About the Book
Rgveda is the Veda of knowledge: Knowledge of existence, Being and Becoming, from the Zero hour to 2400 hours of cosmic time in this cycle of creation. At the Zero hour, the state of Being, whatever it was or was not, is beyond thought and words because thought and words 'then' did not exist. There was neither 'Sat' nor 'Asat', neither Being nor non-Being: everything we call 'existent' or 'non-existent' in our language lay asleep, deep in the Dark, darker than Darkness itself, except That Eternal One with Its own potential, Svadha, awake as ever, self- breathing without breath and air (Nasadiya Sukta, 10, 129). That one moved to thought and Sankalpa, and that Sankalpa was the Big Bang when the zero state of time and existence exploded into Rtam and Satyam, the Constant and the Mutable, according to the Ratm Law of Mutability. There the creative evolution started (10, 190). Rgveda describes the tri-union of Ishvara, Jiva and Prakrti (Nature), the evolution of Prakrti into thought SA(Satva), energy (Rajas), and matter (Tamas), the various divine reflections of the One Divinity into Its existential manifestations such as Agni, Vayu, Indra, Soma and others, various material, biological and post-biological forms, the nature and character of the individual and society, corporate living, and the Divine Covenant, Communion and Reunion of the human with the Divine. Rgveda begins with the individual's connection with Agni, parental power, light, inspiration and life of life, and ends with the social commandment: Live and move together, speak together, know one another's mind in unison, and all of you observe your Dharma as the wise of all time do, to achieve your goals in life (10, 191).
According to Rgveda, the universe is an expansive universe, a Virat Purusha, a real, living breathing, intelligent, organismic, self-organising, self-conscious, sovereign system, the Soul of which, immanent and transcendent, is the Supreme Brahma(10,90).
About the Author
Dr. Tulsi Ram Sharma M.A., English (Delhi, 1949), Ph.D. (London, 1963) has been a university professor, academic administrator, researcher, and writer of long standing with prestigious assignments.
Besides his professional studies of secular literature in English, Hindi, Sanskrit and Urdu, Dr. Tulsi Ram Sharma has devoted his life and time to the study and discipline of Sacred literature specially Vedas, Upanishads, Darshan Philosophy, Puranas, Ramayana, Mahabharata with concentration on the Bhagwad Gita, Greek, Roman, Sumerian and English Epics, Gathas of Zarathustra, Bible, Quran, and the writings of Swami Dayananda, and Swami Vivekananda, in search of the essential values of Sanatan Vedic Dharma with reference to their realisation in life and literature through social attitudes, collective action, customs, traditions, rituals and religious variations across the fluctuations of history.
Veda Bhashya by Prof. Tulsiram - A step to make Vedas available to the English World
I have had the privilege of going through some of the chapters of Yajurveda Bhashya written by Prof. Tulsiram, a well known Vedic scholar and author of English language and literature. I congratulate him because he has done this translation for an average English reader who is keen to know the Vedas. Knowledge of the Vedas is like the knowledge of science. Vedic language is a scientific language and nobody can understand that without the profound knowledge of Vedangas, especially Nirukta of Maharshi Yaska and the grammar of Panini and Patanjali. Nobody can interpret the Veda mantras without these two. This translation proves that Prof. Tulsiram has done this insightful translation after doing hard work in both Vedangas.
In translating the Vedas, only literal meaning is just not sufficient, sometimes it may create confusion and contradiction. Prof. Tulsiram deeply merges himself into Vedic Mantras, thinking deeply about words, derivatives and analyzes the hidden nuances of meaning in their context. For example, 'Sumitriya na aapa oshadhayah santu . Yajur. 36, 23': If we take literal meaning in the ordinary sense, "may the waters, vital forces of life, and herbs be friendly to us and may they be enemies to those who hate us and whom we hate", it will not make acceptable sense. After raising some questions, he says, "How can we accept this?" So, after going deeply into the words and context he gives this meaning of the said mantra: May waters, tonics, pranic energies and medicinal herbs be good friends of our health system and immunity and let the same waters, tonics, pranic energies herbal medicines act against those ailments, diseases and negativities which injure us, which we hate to suffer and which we love to destroy, moreover let them have no side effects because side effects too help the negativities and injure us.
After giving the actual sense of the Mantra he writes that this Mantra is a reasonable prayer for the health programme of an advanced society, and then, logically in the next Mantra, follows the prayer for a full hundred years and more of life and healthy living (Tacchakshurdevahitam purastat-Yajur.36,24).
The translation by Prof. Tulsiram is without any extraneous motive and without any extra-academic intention. The translation has been done purely as communication of the Vedic message for the welfare of mankind.
While giving his opinion on the Vedas Prof. Tul