भावार्थभाषाः - ये सर्वा विद्याः पठित्वा सत्योपदेशेन सर्वोपकारका अध्यापका वर्त्तन्ते पूर्वभूताश्च ते पूर्व इति शब्देन, ये चाध्येतारो विद्याग्रहणायाभ्यासं कुर्वन्ति ते नूतनैरिति पदेन गृह्यन्ते। ये मन्त्रार्थान् विदितवन्तो धर्मविद्ययोः प्रचारस्यैवानुष्ठातारः सत्योपदेशेन सर्वाननुग्रहीतारो निश्छलाः पुरुषार्थिनो मोक्षधर्मसिध्यर्थमीश्वरस्यैवोपासकाः कामार्थसिध्यर्थं भौतिकाग्नेर्गुणज्ञानेन कार्य्यसिद्धिं सम्पादयन्तो मनुष्यास्ते ऋषिशब्देन गृह्यन्ते। पूर्वेषां नूतनानां च ये युक्तिप्रमाणसिद्धास्तत्त्वज्ञानार्थास्तर्काः, ये च जगत्कारणस्थाः कार्य्यजगत्स्थाश्च प्राणाः सन्ति, तैः सह योगाभ्यासेनेश्वरो भौतिकश्चाग्निर्वन्द्योऽध्यन्वेष्टव्यगुणश्चास्ति। सर्वज्ञेनेश्वरेण स्वकीयज्ञानान्मनुष्यज्ञानापेक्षया-ऽतीतान् वर्त्तमानांश्चर्षीन् विदित्वाऽस्मिन् मन्त्र उपदिष्टे सति नैव कश्चिद्दोषो भवितुमर्हति, वेदस्य सर्वज्ञवाक्यत्वात्। सोऽयमेवमुपासितो व्यवहारकार्य्येषु संयोजितः सन् सर्वोत्तमान् गुणान् भोगांश्च प्रापयति। अत्र प्राचीनापेक्षया नवीनत्वं नवीनापेक्षया प्राचीनत्वं च विज्ञायत इति। अयमेवार्थो निरुक्तकारेणोक्तः। यस्तु खलु प्राकृतजनैः पाककरणादिषु प्रसिद्धः प्रयोज्यते, सोऽस्मिन् मन्त्रे नैव ग्राह्यः, किन्तु सर्वप्रकाशकः परमेश्वरः सर्वविद्याहेतुर्विद्युदाख्योऽर्थश्चाऽग्निशब्देनात्रोच्यत इति। एतन्मन्त्रार्थः सायणाचार्य्यादिभिरन्यथोक्तः। तद्यथा−पुरातनैर्भृग्वङ्गिरःप्रभृतिभिर्नूतनैरुतेदानींतनैरस्माभिरपि स्तुत्यः। देवान् हविर्भुज आवक्षतीत्यन्यथेदं व्याख्यानमस्ति। तद्वद्यूरोपखण्डस्थैरत्रस्थैश्च कृतमिंगलैण्डभाषायां वेदार्थयत्नादिषु च व्याख्यानमप्यसमञ्जसम्। कुतः, ईश्वरोक्तस्यानादिभूतस्य वेदस्येदृशं व्याख्यानं क्षुद्राशयं निरुक्तशतपथादिग्रन्थविरुद्धं चास्त्यत इति ॥२॥

भावार्थभाषाः - Those preceptors who having studied all the branches of learning, work for the good of all by imparting instruction. about truth are here referred to by the term "Poorva" the first or former because they occupy the foremost position, but those who are studying now to attain proficiency are referred to by the term 'Nootan'. By the term 'Rishis' are to be taken those persons who have known the meaning of the Vedic Mantras, have been practicing and propagating only the principles of Dharma (righteousness and morality) and true knowledge conferring the benefits of their truthful instruction on all, are free from deceit or duplicity, industrious, solely devoted to the Almighty God for the accomplishment of their righteous goal of salvation or emancipation.. Arguments offered by the ancient as well as modern sages in support of their significations of the essential principles of the Vedic lore, as well as the subliminal vital forces that are the cause of mundane or worldly existence and subsist in their effects in the mundane existents themselves, along with these, with the help of Yoga or spiritual discipline, God the Supreme Being must be adored and the fire in the form of electricity etc. must be searched after and harnessed in our work of daily public utility. If Omniscient God knowing by His knowledge