Category Archives: Arya Samaj

Arya Samaj, English

My Only True Friend By Vatsala Radhakeesoon

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My Only True Friend

Hectic, hectic is mundane life;
Human beings can barely enjoy time.

To No Human Heart I’m now attached,
Fragile expectations have long ago been smashed.

‘OM,OM,OM*’ in my mind his name rhymes,
Senses, Soul connect to the Omniscient Divine;
My anger,fears, torments he deeply understands,
His justice, love ,strength aren’t like slippery grains of sand.

I feel for me he’s always there,
Whatever he does he’s always fair,
He’s my only True Friend -The Divine
whom in my life flawlessly, constantly shines.

Vatsala Radhakeesoon

*OM: According to the Vedas, the main name of God

Arya Samaj, English

The sad decline of the Arya Samaj By Dr. Vidhu Mayur

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It is not possible to say with certainty as to when the Arya Samaj movement began to decay.  As good a guess as any on this is 1947, the year in which Punjab was partitioned into India and Pakistan.  It is probable that this dealt a grievous blow to the Arya Samaj movement because Lahore was where its heart had beat since its inception; with one fell swoop the arteries, connecting it to other parts of its body in India, were thus severed.  Whether this decline is terminal is too painful a question to contemplate. Why has the slump occurred?

For a start, the modern practice of democracy must shoulder considerable blame.  At its birth, the Arya Samaj movement adopted a constitution informed by the colonial system in place at that time. The legacy, left by the British legal and political system to India, includes the civil law guidance that charities should have in place an electoral system where leaders are elected by members who pay an annual subscription, on a one-member-one-vote basis.  There are fatal weaknesses in this because almost anyone can become a member of an Arya Samaj through the ridiculously expedient route of paying a tiny sum of money for annual membership, and by signing a form pledging allegiance to the movement.  Svami Dayanand must have recognised this flaw because, before he died, he set up the Arya Paropkarini Sabha to manage his affairs.  Crucially, this Sabha was, in legal terms, a Trust – a body run by Trustees who were not elected but appointed by him (presumably on the basis that he fully trusted them to be Aryas in the true sense of the word). Dharma is about one’s conduct being compatible with Vedic ethics – it takes a life-time (if not more) for an Arya to acquire sanskaars that signally cannot be acquired instantly.  It is true to say, therefore, that far too many so-called Samaj members, and leaders, have obtained their ‘brand’ identity through this completely insincere approach.  Amazingly, it is even possible to purchase life membership in many Arya Samajs – this is sold on the basis that, thereby, one can pay a greatly discounted annual fee!  Tragically, such is the extent of the rot that has set in within a movement intended to spread the practice of nishkaam (selfless and unconditional) yajna (altruism).  Arya Samajs are therefore dangerously vulnerable to easy infiltration and sabotage by enemies intent on weakening it; could it be that this is mainly why it has been brought to its knees?

Even worse, however, is that this system of organisation spawns leaders who are elected, exactly, as are politicians. Instead of leaders being appointed on merit, they come to the fore via popularity contests. It would be fair to say that the vast majority of Arya Samajs worldwide are and have been led by people whose political skills are far superior to their Vedic morals; greed for office is the result. Is it any surprise therefore that the sublime principles and goals Svami Dayanand Sarasvati intended for preservation and propagation by the society he set up have lapsed into dormancy?  For, politicians the world over are, essentially, populist.  Becoming popular in order to attract votes does not mix at all well with acting in a principled manner – in fact, are these two behaviours not mutually exclusive? Almost invariably, such people are more willing to compromise key principles (to remain in power) than preserving them.  For example, they fail with Principle 9 – no one should be content to promote their own good but should instead look for their own good in promoting the good of all.

Another historically alien concept that has taken root in the Arya Samaj is secular humanism.  Atheistic humanism is ultimately antithetic to the Vedic dharma – principles 1, 2 and 3 of the Arya Samaj embrace, celebrate and eulogise God, unambiguously so. Unfortunately, those who are too ignorant or lazy to worship God as taught by the Vedas tend to become followers of the idea of moral relativism that now is in the ascendancy all over the world, and consequently fail in practising principle 5 of the Arya Samaj, that is, all acts should be performed in accordance with dharma by differentiating right conduct from wrong.  How can people succeed in this if they are expected to accept that there are no absolute rights and wrongs?  And so, we see evils such as abortion, deviant sexual behaviour and mercy killing now being promoted as examples of modern day ethics.  Other such aberrations bequeathed by the so-called Age of Enlightenment are the industrialised slaughter of animals, genetic modification of living organisms and a selfish emphasis on human rights rather than selfless responsibilities – almost all resulting from the worship of science having supplanted that of God.  This explains why Samajs are following and teaching what is not truly Vedic, but a contaminated or diluted version of Dharma.

For a creed that totally rejects the idea of a hereditary caste system, it is shocking that the Arya Samaj has actually been infected with the notion of Aryan identity being inherited; it is not uncommon for people in positions of leadership uttering with pride ‘my father was a great servant of the Samaj’ or ‘I come from a strong Arya Samaj family’.  The intention behind such statements is to offer evidence of sincerity or authenticity of their qualifications for leadership or membership of the organisation, irrespective of the merits – or demerits – of their day-to-day conduct.  Nepotism, in the form of reserving committee posts for family members, is a consequence of this.  At AGMs or elections, dissensions between factions occur frequently and are settled on the basis of voter turnout.  Egos run rampant, with elections being won by those who boast their achievements most volubly.  It is a bitter irony that these so-called Aryas are, therefore, operating exactly like the corrupt Brahmins that have been the scourge of India for so long, justifying seizure of the status of dominant and self-perpetuating elite by dint of birth-right, and not on ability or merit.

Capitalism rears up its ugly head in the form of power-seekers trying to show that they have raised the most donations, held the biggest yajnas or organised the erection of big halls or new premises. Officers attend weekly meetings infrequently, but are unfailingly present at meetings of the executive committee.  The few sincere servants in each Samaj are taken for granted or sidelined.  Devout members are mocked for being unfashionably and unhealthily faithful to God.  Hypocrisy is rife, as commonly exemplified by non-vegetarianism, alcohol use or sympathy for non-Vedic religious practices and beliefs.  Fund-raising has become an end in itself with sizeable savings being deposited in bank accounts.  Herein lies a most sinister danger; because such wealth is a magnet for the corrupt to scurrilously try to acquire power as Samaj officials in order to attempt to embezzle such funds.  It is probably true to say that litigation has done more than anything else to weaken the Arya Samaj in India into a state of paralysis.  The motive behind such law suits is, usually, pecuniary gain or megalomania.  What has been completely forgotten is that the key reason for fund-raising through donations by the public is for the funds to be immediately spent on good causes; instead of making such charitable investments funds are being kept saved in ‘war-chests’ as an end in itself.

