Written by Sulaiman Razvi
When a verse from Hindu scriptures does not favor their perspective, some Hindus quickly label it a “fake translation,” often without verifying the source. They may conclude that, because the critic is a non-Hindu or critical of Hinduism, the translation must be fabricated to malign the religion. Ironically, the same logic is rarely applied when Hindu commentators critique other religions using pro-Hindu sources. When asked to provide an “authentic” translation, they often divert the topic instead. Complaints about “fake translations” frequently serve as a way to avoid defending the scriptures. In debates, Hindus may initially demand translations by Hindu scholars; when provided, they argue that Sanskrit words have multiple meanings and then request a word-by-word original translation, creating an endless cycle of deflection. When a Hindu accuses you of using a ‘fake translation,’ it often indicates an inability to defend the scriptures and an attempt to avoid the discussion.
Some Hindus take considerable pride when a westerner speaks positively about Hinduism. However, when a Western translator presents a verse that does not favor the tradition, the same scholar may be accused of bias, missionary intent, or acting as a colonial agent. A frequently cited example is Max Muller, who is often accused of misrepresenting Hinduism. Yet Swami Vivekananda openly praised him and even regarded him as an incarnation of Sayana, the renowned commentator on the Vedas. Refer the article Why Hindus hate Max Mueller so much? For more information.
This article does not rely on translations of the Vedas by Christian missionaries. As evident from my other writings, I have consistently used translations by Hindu scholars, even when their renderings closely match those of Western Indologists. The purpose of this article is not to justify using non-Hindu translations but to highlight a recurring pattern, some Hindus accuse others of using “fake translations,” while ironically, they themselves often distort Hindu scriptures to suit their own interests.
The second most frequently criticized Western translator of the Vedas is Ralph T.H. Griffith. When his translations are cited, some Hindus quickly dismiss them as “fake,” often unaware that Griffith’s translations were directly based on Hindu commentaries by scholars such as Mahidhara and Uvvata. Even H.H. Wilson relied on Sayana Acharya’s commentary. The criticism arises because these traditional commentaries, being centuries old, expose ambiguities and inconsistencies in the Vedas. To reinterpret the texts in line with modern science or contemporary sensibilities, some modern followers feel compelled to reject these commentaries. As a result, they often reinterpret the Vedas contrary to authoritative commentaries such as Yaska’s Nirukta, selectively defending the texts while obscuring problematic passages.
Sayana was a 14th-century scholar, Mahidhara a 16th-century scholar, and Yaska a 5th-century BCE scholar. These figures were highly influential and intellectually eminent in their respective periods, which is why their names and works have been preserved over centuries. Yet some modern Hindus claim to know better than these authorities, dismissing their interpretations as incorrect.
Some Hindus argue that a single Sanskrit word has multiple meanings, making translation into other languages impossible. Ironically, these are often the same people who claim that Sanskrit is the “mother of all languages” and the “most scientific language,” even citing unverified claims about its use by NASA. One might question why Ishwar revealed the Vedas in Sanskrit, a language that was primarily a scholarly and ritual medium rather than a commonly spoken tongue. Swami Dayanand Saraswati, however, offers an explanation for why the Vedas were revealed in Sanskrit.
“37. Why did He reveal the Veda in Sanskrit instead of a language of some particular country?
A.~ Had He revealed the Veda in the language of some particular country, He would have been partial to that country, because it would have been easier for the people of that country to learn and teach the Veda than for the foreigners, therefore, it is that He did it in Sanskrit that belongs to no country, and is the mother of all other languages. Just as He has ordained the material creation such as the earth, etc., which is also the source of all the useful arts, for the equal good of all, so should the language of the Divine revelation be accessible to all countries and nations with the same amount of labour. Hence the revelation of the Veda in Sanskrit does not make God partial to any nation.” By Swami Dayanand Saraswati, Satyarth Praksh, Ch 7, p.237, Tr. Chiranjiva Bhardwaja Source)
Perhaps Ishwar did not anticipate the future. Even in ancient India, Sanskrit was not a commonly spoken language and was largely restricted to Brahmins. Today, it is effectively a dead language, with only a very small number of people worldwide claiming it as their mother tongue. Most foreigners, if aware of Sanskrit at all, associate it primarily with Hinduism, and those who wish to learn it generally have to study it in India. Was Ishwar unaware that Sanskrit would become so limited in use and largely confined to one region?
