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nishads-an-analysis/
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Upanishads: An analysis
Written by Mushafiq Sultan
In the Vedic literature, Upanishads are commonly ranked after the four Vedas. As a matter of fact
Upanishads are themselves contained in the Vedas. The 40th chapter of Shukla (White)
Yajurveda is called Isavasya Upanishad, and it is considered to be the first Upanishad.

Later Hindu scholars considered the Upanishads to be

superior to the Vedas. This is the reason that the maximum
number of quotations in their books are from the Upanishads
while Vedic mantras are rarely quoted. Upanishads are
considered as the primary source of Hindu theology.
More than 200 Upanishads are known, of which a dozen are
variously referred to as the principal, (mukhya) main or old
Upanishads. They are:
1. Isavasya 2. Aitareya 3. Chandogya 4. Kena 5. Taittiriya 6.
Katha 7. Shvetashvatara 8. Brihadaranyak 9. Prasna 10.
Mundak 11. Maandukya 12. Kaushtaki Upanishad.
Scholars disagree about the exact dates of the composition of
the Upanishads. According to Dr. Radhakrishnan, they were
composed between 800 B.C to 600 B.C.
Many Upanishads are collections of mutually unrelated and
mutually contradictory statements. Every Upanishads is self
refuting. Also, one Upanishad says one thing about a certain theme while another Upanishad says
something entirely different. It appears that Upanishad writers were not intending to write a
book. May be these were their personal notes which they expanded over time without any
connection to earlier notes. This is the reason that many mutually contradictory schools like
Advaita (Monism), Vishishtadvaita (qualified Monism) and Dvaita (Dualism) are derived from
the Upanishads.
Opposition to the Vedas

The Upanishads reject the Karmakaanda or Salvation by means of sacrifices and other rituals
taught in the four Vedas and Brahmanas, and advocate the Gnana-Kanda or the theory of
Salvation by knowledge. For example, Mundaka Upanishad 1/1/5 calls the four Vedas as lower
knowledge (Apra) and says,

The lower knowledge (Apara) is the Rig-veda, Yajur-veda, Sama-veda, Atharva-veda, Siksha
(phonetics), Kalpa (ceremonial), Vyakarana (grammar), Nirukta (etymology), Khandas (metre),
Jyotisha (astronomy);
Explaning the word Apara Shankaracharya has written in his commentary on verse 4,
Apara Vidya is ignorance and that ought to be dispelled. When what is known is Apara Vidya, i.e., the subject of
ignorance, nothing can be known as it is.

Condemning the Karma-kanda of the four Vedas, the same Upanishad says,

But frail, in truth, are those boats, the sacrifices (Yagyas), the eighteen (consisting of the
sixteenRitviks, the sacrificer and his wife), in which this lower ceremonial has been told. Fools
who praise this as the highest good, are subject again and again to old age and death.
(Mundaka Upanishad 1/2/7)
Believers in Karma-kaanda are being insulted as fools. This condemnation of ritualism continues
in verses 8 and 9.
Mythical Teachings

In contrast to the above condemnation of Vedic rituals, other Upanishads themselves give strange
unscientific rituals to obtain various blessings. For example consider the following recipes.

If a man wishes that a son with a fair complexion should be born to him, that he should study
one Veda and that he should attain a full term of life, then they (husband and wife) should have
rice cooked in milk and eat it with clarified butter. Thus they should be able to beget such a son.
(Brihadaranyaka-Upanishad 6/4/14)
Here, the recipe given to produce a white son is white milk and white rice. Will this recipe work
for an African kid? Let us not go far away. Will it work for the indigenous dark races of India?
Will it make them white? Further how is this recipe supposed to make the born chlid a scholar of
one Veda? Will the missionaries of Upanishads kindly explain this amazing scientific (?) verse to
us?
Notice one more thing. Contrary to the condemnation of the Vedas by Mundaka Upanishad, this
verse is giving a recipe to make the child a scholar of one Veda.
Verse 15
If a man wishes that a son with a tawny or brown complexion should be born to him, that he
should study two Vedas and that he should attain a full term of life, then they should have rice
cooked in curds and eat it with clarified butter. Thus they should be able to beget such a son.

