Dayanand Yajurved commentary review
मुख॒ँ सद॑स्य॒ शिर॒ इत्सते॑ न जि॒ह्वा पवित्र॑म॒श्विना॒सन्। सर॑स्वती ।
चप्यं॒ न पा॒युर्भि॒षग॑स्य वालो॑ व॒स्तिनं शेपो॒ हर॑सा तर॒स्वी यजुर्वेद १९:८८
सायण ,उवट एवं महीधर भाष्य: अन्येन्द्रस्य सत् वैतसः पात्रविशेषः अन्तलोपश्छान्दसः मुखंम्भूत् तथा च श्रुतिः-मुख ँ सतं जिह्वा पवित्रं चप्यं पायुर्बस्तिर्वालः (श° १२:९:१:३) इति सतेन इत् तेन पात्रेणैव अस्य शिरोऽभूत् पवित्रं जिह्वा चाभवत्। अश्विना अश्वनौ सरस्वतो च आसन् अस्य अस्येऽभवन चप्यं न पिष्टपात्रं च चप्यं पिष्ट पात्रम् इति तैत्तिरीय ब्राह्मण भाष्ये सायणः पायुरिन्द्रिय अभवत् वालः सुरागलनवस्त्रम् अस्येन्द्रस्य भिषग्वैद्यो वस्तिर्गुदा शेफो लिङ्गं चाभूत वालेन एतत्त्रयं जातमिति यावत् किदृशः? हरसा वीर्यैण वा प्राणेन तरस्वी वेगवान् इति।
शातपथी श्रृतिस्तु हृदयमेवास्यैन्द्र पुरोडाशः। यकृतं सावित्रः क्लोमा मतस्तेन एवास्याश्वत्थं च पात्रमौदुम्बरं च पित्तं नैयग्रोधमान्त्राणि स्थुलो गुदा उपशायानि श्येनपत्रे प्लीहासन्दी नाभिः कुम्भो वनिष्ठुः प्लाशिः शतातृण्णा तद्यते सा वितृण्णा भवति तस्मात् प्लाशिर्बहुधा विकृतो मुखं ँ सतं जिह्वा पवित्रं चप्यं पायुर्बस्तिर्वालः श° १२:९:१:३ इति स्पष्टमेव अर्थं ब्रूते
भाष्यंः सत् विराट इन्द्रस्य शरीरे सत्यं तद मुखं एवं शिरः च जिह्वा च वाणी तद पवित्रं अश्विनौ च सरस्वती स्तवं तद शक्ति रूपाणि पवित्रं आसन् चप्यं तद मुखं जिह्वा च अभवताम् पायुर्बस्तिर्वालः तस्य इन्द्रियाणां बल रूपे अधिगतं इन्द्रियाणि अभुताम् वालः( लोमः) भिषक् शक्ति रुपेण स्थितत्वा उपाचरकं रूप च भवताम् एवं च लोमादैव शरीरस्य दोषोपसमनं सिप्रदैव संभवति तदेन शरीरं हराशयं प्राप्नोति तस्मात तदैव वैद्य रुपं अभुतां वस्तना एवं शेपोद्वैव (वीर्यो वै प्राणः) अतः प्राण तत्त्वस्य अधिभूतम् इमानि इन्द्रियाणि जननेद्रियाणि भवताम् इति अर्थः प्रतिपादिताः
दयान्दस्तु : स्त्री पुरुषौ गर्भाधानसमये परस्पराङ्गव्यापिनौ भूत्वा मुखेन मुखं चक्षुषा चक्षुः मनसा मनः शरीरेण शरीरं चानुसंधाय गर्भं दध्याताम् यतः कुरूपं वक्राङ्गं वाऽपत्यन्न स्यात्
इयं अर्थं विसङ्गतमेव अत्र अश्विनौ इदुक्ते दम्पत्योग्रहणं निर्थकं एवं जिह्वे सरस्वती इदुक्ते पुनः स्त्री मेव इति ग्रहणं निरर्थकमेव स्यात् हिन्दी भाष्ये शिरसा सह शिरः कुर्यादियुक्तं प्रथमतः एक एव शिरः अस्ति अत्रे एकवचने द्विवचनं ग्रहणं कथं भवति? तस्मात् शिर शब्दस्य पुनः अर्थं निरर्थकं भवति। तत्र तृतीयान्तस्याहारे किं बीजम्? मुले कुर्यादिति शब्दः नास्ति तस्य ग्रहणं किं?