Sadly, what has also become vanishingly rare is the spirit of daana and seva; a painful irony in light of the sixth principle of Dayanand’s mission: that the prime object of the Arya Samaj is to do good to the world, that is, to promote the physical, social and spiritual good of all.  Philanthropic works or charitable schemes are so few and far between that the Samaj can no longer claim to be meaningfully active in ongoing social reform.  By becoming to depend on government funding the DAV schools have sold their soul, for he who pays the piper calls the tune.  The Indian State is secular and has no interest whatsoever in prioritising or preserving the teaching of the Vedic Dharma to schoolchildren.  For the DAV educational wing of the Arya Samaj to have sold out in this way was a monumental error.

Another fatal mistake made by the movement early in its history was to train and employ priests to run branches of the Samaj.  The deathly blow this has delivered is twofold: firstly sustaining an apathy amongst members to study the Vedas (because svaadhyaaya for them begins and ends with listening to the occasional sermon) and secondly because many priests succumb to the evil of monetary gain – ironically one of the evils of Puranic Hinduism that Dayanand wanted to stamp out most of all. The worst consequence of this is that the weekly agnihotra has become a meaningless religious ritual not dissimilar to attending a temple to worship an idol of God (in this case the idol being a fire). This hugely important point needs further explanation.  Devayajna is an act the daily performance of which is encouraged by the Vedas; this act of sacrifice is to be carried out at home for spiritual and environmental cleansing.  Instead, the vast majority of Samajists see fit to observe yajna being conducted by a priest as their main contribution towards practising the Vedic dharma.  Priests encourage this non-performance when their duty is actually as teachers, that is, to teach and propagate the domiciliary performance of yajna in community households.  Lay members capable of conducting homa are vanishingly rare.  So, purohits trained in Arya Samaj Gurukuls, with the intention of spreading the Vedic light, actually end up working to maintain darkness in community life.  This entirely thwarts not only the third principle of the Arya Samaj, namely, that it is the duty of every Arya to read, study and teach the Vedas in order to deliver the ideal of krinvanto vishvam aryam – making all humanity noble by cleansing society of wrong beliefs about God but even more importantly, failing with the seventh principle of the Arya Samaj – instilling a sense of devotion to duty, the duty to make the world a better place by promoting justice, morality and fraternal love.

The sad conclusion is that the Arya Samaj movement has, effectively, become yet another sect.  It was Dayanand’s intention to defeat sectarianism by uniting the entire human family and even having the lofty aspiration of a world with one country and one government.  Instead, Samajs behave as do other religions, such as, having their own church or temple as well as their own tribal identity.  Although communal worship is an essential means for promoting social cohesion, it should not be an end in itself.  Samajs were intended to function as adult education colleges aimed at training congregation members to (i) practise the five mahayajnas at home and (ii) go out into the world to spread the word of the Vedas.  Instead, members retreat inwards – by seeing their role as no more than attending a communal havan as their main act of worship.  It cannot be emphasised enough that the main cause of this is having priests in situ.  The great Vedic age dating back to six thousand years ago was based on preachers acting as atithis.  These were ascetics with no fixed abode who served the world by delivering Vedic education by, selflessly and dedicatedly, visiting place to place.  Our salaried priests, indolently, do the exact opposite (other than making money by conducting weddings and funerals).

The great philosopher Aristotle judged democracy to be the worst type of government.  He argued that suffrage is a type of mob rule.  Certainly, this is true for what has happened to the Arya Samaj movement – a body once great enough to play a key role in securing independence for India but now being led into irrelevance by unprincipled politicians working in cahoots with salaried priests.  Ultimately, the grass-root ‘members’ must take the blame for this downfall because of their individual diffidence and disinclination towards either practising the Vedic Dharma with dedication and diligence or, more importantly, seeing it as a major priority that the upbringing of their children is founded upon the sixteen sanskaars.  A key failing is that very few young people attend Arya Samaj meetings regularly; ultimately this is down to how parents bring up their children from infancy and whether parents bother with the Samaj themselves. Furthermore, income received from donations is embarrassingly low – the Arya Samaj movement is, effectively, failing with fund-raising. The format of the 3-hour long satsang is anachronistic i.e. belongs to a bygone era of 125 years ago. Arya Samajs are are failing to both spread Dayanand’s teachings as well as at putting them into a 21st century context.  A measure of the extent of the decline is that the websites of most branches are either quite primitive or not regularly updated; or both.

How Dayanand’s mission can be revived and resurrected is a most forbidding challenge that needs to be addressed urgently.

Arya Samaj, English, Great Aryas

पंडित गुरुदत्तजी विद्यार्थी

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पंडित गुरुदत्तजी विद्यार्थी

लेखक – पं मास्टर आत्माराम जी अमृतसरी

प्रोफ़ेसर मैक्समुलर ने सब से पहले जब लिखा की ऋग्वेद संसार के पुस्तकालय में सब से प्राचीनतम है अब इस लिए भारत के अन्य संस्कृत के भारतीय हिंदू विद्वान भी इसके साथ ही “ चारो वेदों “ को प्राचीनतम ग्रन्थ लिखने लगे है | यदि मैक्समुलर लिख जाता की सायण अंधे की वैसाखी नहीं हो सकती, किन्तु “ निरुक्त “ ही पुराने ववेद के प्राचीनतम शब्द समझने का दीपक है तो फिर हमारे देश के संस्कृत के भारी बाबू विद्वान आज तर्क युक्त वैज्ञानिक अर्थ स्वयं करते हुए सर्वत्र दिखाई देते है और “ वैदिक निघंटु “ और उसके भाष्य “ निरुक्त “ को चार चाँद लग जाते | महामुनि पंडित त्यागवीर श्री ग्रुरुदत्त जी “ M.A  science professor Lahore ने अपने सब ग्रन्थ अंग्रेजी में लिखे है और यह open secret  है की वह अमेरिका में अपने ग्रंथो तथा Vedic magazine का भारी प्रचार करने के लिए महात्मा गाँधी के समान, नहीं, नहीं किसी अंश में उनसे भी बढ़कर प्राणों की बाजी लगा गए | अमर शहीद पूज्य स्वामी श्रद्धानंद जी सदा अपने लेखो तथा अपने भाषणों में “ तपस्वी महामुनि पंडित गुरुदत्त जी को ‘जिन्दा शहीद ‘ कहा करते थे | कौन नहीं जानता की गुरुदत्त सचमुच “ अमेरिका में वेदिक सन्देश पहुचने के लिए अपने उस शरीर को जो पहलवानी शरीर था यौवन काल में एक एक इंच करके त्यागने लगे | आर्य समाज के वृद्ध नेता श्री “केदारनाथ जी” थापड लाहौर निवासी ईश्वर कृपा से अभी जीवित है, वह मुनिवर की निम्न दिनचर्या की साक्षी दे सकते है |