Perhaps Ishwar made a mistake in choosing Sanskrit, and an even greater mistake in revealing the Vedas a billion years ago, as some Hindus claim. For a billion years, humanity supposedly lived under incorrect interpretations. Even respected scholars such as Yaska, Sayana, Mahidhara, and Uvvata failed to understand the true meaning, yet, remarkably, it is only the 21st century internet Hindu warriors who have finally discovered the correct interpretation. Would it not have been better if Ishwar had waited and revealed the Vedas directly to modern keyboard scholars so they could clarify everything from the beginning?
It is not only the Arya Samaj misinterpreting its own Vedas. Gita Press publications play a similar role for the Puranas and Itihasas, doing to these texts what the Arya Samaj does to the Vedas. Gita Press has deliberately mistranslated certain verses in the Valmiki Ramayana, particularly those referring to liquor consumption. Likewise, some explicit passages from the Puranas have been rendered in a way that softens their meaning and conflicts with the interpretations of several well known Hindu scholars. If they feel embarrassed by certain parts of their own scriptures, why not acknowledge them openly instead of misinterpreting the texts to make them more acceptable? Why mislead themselves and others rather than confront the issue honestly?
Now let us examine some of these modern translations. This is not to suggest that every part of their work is incorrect. However, certain Vedic followers, particularly within the Arya Samaj tradition, appear to translate selectively when confronted with verses whose plain meaning is uncomfortable. At times, explanatory words are inserted into the text in ways that significantly alter its sense. Consider the following verse.
- Rig Veda 1.116.10
Rig Veda 1.116.10 “Ye from the old Cyavāna, O Nāsatyas, stripped, as ’twere mail, the skin upon his body, Lengthened his life when all had left him helpless, Dasras! and made him lord of youthful maidens.” Ralph T.H. Griffith
This verse refers to the rejuvenation of the aged sage Chyavana and his subsequent marriage to young maidens. Now let us examine how Arya Samaj translations interpret this passage.
Rig Veda 1.116.10 “O truthful Presidents of the Raja Sabha (Council of ministers) and Dharma Sabha (Religious Assembly) as they remove an armour from a renegade. Keep a distributor of wealth or charitable person from all misery. Make arrangements for the education of the Brahmacharinis who are full of splendour from absolutely truthful aged and experienced for their marriage with suitable husbands (one for one). O givers of new life like the Vaidyas or physicians who are destroyers of all diseases, augment the life span of a man of renunciation (by providing him with all neccessities).” Tr. Acharya Dharma Deva Vidya Martanda
The English version is in fact a retranslation of Swami Dayanand’s Hindi Bhashya. I have also cited Dayanand’s original Hindi rendering. The verse clearly states that an aged sage named Chyavana was restored to youth by the Ashvins. Indeed, the entire Hymn 1.116 is devoted to praising the Ashvins and recounting their miraculous deeds.
Now compare Griffith’s translation with that of Swami Dayanand. The difference is so striking that one may suspect two entirely different verses are being presented. However, both refer to the same Rig Veda 1.116.10. This raises a serious question regarding authenticity and accuracy. How then can we determine which version is reliable? Do not worry, the method of verification is straightforward. Let us now turn to later or supplementary texts to examine how this episode is understood in subsequent tradition.
Panchavimsha Brahmana 14.6.10 “Cyavana, the son of Dadhyanc, was beloved by the Asvins. As he became of old age, by means of this (vinka-) saman, shook (vinkayati) him in the water and made him young again. This they had wished at that time. A wish-granting saman is the vinka. By means of it he gets (the fulfilment of) his wish.”