अश्विनावित्येन परस्परात्य स्त्री पुरुष संयुक्तं इति ग्रहणं कदापि न संभवति इयं अर्थः दयानन्दः स्व बुद्धायेव प्रस्पुरीतवान् तरस्वीति इति अर्थे प्रशस्तं तरो विद्यते यस्य सः इति ग्रहणं भवति हिन्दी भाष्ये तरस्वीति करनेहरा होता हैं इतियुक्ते तत्र केन कस्य संबन्धः? चप्यमिति चपेषु सान्त्वेषु भवं चप्यमिति हिन्दी भाष्ये च करने के समान इत्युक्ते सर्वत्र असम्बन्धमेव हिन्दी भाष्ये इस रोग से अत्र रोगः इतियुक्ते किं संबन्धः? हिन्दी भाष्ये सन्तानोत्पति अस्य केन पदेन ग्रहणं भवति?
एवं यथावत् करे इति अर्थः विसङ्गातमेव दयानन्दस्य इयं अर्थ: खण्डितं भवति एवं दयानन्दास्तु इयं भाष्य अश्शीलः अपि अस्ति तर्हि कमलोलूपः दयानन्द हिन्दु धर्मस्य प्रति कलङ्कः एव इति परिगण्नीयं ।
English translation
The face of virat purasha ( cosmic being) is like true basket, thence his head; the strainer thus Indra as became his head and face Indra is mentioned as Lord of body thus he is located in head
The tongue, of his mouth is convened with Sarasvati and Asvins. so his speech is chaste
The Chapya like his rump, and payuna like his leech the filter, the bladder and they become organ from his power and virtue in from his life force it convened
in his reproductive organs here has per Veda it is called as a prana tatwa or pursha tatwa (Vital Force) that as progency for Creation by unification with rayi the matter hence it is the life force in covened in form of reproductive organ. In nature with similar progency for Creation the power of prana tatwa is convened in reproductive organ
The hair become like of The therapist as the defects in body is released in form of sweat so with keen it become like ardour in this verse it said about Creation of various organs from cosmic being and it also mentioned about power and virtue of gods in body
The same meaning can be also predicated from shatpath brahman 12:9:1:3
Scientific Explaination :
The cosmic being is in from Atman is emerged himself with his own intent ours Atman as intent Atman is featured by knowledge so it channelizes body and mind a made 5 element 5 pre elementary particles know as tanmatra
1)The Indra god of indriya the body located at head of being the power his predicated in mind thus he become a head and Face are Atman and Atman is Brahman as per advaita it even implied to being
2) Asvins and sarswati are located at toungue toungue is called sensonary organ rasgrahaka a recipient of taste viz., sour, sweat , bitter, etc they are super natured in form a bile(pitta) , air (vata) plegum (kapha) these are to matained by Asvins the Lords of medicine and speech is goddess sarswati it is based on movement of toungue and thought of mind it is channelized by sarswati so it should be pure , truth and chaste it is indicated in mantra with intence to balance frailty caused by bile air and plegum and speech should be convened with good though
3) Payuna and chapya or exceratory Organ the power of them he channelized by the virtue and power of Atma or a Brahman so the exceratory system should be balanced by eating delicious food of satvik nature and the bladder help to expel toxin in from of urination
4) The loman related to hair it is in form a physician channelizes the body in from releasing sweat maintain coolness in body and it expels the toxins out of sweat
Criticism of Arya smaj translations
It is irrelevant to take Asvins as couples and sarswati as woman and head is singular it's irrelevant to mention it in plural sense there no word to mention act of copulation in verse. Further the disesase is not indicated in verse so it is not relevant to be mentioned it word tarsvati doesn't indicate any act of doing so dayanand as exposed himself by creating such filthy translation and his commentary and translation are very obscene please find his translation and same has been supported by his disciples
English translation ( Devi chand (arya smaj)
88. Just as a wife, the recipient of semen, at the time of cohabita-
tion 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 ardou
Dayanand sarswati of Arya smaj has written in light of Truth 4th chapter
While copulation.The couple should to conserve with face to face eyes to eyes mind to mind body to body so that ugly and tedium child is not born . it is doubtful if dayanand is writing Vedic commentary or a sexual cook book he might have also intended to mention is lust he has also mentioned in light of truth chapter 4
When during the act of sexual intercourse the semen is about to be discharged, let them
be quite still, let the nose of one be quite opposite to that of the other, and the eyes of
one to those of the other and so on; in other words, their bodies should be straight, and
their minds perfectly happy. Their bodies should not bend one way or the other.
Let the husband relax his body, and the wife, as soon as the semen enters her vagina,
draw up her breath, pull together her genitals and draw up the semen, so that it finally
rest in the uterus.** an enlightened woman will know at that very moment if she has
conceived.
In any case non- appearance of menses at the end of the month will make it clear to all if
conception has taken place. Let them both then have a bath in clean water.
Arya smaj should be ashamed themselves to call them as Vedic scholars they are real crypto atheist deciving people in name of vedas , Vedic commentary. Thus I request my Hindu friends and Learners of Vedas to follow authentic commentary under a relevant Vedic scholar.
