Rigveda has been changed since joint oblation to agni-vishnu is not found in it.

mulla naseeruddin: निरुक्त ७:८ में लिखा है ऋग्वेद के एक मंत्र में अग्नि और विष्णु को एक संयुक्त भेंट चढ़ाई गयी हे लेकिन वर्तमान ऋग्वेद में ये मंत्र कहीं नहीं मिलता.

इससे सिद्ध होता है कि ऋग्वेद में फेरबदल हुए हैं.

Nirukt 7:8 mentions the following,

“There is a joint oblation offered to Agni and Vishnu in the ten books of the Rigveda.”

However, in the entire Rigveda, there is not a single mantra where a joint oblation is offered Agni and Vishnu. What is meant by joint oblation here? An oblation is an offering (Late Latin oblatio, from offerre, oblatum, to offer), a term, particularly in ecclesiastical usage, for a solemn offering or presentation to God. Where is an offering jointly made to Agni and Vishnu, we would like to see? This is a clear evidence that the Rigveda at the time of Yaska Muni had the joint oblation offered to Agni and Vishnu, but it is not found in today’s Rigveda, demonstrating corruption of the text.

nirukt 7.8

nirukt 7.8

acharya anandraj:

: “नैष स्थाiणोरपराधो यदेनमन्धो न पश्यति।- It is not a pillar’s fault if a blind man does not see it. पुरुषापराध: स भवति । It is the fault of that man”. Naseeruddin is not aware of the situation where Yaska begins the debatable passage. It is as follows: “तासां भक्तिसाहचर्यं व्याख्यास्यामः।” – Ancient commentator Skanda describes the sense of this verse as “येन च यस्य स्तुतौ हविषि वा सहभावोपगमनक्षणं साहचर्यम्। तच्च विविधं व्याख्यास्यामः॥” i.e. ‘The devatas (natural powers) are mainly three, as represented by Agni(at lower realm), Vayu( at middle) and Surya(at higher heavens).

Now we start a discussion on the different situations of their single and combined usage illustrated either by Mantras (Stuti) or by ceremonial practice (havis)’. Then Yaska proceeds to enumerate the names of forces connected with Agni, the devata of lower domain. He says: “अथास्य संस्तविका देवाः। इन्द्र सोमो वरुणः पर्जन्य ऋतवः।” – that ‘Indra, Soma, Varuna and Ritus (Seasons) are connected with Agni as the RgMantras show’.

Now comes the passage under consideration, rendered incompletely and misinterpreted by Naseeruddin : अग्नावैष्णवं हविर्न तु ऋक् संस्तविकी दशतयीषु विद्यते। अथाप्याग्नापौष्ण्यं हविर्न तु संस्तवः।(Nirukta 7.8) – ‘Oblation at yajna combining agni/vishnu as well as agni/pushan is prevailing among the Rgvedic saakhas . But there is not a single mantra in Rgveda or any of its saakhas considering these two combinations (‘jod’)’ Durgacharya, the most ancient commentator on Yaska writes here: “तस्य शाखा दाशतय्यः तासु एकाऽपि हविष्यविनियुक्ता शस्त्रमद्ध्यपातिनी ऋक् अग्नाविष्णोः संस्तविकी नैवास्ति।… असंस्तवेन वा दाशतयीष्वपि” – ‘the Rgvedins make use of agni/vishnu & agni/pushan combination even when there is no mantras in connection’. Sage Saunaka after Yaska descibes the same subject in more detail. See how even the euro-centric Macdonnel translated it rightly: “Even though (a god i.e. devata) be not praised along with (another in the dual), one and the same oblation is (occasionally) offered (to both)” – ‘This doubtless alludes to Yaska’s remark in Nirukta 7.8 as to Agni-Vishnu and Agni-Pushan having a combined oblation (havih), but not combined praise (samstavah). The writer means that a combined oblation is offered to deities whose praise is combined; but even when combined praise of them cannot be found (in the Veda), a combined oblation may be offered to them (at Yajna)’ (Brhaddevata of Saunaka, 1.119, A.A.Macdonnel, Haward, 1904. http://archive.org/stream/brhaddevataattri031685mbp/brhaddevataattri031685mbp_djvu.txt
search for 3rd occurrence of 119*) How is this possible? Saunaka himself explains: “One who knows the essential meaning (of the formulas of the deity) should connect the deity and the oblation by means of the formulas” (ibid.1.118). Now look once again on Naseeruddin’s translation and footnotes referring to the great Sage Yaska. Without any knowledge of Vedic Yajna he misunderstood that both offering and mantra should be present in the Veda!! Think, how foolishness helps set empty challenges!!!

Let us check what dr. Laxman swarup says  in 
http://archive.org/details/TheNighantuAndTheNirukta

nirukta 7.8 L swarup

He states the fact that joint panegyric is not found in the Rigved. Thus joint panegyric never ever existed in the Rigved.

………………………………………….

*

119. Even though (a god) be not praised along with 
(another in the dual), one and the same 
oblation is (occasionally) offered, (to both) 
a . The bringing of the gods, as well as the 
taking of the oblations (to them).
a This doubtless alludes to Yaska's remarks in Nirukta vii. 8
 as to Agni -Visnu and Agni-Pusan 
having a combined oblation, but not combined praise (samstava).
 The writer means that a
 combined oblation is offered to deities whose praise is 
combined ; but even when combined
 praise of them cannot be found, a combined oblation may 
be offered them. With regard to 
Agni-Pusan, Durga remarks : mrgyam udaharanam yena saqistavah. 

दो  देवताओं  की स्तुति एक साथ नहीं करते परन्तु  दोनों को इकट्ठे हवि दे 
सकते हैं जैसे अग्नि-विष्णु और
 अग्नि-पूषण को इकट्ठे हवि देते हैं परन्तु इकट्ठे स्तुति नहीं करते।

…………………………………………………

Now is the quran complete ?
http://www.faithfreedom.org/articles/quran-koran/stoning-to-death-for-adultery-in-islam-the-missing-stoning-verse-of-the-quran-eaten-up-by-a-goat/

Further u have lied when u said that निरुक्त ७:८ में लिखा है ऋग्वेद के एक मंत्र में अग्नि और विष्णु को एक संयुक्त भेंट चढ़ाई गयी हे लेकिन वर्तमान ऋग्वेद में ये मंत्र कहीं नहीं मिलता.

Arya Yashwant

Namaste

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One thought on “Rigveda has been changed since joint oblation to agni-vishnu is not found in it.

  1. Pingback: Mulla Naseeruddin and his lies -II | Arya Samaj vs Sunni Islam

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