गर्मी की ऋतु है, जेठ-मास चल रहा है | गुरुदत्त जी लाहौर के कुचा ‘जोड़े-नोरी’ में अपने घर की सब से उप्पर की छत वा ममटी पर चुभने वाली मुंज के परम सस्ते एक अर्ध कसी व “ढीली खाट” पर बिना धरी, बिना तकिया और बिना कोई वस्त्र के पहने सो रहे है | जिस वक़्त कुक्कुट पहली बांग के लिए बोलता है, ठीक उस समय वह कभी-कभी उस से भी पहले महा मुनि जी उठकर चोला पहन १० व १२ मूल उपनिषदों का गुटका एक जेब में दूसरी जेब में मूल योग दर्शन और तीसरी में “ प्रशस्तपाद “ नामी आर्ष ग्रन्थ लिए घर से तीन व चार मिल बाहर गोल बाग से परे “ बाग बानपुरा “ की सीमा वा चुबरजा के आगे इस तेजी से चलते हुए पहोचते है मानो सादारण घोडा सहज दौड रहा है | वहा एकांत जंगल में यह प्रथम “ दिशा जंगल “ जाते है अपने महले पर पुष्कल मीठी दाल देते है | जैसा की मनु शास्त्र में लिखा है | फिर चलते हुए कुए पर दन्त धावन तथा स्नान करते है और एक जेब में से लोटा तथा कपडे दोने का स्वदेशी “ मुल्तानी “ टिक्की है उसे निकाल खूब हाथ मार कर दोभी समान अपनी कोपीन, धोती और चोला व लंबा कुर्ता जेबो वाला दाल देते है | सुखी कोपीन एक जेब से निकाल कर धारण कर एक उर्नासन को जो कमर अंदर लपेट लाए थे धोती के उप्पर कमरपेटी की जगह उस को बिछाकर पूर्व की मुख कर “ गायत्री मंत्र “ का उच्चारण उच्चे स्वर से करने के पिच्छे कम से कम एक घंटा तक ओम का मन में जप तथा ध्यान योग व योग्यभ्यास करते है | इसके पिच्छे कम से कम आधा घंटा वह उपनिषद के एक वचन पर मनन करते वा योगदर्शन की बारी है तो उसके किसी मूल सूत्र पर मनन करते वा प्रशस्तपाद की बारी है तो उसका एक पृष्ट बाचते तथा मनन करते | फिर सूर्य चढ़ने के पिच्छे सब वस्तु संग लेकर बिजली के वेग से चलते हुए सिद्धे चुपचाप मार्ग में किसी से बात न करते हुए घर बहुचते और जिस कोठारी में Vedic Magazine लिखनी है- उसी कोठे में उनके “जेठा नामी” नौकर हवन लकड़ी सामग्री घृत आदि रखे हुए है | हवन करते वक्त संस्कार विधि उनके हाथ में जरुर होती थी वह पास रखी रहती थी,चाहे मंत्र वह बिना पुस्तक देखे मुख से क्यों न बोले अब वह गौ दूध एक गिलास मुल्तानी खांड सहित पिया करते व बिना खांड के कभी-कभी इस समय दूध न पीकर लेमुं का शरबत जो घर में बने पिया करते बिना बर्फ डाले | इसके पिच्छे वह एक घंटा तक ऋषि दयान्द कृत भाषा  वा Andrew Jackson Davis  के अंग्रेजी ग्रंथो में से किसी ग्रन्थ का पाठ व मनन करते | कारण की वह कहा करते थे की इस समय संसार में दो ही योगी है मेरी दृष्टी में है |

एक तो महर्षि दयानंद और तो दूसरे अमेरिका के Seer अर्थात योगी Andrew Jackson Davis वह उक्त अमेरिकन डेविस को इन्द्रजय देव कृष्ण भी कहा करते | उनकी संगत में जो जिज्ञासु आता है उसको वह सदैव ऋषि दयानंद के सब ग्रन्थ तथा डेविस साहब के सब ग्रन्थ जो ( Theosophical Society Adyar Madras ) मिल सकते है पढ़ने के लिए कहा करते | भोजन करने के पीछे कमरे में आधा घंटा टहलने के पीछे वह अपने कमरे में इस गर्मी की ऋतू में दूसरी मंजिल पर नाकि नीचे की मंजिल पर, बिना छत के,पंखे के और बिना अपने हाथ के पंखे के वह एक धोती तथा मुल्तानी तथा एक लंबा चोला पहने पैर में कास्ट की खडावे नंगे बालो वाले सर और लंबी मुछ दाडी सहित ( Vedic Magazine ) के लेख लिका करते | जब हम देखने जाते तब वह बारा बजे से लेकर पांच बजे तक इस गर्मी की ऋतू में वेदिक मैग्जीन लाहौर ही में लिख रहे है | वह भी निचे की ठंडी मंजिल में नहीं | फिर दूसरी गरम मंज़ल के गरम कमरे में किसी नौकर को खसकी दर लगा पानी छिडकने व पंखे खेचने को आज्ञा नहीं और स्वयं भी हाथ में हाथ पंखा नहीं लेते और पसीना छूट रहा है | अंगोछे से पसीना पूंछ पूंछ कर १२ बजे से ५ बजे तक कुर्सी पर बैठकर काम करते |

महामुनि पं गुरुदत्त जी के जीवनचरित्र के शेष भाग में हम उनको ऋषि दयानंद द्वारा रचित वेदांग प्रकाश, अष्टाध्यायी, निरुक्त तथा वैदिक निघंटु के प्रचार के लिए अपनी पर्णकुटी में लगातार कम से कम तीन वर्ष स्वर्ग सिधारने तक शिक्षण देते हुए पाते है | उक्त वैदिक संस्कृत वर्ग में बड़े बड़े संस्कृतज्ञ पंडित भक्त रैमलदास जी हैडमास्टर, पं ऋषि रामजी, पं जयचंद्र जी, महाशय दशबंधीराम जी, महाशय केदारनाथ जी थापड आदि शाम को रोज एक घंटा उक्त ग्रन्थ पढते हुए पाते है |

जब यह पंडित वर्ग उनसे पढ़ जाता तो हमारा दूसरा लघु वर्ग पढ़ने आता जो केवल अष्टाध्यायी का था | इसमें महाशय जगन्नाथ मरवाहा सदैव परीक्षा में प्रथम रहा करते थे | और मई, डॉ चिरंजीलाल, महाशय शालिग्राम, महाशय गणपतराय, महाशय धनपतराय आदि पढ़ा करते थे |

