Introduction to the Study of The Holy Quran — Page 51
51 received these revelations. Vedic mantras in the beginning mention some names, but these names, according to Hindu scholars themselves, are not the names of the recipients of the revelations, but of those who collected them. The historical value of the Vedas, therefore, is very significant. The Vedic scholars hold the following opinions about the Vedas: (1) Pandit Vedic Muni in his Veda Sarvasva writes: In truth, the confusion to which this Atharva-Veda has been reduced is without parallel in the other Vedas. Even after Sayanacharya many Suktas have been added to it. A fine method of interpolation has been invented. In the first stage the interpolated passage is marked out from the text by the words Atha (beginning) and Iti (end. ) When the readers get used to the change the words Atha and Iti are dropped out and the interpolated passage becomes part of the general text. Just as in the Rig-Veda collection the Valkhilya Suktas are being added, so at the end of the Atharva-Veda are being added the Kuntapa Suktas. If you ask, "From where have these Suktas from the fifth Anu-vaka to Kuntapa come?" you have no reply. Ignorance is so rampant that at the end the words, ‘Atharva-Veda Samhita Samapta’ are thought to be a sufficient guarantee that all that has gone before constitutes the Atharva collection. Nobody stops to inquire who the collector and publisher are, and what capacity they have for the task (p. 97). (2) Pandit Mahesh Chandra Prashad writes in his Sanskrit Sahitya ka Itihas : Vaja Saneyi Shukla Yajur-Veda Samhita is a strange collection. In this the Vedas and Brahmans are as separate parts. There are altogether 40 chapters, but most people are convinced that of these 18 only are genuine, the rest having been added later. Chapters 1 to 18 correspond to Bhaga Taittiriya Samhita and Krishna Yajur-Veda in prose and verse. Of these 18 chapters we have an explanation, word for word, in their Brahmanas. But in the case of the remaining chapters we have explanations only of a few mantras here and there. Katyayana regards chapters 26 to 35 as interpolations. Chapters 19 to 25 contain an account of sacrifices. They do not tally with the Taittiriya Samhita. Chapters 26 to 29 largely consist of mantras relating to the same sacrificial rites which have been mentioned in the earlier chapters, from which it appears that most certainly they have been added later (p. 160). (3) Pandit Shanti Dev Shastri writes in The Ganga , (Feb. 1931): In the first place there was no certain finding as to whether the Vedas are three or four. According to Manu Smirti and Shatapatha Brahmana, Rig-Veda , Yajur-Veda and Sama-Veda are the only Vedas and they make the number three. But according to Vaja Saneyi Upanishad, Brahmana Upanishad and Mundaka Upanishad the Vedas are four in number (p. 232). (4) Pandit Hirday Narain writes in The Ganga (Jan. 1931)