Mahabharata, Adi Parva 1.177, also refers to the rejuvenation of Chyavana. The Nirukta 4.19 likewise mentions this episode, though it cites Rig Veda 10.39.4 in support. Let us now examine another verse.
- Rig Veda 1.116.12
Rig Veda 1.116.12 “O leaders (teachers and preachers) pursuing a good and wise policy, having acquired knowledge from you, I who am the son of a man of non-violent nature and one who approaches the upholders of Dharma (righteousness) and Vidya (wisdom) reveal for the enjoyment of happiness, as the lightning manifests or produces rain, your sublime and mighty deed. You should manifest or bring before the public that great scholar who has taught you and me the sweet knowledge of the Shastras, with the noble action like that of the Acharya who pervades (is expert in) all sciences.” Tr. Acharya Dharma Deva Vidya Martanda
Griffith translated it as follows:
Rig Veda 1.116.12 “That mighty deed of yours, for gain, O Heroes, as thunder heraldeth the rain, I publish, When, by the horse’s head, Atharvan’s offspring Dadhyac made known to you the Soma’s sweetness.” Tr. Ralph T.H. Griffith
Once again, a clear difference in translation appears. The narrative states that the Ashvins wished to learn the Madhu doctrine, but Dadhyac hesitated because Indra had threatened to behead him if he shared this knowledge. According to Griffith’s translation, the Ashvins then made an agreement with Dadhyac and temporarily replaced his human head with that of a horse to protect him from Indra’s threat.
Satapatha Brahmana 14.1.1.20-25 Now this was heard by the Asvins,–‘Verily, Dadhyañk Âtharvana knows this pure essence, this Sacrifice,–how this head of the Sacrifice is put on again, how this Sacrifice becomes complete.’ They went up to him and said, ‘We two will become thy pupils.’–‘What are ye wishing to learn?’ he asked.–‘This pure essence, this Sacrifice,–how this head of the Sacrifice is put on again, how this Sacrifice becomes complete,’ they replied. He said, ‘I was spoken to by Indra saying, ‘If thou teachest this to any one else, I shall cut off thy head;’ therefore I am afraid lest he should indeed cut off my head: I cannot take you as my pupils.’ They said, ‘We two shall protect thee from him.’–‘How will ye protect me?’ he replied.–They said, ‘When thou wilt have received us as thy pupils, we shall cut off thy head and put it aside elsewhere; then we shall fetch the head of a horse, and put it on thee: therewith thou wilt teach us; and when thou wilt have taught us, then Indra will cut off that head of thine; and we shall fetch thine own head, and put it on thee again.’–‘So be it,’ he replied. He then received them (as his pupils); and when he had received them, they cut off his head, and put it aside elsewhere; and having fetched the head of a horse, they put it on him: therewith he taught them; and when he had taught them, Indra cut off that head of his; and having fetched his own head, they put it on him again, Therefore it is concerning this that the Rishi has said (Rig-v. I, 116, 12), ‘That Dadhyañk Âtharvana, with a horse’s head, anywise spoke forth unto you two the sweet doctrine:’–‘Unrestrainedly he spoke this,’ is what is thereby meant.
This story is also mentioned in several other scriptures and also explained by Adi Shankaracharya in his commentary of Brahma Sutra. Read the article Head Transplant in Vedic Period for more information.
- Rig Veda 3.33.5
Arya Samaj translations do not merely conflict with the Brahmanas, they also contradict the Nirukta.
