Controversy Of Brahma & Saraswati

Written by - Vedic Dharmi Ashish 

     Brahma is often accused by heretics of having sexual intercourse with his daughter.First of all, these people try to prove their allegation by giving evidence of imaginary stories of fake 18 Puranas, which is meaningless And they are also trying to run their shops of lies by misinterpreting the metaphorical topics of Vedas, Brahmin texts and Upanishads.

First of all, I would want to clarify one thing that these 18 fake Puranas are not religious texts of Sanatan Vedic Dharma, they have been written by communal hypocrites like Vaishnavs, Shaivas, Shaktas and Vam margis etc of Gupta and medieval period. In these non-Vedic texts, the Vedas and other metaphorical Vedic subjects have been distorted and many types of imaginary stories have been created. Therefore, there are many contradictions within these mythological false Pauranik stories.

Nirukta(3/4)

Those foolish heretical people who try to prove that there is a provision for sexual intercourse with a daughter in the Vedic Dharma, they should know that in one of our 6 Vedangas, Vedanga Nirukta, a daughter has been called 'Duhita'.Which means that it is beneficial to marry a daughter in a distant clan, hence one name of the daughter is "Duhita".

Manusmriti (3/5)

Similarly, it is clearly stated in Manusmriti that it is right to marry a daughter in a distant clan.

Now I expose those hypocritical people who try to show the imaginary story of Brahma Saraswati from Vedas, Brahmin texts and Upanishads.

These foolish people show father-daughter sex in the allegory topic of Prajapati and his daughter Usha found in Rig Veda (10/61/4 -7).

Whereas in reality this story of Usha Prajapati which comes in Rigveda is not a history but it is just a natural metaphorical story.

Atharvaveda (17/1/27)

Brahma has not been called Prajapati anywhere in the Vedas, rather The Sun has been called Prajapati in the Vedas.

Rigveda (4/52/1)

And similarly, Usha which means dawn has also been described as the daughter of the Sun.

Rigveda(1/115/2)

It is also described in the Vedas that the Sun follows Devi Usha(Dawn) in the same way as a man follows his wife. From this, it becomes clear that here Prajapati Surya and Devi Usha(Dawn) have an allegorical context to the man-woman relationship.

It's means clearly that here It is not a matter of a particular historical person, rather the story of Prajapati and Usha in the Vedas is natural and metaphorical. Here, when the father Sun throws his rays on the earth in the morning, it is interpreted as the unity of the Sun with his daughter Usha. It is called 'Duhita' to Usha(dawn) because dawn is produced far away on earth from the rays of the sun.

Shatpath Brahmana (1/7/4/1)

Similar allegorical narratives are also explained in Shatapatha Brahmana (1/7/4) and Aitareya Brahmana (3/33).

Shatpath Brahman (6/1/3/8)

According to Shatapath Brahmana, Samvatsara is called Prajapati and through the Samvatsara in the form husbend of usha irrigates the Usha(dawn) with semen, that is, he spreads his rays.

Shatpath Brahman (10/2/4/3)

According to Shatpath Brahman the Samvatsar is the Sun(Aditya) and also according to Prashna Upnishad (1/9) "संवत्सरो वै प्रजापति" meaning - Samvatsar is Prajapati.

Now some retarded people will say that this translation is not correct, here Prajapati would mean Brahma etc.

So, let me tell such fools that the interpretation I gave of these mantras was not done from my mind but we also find such interpretation in the commentaries of ancient Acharyas which makes its authenticity clear.

Tantravartika Of Mimansa darshan (Pg-No:189)

The famous Acharya Swami Kumaril Bhatt, contemporary of Adi Guru Shankaracharya, has also given a similar explanation of Prajapati Usha context in his commentary on Mimamsa philosophy Tantravartika (page number 189).

 This proves that the context to Prajapati Usha has had the same metaphorical meaning in the Vedic religion since ancient times, which has also been supported by our ancient Acharyas. This refutes the imaginary history of Brahma Saraswati in the Vedas.

Now this is just an explanation, in fact this allegorical story also has another educational meaning. 

Aitareya Brahmana (3/33)

In fact, a lot of education has been given to humans through many symbolic stories in Brahmin texts and Vedas. Like in the story of Prajapati Usha, Prajapati gets punished by Rudra for the sin of having sex with his daughter. 

This proves that through the personification of natural elements in the Vedas and Brahmin texts, through an metaphorical and didactic story, humans have been taught that adultery with one's daughter is a great crime and in the Vedic religion. So there is also a strict punishment system for this crime.

Veda Ke Bheda website has also falsely claimed that father-daughter intercourse is written in Brihadaranyaka Upanishad (1/4/3-4).

Brihadaaranyak upnishad (1/4/3)

Whereas in reality, in this context of Brihadaranyaka Upanishad, only husband and wife are clearly described.

Now here some fools will try to show father-daughter relationship from Adi Shankaracharya's commentary of Brihadaranyaka upnishad (1/4/4), then I would want to tell such people that when husband-wife is mentioned in that context of Brihadaranyaka, then how it would be describe as father-daughter relationship? So it would be meaningless and the word father and daughter does not appear anywhere in the original Sanskrit verse of Brihadaranyaka Upanishad (1/4/4).