मुख॒ँ सद॑स्य॒ शिर॒ इत्सते॑ न जि॒ह्वा पवित्र॑म॒श्विना॒सन्। सर॑स्वती ।
चप्यं॒ न पा॒युर्भि॒षग॑स्य वालो॑ व॒स्तिनं शेपो॒ हर॑सा तर॒स्वी यजुर्वेद १९:८८
सायण ,उवट एवं महीधर भाष्य: अन्येन्द्रस्य सत् वैतसः पात्रविशेषः अन्तलोपश्छान्दसः मुखंम्भूत् तथा च श्रुतिः-मुख ँ सतं जिह्वा पवित्रं चप्यं पायुर्बस्तिर्वालः (श° १२:९:१:३) इति सतेन इत् तेन पात्रेणैव अस्य शिरोऽभूत् पवित्रं जिह्वा चाभवत्। अश्विना अश्वनौ सरस्वतो च आसन् अस्य अस्येऽभवन चप्यं न पिष्टपात्रं च चप्यं पिष्ट पात्रम् इति तैत्तिरीय ब्राह्मण भाष्ये सायणः पायुरिन्द्रिय अभवत् वालः सुरागलनवस्त्रम् अस्येन्द्रस्य भिषग्वैद्यो वस्तिर्गुदा शेफो लिङ्गं चाभूत वालेन एतत्त्रयं जातमिति यावत् किदृशः? हरसा वीर्यैण वा प्राणेन तरस्वी वेगवान् इति।
शातपथी श्रृतिस्तु हृदयमेवास्यैन्द्र पुरोडाशः। यकृतं सावित्रः क्लोमा मतस्तेन एवास्याश्वत्थं च पात्रमौदुम्बरं च पित्तं नैयग्रोधमान्त्राणि स्थुलो गुदा उपशायानि श्येनपत्रे प्लीहासन्दी नाभिः कुम्भो वनिष्ठुः प्लाशिः शतातृण्णा तद्यते सा वितृण्णा भवति तस्मात् प्लाशिर्बहुधा विकृतो मुखं ँ सतं जिह्वा पवित्रं चप्यं पायुर्बस्तिर्वालः श° १२:९:१:३ इति स्पष्टमेव अर्थं ब्रूते
भाष्यंः सत् विराट इन्द्रस्य शरीरे सत्यं तद मुखं एवं शिरः च जिह्वा च वाणी तद पवित्रं अश्विनौ च सरस्वती स्तवं तद शक्ति रूपाणि पवित्रं आसन् चप्यं तद मुखं जिह्वा च अभवताम् पायुर्बस्तिर्वालः तस्य इन्द्रियाणां बल रूपे अधिगतं इन्द्रियाणि अभुताम् वालः( लोमः) भिषक् शक्ति रुपेण स्थितत्वा उपाचरकं रूप च भवताम् एवं च लोमादैव शरीरस्य दोषोपसमनं सिप्रदैव संभवति तदेन शरीरं हराशयं प्राप्नोति तस्मात तदैव वैद्य रुपं अभुतां वस्तना एवं शेपोद्वैव (वीर्यो वै प्राणः) अतः प्राण तत्त्वस्य अधिभूतम् इमानि इन्द्रियाणि जननेद्रियाणि भवताम् इति अर्थः प्रतिपादिताः
दयान्दस्तु : स्त्री पुरुषौ गर्भाधानसमये परस्पराङ्गव्यापिनौ भूत्वा मुखेन मुखं चक्षुषा चक्षुः मनसा मनः शरीरेण शरीरं चानुसंधाय गर्भं दध्याताम् यतः कुरूपं वक्राङ्गं वाऽपत्यन्न स्यात्
इयं अर्थं विसङ्गतमेव अत्र अश्विनौ इदुक्ते दम्पत्योग्रहणं निर्थकं एवं जिह्वे सरस्वती इदुक्ते पुनः स्त्री मेव इति ग्रहणं निरर्थकमेव स्यात् हिन्दी भाष्ये शिरसा सह शिरः कुर्यादियुक्तं प्रथमतः एक एव शिरः अस्ति अत्रे एकवचने द्विवचनं ग्रहणं कथं भवति? तस्मात् शिर शब्दस्य पुनः अर्थं निरर्थकं भवति। तत्र तृतीयान्तस्याहारे किं बीजम्? मुले कुर्यादिति शब्दः नास्ति तस्य ग्रहणं किं?