दोनों वर्गों में पढाते हुए वह ऋषि दयानंद के भाष्य शैली को मार्गदर्शक सिद्ध कर दिखाते थे | यही नहीं वैदिक सिद्धांतों पर जो आक्षेप मि० अग्निहोत्री आदि ब्रह्मसमाजी व देव समाजी किया करते व अंग्रेजी वर्तमान नास्तिक साहित्य में ईश्वर जीव आदि के विरुद्ध पुस्तकों में पाये जाते उन सब का भी समाधान उक्त दोनों वर्गों को पढाते हुए वह रोज कर जाया करते |

जब उनकी अंग्रेजी में पुस्तक The Terminology of the Vedas तो इस पुस्तक ने उनकी संस्कृत विद्या की धाक जहाँ पंडित मंडल में बिठा दी वहाँ कलकते में रहनेवाले एक नामी German Theosophist Dr Salzer M.D जो डॉक्टरी करते थे, उक्त पुस्तक को देख कर मुग्ध हो गए और पत्र में लिखा की वेदार्थ करने की जो चाबी आपने सिद्ध की है वह मात्र यथार्थ है | उन्होंने कई कौपिस इसकी मंगा कर जर्मनी में अनेक विद्वानों के पास भेजी |

उक्त महामुनि के स्वर्गवास पीछे Oxford University में एक व दो वर्ष उक्त पुस्तक text book  रही |

उनकी मौत के पीछे सर्वस्व त्यागी पूज्य महात्मा दुर्गा प्रसाद जी ने वैदिक Readers बनाई जो की ऋषि दयानंद कृत भाष्य पर आधार रखती थी | हाई स्कुल में अंग्रेजी classes  में यह उत्तम Readers अनेक वर्ष प्रचार पाती रही |

फिर जब आर्य प्रतिनिधि सभा पंजाब यौवन में आई तो महात्मा पार्टी में यह प्रश्न सामने खड़ा हुआ की महत्मा दुर्गा प्रसाद जी समान यदि सभा अंग्रेजी में वेदों के अनेक सूक्तो के अनुवाद कराकर अपने आर्य High Schools में दाखिल कर दे तो जो विष University द्वारा रचित Vedic Readers देश के  Colleges  में फैला रही है वह दूर हो सकेंगा | बहुपक्ष महात्मा दल का स्वर्गीय श्री पं गुरुदत्त जी के मत का था और जिस प्रकार उन्होंने अपनी कुटी में दो संस्कृत वर्ग खोल थे, उसी प्रकार के वर्ग खोलने के लिए Gurukula बनाने की Scheme उक्त दल के नेता महात्मा श्री मुंशी राम जी को सूझी और उन्होंने गुरुदत्त जी की स्कीम को संजीवन करने के लिए गुरुकुल कांगडी को जन्म दिया |

इसके पीछे जब एक सनातनी पंडित ने मुरादाबाद से एक पुस्तक लिख कर सत्यार्थ प्रकाश तथा उक्त निरुक्त शैली द्वारा ऋषि दयानंद व आर्य पंडितो के वेदार्थ करने का खंडन किया तो स्वर्गस्थ पूज्य श्री पं तुलसीराम जी स्वामी मेरठ निवासी ने अपना अमर ग्रन्थ भास्कर प्रकाश रच कर निरुक्त शैली से वेदार्थ करने की महिमा दर्शा दी |

आर्य सामाजिक पत्रों में वह सज्जन जो वेद में इतिहास मानना चाहते है, वह एक मंत्र पेश किया करते है, जिसमे त्रित शब्द आता है और इसको लिखकर कूप में गिरे हुए ऋषि की कथा ठोका करते है | उक्त स्थल का प्रमाण तथा युक्ति पूर्ण खंडन पं श्री तुलसीराम जी के उक्त ग्रन्थ में मिलता है | जिसका खंडन आज तक कोई भी सायण भक्त व इतिहास वादी नहीं कर सका |

अंत में वेद शब्द के अर्थ संसार भर के संस्कृत तथा Sanskrit English कोष तो Knowledge  वा विद्या के करे और वेद को परम शास्त्र संस्कृत साहित्य लिखे | शास्त्र शब्द के अर्थ कोई भी विद्वान महाभारत आदि इतिहास ग्रन्थ के नहीं करेंगा | आप्टे कृत कोष तो Knowledge or science शास्त्र शब्द के अर्थ करे, फिर वेद को परम शास्त्र भी मानते जाओ साथ ही इतिहास ग्रन्थ कहते जाओ | यह बात भला कोई तर्क प्रिय जिज्ञासु कैसे सत्य मान सकता है ?

Arya Samaj, English, Veda and Science, Vedic Religion

रक्षोहाग्नि वेदों से

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RV10.87-AV 8.3- रक्षोहाग्नि

agnihotram

Author- Subodh Kumar

 

 पायुर्भारद्वाज:। रक्षोहाऽग्नि: । त्रिष्टुप्, 22-25 अनुष्टुप् ।

ऋषि:-पायुर्भारद्वाज: ‘पातीतिपायु:’ = शत्रुओं से प्रजा की रक्षा करने वाला  पायु है. शक्ति से भरा होने पर ही यह शत्रुओं से रक्षा कर सकेगा, इसी से इसे ‘पायु: भारद्वाज’ नाम मिला।

This Sookt is about obtaining protection from agents that cause pain, disease and destruction of healthy life and community. It can be interpreted at different levels. Our enemies can be germs carrying diseases in the environments, and can be treated by Agnihotra. Enemies of society can also be criminals, thieves, saboteurs, black marketers, smugglers, adulterators, from which society has to be protected by joint actions of community and law enforcement by ruling forces.

Modern Science on importance of AgnihotraNegative Ion generation by Agnihotra

  Fire is Plasma & creates Negative Ions

The big difference between regular gas and plasma is that in a plasma a fair fraction of the atoms are ionized.  That is, the gas is so hot, and the atoms are slamming around so hard, that some of the electrons are given enough energy to (temporarily) escape their host atoms.  The most important effect of this is that a plasma gains some electrical properties that a non-ionized gas doesn’t have; it becomes conductive and it responds to electrical and magnetic fields.  In fact, this is a great test for whether or not something is a plasma.

For example, our Sun (or any star) is a miasma of incandescent plasma.  One way to see this is to notice that the solar flares that leap from its surface are directed along the Sun’s (generally twisted up and spotty) magnetic fields.

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A solar flare as seen in the x-ray spectrum.  The material of the flare, being a plasma, is affected and directed by the Sun’s magnetic field.  Normally this brings it back into the surface (which is for the best).

We also see the conductance of plasma in “toys” like a Jacob’s Ladder.  Spark gaps have the weird property that the higher the current, the more ionized the air in the gap, and the lower the resistance (more plasma = more conductive).  There are even scary machines built using this principle.  Basically, in order for a material to be conductive there need to be charges in it that are free to move around.  In metals those charges are shared by atoms; electrons can move from one atom to the next.  But in a plasma the material itself is free charges.  Conductive almost by definition.

