Agarchand Nahta Abhinandan Granth Part 2

Author(s): Dashrath Sharma
Publisher: Agarchand Nahta Abhinandan Granth Prakashan Samiti

Page 145

Gonda, Dt. V. Raghavan, Swami Prabhavananda, Swami Satprakashananda, Professor H. D. Velankar, Dr. Vasudeva Sharan Agrawala, Pandit Satavalekar, Pandit Yudhisthira Mimāmsaka, Shri K. C. Varadachari, Dr. T. G. Mainkar and a host of others. All the help that can be requisitioned from the text-critical, exegetical, literary, linguistic, grammatical, lexicographical, historical, sociological, psychological and parapsychological studies of the ancient world should be most welcome, without, of course, losing the sight of the essentially mystic nature of the language and thought-content of the text, which should no longer be regarded as being a mere oldest linguistic record of primitive Indo-Aryans. At the same time the ancient interpretative traditions of the Brāhmaṇas. Aranyakas and Upanişads, of the Nighantus, the Prātiśākhyas, the Niruktas, the Paņinian and other contemporary ancient schools of Sanskrit Grammar, should also be given due weight in view of their comparative chronological vicinity to the Vedas. The Brāhmaṇas need no longer be mere "twaddles", since, on the contrary, they are now known to have preserved for us the proofs of living mystic tradition in continuity of the Vedas and afford a glimpse into the mystic background of the eternal sacrifice in Nature and its relation to the sacrificial ritual, and held a key to the Adhidaivika and the Adhyātmika aspects of Vedic mysticism.1 And Yāska's Nirvacanas need no longer be the damned "fantastic, arbitrary and almost lawless" etymologies 2 in view of the fact that Váska never intended to attempt at "deriving" the same obscure Vedic words from alternative strange roots and thus exhibit his uncertainty and ignorance; he rather tried to indicate the different shades of the meaning of the word in question by giving the corresponding equivalent sense-roots prevalent in his own day and thus supplement the vedic exegesis at a point where the contemporary Vyakarana had exhausted its efforts. 8 And Pāṇini, with all his minute details about the Vedic idiom, grammar and accent, can help the Vedic interpreter of the RV to a great extent, as has been duly demonstrated by scholars like Dayananda Sarasvati, Goldstücker, Paul Theime, Dr. Vishvobandhu, Dr. S. S. Bhave and others. After all the path is now no longer so obscure if we settle to the task with proper perspective and always keep in mind the fact that we have in the hymns of the RV not merely prayers for worldly benefits, but rather "the riches of occult and spiritual truths, treasured hidden by the coverings of symbolic imagery deviced for the double values by the ancient mystics of the Rgveda."4
ŚIVĀH SANTU SATĀM PANTHĀNAH :
1. Dr. Nathulal Pathak, Aitareya Brāhmaṇa kā Eka Adhyayana, p. 185. 2. Shri Aurobindo, op. cit., p. 638. 3. Pandit Yudhisthira Mimāmsaka, Vaidic Chhandomímāmsā, p. 27. 4. T. V. Kapali Sastry, op. cit., p. 36.
१०८ : अगरचन्द नाहटा अभिनन्दन-ग्रन्थ