Rig Veda 3.33.5 “O men! as the rivers full of waters go towards the sea and become firmly established there, in the same way, be pleased with my solacing words leading to joy, I am like the son of a learned person who has attained the nectar of all true wisdom and knowledge and admire your great wisdom and longing for it.” Tr. Acharya Dharma Deva Vidya Martanda
Rig Veda 3.33.5 “Linger a little at my friendly bidding rest, Holy Ones, a moment in your journey. With hymn sublime soliciting your favour Kuśika’s son hath called unto the River.” Tr. Ralph. T.H. Griffith
Nirukta 2.24 “The seer Visvamitra was the domestic priest of Sudas, the son of Pijavana. Visva-mitra, friend of all…He, i.e. Visvamitra, implored the rivers to become fordable. (He addressed them) in the dual as well as in the plural number.”
Vishwamitra is described as commanding the rivers to cease flowing. A careful reading of the preceding and following verses clarifies this context. Notably, even another Arya Samaj scholar has translated the passage in a manner consistent with this narrative. However, this rendering directly contradicts Dayanand’s interpretation, which presents an entirely different meaning.
Rig Veda 3.33.5 “[The sage speaks] I, the disciple of an enlightened teacher, having acquired necessary knowledge, now desirous of protection, solicit your favour and address with earnest prayer to you the rivers before me. O rivers, charged with water, rest a moment from your course at my request.” Tr. Satya Prakash Saraswati
- Rig Veda 7.33.11
Rig Veda 7.33.11 “Vasishtha, sage and scholar, living soul, you are a child of sun and moon, born of the heart of Mother Nature nurtured by mother knowledge. Like a drop of distilled soma, all divine powers of the world nourish you in the lotus cradle on celestial wealth of food for vitality and light for knowledge.” Tr. Tulsi Ram
Dayanand translated the Rig Veda only up to the Sixth Mandala, as he was poisoned before completing the remaining portions. However, I have also cited the English translation by Dr Tulsi Ram and the Hindi rendering by Pandit Harisharan Siddhantalankar, both associated with the Arya Samaj. Griffith, on the other hand, translated the verse as follows.
Rig Veda 7.33.11 “Born of their love for Urvasi, Vasiṣṭha thou, priest, art son of Varuṇa and Mitra; And as a fallen drop, in heavenly fervour, all the Gods laid thee on a lotus-blossorn.” Tr. Ralph T.H. Griffith
Yaska, in the Nirukta, explains the verse in the following manner.
Nirukta 5.13-14 “Urvashi is (the name of) a naiad, (so called because) she pervades wide regions (uru + as- to pervade ‘), or she pervades by means of thighs [Sexual Intercourse] …On seeing her, the seminal fluid of Mitra and Varuna fell down…O Vasistha,thou art certainly the son of Mitra and Varuna. Brahman, O Brahman, thou wert born from the mind of Urvasi. (Thou art) the drop that fellin divine fervour.”
This comparison suggests that certain Arya Samaj interpreters appear to downplay or reinterpret elements that may be considered explicit or uncomfortable within the original narrative.
- Yajur Veda 19.71 and Rig Veda 8.14.13
Yajur Veda 19.71 “O Commander of the army, just as the sun wrenches off the head of the cloud of water but unwilling to release it, so do thou advance thy armies, and subdue all contending hosts.” Tr. Devi Chand
The English translation by Devi Chand is likewise a retranslation of Swami Dayanand’s Hindi Bhashya. I have also cited Dayanand’s original Hindi rendering for clarity. Griffith, however, translates the verse as follows.
Yajur Veda 19.71 “Indra, with waters’ foam didst thou wrench off the head of Namuchi, Subduing all contending hosts.” Tr. Ralph T.H. Griffith
These two translations differ to a considerable extent. In Griffith’s rendering, the verse describes Indra beheading Namuchi, a narrative that is further elaborated in the Brahmanas and other texts..
Panchavimsha Brahmana 12.6.8-9 “Indra and the Asuric Namuci made an agreement: ‘of us two not (one) shall kill the other either by night or by day, either with (what is) wet or (what is) dry’. Indra cut off his head at dawn before sunrise with foam of water; what is at dawn before sunrise, is neither by night nor by day, and foam of water is neither wet nor dry. This head, a greater evil, (then the unslain himself had been) rolled after him, (calling out): ‘Man-slayer, thou hast cheated, thou hast cheated!’ Neither by verse nor by chant could repel it (this head), (but) by means of the finale of the harivarna-(saman) he repelled it.”