अश्विनावित्येन परस्परात्य स्त्री पुरुष संयुक्तं इति ग्रहणं कदापि न संभवति इयं अर्थः दयानन्दः स्व बुद्धायेव प्रस्पुरीतवान् तरस्वीति इति अर्थे प्रशस्तं तरो विद्यते यस्य सः इति ग्रहणं भवति हिन्दी भाष्ये तरस्वीति करनेहरा होता हैं इतियुक्ते तत्र केन कस्य संबन्धः? चप्यमिति चपेषु सान्त्वेषु भवं चप्यमिति हिन्दी भाष्ये च करने के समान इत्युक्ते सर्वत्र असम्बन्धमेव हिन्दी भाष्ये इस रोग से अत्र रोगः इतियुक्ते किं संबन्धः? हिन्दी भाष्ये सन्तानोत्पति अस्य केन पदेन ग्रहणं भवति?
एवं यथावत् करे इति अर्थः विसङ्गातमेव दयानन्दस्य इयं अर्थ: खण्डितं भवति एवं दयानन्दास्तु इयं भाष्य अश्शीलः अपि अस्ति तर्हि कमलोलूपः दयानन्द हिन्दु धर्मस्य प्रति कलङ्कः एव इति परिगण्नीयं ।
English translation
The face of virat purasha ( cosmic being) is like true basket, thence his head; the strainer thus Indra as became his head and face Indra is mentioned as Lord of body thus he is located in head
The tongue, of his mouth is convened with Sarasvati and Asvins. so his speech is chaste
The Chapya like his rump, and payuna like his leech the filter, the bladder and they become organ from his power and virtue in from his life force it convened
in his reproductive organs here has per Veda it is called as a prana tatwa or pursha tatwa (Vital Force) that as progency for Creation by unification with rayi the matter hence it is the life force in covened in form of reproductive organ. In nature with similar progency for Creation the power of prana tatwa is convened in reproductive organ
The hair become like of The therapist as the defects in body is released in form of sweat so with keen it become like ardour in this verse it said about Creation of various organs from cosmic being and it also mentioned about power and virtue of gods in body
The same meaning can be also predicated from shatpath brahman 12:9:1:3
Scientific Explaination :
The cosmic being is in from Atman is emerged himself with his own intent ours Atman as intent Atman is featured by knowledge so it channelizes body and mind a made 5 element 5 pre elementary particles know as tanmatra
1)The Indra god of indriya the body located at head of being the power his predicated in mind thus he become a head and Face are Atman and Atman is Brahman as per advaita it even implied to being
2) Asvins and sarswati are located at toungue toungue is called sensonary organ rasgrahaka a recipient of taste viz., sour, sweat , bitter, etc they are super natured in form a bile(pitta) , air (vata) plegum (kapha) these are to matained by Asvins the Lords of medicine and speech is goddess sarswati it is based on movement of toungue and thought of mind it is channelized by sarswati so it should be pure , truth and chaste it is indicated in mantra with intence to balance frailty caused by bile air and plegum and speech should be convened with good though
3) Payuna and chapya or exceratory Organ the power of them he channelized by the virtue and power of Atma or a Brahman so the exceratory system should be balanced by eating delicious food of satvik nature and the bladder help to expel toxin in from of urination
4) The loman related to hair it is in form a physician channelizes the body in from releasing sweat maintain coolness in body and it expels the toxins out of sweat
Criticism of Arya smaj translations
It is irrelevant to take Asvins as couples and sarswati as woman and head is singular it's irrelevant to mention it in plural sense there no word to mention act of copulation in verse. Further the disesase is not indicated in verse so it is not relevant to be mentioned it word tarsvati doesn't indicate any act of doing so dayanand as exposed himself by creating such filthy translation and his commentary and translation are very obscene please find his translation and same has been supported by his disciples
English translation ( Devi chand (arya smaj)
88. Just as a wife, the recipient of semen, at the time of cohabita-
tion 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 ardou
Dayanand sarswati of Arya smaj has written in light of Truth 4th chapter
While copulation.The couple should to conserve with face to face eyes to eyes mind to mind body to body so that ugly and tedium child is not born . it is doubtful if dayanand is writing Vedic commentary or a sexual cook book he might have also intended to mention is lust he has also mentioned in light of truth chapter 4
When during the act of sexual intercourse the semen is about to be discharged, let them
be quite still, let the nose of one be quite opposite to that of the other, and the eyes of
one to those of the other and so on; in other words, their bodies should be straight, and
their minds perfectly happy. Their bodies should not bend one way or the other.
Let the husband relax his body, and the wife, as soon as the semen enters her vagina,
draw up her breath, pull together her genitals and draw up the semen, so that it finally
rest in the uterus.** an enlightened woman will know at that very moment if she has
conceived.
In any case non- appearance of menses at the end of the month will make it clear to all if
conception has taken place. Let them both then have a bath in clean water.
Arya smaj should be ashamed themselves to call them as Vedic scholars they are real crypto atheist deciving people in name of vedas , Vedic commentary. Thus I request my Hindu friends and Learners of Vedas to follow authentic commentary under a relevant Vedic scholar.
Great!! Indeed
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