टिप्पणी: How absurd and ridiculous are the imaginations of Sayanacharya, Maxmuller, Wilson and Roth ? Sayanacharya interprets the Mantra strangely as- हे मर्याः मनुष्याः । इदमाचर्यं पश्यतेत्यध्याहारः । किमाचर्यमिति तदुच्यते आदित्यरूपोऽयमिन्द्रः उषद्भिः दाहकैः रश्मिभिः प्रतिदिनमुषः काले वा संभूय अजायथाः । उदपद्यत अथवा सूर्यस्यैवास्तमये मरणमुपचर्य व्यत्ययेन बहुवचनं कृत्वा सम्बोधनं क्रियते । हे मर्य प्रतिदिनं त्वम् अजायथाः किं कुर्वन् ! अकेतवे रात्रौ निद्राभिभूतत्वेन प्रज्ञानरहिताय प्राणिने केतुं कृण्वन् इत्यादि || i. e. Omen ! see the wonder. This Indra in the form of the sun is born with his rays of burning nature, along with the dawns, or taking the sun as dead after sunset; he is addressed as being born in the morning giving light where there was no light etc. Wilson translates it as- “Mortals ! you owe your (daily) birth to such an Indra who with the rays of the morning gives sense to the senseless and to the formless form." Griffith's translation is still worse - “Thou making light where no light was, and form O men, where form was not, wast born together with the Dawn. In he foot note he (Griffith) says "Thou i.e. the sun. O men is perhaps an exclamation expressive of admiration. If Maryah (Men), be taken to mean the Maruts the words thou making, wast born, although in the singular number, may apply to these Gods regarded as one host or Company and born at one birth." Such are the strange imaginations of some of these translators, while Rishi Dayananda's interpretation is straight forward and there is no far-fetched meaning attached to the words used in the Mantra.

टिप्पणी: जरी ‘मर्य्या’ या पदाने एखाद्याचे नाव माहीत होत नाही तरीही हा निश्चय करून जाणलेले आहे की, या मंत्रात इंद्राचे ग्रहण केलेले आहे - ‘हे इंद्रा! तू तेथे प्रकाश करणारा आहेस जेथे पूर्वी प्रकाश नव्हता’, हा मोक्षमूलरजींचा अर्थ अनुचित आहे कारण ‘मर्य्याः’ हा शब्द माणसांच्या नावाने निघंटुमध्ये आहे. व ‘अजायथाः’ हा प्रयोग पुरुषव्यत्ययाने प्रथम पुरुषाच्या स्थानी मध्यम पुरुषाचा प्रयोग केलेला आहे. ॥ ३ ॥