The first complete translation was in English, made by H. H. Wilson, who published it in six volumes over the years 1850-88. Due to its popularity, the Rig Veda 10:129 has been translated several times since the 19th century. Max Müller, who was quite instrumental in presenting Indian and other Eastern classics to the West, expressed a firm belief in monotheism as an expression of a more advanced human mind than that of polytheism - but he did oppose the sort of Darwinian idea that it could not be fathomed by others than later generations of humanity. and what gave shelter? It is known to some Hindus as the Hymn of Creation. It is generally regarded as one of the later hymns, probably composed in the 9th century BCE. The Rig Veda is a source of wisdom and authority that helps Hindus to understand the nature of creation. Both have had later editions, revised by later indologists. Otherwise, the translated text would be very difficult for contemporary readers to grasp. It has the Indian name Nasadiya Sukta, "Not the Non-existen", and is often given the English title Creation, because of its subject. The first Western translation of any part of it was to Latin, by Friedrich August Rosen in 1830. For example, the fact that the pioneering transmittance of the Indian classics was done in Britain is of no surprise, since in those days India belonged to the British Empire. The “Rig Veda” stands out to be one of the four canonical sacred texts of Hinduism that are collectively known as the Vedas. THEN was not non-existent nor existent: there was no realm of air, no sky beyond it. Müller was also editor of the 50 volumes Sacred Books of the East, published between 1879 and 1910, containing translations of most Asian classics of philosophy and religion. In the Rig Veda, he saw several examples of monotheism from times preceding the establishment of that idea even in the Christian world. 2 Death was not then, nor was there aught immortal: no sign was there, the day's and night's divider. As for the English versions, they were heavily dependent on the Sanskrit edition of the Rig Veda compiled by Max Müller between 1849 and 1874, whereof the 10th mandala was published in 1862 (Rig-Veda-Samhita : The Sacred Hymns of the Brahman, volume 4). These men from the same society are likely to have interpreted Rig Veda in a similar fashion, which may in parts deviate substantially from the intentions of the original texts - as well as from how we would understand them, if we were to make independent translations today. The Paradox of Origin A. Macdonell (Hymns From the Rigveda, London 1922), A. L. Basham (The Wonder That Was India, London 1954, p. 247-8, with later revisions), and Wendy O'Flaherty (The Rig Veda: An Anthology, 108 Hymns Translated from the Sanskrit, Harmondsworth 1981). The Rig Veda (which can be translated to something like Verses of Wisdom) is a massive body of texts, divided into ten part, refered to as mandala, which in turn consist of numerous hymns. Anthropology and ethnography accompanied these ambitions closely. Rig Veda, tr. by Ralph T.H. There's not a myriad of complete translations into other Western languages, either. 1. Griffith, [1896], at sacred-texts.com. In spite of their admiration for Eastern traditional thought, they continued to regard other cultures and religions as primitive in comparison to their own, as if not yet having reached the same level of evolution. It's particularly evident in his comments on Rig Veda 10:129 in the same book (p. 559-68). They are not that different, but where they diverge there's reason for caution, especially where fundamental ideas contained in the hymn are concerned. Frequently used translations in texts on the hymn are those by A. But they came from the Empire and they were molded by a Christian society, so they perceived and described their findings accordingly. In this presentation of Rig Veda 10:129, I use those as well as Max Müller's, H. H. Wilson's, and a few others for comparison. The Wilson and Griffith works are still the only complete English translations. The year after the release of H. H. Wilson's last volume, in 1889, another complete translation into English was published - that of Ralph T. H. Griffith. Therefore, he warned against assuming that the development from polytheism into monotheism, which might be accurate for the European history, would readily apply to the East. Rig Veda 10:129 is in a famous hymn of the tenth mandala. Frankly, I find that we are in need of a renewed translation of the hymn, where preconceptions of an often ethnocentric nature are removed. In both cases these changes were not the result of a gradual and regular process, but of individual impulses and peculiar influences." So far, that's it. Table of Seven English Versions of Rig Veda 10:129, Max Müller's Translation of Rig Veda 10:129, H. H. Wilson's Translation of Rig Veda 10:129, R. T. H. Griffith's Translation of Rig Veda 10:129, A. Although Max Müller's Sanskrit edition of Rig Veda doesn't include an English translation, except for fragments in comments and footnotes, he did publish an English version of Rig Veda 10:129 in his book A History of Ancient Sanskrit Literature from 1859. The other English translators were from the very same epoque and society, so the existing complete versions of Rig Veda must be regarded with this in mind. He compared what he called the Semitic tradition to that of the Aryan in ancient India: "Whereas the Semitic nations relapsed from time to time into polytheism, the Aryans of India seem to have relapsed into Monotheism. What covered in, and where? The 19th century, which brought us many translation of classics from around the world, was one of industrial imperialism and Christian missionary activities expanding all over the globe. A. Macdonell's Translation of Rig Veda 10:129, A. L. Basham's Translation of Rig Veda 10:129, Wendy Doniger O'Flaherty's Translation of Rig Veda 10:129, Joel P. Brereton's Translation of Rig Veda 10:129. The most recent complete translation of the whole Rig Veda into English is by Stephanie Jamison and Joel P. Brereton, published in 2014. Was water there, unfathomed depth of water? Still, in his relation to the texts he studied, he proved quite convinced of monotheism as intellectually superior, which may be why he spelled it with a capital initial letter but polytheism not, in the quote above. (A History of Ancient Sanskrit Literature, p.558-9). The most frequently used English translations of that hymn today are Griffith's version and that of A. L. Basham in The Wonder That Was India from 1954.

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