This is also an amazing technique of producing colourful children. Additionally, just with a slight
change of recipe the child will become a scholar of two Vedas.
Verse 16
If a man wishes that a son with a dark complexion and red eyes should be born to him, that
he should study three Vedas and that he should attain a full term of life, then they should have
rice cooked in water and eat it with clarified butter. Thus they should be able to beget such a son.
Are all Trivedis and Tripathis in India born by this recipe?
Verse 17
After a long search I was finally able to find a recipe for producing a girl child in Hindu texts.
This verse gives that recipe.
If a man wishes that a daughter should be born to him who will be a scholar and attain a full
term of life, then they should have rice cooked with sesamum and eat it with clarified butter.
Thus they should be able to beget such a daughter.
I will not comment on this par excellence scientific (?) recipe mentioned in this verse. My
primary concern here is about the word scholar (Panditaa in Sanskrit), for which we see the next
topic Upanishads and Women below.
Verse 18
If a man wishes that a son should be born to him who will be a famous scholar, frequenting
assemblies and speaking delightful words, a student of all the Vedas and an enjoyer of the full
term of life, he should have rice cooked with the meat of a young bull or of one more
advanced in years and he and his wife should eat it with clarified butter. Then they should be
able to beget such a son.
Since the time this recipe has been abandoned in India, true Vedic scholars are not taking birth.
Hindus should start eating this diet to know the Vedas properly. Commenting on this recipe,
Shankaracharya writes,
The meat is restricted to that of a vigorous bull, able to breed, or one more advanced in years.
Let me share one last recipe with you.
verse 12 of the same chapter says,
Now, if a mans wife has a lover whom he detests, he should perform the following rite in
order to cast an evil spell upon him: Let him put fire in an unbaked earthen vessel, spread stalks
of reed and kusa grass inversely and offer in the sacrificial fire the reed tips, soaked in clarified
butter, inversely, repeating the following mantra: You have made a libation in my kindled fire! I

take away your prana and apana, you, (**HERE THE NAME OF THE LOVER SHOULD BE
UTTERED**)! You have made a libation in my kindled fire! I take away your sons and cattle,
you, (**NAME OF THE LOVER**)! You have made a libation in my kindled fire! I take away
your Vedic rites and those done according to the Smritis, you, (**NAME OF THE LOVER**)!
You have made a libation in my kindled fire! I take away your hopes and expectations, you,
(**NAME OF THE LOVER**)! He whom a brahmin who knows this rite curses, departs from
this world impotent and shorn of merit. Therefore let no one even joke with the wife of a Vedic
scholar who knows this rite; for he who has this knowledge is a dangerous enemy.
I feel this is nothing but a fraudulent way of looting the innocent folk who are afraid of mantratantra. How will burning the fire in a vessel cause the death of someone else? And why is this
formula not taught to a wife whose husband has a lover whom she detests? This clearly shows a
sanction of polygamy in Hindu texts.
Upanishads and Women
I was initially glad to see that even a girl in Hinduism can become a scholar as per
Briahadaranyak Upanishad 6/4/17 quoted above. However, when I read the oldest commentary
of the leading scholar of Hinduism, Adi Shankaracharya, on this verse, I was disappointed. He
writes,

The scholarship of the daughter is regarding domestic affairs only, for she is not entitled to read
the Vedas.
Women as objects of lust
Chandogya Upanishad 5/8/1 mentions,

Woman, O Gautama, is the fire, her sexual organ is the fuel, what invites is the smoke, the
vagina is the flame, what is done inside is the embers, the pleasures are the sparks.
A simlar verse is found in Brihadaranyak Upanishad 6/12/13.
Chandogya Upanishad 2/13/1-2 mentions,

