूक्त,नासदीय सूक्त,श्रद्धा सूक्त, मन्युसुक्तादी.

The Western scholars, in fact, stressed the distinction of language to prove that the l0th mandala is an appendix of the Rigveda. They have contended that the language and the content of the mantras contained in the mandala are different from those of preceding mandala. We, however, beg to differ with their view.

The seers of many hymns of the Tenth mandala and those of the ﬁrst and several others are the same. Only the scholars who are impartial and objective can decide on how is this in keeping with the belief of those who advocate the theory of appendix?

As pointed out earlier, the Western evolutionists and the Christian scholars, were greatly surprised to note enunciation of the theory of monotheism and other philosophical concepts in such hymns as हिरण्यगर्भ सूक्त.

In their perception the entire hymns containing such concept was “modem.”

But they fail to see that the idea of the oneness of God occurs in many other mandalas. For instance, this idea of monotheism is also expressed in the ﬁrst, second and the fourth manandalas.

Even the concept of monotheism found in the Tenth Mandala has been earlier expressed in the Second mandala. Dr. Macdonald, who is one of the advocates of the theory of interpolation of the l0th mandala in Rigveda, has contradicted himself in regard to this issue.

For instance, while, on the one hand, he has tried to show that the Tenth mandala was added later and, therefore, considered it to be modern comparatively, on the other, he maintains “Nevertheless, the supplements collected in it (Tenth mandala) appear for the most part to be older than the additions which occur in earlier books.”

Thus he demolishes his own argument regarding interpolation (in the Tenth mandala) on the basis of the distinctions in language. We may also mention here that some of the Rishis of the Tenth Mandala as for instance, Aditi…. Janshayane, Vaivastan, Yama Vaivaswat, Yami Vaivaswat Yama Yami etc. are very ancient-almost contemporaries of Manu Vaivasta.

ls it not ridiculous to call a hymn to be of recent origin or modem when its Rishis who revealed them are so ancient?

The word नत्युoccurs three times in the First mandala, two times in the Fourth, two times in the Fifth and Sixth, four times in the Seventh and one time in the Ninth mandala.

विश्वदेवा: is the ‘devata’ (subject matter) of three hymns of the First Mandala, two of the Sixth and Ninth mandalas, and of three hymns of the Tenth Mandala.

The word उषसalso occurs 32 times in the First mandala, nine times in the Second mandala, 16 times in the Third, 27 times in the Fourth, 9 times in the Fifth, 14 times in the Sixth, 29 times in 14, two times in the Eighth mandala, 8 times in the Ninth and 23 times in the Tenth mandala.

lt is, therefore, illogical to prove the modernity of 10^th mandala on the basis of such words.

In अनुवाकानुक्रमणी and चरण व्यूह it is stated :-

(There are 64 chapters and 18 Mandalas in Rigveda)

It is because of its comprising 10 mandalas that Rigveda has been described as दाशतयी by Yaskaracharya in his Nirukta.

We will now discuss the Balkhilya hymns.

ARE BALKHILYA HYMN S INTERPOLATED?

Eleven hymns in the Eighth mandale of Rigveda– from 49 to 59-are called बालखिल्य सूक्त named after their preacher Balkhilya.

Some Western scholars and their followers like the authors of the Vedic Age hold the opinion that these hymns were later added in the Eighth Mandala. Not only that, they have even made some contradictory statements in regard to theses hymns.

After showing its distinction from other mandalas, the authors of the “Vedic Age” write about the Eight mandala:-

“This peculiarity of the Eighth mandala does suggest-by no means proves, that the Eighth mandala was subjoined at a later date to the kernal constituted by the family mandalas. But there is positive reason to believe that there was a time when the Eighth mandala was actually considered to be the last in the Samhita, for why else, should the Balkhilya hymns be thrust into the Eigth mandala and not added after the Tenth.”

This whole chain of arguments seems to be incongruous. First of all, the authors themselves have given only suggestion or indication but no proof that this mandala was added later. Then why to state this uncertain thing as a fact? Moreover to say that the Rigveda ended definitely with the Eighth mandala demolishes the argument that it was added later on – and it also presupposes that the Balkhilya hymns were interpolated, the fact which itself has not been proved by any strong evidence.

One of the arguments advanced in support of the theory of interpolation of Balkhilya Sukta is the existence of the following in the Aiterya Brahmana :-

Explaining it, writes Sayanacharya:-

(i.e. there was a Rishi called Balakhilya whose 8 hymns were compiled in a book called “बालखिल्य”.

It appears that some of the hymns, which Rishi Balkilya popularized, were compiled and were available in the form of a booklet, possibly with explanation just as some such hymns of the Rigveda संगठन सूक्त ( Rig. 10.191) स्वराज्य सूक्त (1.80),शिवसंकल्पमंड ( Yaju. 34.10 ) were separately available. This does not show any evidence of any interpolation but only popularity of these particular hymns.

lt may be stressed here that the portion, from which the above sentence has been quoted from Taittireya Brahmana, is itself considered interpolated as stated in the chapter on “AncientSanskrít

literature ” in the Encyclopaedia Britannica. Therefore, a doubtful and interpolated statement cannot be given as evidence of interpolation of the Balkhilya Hymns.