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A Jacob’s ladder.  The electricity has an easier time flowing through the long thread of highly-conductive plasma than it does flowing through the tiny gap of poorly-conducting air.

As it happens, fire passes all these tests with flying colors.  Fire is a genuine plasma.  Maybe not the best plasma, or the most ionized plasma, but it does alright.

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The free charges inside of the flame are pushed and pulled by the electric field between these plates, and as those charged particles move they drag the rest of the flame with them.

Even small and relatively cool fires, like candle flames, respond strongly to electric fields and are even pretty conductive.  There’s a beautiful video here that demonstrates this a lot better than this post does.

Negative ion production has many benefits. In general negative ion production produces air similar to the air outside after a thunder and rain storm. If you have experienced a thunderstorm then you have noticed the tension that builds up in the air before a storm as the positive ions in the air reach a peak. When the storm hits electrical charges are produced in the atmosphere and rain falls. The resultant air is oxygen rich and full of negative ions. The sensations of calm and clarity can be felt in the air after a storm. This is similar to the quality of the air produced in the home with negative ion production especially if combined with ozone production as ozone (03) is also produced in abundance after a thunderstorm. There are hundreds of scientific papers and studies on the positive effects on negative ions. The following lists a few of the findings.

  • Seasonal depression symptoms decreased for the group receiving high density treatment with negative ions.
  • Neg. ions, counteracted the effects of cigarette smoke, specifically the slowing down of the cilia (mucous and carcinogenic removing filaments) in the lungs.
  • After exposure of 15 min./ day for 25 days to male subjects. After 9 days work capacity increased 50% and by the 25 the day 87%.
  • 100s of patients treated for relief from hay fever and asthma. After 15 min. in front of a negative ionizer they felt so much better they didn’t want to leave. Relief lasted for about 2 hours after returning to unionized conditions.
  • Plants show and increased growth rate.
  • Increased in alertness in humans as well as reduced symptoms of migraines, asthma, palpitations, depression and irritability.
  • Over 5 year period treating 500 patients, negative ionization cured 45% of hyperthyroid cases.
  • Bacteria counts reduced. Escherichia, pseudomonas, klebsiella, staphylococci, streptococci and candida counts reduced by 50% within 6 hours and 70% within 24 hours of neg. ion exposure.
  • Aerosol sprayed bacteria cultures in air were virtually eliminated in 60 min. with high negative ion exposure.
  • Headaches in office air conditioned computer room reduced by 78%.
  • Hospital usage for burn victims. Sealed room with negative ion treatment for severe burn patients reduced pain to nil without the usage of morphine or narcotics in 85% of the cases. 57% of post surgical cases experienced significant pain reduction upon negative ion treatment.

 

1.रक्षोहणं वाजिनमा जिघर्मि मित्रं प्रथिष्ठमुप यामि शर्म ।
शिशानो अग्नि: क्रतुभि: समिध्द: स नो दिवा स रिष: धातु नक्तम् ।। 10.87.1

यज्ञाग्नि घृतादि हवि से बलशाली हो कर राक्षस- विनाशी रूप धारण करता है. समोधाओं से प्रचंड हो कर  दिन और रात्रि में (हर समय) हमें (दूषित पर्यावरण के) कष्ट से बचावे.

Homa strengthened by offerings of Ghee etc. destroys all negative elements unfriendly to our life. Homa fires on being fed by wood etc. gain sharpness to proved protection all time-day and night.

अयोदंष्ट्रो अर्चिषा यातुधानानुप स्पृश जातवेद: समिध्द: ।
आ जिह्वया मूरदेवान् रभस्व क्रव्यादो वृक्त्व्यपि धत्स्वासन् ।। 10.87.2

The offerings in the fire by its contact reduce the disease causing germs to ashes. This is as if the Agnihotra provides steel teeth in their jaws to chew away ‘flesh eaters’ and a tongue to digest the flesh eating enemies.

 हे सर्वज्ञ अग्ने! हमारी समिधा से प्रदीप्त हो कर अपनी लपटों जैसी डाढ़ों से मृत्यु तुल्य पीड़ा देने वाले  मांस भक्षी राक्षसों को चबा जा.

 

.(Following scientific information is thankfully acknowledged from Wikipedia)

Many different microorganisms can be in aerosol form in the atmosphere, including viruses, bacteria, fungi, yeasts and protozoan’s. In order to survive in the atmosphere, it is important that these microbes adapt to some of the harsh climatic characteristics of the exterior world, including temperature, gasses and humidity. Many of the microbes that are capable of surviving harsh conditions can readily form endosperms, which can withstand extreme conditions (Al-Dagal 336).

Details of well known airborne diseases causing germs are being given in the two tables here.

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Germs’ life cycle in the environment/ atmosphere is depicted in the figure below:

 

The microbes undergo the emission process, in which they are emitted from surfaces such as water, soil or vegetation and become airborne and transported into the airstream. The red boxes indicate some of the harsh environmental conditions that the microbes must withstand while airborne. The microbes that are able to withstand and survive these environmental pressures are the more resistant varieties. The microbes make it into clouds, where they can begin the breakdown of organic compounds. Finally, the microbes are “rained” out of the clouds through wet deposition, and they begin colonization of their new location (Amato 2012).

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Following is a digression to demonstrate how Agnihotra destroys various types of disease causing enemies in the atmosphere.

(Vedic tradition lays down a ten day regime of Havan in the maternity wards to bring about resistance and immunity to new born child and the mother both.

प्रातः सायं दोनो समय प्रसूतिका के कक्ष में अक्षत् – साबत चावल और सरसों के पीले बीजों से गो घृत से निम्न मंत्रों से अग्नि में न्यूनतम  दो आहुति देनी होती हैं ।

1.ओं शण्डामर्का उपवीरः शौडिकेय ऽउलूखलः ।

मलिम्लुचो द्रोणासश्च्यवनो नश्यतादितः स्वाहा ।। इदं शण्डादिभ्यः इदन्न मम् . pa gr sookt.1.16.23

2. ओं आलिखन्ननिमिषः किंवदन्त उपश्रुतिः।

हर्यक्षः कुम्भीशत्रुः पात्रपाणिर्नृ मणिर्हन्त्रीमुखः सर्षपारुणश्च्यवनो नश्यतादितः स्वाहा।। इदमालिखन्ननिमिषाय किंवदद्भ्यः उपश्रुतये हर्यक्षाय कुम्भीशत्रवे पात्र पाणये नृमणये हन्त्रीमुखाय सर्षपारुणाय च्यवनाय, इदन्नमम्.pa.gr.sookt. 1.16.23

 Roughly translated by a non medical science person these two mantras carry the following sense.