1. A mans beckoning to a woman is the syllable Him; his gratifying her is the Prastava; his lying
with her is the Pratihara; his spending time with her is the Nidhana; and the finishing of the
sexual act is also the Nidhana. This is the Vamadevya Saman as interwoven in sexual intercourse.
2. He who thus knows the Vamadevya Saman as interwoven in sexual intercourse does not suffer
from the pang of separation and procreates from every intercourse; he reaches the full length of
life, lives brightly, becomes great in children and cattle, great in fame. For him the injunction
is:Do not reject a woman who comes to you seeking intercourse.
This is the Upanishadic version of Kamasutra, so much that many scholars prefer not to
comment on them. Scholar Ganganath Jha has translated Chandogya Upanishad into English but
he has left these verses untranslated.
Why and How woman was created?
Brihadaranyak Upanishad 6/4/2-3 mentions,

Prajapati said to Himself: Well, let Me make a firm basis for it (semen). So He created
woman. Having created her, He worshipped her bottom portion. Therefore one should worship
the bottom portion of a woman. He (Prajapati) extended His organ that projects and with it
impregnated her.

Her lap is the sacrificial altar, her hair the sacrificial grass, her skin within the organ the lighted
fire; the two labia of the vulva are the two stones of the somapress. He who, knowing this,
practises sexual intercourse wins as great a world as is won through the Vijapeya sacrifice; he
acquires for himself the fruit of the good deeds of the woman. But he who, without knowing this,
practises sexual intercourse turns over to the woman his own good deeds.
Let me bring to your notice that the English translation of Brihadaranyak Upanishad published
by Swami Maadhavananda does not translate verses 3, 4 and 5 and even the Shankar bhashya is
not translated. I have reproduced the translation of Swami Nikhilananda which can be found
here
http://swamij.com/upanishad-brihadaranyaka.htm
Now let me quote the Brihadaranyak Upanishad 6/4/4-5

4) Having known this, Uddalaka the son of Aruna, Naka the son of Mudgala and Kumaraharita
said: Many mortals, brahmins only in name, perform the sexual act without knowledge of what
has been said and depart from this world impotent and without merit. Even if this much
semenof one asleep or of one awakeis spilled,
5) He should touch it and repeat the following mantra: Whatever semen of mine has spilt on
earth, whatever has flowed to plants, whatever to water, I reclaim it. With these words he
should take the semen with his ring finger and thumb and rub it between his breasts or
eyebrows, repeating the following mantra: Let the semen return to me, let Vigour come to me
again, let glow and good fortune come to me again. May the deities who dwell in the sacrificial
fire put the semen back in its proper place.
Readers can themselves judge these words.

Beat your wife?

Brihadranyak Upanishad 6/4/7 says,

If she (the wife) does not willingly yield her body to him (her husband), he should buy her with
presents. If she is still unyielding, he should beat her with a stick or with his hand and
overcome her, repeating the following mantra: With power and glory I take away your glory.
Thus she becomes discredited.
What kind of teaching is this? These are only productions of imbalanced minds.
I would suggest that you read the remaining portion of the chapter (i.e. Brihad. Upanishad Part 6,
Chapter 4) from the above link yourself because it is too obscene to be posted here.
Polygyny
Throughout the Upanishads there are evidences of polygyny being sanctioned. The Rishis of the
Upanishads used to have several wives. For example, Yajnavalkya has two wives as is mentioned
in Brihadaranyak Upanishad 4/5/1.