This is also mentioned in Mahabharata 9.43. The contradiction between the Arya Samaj translation and the Panchavimsha Brahmana is not the primary concern here. The more serious issue is that the same Rig Veda verse is repeated in the Yajur Veda, yet the Arya Samaj translations of the Rigvedic and Yajurvedic versions contradict each other. I have provided the Sanskrit text so that it can be examined and compared directly.
अपां फेनेन नमुचेः शिर इन्द्रोदवर्तयः |
विश्वा यदजयः सप्र्धः ||
Apam phenena namuceh sira indrodavartayah. Viswa yadajaya sprdhah.
Rig Veda 8.14.13 “When you fight out the adversaries of life and humanity, you crush the head of the demon of drought and famine with the sea mist and the cloud.” Tr. Tulsi Ram
अपां फेनेन नमुचेः शिर इन्द्रोदवर्तयः |
विश्वा यदजयः सप्र्धः ||
Apam phenena namuceh sira indrodavartayah. Viswa yadajaya sprdhah.
Yajur Veda 19.71 “Indra, ruler, commander, like the foam of the sea, like the vapours of water in the sky, rise and expand and break the head of the powers which hoard the wealth of the land like the cloud hoarding th waters. Conquer the forces which stand in opposition out of sheer jealousy.” Tr. Tulsi Ram
Both verses have been translated by the same Arya Samaj scholar, yet they contradict each other in meaning. This internal inconsistency is difficult to justify. Now compare these renderings with Griffith’s translations to assess the contrast more objectively.
Yajur Veda 19.71 “Indra, with waters’ foam didst thou wrench off the head of Namuchi, Subduing all contending hosts.” Tr. Ralph T.H. Griffith
Rig Veda 8.14.13 “With waters’ foam thou torest off, Indra, the head of Namuci, Subduing all contending hosts.” Tr. Ralph T.H. Griffith
When the same Sanskrit verse appears in both the Rig Veda and the Yajur Veda yet is translated differently by the same Arya Samaj scholar, it inevitably raises questions of credibility. Either the translation method lacks consistency and clear principles, or there is a serious deficiency in linguistic competence. In either case, the reliability of such renderings becomes doubtful.
There is also further evidence that invites scrutiny of their claimed honesty.
- Rig Veda 1.61.7 and Atharva Veda 20.35.7
The following translations are all produced by Arya Samaj scholars.
अस्येदु मातुः सवनेषु सद्यो महः पितुं पपिवाञ्चार्वन्ना |
मुषायद विष्णुः पचतं सहीयान विध्यद वराहन्तिरो अद्रिमस्ता ||
asyedu mātuḥ savaneṣu sadyo mahaḥ pituṃ papivāñcārvannā |
muṣāyad viṣṇuḥ pacataṃ sahīyān vidhyad varāhantiro adrimastā ||
Rig Veda 1.61.7 “He alone deserves to be the commander of an army who appoints deserving persons on all posts and pervading in or being well-versed in all sciences and possessing wealth, quickly quaffs the soma and well-cooked good food, who destroys his enemies as the sun pierces the vast cloud mountain like with his rays, making it to fall down, being endowed with the power of endurance and hurling the thunderbolt or powerful weapons.” Tr. Achara Dharmadev Vidyamartanda
Rig Veda 1.61.7 “In the yajnic programmes of this Indra, lord of rule and power who measures everything to size, Vishnu, the great sun pervading everything with its light, drinks up the delicious holy foods prepared and sent up sanctified from the yajna, and then, challenging the mountainous cloud hoarding up the wealth of the same yajnic foods in the form of vapours, breaks up the cloud and throws it down (realising the showers of rain).” Tr. Tulsi Ram
The same verse is also repeated in the Atharva Veda. Arya Samaj scholar Vaidyanath Shastri translates it as follows.