(शण्डामर्का –are names given to two demons. They have  killer habits and are  from  the family of bacilli such as  found in milk curds etc. being of organic origins– उपवीरः शौडिकेय  with abilities to cause physical pains discomfort to the ऽउलूखलः  the bacteria being very small in size  as if ground and mixed together in a pestle with mortar…

मलिम्लुचो  disease caused by contagion associated with lack of hygiene  द्रोणासश्च्यवनो objects entering with breath through nose (manifesting as colds and coughs in the initial stages), नश्यतादितः and causing debility to the body of this new born may get destroyed. इदं शण्डादिभ्यः इदन्न मम  This offering in the fire is for them and not for me.

2. आलिखन्ननिमिषः causing invisible scratches /coatings /injuries (insect bites)  किंवदन्त  inimical to children (those without teeth) उपश्रुति: said to be demons, हर्यक्षः depriving eyesight कुम्भीशत्रुः  enemies of both the eye cavities पात्रपाणिर्नृ  as if  seeking alms with both hands मणिर्हन्त्रीमुखः  as if  with mouths wide open to kill/destroy सर्षपारुणश्च्यवनो of different colors नश्यतादितः  may get destroyed and thrown away)

Agnihotra changes the temperaments

उभोभयाविन्नुप धेहि दंष्ट्रा हिंस: शिशानोऽवरं परं च ।
उतान्तरिक्षे परि याहि राजञ्जंभै: सं धेहयभि यातुधानान् ।। RV10.87.3, AV 8.3.3

The fire in Agnihotra –Homa has two rows of teeth. These are sharpened by strong intense fires of agnihotra, to march radiantly to reach far wide and high to crush the two enemies शिशानोऽवरं परं च desires and anger at non fulfilling of the desires from our temperament in life there. उतान्तरिक्षे परि याहि राजञ्जंभै: सं धेहयभि यातुधानान्- The agnihotra is also to establish on the horizon of our temperaments the  habit of constantly engaging in constructive activities that prevent negative self destructive /depression in our life.

यज्ञैरिषू: संनममानो अग्ने वाचा शल्याँ अशनिभिर्दिहान: ।
ताभिर्विध्य हृदये यातुधानान् प्रतीचो बाहून् प्रति भङ्ध्येषाम् ।। RV10.87.4, AV 8.3.6

The arrows and javelins of fire get directed and motivated by mantras recited loudly accompanying the Fires of Agnihotra.

अग्ने त्वचं यातुधानस्य भिन्धि हिंस्राशनिर्हरसा हन्त्वेनम् ।

प्र पर्वाणि जातवेदो शृणीहि क्रव्यात्क्रविष्णुर्वि चिनोतु वृक्णम् ।। RV10.87.5,AV8.3.4

Oh fire of Agnihotra percolate in to the skin of sufferers from skin disease. Select all the germs that eat in to the flesh and destroy every one of them.

हे यज्ञाग्नि रोगी की त्वचा का भेदन करो , मांस खाने वाले कृमियों को लक्षित कर के प्रत्येक को नष्ट कर दो.

यत्रेदानीं पश्यसि जातवेदस्तिष्ठन्तमग्र उत वा चरन्तम् ।
यद्वान्तरिक्षे पथिभि: पतन्तं तमस्ता विध्य शर्वा शिशानो ।। RV10.87.6,AV8.3.5

Agnihotra flames (and gases) travel far and wide in to the atmosphere and wherever in the environments they see a disease carrying organism they direct their arrows to destroy them.

हे यज्ञाग्नि जहां कहीं भी तुम रोगाणुओं को बैठे हुए, चलते फिरते अथवा अंतरिक्ष में उड़ते पीड़ा देने  वाले  रक्षसों को देखो उन्हें एक धनुर्धर के तीक्ष्ण बाणों से बींध दो.

यज्ञैरिषु: संनममानो   अग्ने  वाचा शल्यां अशनिभिर्दाहन: ।

विंध्य हृदये यातुधानान्‌ प्रतीचो बाहून्‌ प्रति भँङ्ग्ध्येषाम्‌॥ AV8.3.6

Mantras chanted with Agnihotra further sharpen the arrows and coat them with medicines (of Havi) which the enemies are destroyed by Agnihotra.

यज्ञों की अग्नि के  साथ साथ मंत्र ध्वनि से आचार्यों द्वारा तीक्ष्ण किये वज्र और हवि की ओषधियों से लेपन किए बाणों  द्वारा राक्षस  (रोगाणुओं की) भुजाओं को नष्ट भ्रष्ट कर के उन्हे पलट दो.

उतालब्धं स्पृणुहि जातवेद आलेभानादृष्टिभिर्यातुधानात् ।

अग्ने पूर्वो नि जहि शोशुचान आमाद: क्ष्विंकास्तमदन्त्वेनी: ।। RV10.87.7,AV8.3.7

हे यज्ञाग्नि शत्रुओं द्वारा पकड़े यज्ञ करने वाले जनों को सुरक्षा प्रदान कर. शब्द करने वाले राक्षसों ( मच्छर मक्खी आदि को) अपने चमकते हुए  आकर्षण से मार. ( अग्नि की ज्योति की ओर ऐसे कीटाणु आकर्षित हो कर नष्ट हो जाते  हैं ) पुन: कच्चा मांस खाने वाले राक्षसों को  सफेद सफेद चीलें अपना आहार बनावें .(मच्छर मक्खी इत्यादि  कि  रोक के लिए विद्युत प्रकाश से आधुनिक सन्यंत्र  बनते हैं )
Fumigation Wood treatment 

इह प्र ब्रूहि यतम: सो अग्ने यो यातुधानो य इदं कृणोति ।
तमा रभस्व समिधा यविष्ठ नृचक्षसश्चक्षुषे रन्धयैनम् ।। RV10.87.8,AV8.3.8

( निरीक्षण कर के) यह बताओ कि किस  काष्ठादि में कृमि  अनुचित  कार्य कर रहे हैं. हे यज्ञाग्नि उन को अपनी पकड़  में ले कर उन काष्ठादि को  सब जन निरीक्षकारियों द्वारा उपयुक्त बना.

Inspect and identify wooden materials which are liable to get damaged by undesirable pests (White ants, Termite etc.). Subject the wooden material to Agnihotra fumes to reach these wood damaging organisms and destroy them to make the wooden materials acceptable on inspection. (Wood treatment by in special process for fumigation is a very standard modern technique.)

तीक्ष्णेनाग्ने चक्षुषा रक्ष यज्ञं प्राञ्चं वसुभ्य: प्र णय प्रचेत: ।
हिंस्रं रक्षांस्यभि शोशुचानं मा त्वा दभन्यातुधाना नृचक्ष: ।। RV10.87.9,AV8.3.9

Sharpened vision strategy of regularly performed Agnihotra (with Mantras and medicinal Havi) , directly attacks the enemies ( the infections) and strengthens the positive healthy elements in life.