Yajnavalkya had two wives: Maitreyi and Katyayani
Unscientific concepts
In addition to the above mentioned mythical teachings, the Upanishads contain many factually
unscientific errors.
1. Chandogya Upanishad 8/13/1 says

From the dark I come to the variegated; from the variegated I come to the Dark. Shaking off evil
as a horse shakes dust from its hair, freeing myself from the body as the moon frees itself from
the mouth of Rahu, I fulfil all ends and obtain the uncreated World of Brahman.
The lunar eclipse is thus thought to be the work of Rahu, an Asura (demon), who eats the moon.
2. Brihadaranyak Upanishad 3/3/2 mentions the dimensions of the place where those people go
who have performed the Horse Sacrifice (Ashwamedh)? It says,

Thirtytwo times the space traversed by the suns chariot in a day makes this plane (loka);
around it, covering twice the area, is the world (prithivi); around the world, covering twice the
area, is the ocean. Now, as is the edge of a razor or the wing of a fly, so is there just that much
space between the two halves of the cosmic shell. Through that opening they go out. Fire, in the
form of a falcon, delivered them to Vayu. Vayu, placing them in itself, took them where previous
performers of the Horse Sacrifice were.
Even a primary pass child today knows that there is no such meeting point of the sky and earth
and no opening. They also know that there is no chariot pulling the Sun.
3. Brihadaranyak Upanishad 2/1/19 says,

seventy two thousand (72,000) nerves called hita, which extend from the heart throughout the
whole body.
I would like to see the scientific confirmation of this statement. There are millions of nerves and
blood vessels extending throught the body from the heart and not just 72,000. Another erroneous
figure given in the Upanishads.
These are only few of the unscientific teachings of the world renowned Upanishads.
The roots of caste based discrimination

Upanishads clearly spell out that caste is based on birth due to the deeds of previous lives. This is
the reason for this idea taking such root in the Hindu society that it continues to divide Indian
society even today.
Chandogya Upanishad 5/10/7 says,

Those whose conduct here on earth has been good will quickly attain some good birthbirth
as a brahmin, birth as a kshatriya, or birth as a vaisya. But those whose conduct here has
been evil will quickly attain some evil birthbirth as a dog, birth as a pig, or birth as a
chandala.
On one hand Upanishads talk of one Soul permeating all; only Brahma being real and the world
being an illusion, while on the other hand they sanction this cruel birth based caste system. It
seems that even the Rishis bent of proving that the world is an illusion, used to keep personal
gains in mind. This idea becomes clear when we observe the lifestyle of Rishi Yajnavalkya, who
in trying to prove the world to be an illusion, extracted huge fee (Dakshina) from others. When
he was unable to respond to some questions he used to threaten the questioner with dire
consequences, which turned the questioner silent out of fear.
Brihadaranyak Upanishad 3/1/1-2 says,
Janaka, Emperor of Videha, performed a sacrifice in which gifts were freely distributed among
the priests. Brahmin scholars from the countries of Kuru and Panchala were assembled there.
Emperor Tanaka of Videha wished to know which of these brahmins was the most erudite Vedic
scholar. So he confined a thousand cows in a pen and fastened on the horns of each ten
padas of gold.
He said to them: Venerable brahmins, let him among you who is the best Vedic scholar drive
these cows home. None of the brahmins dared. Then Yajnavalkya said to one of his pupils:
Dear Samsrava, drive these cows home. He drove them away. The brahmins were furious
and said: How does he dare to call himself the best Vedic scholar among us? Now among them
there was Asvala, the hotri priest of Emperor Janaka of Videha. He asked Yajnavalkya: Are you
indeed the best Vedic scholar among us, O Yajnavalkya? He replied: I bow to the best Vedic
scholar, but I just wish to have these cows. Thereupon the hotri Asvala determined to question
him.
The Yajnavalkya started answering the questions. Interestingly, Shankaracharya mentions in the
preface of his commentary of Brihadaranyak Upanishad 3/9/27,
One should take away catlle of Vedic scholars who do not truly know Brahma.