अस्येदु मातुः सवनेषु सद्यो महः पितुं पपिवाञ्चार्वन्ना |
मुषायद विष्णुः पचतं सहीयान विध्यद वराहन्तिरो अद्रिमस्ता ||
asyedu mātuḥ savaneṣu sadyo mahaḥ pituṃ papivāñcārvannā |
muṣāyad viṣṇuḥ pacataṃ sahīyān vidhyad varāhantiro adrimastā ||
Atharva Veda 20.35.7 “Only under this creating powers of God’s operations the sun always drinking great powerful drink of herbs and the nice corns and stealing the substances under process of ripening, become powerful and hurling the thunder-bolt pierces through the Varah, cloud whose feeder is water.” Tr. Acharya Vaidyanath Shastri
Following is the Hindi translation of Atharva Veda 20.35.7 by Pandit Harisharan Siddhantalankar,
Following is the Hindi translation by Swami Dayanand Saraswati,
Now compare these two Hindi translations.
- Yajur Veda 19.88
Yajur Veda 19.88 ”Just as a wife, the recipient of semen, at the time of cohabitation keeps her head opposite to the head of the husband, and her face opposite to that of his, so should both husband and wife perform together their domestic duties. A husband is a protector like a physician. He lives happily like a child, and with tranquillity produces progeny with penis keen with ardour.” Tr. Devi Chand
Tulsi Ram translates it as follows,
Yajur Veda 19.88 “Sarasvati and the Ashvinis, enlightened woman and the health and spirits of the man, create a happy home with the head and mouth of both together in truth with a sweet tongue fluent in purity. The purity, comfort and security of the home, the love and desire of the woman’s fertility, the passion and power of the man’s virility, and the child as bloom of the health and love of the union, all these keep the family together.” Tr. Tulsi Ram
Following is the Hindi translation by Swami Dayanand Saraswati.
Following is the Hindi translation by Pandit Harisharan Siddhantalankar.
Now compare the two Hindi translations along with their English versions. The differences in meaning are significant and go beyond minor changes in wording. They reflect not just variation in language, but a clear shift in interpretation.
This kind of divergence raises questions about whether the changes are purely linguistic or intentional. It appears that certain parts of the verse, especially those that may seem explicit or uncomfortable, have been softened or reinterpreted in the process.
- Yajur Veda 33.13 and Rig Veda 6.4.7
Now observe how Dayanand contradicts himself. When his own translations of the same or parallel verses are compared, the inconsistency becomes clear.
तवां हि मन्द्रतममर्कशोकैर्वव्र्महे महि नः शरोष्यग्ने |
इन्द्रं न तवा शवसा देवता वायुं पर्णन्ति राधसान्र्तमाः ||
tvāṃ hi mandratamamarkaśokairvavṛmahe mahi naḥ śroṣyaghne |
indraṃ na tvā śavasā devatā vāyuṃ pṛṇanti rādhasānṛtamāḥ ||
Yajur Veda 33.13 “O learned teacher, as thou payest attention to the weighty words of ours, the Brahmacharis; so we, along with men resplendent like the sun, accept thee deserving of highest reverence. The best men, with strength and wealth, please thee, godly in nature powerful like the sun and bounteous like the air.” Tr. Devi Chand
तवां हि मन्द्रतममर्कशोकैर्वव्र्महे महि नः शरोष्यग्ने |
इन्द्रं न तवा शवसा देवता वायुं पर्णन्ति राधसान्र्तमाः ||
tvāṃ hi mandratamamarkaśokairvavṛmahe mahi naḥ śroṣyaghne |
indraṃ na tvā śavasā devatā vāyuṃ pṛṇanti rādhasānṛtamāḥ ||
Rig Veda 6.4.7 “O enlightened person! purify like the Fire, as you listen to our great request. We accept the vast ghee as the giver of delight by the purification of food and other means. O the best leaders! as God gladdens the whole world, so you make Prana and others happy, with your strength and wealth. We accept you like electricity.” Tr. Acharya Dharma Deva Vidya Martanda
Both of these are retranslations of Dayanand’s Hindi Bhashya into English. However, Yaska explains Yajur Veda 33.13 and Rig Veda 6.4.7 in the following manner.