हे यज्ञाग्नि अपनी तीक्ष्ण  दृष्टि से हमारे इस यज्ञ व्यवस्था से रक्षा कर. (हम नित्य यज्ञ करने  के कर्तव्य से कभी विमुख न हों ) हमारी दी हुइ हवि समस्त वसुओं –हमारे निवास स्थानों  तक पहुंचे. हमारे चारो ओर के पर्यावरण में हमें हानि  पहुंचाने वाले शत्रु कृमि इत्यादि को भस्म कर दो. हम जीवों को ये राक्षस कभी दबा न पाएं. ( कभी कोइ महामारी रोग हमरे समाज को न पकड़े )

नृचक्षा रक्ष: परि पश्य विक्षु तस्य त्रीणि प्रति शृणीहयग्रा ।
तस्याग्ने पृष्टीर्हरसा शृणीहि त्रेधा मूलं यातुधानस्य वृश्च ।। RV10.87.10,AV8.3.10

हे अग्ने ! तुम मनुष्यों के पाप पुण्य कर्म देखने वाले हो , सब ओर निगरानी रखते हुए मुख्यत: तीन प्रकार के रोगदायक राक्षसों का विनाश करो

Agnihotra ensures well being of all. They traverse the environment to keep a watch over the three types of harmful Germs and destroy these three types of germs by appropriate three methods. (According to modern science the germs are broadly classified in to three types based on their shapes and behavior. 1. Bacteria is from ‘bacillus’ Latin word for ‘little rod’ like shapes. 2. Spherical bunch grape like shapes growing in chains are called ‘Staphylococcus’.3. Flagellate germs that have a self propelling flagellate at one end.)

अग्निहोत्र नित्यकर्म है रोगाणु 3 प्रकार के 

त्रिर्यातुधानो प्रसितिं त एत्वृतं यो अग्ने अनृतेन हन्ति ।
तमर्चिषा स्फूर्जयंजातवेदो समक्षमेनं गृणतेनि वृङ्ंधि ।। RV10.87.11,AV8.3.11

ये 3 प्रकार के रोगाणु अग्निहोत्र द्वारा बार बार नष्ट किए जाते हैं  ( और पुन: उत्पन्न हो जाते  हैं.) नित्य अग्निहोत्र करने वाले को पर्यावरण के रोगाणुओं से सुरक्षा प्राप्त होती है.

These three types of disease causing pain giving organisms come under your grips again and again. But Homa provides continuous protection to regular performer of Agnihotras, by destroying these germs. (According to modern science germs are broadly classified in to 3 categories as shown here)

  1. Bacteria – meaning little rod shaped forms, from Latin word Bacillus meaning “little rod.lax7S
  2. Streptococcus- round shaped in bunches like grapes, from “cocas” meaning round Kernel.

 

lax8

 

 

 

 

 

2. Flagellate germs- that have whip like flagellae-tails, at one end to propel themselves.

 

lax9

तदग्ने चक्षु: प्रति धेहि रेभे शफारुजं येन पश्यसि यातुधानम् ।
अथर्ववयोतिषा दैव्येन सत्यं धूर्वन्तर्मचितं न्योष ।। RV10.87.12,AV8.3.21

Agnihotra with their divine powers destroys the obvious/ visibly perceptible and invisible enemies of honest simple life style, like even the polluted earth- in soil on which cows dig with their hoof.

भूमि में दृष्य और अदृष्य सभी रोगाणुओं को जिन्हे गोपशु इत्यादि अपने खुर से खोद देते हैं,उन्हें भी अग्निहोत्र नष्ट करता है

यदग्ने अद्य मिथुना शपातो यद्वाचस्तृष्टं जनयन्त रेभा: ।

मन्योर्मनसो शरव्या जायते या तया विध्य हृदये यातुधानान् ।। RV10.87.13,AV8.3.12

मंत्रोच्चार में जिन शत्रुओं को नष्ट करने के लिए कड़े शब्दों  का प्रयोग होता है अग्निहोत्र का प्रभाव उस के अनुसार ही होता है यज्ञाग्नि से निजी मानसिकता भी इष्टनुरूप बनती है

When the performers of Agnihotra are expressing their anger in chanting mantras against enemies of the community, their anger should impel you to destroy those harmful elements.

परा शृणीहि तपसा यातुधानान् पराग्ने रक्ष: हरसा शृणीहि ।

परार्चिषा मूरदेवाञ्छृणीहि परासुतृपो अभि शोशुचानो ।। RV10.87.14,AV8.3.13

यज्ञाग्नि से अमानवीय पीड़ादायक मानसिकता  का विनाश होता है. अवसाद दूर होता है, मानव तेजस्वी, तपस्वी , उत्साह पूर्ण बनता है.

Agnihotra kills those that take delight in causing self defeatist hedonistic attitudes as disease. Agnihotra performer gets the mind rid of depressive thoughts and blesses with a cheerful disposition.

वाणी की मधुरता

पराद्य देवा वृजिनं शृणन्तु प्रत्यगेनं शपथा यन्तु तृष्टा: ।
वाचास्तेनं शरव ऋच्छन्तु मर्मन् विश्वस्यैतु प्रसितिं यातुधान: ।। RV10.87.15, AV8.3.14

कटु तीक्ष्ण शब्दों  पर हिंसक प्रतिक्रिया जैसे घातक शत्रु  के स्थान पर सभ्य समाज में  उत्तम भाषा के प्रयोग से प्रतिद्वन्दी को  निरस्त्र करने की क्षमता उत्पन्न होती है .

(Agnihotra) Empower the noble well behaved persons to defeat the evil tendency to react to harsh speech by violence or harsher words.   Ability to disarm the wrong doers by well spoken words is developed in a civil society.

यो पौरुषेयेण क्रविषा समंक्ते यो अश्व्येन पशुना यातुधान: ।
यो अघ्न्याया भरति क्षीरमग्ने तेषां शीर्षाणि हरसापि वृश्च ।। RV10.87.16,AV8.3.15

पाशविक आचरण जो स्वार्थ वश अपने पशुओं पर अत्याचार करते हैं, घोड़ों को भरपेट भोजन नहीं देते ,समाज में  अमानवीय व्यवहार करते हैं , गौओं से  बलात ज़बरदस्ती दूध निकालते हैं , उन की मानसिकता धार्मिक वृत्ति से अग्निहोत्रादि करने से ठीक होती है.

Those who fill their belly by starving people, those who live by stealing horse feed, those who forcibly steal milk of cows, they should be eliminated by strong actions.( Regular performers of Agnihotra develop the temperaments of “Manyu” and there by destroy the enemies of society.)