Similarly, when Balaki proposes to speak about God to Ajatashatru, King of Kashi, Ajatasatru
offers him, for this proposal, a thousand cows as his fee. (See Brihadaranyak Upanishad 2/1/1)
When King Janaka asked Rishi Yajnavalkya a questions about Brahma, he immediately offered
the fee of thousand cows with a bull as large as an elephant (See Brihadaranyak Upanishad
4/1/4).
All of these examples prove that imparting the mythical and highly philosophized knowledge of
Brahma was a good profession to earn money. However, if someone used to ask difficult
questions about God refuting the Rishis conjectures, they were threatened and silenced, as they
feared loosing their profession. Two glaring examples can be given.
Gargi, the daughter of Vachaknu, questioned Yajnavalkya. When she cornered Yajnavalkya with
her final quetion, all she got was a threat. This is mentioned in Brihadaranyak Upanishad 3/6/1
Yajnavalkya , said she, if all this is pervaded by water, by what, is water pervaded? By air,
O Gargi. By what,is air pervaded? By the sky, O Gargi. By what is the sky pervaded?
By the world of the gandharvas, O Gargi. By what is the world of the gandharvas pervaded?
By the world of the sun, O Gargi. By what is the world of the sun pervaded? By the world of
the moon, O Gargi. By what is the world of the moon pervaded? By the world of the stars, O
Gargi. By what is the world of the stars pervaded? By the world of the gods, O Gargi. By
what is the world of the gods pervaded? By the world of Indra, O Gargi. By what is the world
of Indra pervaded? By the World of Virij, O Gargi. By what is the World of Virij pervaded?
By the World of Hiranyagarbha, O Gargi. By what is the World of Hiranyagarbha
pervaded?Do not, O Gargi, said he, question too much, lest your head should fall off.
You are questioning too much about a deity about whom we should not ask too much. Do
not ask too much, O Gargi. Thereupon Gargi, the daughter of Vachaknu, kept silent.
The freedom of thought of Gargi was curbed by Yajnavalkya by threatening her of death. Is this
not a ploy to hide the truth? Thinking people can judge for themselves.
Gargi was fortunate to not die but Shakalya was not so fortunate after disputing with
Yajnavalkya. That is mentioned in Brihadaranyak Upanishad 3/9/26-27.
Now I ask you about that Person who is to be known only from the Upanishads, who definitely
projects those beings and again withdraws them into Himself and who is at the same time
transcendental. If you cannot clearly explain Him to me, your head shall fall off? Sakalya did
not know Him; his head fell off; and robbers snatched away his bones, mistaking them for
something else.
Then Yajnavalkya said: Venerable brahmins, whosoever among you wishes to question me may
now do so, or all of you may. Or whosoever among you desires it, I shall question him, or I shall
question all of you. But the brahmins did not dare.
The ultimate effect of Upanishads

The above mentioned curbs on free thinking are nothing compared to that effect where all
distinction of good and evil is erased from the Knower of Brahma (Brahmagyani). Kaushitaki
Upanishad 3/1/ records Lord Indra as saying the following,

He who knows me thus, by no deed of his is his life harmed, not by the murder of his
mother, not by the murder of his father, not by theft, not by the killing of a Brahman. If he
is going to commit a sin, the bloom does not depart from his face!
The theoretical commandment is exemplified by Lord Indra himself who brags about his
murders in this very verse.