These hymns which are not different from others in respect of their language or content were also included by Max Muller in his European edition of the Rigveda.

Referring to the antiquity of these hymns, Wintenitz writes in his book “A History of Indian Literature :-

“The word khilya means ‘supplement’ and this name in itself indicated that there are texts which were collected and added to the Samhita only after the latter had already been concluded; this does not exclude the possibility that some of these khilyas are of no less antiquity than the hymns of the Rigveda Samhita, but for some reason unknown to us, were not included in the collection.”

While we do not agree even with the sentiments expressed by Wintenitz (because we do not see any difference in these hymns from 49^th and others in Rigveda), his remark on their antiquity, however, deserves the attention of the readers.

Winternitz has also acknowledged that these hymns, available in the form of a hand written manuscript, are found at the end of the book.

lt was very improper on the part of Grifﬁth to take out these hymns from the middle of the Eighth mandala and to publish them at its end. He had no right to do so. lt will not be proper to call them

interpolations only because they are preceded with अथ and ended with इति. It seems that “अथ “, “इति” were added to them when they were compiled separately for the beneﬁt of the the common man.

The Aryas had made arrangements since the beginning to preserve the Vedas in their purest form leaving no scope for interpolations. One of such arrangements was devising eight forms of their recitation known as :-

जटा पाठ (Jata path), माला पाठ (Mala path), शिक्षा पाठ (Shiksha path), लेखा पाठ (Lekha path), ध्वजा पाठ (Dhwaja path),दंड पाठ (Dand path), रथ पाठ (Rath path), धन पाठ(Dhan path) I

In view of the prevalance of these different modes of recitation, it was difficult to make any addition without their immediate detection.

Another devise to preserve the accuracy of the text of the Vedic mantras was to prepare many indices of the number of metres, of words and the seers and devatas (subject matter) of different mantras.

KRISHANA YAJURVEDA VS SHUKLA YAJUREDA

The authors of the Vedic Age have advanced the view that कृष्ण यजुर्वेद{ (Black Yajurveda) is more ancient than than शुक्ल यजुर्वेद(White Yajuweda.)

The Black Yajurveda consists of the original mantras and the Brahmanas (which consist of explanatory notes and commentaries of the text of the mantras).

The Vedic Age authors are of the view that the mantras and the Brahmanas (which were separate in the White Yajurveda) were mixed up in the Black Yajurveda at a later date.

These authors say that listing the ﬁrst words of the White Yajurveda in the Black Yajurveda might give the impression that the White Yajurveda represents the original tradition of which the Black Yajurveda (with all its variation) is a later version.

But, they assert, “Truth should rather be just the opposite, it is hardly possible that the mantras and Brahmnas kept separate in the white Yajurveda tradition, should have got mixed up at a later date.”

They hold the view therefore, that the Black Yajurveda is older than the White Yajurveda.

Despite whatever these authors might say, we are clear that Brahmanas (which are explanatory data and commentaries on the text) cannot come before the text.

The very deﬁnition of the Brahmana (given below), presupposes the existence of the text before the commentaty.

Vedic commentator Patanjali’s assertion along with Swami Dayananda’s explanation go to prove beyond doubt that the Brahmanas were written and added afterwards:

(The explanatory notes by learned Brahamins and Risis, added to the Vedas for elucidation of the Vedic hymns, are called Brahrnanas. Because of the mixture of the mantras and the explanatory notes, the Taitteriya Samhita is considered of later origin. To consider a Brahmana to be more ancient than the original text, is illogical.

It is a matter of great regret that the authors of the Vedic Age failed to see this small matter and committed the blunder of imagining the White Yajurveda as of later date than the Black Yajurveda.

ATHARVAVEDA : WAS IT WRITTEN AFTERWARDS?

Western scholars like Bloomfield hold the view that Atharvaveda was composed much later than the other three Vedas. ln fact, they do not regard it as a Veda at all.

Perhaps such scholars formed this view on the basis of the use of the word त्रयीविद्या, which they thought denoted the existence of three Vedas.

But the fact is that this word actually denotes three subjects that the Vedas deal with – knowledge, action and devotion and the three styles ‘साम (musical) ऋक्(metrical) and यजु (prose).

Says Mimansa Shastra :

(i.e., where there is metrical composition, it is called ऋक्where there is music, it is साम and the rest is यजु. (prose)

In his introduction to `सर्वानुक्रमणी’, Sadguru Darshan, following Mimansa, has rightly observcd :-

(Though there are four Vedas, they have been divided into three categories on the basis of metre, music and prose.)

Bloomfield and many other Western scholars believe Rigveda to be the original Veda. Other Vedas are supposed by them to have been composed with mantras from the Rigveda with a few more additions. But this belief is also wrong. Many mantras from this Veda (which is considered to be the most ancient) give evidence of the existence of the four Vedas.