the sages of the past and the sages of the modern age gives instructions to human beings, there can not be any fault or irregularity in Him, for the Vedas are the utterances of the Omniscient. The use of the terms "Poorva" and Nootana is from the point of view of the men, as the Vedas are meant for the people of all times. Hence if Omnipotent and Omniscient God is thus worshipped and if the thermic energy or fire in the form of electricity etc. is harnessed in our daily transactions of life, the most excellent merits and enjoyment of bliss shall fall to our lot. Here the ancient is known in contrast with the modern and vice versa. This is how Shri Yaskacharya-the author of "Nirukta" interprets. The well-known culinary fire, however, that is utilized by the general public for the purpose of preparing food is not meant in this Mantra. But here is meant the all illuminating, self-effulgent and the subliminal etheric force or electricity as the subject of all scientific knowledge and means of all arts, crafts and industry by the term Agni. This Mantra (Verse) has been misinterpreted by Sayanacharya and others saying. अयम् अग्निः पुरातनैर्भृग्वंगरः प्रभृतिभिर्नूतनैरुतेदानींतनैरस्माभिरपि स्तुत्यः सोऽग्निः स्तुतः सन् इह यज्ञे देवान हविर्भुज: आवक्षति वह प्रापणे आवहत्वित्यर्थः । It means-By the ancients are meant sages like Bhrigu and Angiras and by the moderns even like ourselves, by whom this fire is to be extolled. Then the fire would fetch hitherwards the Gods who would then eat the oblations offered by us.. This interpretation is quite beside the point. The same is the case with the interpretation given by Wilson and other European scholars in English and by the Indian author of Vedartha Yatna in Marathi. (Wilson's translation of the Mantra is:-"May that Agni who is to be celebrated by both ancient and modern sages conduct the Gods here." (Wilson's Translation of the Rigveda P. 1). Why, because such interpretation of the Eternal Vedic Lore revealed by the Omniscient God is puerile in connotation and totally opposed to ancient authorities like the Nirúkta and the Shatapatha Brahman.

भावार्थभाषाः - जी माणसे सर्व विद्यांचे अध्ययन करून इतरांना शिकवितात व आपल्या उपदेशाने सर्वांवर उपकार करतात किंवा केलेला आहे त्यांना पूर्व व सध्या विद्याग्रहण करण्यासाठी जे अभ्यास करतात त्यांना नूतन म्हटले जाते. ते सर्व पूर्ण विद्वान शुभगुणयुक्त असल्यामुळे ऋषी म्हणविले जातात. कारण जे मंत्रांच्या अर्थांना जाणून धर्म व विद्येचा प्रचार, आपल्या सत्य उपदेशाने सर्वांवर कृपा करणारे, निष्कपटी, पुरुषार्थी, धर्म सिद्ध होण्यासाठी ईश्वराची उपासना करणारे व कार्याच्या सिद्धीसाठी भौतिक अग्नीच्या गुणांना जाणून आपले कार्य सिद्ध करणारे असतात. त्यांना ऋषी म्हटले जाते. प्राचीन व नवीन विद्वानांचे तत्त्व जाणण्यासाठी युक्ती व प्रमाणांनी सिद्ध झालेले तर्क व कारण किंवा कार्यजगतामध्ये राहणारे प्राण आहेत. या सर्वांद्वारे योगाभ्यासाने ईश्वर व भौतिक अग्नीचा आपापल्या गुणांबरोबर शोध घेणे योग्य आहे.