I slew the three-headed son of Tvashtri; I delivered the Arunmukhas, the devotees, to the wolves
(salavrika); breaking many treaties, I killed the people of Prahlada in heaven, the people of
Puloma in the sky, the people of Kalakanga on earth. And not one hair of me was harmed there.
Thus the people who allow Upanishads to influence them are least bothered about right and
wrong. That is why M. N Roy, in his book Fascism; its philosophy, profession and practicetraced
the influence of Upanishads on Fascism through people like Arthur Schopenhauer and Friedrich
Nietzsche. Roy was the first to point out the fact that the roots of fascism lie in the ancient
Brahminical religion, and he showed how European, particularly German, fascist philosophers
borrowed concepts from Brahminical scholars and scriptures, concepts such as the Aryan race
theory, the supremacy of the strong over the weak, the concept of the tyrannical superman and so
on. In fact, M.N. Roy issued a sharp warning to Indians not to fall prey to Hindu revivalism
because he saw that it was nothing but fascism in a different garb. You can see that for yourself.
What was the destruction of the Babri Masjid and the mass slaughter of the Muslims but naked
fascism? Goebbels, Hitlers chief propagandist, wrote in one of his books, The state must have
the power to break its own laws. That is precisely what happened on 6 December, 1992. The
state was actively involved in the breaking of the mosque. Goebbels also remarked, Repeat a
lie- a hundred times and it becomes a truth. You can see this Chanakyan tactic in all the false
Hindutva propaganda about Muslims, Christians and Communists. We all know what horrendous
and baseless things they are writing about Muslims in the school textbooks now. They have
attributed all the ills of India to the Muslims, painting all of them as immoral.
Hindutva fascism has to be fought at the ideological level, by a superior ideology based
on rationalism, and not just on the political plane. Islam is the alternative and hope for

those weak humans in India who are discriminated by the cruel divisions of Caste
System whose roots lie in the ancient Hindu texts.
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https://truthabouthinduism.wordpress.com/2014/05/15/vedic-contradiction-how-thecreation-came-into-existence/

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Vedic Contradiction: How the Creation

came into Existence
Written by Sulaiman Razvi

The Quran states that Allah has created everything, the Bible states that God has
created it, every religion whether Islam or Christianity takes a firm stand about the
creator of universe. But Vedas seems to be confused as to who created the universe.
Vedas doesnt answer who is the creator. There is no unanimous statement about who
really created the universe among Hindus, some say Shiva created this entire universe,
some say Vishnu or his avatars created it, some claim Brahma created it, All these
stories are of Puranas and Upanishads, but we have to see only what the Vedas says

about the creator and process of creation because Vedas are the oldest scripture of
Hinduism. Vedas also makes blunder about the process of creation. I wont be
explaining Vedic verses briefly, the verses are pretty easy to understand. Readers
themselves can draw conclusions after reading the verses. I am using Hindi translations
of Swami Karpatri, Shri Ram Sharma and Shripad Damodar.

Veda mentions different gods as the creator of the universe, Rig Veda 2.20.1, 2.13.5
says Indra has created the earth, Rig Veda 10.82.1 and Yajur Veda 17.25 says
Vishwakarma created the heaven and earth, Rig Veda 10.190.3 says Dhatar has
created the heaven, earth, sun and the moon. Atharva Veda 9.5.20 says that the breast
of the God Aj became the earth, we read in Purusha Sukta that the feet of the lord
became the earth, all these Vedic verses contradict each other. Atharva Veda 13.1.6
states that Rohita created the heaven and earth. A verse states that Prajapati created
the universe, another verse in Yajur Veda 14.30 states that Prajapati prayed to a Divine
Speech and thence earth and heaven were produced. Some also say the creation took
place after the association of father and daughter mentioned in Rig Veda 10.61.

Who created living creatures?

Vedas is confused about who created the humans or all creatures, Its mentioned in
Yajur Veda
Yajur Veda 14.28 With one they praised; creatures were producedWith five they
praised; beings were created

According to scholars, Prajapati prayed to a divine speech and after that creatures were
produced, So Prajapati is the creator of living beings here. Rig Veda says it were Vedic
deities Indra and Varuna who created all living creatures,

Rig Veda 7.82.5 O Indra-Varuna, as ye created all these creatures of the world by your
surpassing might

The Atharva Vedas has another story, it says Vedic god Rohita created the creatures,

Atharva Veda 13.1.52 Rohita made the earth to be his altar, heaven his Dakshina. Then
heat he took for Agni, and with rain for molten butter he [Rohita] created every living thing [or
universe].