Nirukta 1.17 “…Like Indra, like Vayu, the gods fill thee with strength. Here is the characteristic mark of Indra and Vayu in a stanza addressed to Agni…”
It is evident that Swami Dayanand does not merely contradict his own translations but also diverges from the explanation given in the Nirukta. This suggests a serious inconsistency in interpretative method. When a verse can be rendered in markedly different ways without any change in the Sanskrit wording, the issue cannot be dismissed as minor variation.
- Rig Veda 1.127.1 and Yajur Veda 15.47
Let us now examine another verse from the English translation of Dayanand’s Hindi Bhashya to further assess its consistency and interpretative approach.
अग्निं होतारं मन्ये दास्वन्तं वसुं सूनुं सहसो जातवेदसं विप्रं न जातवेदसम |
य ऊर्ध्वया सवध्वरो देवो देवाच्या कर्पा |
घर्तस्य विभ्राष्टिमनु वष्टि शोचिषाजुह्वानस्य सर्पिषः ||
aghniṃ hotāraṃ manye dāsvantaṃ vasuṃ sūnuṃ sahaso jātavedasaṃ vipraṃ na jātavedasam | ya ūrdhvayā svadhvaro devo devācyā kṛpā |
ghṛtasya vibhrāṣṭimanu vaṣṭi śociṣājuhvānasya sarpiṣaḥ ||
Rig Veda 1.127.1 “O girl, As I regard my husband the person who is well-performer of the Yajna with lofty knowledge and reverential devotion. Who shines like fire with the splendour of the Ghee (Clarified butter) put in the fire, who is munificent or a liberal donor, accepter of what is given with love and reverence, who knows all that exists like a sage who is endowed with wisdom, who is the son of A strong man and observer of Brahmacharya, so thou shouldst also accept or choose such a virtuous person as thy husband.” Tr. Acharya Dharma Deva Vidya Martanda
अग्निं होतारं मन्ये दास्वन्तं वसुं सूनुं सहसो जातवेदसं विप्रं न जातवेदसम |
य ऊर्ध्वया सवध्वरो देवो देवाच्या कर्पा |
घर्तस्य विभ्राष्टिमनु वष्टि शोचिषाजुह्वानस्य सर्पिषः ||
aghniṃ hotāraṃ manye dāsvantaṃ vasuṃ sūnuṃ sahaso jātavedasaṃ vipraṃ na jātavedasam | ya ūrdhvayā svadhvaro devo devācyā kṛpā |
ghṛtasya vibhrāṣṭimanu vaṣṭi śociṣājuhvānasya sarpiṣaḥ ||
Yajur Veda 15.47 “He, who with his superior knowledge, deserves harmlessness, is fit to be honoured by the learned, is powerful in deeds, is imbued with noble qualities, and displays diverse kinds of lustre, with extreme lovliness, by performing Havan, using ghee and water, him do I honor. He is the giver of happiness, the knower of all created objects, charitably disposed like the son of a great man, giver of gifts, foremost amongst the wise, and a trustworthy, highly learned person, brilliant like fire.” Tr. Devi Chand
Both of the above verses are retranslations of Dayanand’s Hindi Bhashya into English. In contrast, Griffith renders the verse as follows.
Yajur Veda 15.47 “Agni I hold as Herald, the munificent, the gracious Son of Strength who knoweth all that live, as holy singer knowing all; Lord of fair rites, a God with form erected, turning to the Gods, He, when the flame hath sprung forth from the sacred oil, the offered fatness, longeth for it with his glow.” Tr. Ralph T.H. Griffith
Rig Veda 1.127.1. “AGNI I hold as herald, the munificent, the gracious, Son of Strength, who knoweth all that live, as holy Singer, knowing all, Lord of fair rites, a God with form erected turning to the Gods, He, when the flame hath sprung forth from the holy oil, the offered fatness, longeth for it with his glow.” Tr. Ralph T.H. Griffith
Yaska explains the verse in the following manner.
