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( xxxvii )
Who could then possibly speak the truth about ancient
Indian civilisation and theVedic literature? Says Hancock (p. 105):
"Perhaps we are coming to a time when ancient India will
speak for herself again after millennia of silence."
It was Swami
Dayananda who spoke for India and the Vedas in the Rshis'
tradition after millennia of silence to correct the distortions of
Indian history and redeemVedic literature and the Vedic tradition.
If no history, no Science, no human imagination can help,
better follow the sages’ tradition, Surya Siddhanta, and the daily
sankalpa of the dedicated Brahmanas. And lastly follow the
internal evidence of the Vedas themselves: Vedas are the Original,
Universal, Eternal articulation of Divinity, by Divinity, for
humanity at the beginning of human creation. (Yajurveda, 26, 2;
Shvetashvataropanishad, 6, 18)
Since Vedas are the oldest recorded knowledge of the
world, no one can guess how much time, even ages, might have
passed between the Vedas and the next work in Sanskrit. If so,
there is no other work in Sanskrit comparable to the Vedas.
Consequently the language of any other work would not provide
any clue for the interpretation of Veda mantras. Vedic language
then has to be interpreted on its own, and the only key available
for such independent interpretation is the
Nirukta
and
Nighantu
of Maharshi Yaska, the grammatical works of Panini and Patanjali,
and Swami Dayananda's notes in his commentary on Vedic verses
explaining the structure and meaning of the words. Without
reference to these bases of Vedic interpretation, certain words
have been given a very distorted meaning in other translations by
Max Muller, Griffith, Whitney, and even Sayana. The torch light
for proper translation today is the Arsha tradition followed by
Swami Dayananda.
The Arsha way is the only right way, the key, to discover
the truth of the Vedas. According to Shri Aurobindo, Swami
Dayananda alone, in modern times, possessed this key to the secret
of the Vedas. Interpreted this way the Vedas shine in their essential
scientific refulgence. As science is pure knowledge, no story, no
history, no mythology, so are the Vedas, pure knowledge:
knowledge of nature, mind, spirit, human society, Dharma, the
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