Lets analyse the Purusha Sukta. Purusha Sukta is often quoted to show the process of
creation. Some Hindu scholars even say that scientists must read Purusha Sukta to
know about the creation and cosmos, they say this Sukta is very unique. I cant figure
out whats so unique about this Sukta. Later I found that its uniqueness lies in its riddles,
It has so many contradictions. Its about gods sacrificing Purusha and each of his body
part becomes the creation. The word Purusha here may or may not denote Man.
Purusha literally translates into Man, but majority of scholars translates it (in this verse)
as Supreme Soul (God), according to Mahidhara and Sayana it is Spirit or Man, other
scholars translates it as Almighty God and Universe. If Purusha is the Almighty god then
how come the Almighty God (Purusha) himself was born? Veda says,

Rig Veda 10.90.5 From him Viraj was born; again Purusa from Viraj was born

The word Viraj here is translated by some as universe. But scholars have different
opinion on this word. Majority of scholars including Sayana and Mahidhara say its an
egg. Some say its the egg from which the universe or Men were born, some also say
its known as Adi Purusa. The word Viraj occurs in Atharva Veda 11.4.12 as Prana (Vital
Spirit), in Atharva Veda 9.2.5 Viraj is translated as milch cow, and by Arya Samaj
scholars as Splendid Speech [Goddess]. Some interpret Rig Veda 10.90.5 as, The
almighty God created Viraj, and Viraj then created the Men (Purusha) or living
creatures, they translate the later word Purusha literally as Men. This is wrong since the
creation of men and other living beings occurs in verses 8, 10 and 12. There is also a
reference (Manu 3.195) which shows that Viraj had sons. Maharishi Manu also makes
blunder about the creation which contradicts Vedas also, but on this Viraj issue he tries
to make it simple saying that it was Brahma who produced Viraj, He writes

Manu Smriti 1.31-32 But for the sake of the prosperity of the worlds he caused the
Brahmana, the Kshatriya, the Vaisya, and the Sudra to proceed from his mouth, his
arms, his thighs, and his feet. Dividing his own body, the Lord became half male and half
female; with that (female) he produced Virag.

So this affirms the statement of some scholars who say that Purusha is the unborn
Almighty God and from him Viraj was born. But it makes the situation more complex
because Vedas states in the beginning only Viraj was present and from him Purusha
was born,

Atharva Veda 19.6.9 In the beginning rose Viraj: Purusha from Viraj was born. As soon as he was
born he spread westward and eastward oer the earth.

Now this is senseless and as complicated as the saying What came first the chicken or
the egg? This is a clear contradiction, because Purusha is unborn they say and from
Purusha, Viraj was born. But this verse states the In the beginning rose (Sambhavat) Viraj
and from him Purusha was born. To strengthen my argument I would like to quote next
two verses of Atharva Veda 19.6.9 which would also clear the mist,

Atharva Veda 19.6.10-11 When Gods performed the sacrifice with Purusha as their offering.
Spring was the butter, summer was the fuel, autumn was the gift. That sacrifice, firstborn Purusha, they hallowed with the sprinkled Rains. The Deities, the Sadhyas, all the
Vasus sacrificed with him.

So this shows that the sacrificed Purusha was born from Viraj. Purusha was the first to
take birth from Viraj. So how is it possible that the Almighty God (Purusha) himself was
born from an egg (Viraj)?

Who was Sacrificed?

Rig Veda 10.90.6 When Gods prepared the sacrifice with Purusa as their offering, Its oil was
spring, the holy gift was autumn; summer was the wood.

It is mentioned in Krishna Yajur Veda,

Krishna Yajur Veda 6.3.5 The Sadhya gods were in this world and nothing else
living.They offered Agni as a sacrifice to Agni [Fire], for they found nothing else to offer ; thence indeed
these creatures were born; in that he casts the fire on the fire after producing it, (it
serves for) the propagation of offspring.

How the creation of universe (or of earth) took place?