Nirukta 6.8 “…The gods with favour turned towards the gods. The god whose favour is directed towards the gods.”
- Rig Veda 1.26.4
Let us now examine the translations of Rig Veda 1.26.4, all rendered by Arya Samaj scholars.
Rig Veda 1.26.4 “May Varuna, lord of knowledge, Mitra universal friend, and Aryama, lord of justice, all destroyers of sin, enemies and disease, grace the seats of our yajna with their blissful divine presence, as may the sagely scholar, our friends, and our dispensers of justice, all fighters against sin, enmity and negativity, come and take their seats on the vedi, sanctify and accomplish our yajna.” Tr. Tulsi Ram
Rig Veda 1.26.4 “O venerable God, destroyer of evil forces, pleasant law-giver, may you live in our inner-self, even as you grace other external human endeavours.” Tr. Svami Satya Prakash Saraswati
Rig Veda 1.26.4 “O men, sit down on your various seats which are pleasant as cultured men who are destroyers of internal and external foes or diseases, well versed in various science, friendly to all and dispensers of justice do in assemblies, so you should also do.” Tr. Acharya Dharma Deva Vidya Martanda
Below are the Hindi translations provided by Swami Dayanand Saraswati and Pandit Harisharan Siddhantalankar for comparison.
Not only do the English translations differ significantly, but even the Hindi renderings by Arya Samaj scholars show considerable variation with minimal similarity.
- Rig Veda 1.164.13
Let us now examine another verse.
Rig Veda 1.164.13 “Upon this five-spoked wheel revolving ever all living creatures rest and are dependent. Its axle, heavy-laden, is not heated: the nave from ancient time remains unbroken.” Tr. Ralph Griffith (Source)
Yaska explains it as follows.
Nirukta 4.27 “When the five-spoked wheel began to roll. This is with reference to the five seasons. There is a Brahmana passage: There are five seasons in the year, taking the winter and the dewy season together.”
However, Arya Samaj scholars have translated ‘five spoked’ as ‘five elements,’ which significantly alters the original sense of the term.
Rig Veda 1.164.13 “All space planets and Panchabhootas abide in this five-spoked (the five spokes are the five elements) revolving wheel of Time. It’s heavily loaded axle is never heated. The Time is heavily laden (so to speak) and has God as a support (axle) and it has no wear and tear.” Tr. Acharya Dharmadev Vidya Martanda
Rig Veda 1.164.13 “Five are the spokes in the wheel of time-cum-prakrti, the temporal existence of physical world. (These are the five elements of prakrti, akasha, vayu, agni, apah, and prhtivi, and their internal changes)…” Tr. Tulsi Ram
Not only that, but some Hindus (especially Arya Samajis) on the internet distort the Vedas so much that they even insert modern terms like electricity, cosmic, and plasma into the translations. You can search for the following verses online to see the sources.
Rig Veda 1.119.10 “With the help of bipolar forces (Asvins), you should employ telegraphic apparatus made of good conductor of electricity. It is necessary for efficient military operations but should be used with caution.”
Some modern Hindu interpreters translate the verses in such a way that contemporary scientific terms are inserted into ancient hymns. If this trend continues, one might sarcastically suggest that future editions could even refer to devices like the Apple iPhone or theories such as Higgs boson physics in the Vedas.
The so called new Arya Samaj translations are not merely revised interpretations but appear to function as entirely new compositions. When each rendering departs so drastically from established translations and even from their own earlier versions, it becomes difficult to treat them as faithful translations. In such cases, the label “translated by” seems questionable, as the resulting text often reads more like a reinterpretation than a translation.