In the following mantra from Rigveda itself, it is clear that there are four and not three Vedas :-

ln this mantra a devotee offers prayers for his protection through एकया (Rigveda) द्वितियया (Yajurveda), तिस्रूभि: (Samveda) चतुस्रुभि: (Atharveda).

This mantra is repeated in Yajurveda (20,43) and also in Samaveda (mantra 36 and 1554). The word अथर्वा means a person with equilibrium of mind who is well-versed in the knowledge of the Atharvaveda .

The word अथर्वा or अंगिरा occurs in many mantras in the Rigveda.

For instance :

Thus there is no doubt that Atharvaveda is as ancient and authentic as Rigveda.

The same is also true of the Yajurveda and the Samveda because they have also been mentioned in the above mantras.

Besides Vedas, there is also clear reference to the Atharvaveda in other Scriptures.

For instance, the importance of the repetition of the mantras from the Atharvaveda has been stressed in Kanva Samhita :

Many such quotations can be given from scriptures to prove the authenticity and antiquity of the Atharvaveda. However those given above are, for the time being, sufﬁcient to show how absurd are the views of Bloomﬁeld and others on this subject.

INTERPOLATIONS IN ATI-IARVA VEDA

On the one hand Bloomﬁeld and his followers like the authors of the ‘Vedic Age”, regard Atharva Veda to be modem and on the other, they try to show that l5th , 17^th , l9th and 2Oth Kandas were later additions. They have advanced very strange arguments in support of their contention, Their main argument is that some of these Kandas are absent in the Paíppalada recension. But their argument becomes weak in view of the fact that some of these kandas (which they say were interpolated) are present in this recension. Only a few mantras have been omitted.

Absence of some mantras in these recensions does not go to prove that they were added later or are unauthentic.

But without taking this into account, the authors of the “Vedic Age” blindly follow Bloomﬁeld when they write :-

“Of the 20 Kandas of the Atharva Veda, the last one is manifestly a later addition manufactured almost wholly out of the borrowings from the Rigveda to serve as a manual for the priest called Brahmanacchamsin who had a definite though minor role to play at the Soma sacriﬁce. Moreover, the Kuntapa Suktas of this kanda are without any Pada Patha and nothing parallel to them can be found in the Paíppalada recension – showing that they had been given a place in this late kanda of the Samhita at a very late date.

“In fact, the 19’“ Kanda ends with signiﬁcant prayer which strongly suggests that the Samhita, at one time, was considered to end with it.”

But how can the fact that many mantras in the 20^th Kanda of the Atharva Veda had been taken from the Rigveda, prove the modernity of the former? On the other hand, it should only show antiquity of these mantras because the authors regard Rigveda to be oldest of all the Vedas!

lt is also wrong to presume that the 20” Kanda was added only to emphasise the role of a priest because the kanda contains many other important hymns such as इन्द्र सूक्त and स्वराज्य सूक्त. etc.

Even where there is repetition of some mantras from other Vedas in this Kanda, they serve some definite purpose.

On the repetition of mantras in different Vedas, Swami Dayananda writes in his “Introduction to Rígveda: ”

“By the Rig verses, we deﬁne objects, by the Yaju verses we apply them to use and by the same verses in Sama, we sing them.”

What Swami Dayanand observes becomes clear when we examine the following mantra which occurs in all the four Vedas :

When the mantra occurs in the Rigveda, it deals particularly with the properties of water; In Yajurveda, its application is for achmana (sipping of water). It is to be taken for God in Samaveda, which mainly deals with devotion and contemplation.

In Atharvaveda the utility of water for different technical purposes is stressed. lt also symbolises peace of which women are embodiment.

The last mantra of the 19″‘ kanda (which the authors of the Vedic Age consider to be indicative of the end of the Atharvaveda) is as follows :-

(We are putting the veda in the bag from which we had taken it out for preservation and safety etc.)

There is nothing to indicate the end of this Veda in the above mantra. This can as well denote the end of a particular chapter or a Kanda, in this case, of the conclusion of the 19” Kanda.

But most ridiculous is their remark which again seems to have been influenced by Bloomﬁeld.

“But there are reasons to believe that the 19^th kanda itself is a late compilation, for its hymns, though found in the Paippalada recension, are scattered throughout that text.”

This cuts at the root of their presumption that the Atharvaveda ends at the 19^th kanda. If it is a late compilation, how could it be taken to mark the end of Atharva Veda?

Then it also falsiﬁes their assumption that this hymn is not present in the Paippalada recension because they have themselves admitted that “these hymns, though found in the Paippalada recension, are scattered throught that text.”

As we have pointed out that in such recension, it is quite natural to ﬁnd change in the order of the mantras. The new order is guided by the special purpose of such compilations.

SAMA VEDA : ITS SEPARATE EXISTENCE

The authors of the Vedic Age hold the wrong notion that most of the mantras contained in Samaveda had been taken from Rigveda and that it has no separate existence. If it were so, there would have been no specific reference of Samaveds and its psalms at many places in Rigveda itself as for instances, in the following mantras-