While Purusha Sukta is often quoted, The Rig Veda 10.72 hymn is often ignored by the
scholars. Both have similarity and difference. The similarity is that both these Suktas talk
about how the creation took place and the difference is that both these Suktas give a
complete different picture of the creation. According to Purusha Sukta the earth was
gendered from the Almighty gods feet (Rigved 10.90.14), while the 72 hymn states that
the earth was born from a tree,
nd

Rig Veda 10.72.1-4 Let us proclaim with a clear voice the generations of the gods (the
divine company), who, when their praises are recited, look (favourably on the
worshipper) in this latter age. Brahmanaspati filled these (generations of the gods) with
breath as a blacksmith (his bellows) in the first age of the gods the existent was born of

the non-existent. In the first age of the gods the existent was born of the non-existent;
after that the quarters (of the horizon) were born, and after them the upward-growing
(trees). The earth was born from the upward-growing (tree), the quarters were born from the
earth; Daksha was born from Aditi, and afterwards Aditi from Daksha. Tr. Wilson

Founder of Arya Samaj Swami Dayanand Saraswati argued against the creation of
universe out of nothing. He criticized the Qurans concept of creation out of nothing
which is similar to this 72 hymn of Rigved Mandal 10. Hindu scholars gave more
importance to the Purusha Sukta and rejected the 72 Sukta. Both these Suktas of the
same Rig Veda are contradictory.
nd

nd

So who really created the universe?

Rig Veda 10.90.6 When Gods prepared the sacrifice with Purusa as their offering, Its oil was
spring, the holy gift was autumn; summer was the wood.

Vedas doesnt give the list of gods who sacrificed Purusha. But its mentioned in Atharva
Veda 13.1.55 that Rohita brought the world which rose from the sacrifice (of Purusha). It
either means that Rohita alone sacrificed Purusha or Rohita was among the gods or
Rishis who sacrificed Purusha. Rohita is considered a sage in that verse. Its mentioned
in Rigved,

Rig Veda 10.129.6-7 Who verily knows and who can here declare it, whence it was born
and whence comes this creation? The Gods are later than this worlds production. Who knows
then whence it first came into being? He, the first origin of this creation, whether he
formed it all or did not form it, Whose eye controls this world in highest heaven, he verily
knows it, or perhaps he knows not.

Swami Vivekanandas English translation,

[6] Who knew the way? Who there declared Whence this arose? Projection whence?
For after this projection came the gods. Who therefore knew indeed, came out this whence?
[7] This projection whence arose, Whether held or whether not, He the ruler in the
supreme sky, of this He, O Sharman! knows, or know not He perchance- Rig Veda
10.129.6-7, Tr. Swami Vivekananda. [Source:http://www.swamivivekananda.org.in/main/elibrary/hymns/the-hymn-on-creation/]

When Gods are later than this worlds production then who sacrificed Purusha? As we
read in Purusha Sukta that it were the Gods who sacrificed Purusha. According to
Vedas It was only after the sacrifice of Purusha that entire universe including this world
came into existence. Manu also alludes that the Rishis were born after the creation of
universe (Manu 1.34-35). So how is it possible that this creation took place without the
gods? And who really sacrificed Purusha then?
When the Vedas which was believed by every Hindu god as highest authoritative text
doesnt have the answer about who really created the universe, then why do you believe
it to be the word of god? Some may try to twist and turn these verses to hide the
fallacies of Vedas, but truth will remain truth. They may deceive themselves but
intellectuals will definitely find the truth. It is clear that the composer or God of Vedas is
not the creator. Vedas juggles about the creator, but its not difficult to find the real
creator of this world.
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This entry was posted in General and tagged arya samaj, bible, braham, contradiction in
vedas, creator,dayanand, exposed, geeta, gita, hadith, hindu
scholar, ishwar, prabhupada, prajapati, purana, quran,rebuttal, refuted, response, upanishad, zakir naik on May 15, 2014.
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