संवत्सरीणं पय उस्रियायास्तस्य माशीद्यातुधानो नृचक्ष: ।
पीयूषमग्ने यतमस्तितृप्सात् तं प्रत्यञ्चमर्चिषा विध्य मर्मन् ।। RV10.87.17,AV8.3.17

जो अमानवीय ढंग  से गौ का दोहन साल भर  करते  हैं, जो नवजातबछड़े को पीयूष ( आरम्भ दूध भी स्वयं उपयोग करते हैं ,उन की इस प्रकार की प्रतिकूल भावनाओं का सात्विक यज्ञादि करने से निराकरण होता है.

Those who milk the cow throughout the year, themselves consume the colostrums meant for newborn calf year after year; their conduct undergoes change by following the agnihotra in life.

विषं गवां यातुधाना: पिबन्त्वा वृश्च्यन्तामदितये दुरेवा: ।
परैनान् देवो सविता ददातु परा भागमोषधीनां जयन्ताम् ।। RV10.87.18 AV8.3.16

इस प्रकार से प्राप्त किया गया दूध विष समान होता है. ऐसे दूध के सेवन से अनेक असाध्य रोग उत्पन्न हो जाते हैं . ऐसे लोग गौशाला में यज्ञादि कर के दूध मे ओषधि  तत्व को भी बढ़ा  पाएंगे. विष तुल्य दूध को सुधारना तथा   गोमूत्रादि का पान भी   करना  चाहिए .

Milk derived forcibly from cows is poisonous and leads to innumerable incurable diseases. Perform Agnihotra among cows in order that their milk is full of medicinal nutritive qualities.  Along with good milk, Cow urine should also be taken for drinking.

सनादग्ने मृणसि यातुधानान् न त्वा रक्षांसि पृतनासु जिग्यु: ।
अनु दह सहमूरान् क्रव्यादो मा ते हेत्या मुक्षत दैव्याया: ।। RV10.87.19 AV8.3.18

चिरकाल से  राक्षसी वृत्ति के रोगाणु प्रजाजन (मनुष्यों और पशुओं) को पीड़ा देकर उनका मांस खाते रहे हैं. अगिनि होत्र यज्ञादि के प्रकाश्मय वज्र से ही इन का विनाश होता है,

Agnihotra have always destroyed the disease carrying germs the enemies of men and animals disease carrying germs in the environments. Agnihotra should be performed in such a manner that it succeeds in completely destroying these infections.

(This has reference to the scale and size of Agnihotra performances to match the scale and size of the objectives.)

त्वं नो अग्ने अधरादुदक्तात् त्वं पश्चादुत रक्षा पुरस्तात् ।
प्रति ते ते अजरासस्तपिष्ठा अघशंसं शोशुचतो दहन्तु ।। RV10.87.20,AV8.3.19

अग्निहोत्र द्वारा ही सब ओर से रोगाणुओं को नष्ट कर के पूर्ण सुरक्षा प्राप्त होती है.

Agnihotra should be adequate to destroy all the infections on all sides from top to bottom and from front to our back.

पश्चात् पुरस्तादधरादुदक्तात् कवि: काव्येन परि पाहि राजन् ।
सखे सखायमजरो जरिम्णेऽग्ने मर्ताँ अमर्त्यस्त्वं न: ।।RV 10.87.21,AV8.3.20

यज्ञ देवता अमर्त्य  हैं वही हम मर्त्यों को  सदैव एक सखा के रूप में  वेद मंत्रों द्वारा स्वस्थ जरारहित शरीर और मानसिकता प्रदान करते हैं .

The immortal institution of Agnihotra provides protection from all sides. This institution that like a true friend with Veda Mantras of Agnihotra provides a lifelong is an everlasting immortal strategy for healthy body and mind for us mortals.

परि त्वाग्ने पुरं वयं विप्रं सहस्य धीमहि ।
धृषद्वर्णं दिवेदिवे हन्तारं भंगुरावताम् ।। RV10.87.22,AV8.3.22

अग्निहोत्र द्वारा चित्त वृत्तियों का निरोध होता है. प्रति दिन मंत्रोच्चारण के साथ अग्निहोत्र राक्षसी वृत्तोयों का नाश करके  मन को निर्मल बनाता है

Wise men perform Yajnas to obtain from Agnihotras all-round protection of their powerful blinding irradiance. Agnihotra are providers of bounties by always destroying our enemies the baser instincts.

विषेण भंगुरावत: प्रति ष्म रक्षसो दह ।
अग्ने तिग्मेन शोचिषा तपुरग्राभिर्ऋष्टिभि: ।। RV10.87.23,AV8.3.23

हमारी राक्षसीवृत्तियों को एक एक कर यज्ञाग्नि भस्म कर देती है वासनाएं जल जाती हैं. तीव्र ज्ञान की ज्योति सूर्य के समान सब अवगुण दाहक है.

Powerful, intense flames of Agnihotra turn to ashes all those indulging in demonical behavior by developing virtuous mentality…

प्रत्यग्ने मिथुना दह यातुधाना किमीदिना ।
सं त्वा शिशामि जागृहयदब्धं विप्र मन्मभि: ।। RV10.87.24,

पाशविक वृत्तियो के मिथुन- द्वंद्व  (जैसे काम –क्रोध, लोभ – मोह, मद – मत्सर ) हर समय अब क्या खाएं , औरों को पीड़ित कर के क्या हड़प  करें केवल यही विचार रहता है,  यज्ञाग्नि अ न्त:करण शुद्ध कर के इन वासनाओं से मुक्ति दिला कर अहिंसक बनाता है.

Duality of indecision –to be or not to be- is acting like an enemy of life. Create the wisdom in our temperaments (by Agnihotra and Vedic education) to have clear vision for leading a healthy life.

प्रत्यग्ने हरसा हर: शृणीहि विश्वत: प्रति ।
यातुधानस्य रक्षसो बलं वि रुज वीर्यम् ।। RV10.87.25, AV 13.2.22

आसुरी  भावनाएं  अति प्रबल होती हैं , इन पीड़ा देने वाली राक्षसी वृत्तियों से यज्ञाग्नि का तेज  विशेष रूप से भग्न करता है.

Agnihotra and Vedic wisdom empower to destroy the demonical enemies from our life (both in our minds the ill thoughts and disease organisms in the physical environments)

विषेणं भङ्गुरावत: प्रति स्म रक्षसो जहि।

अग्ने तिग्मेनशोचिषा तपुग्राभिरर्चभि: ॥ AV8.3.23

यज्ञाग्नि कुटिल व्यवहार करने वाले  राक्षसों को अपने व्यापक तेज और तप्ताग्री ज्वालाओं से उलट कर नष्ट कर देते हैं

Agnihotra overpowers and destroys by its powerful flames the enemy organisms that promote unhealthy life.

वि ज्योतिषा बृहता भात्यग्निराविर्विश्वानि कृणुते  महित्वा ।

प्रादेवीर्माया: सहते  दुरेवा: शिशीते शृङ्गे रक्षभ्यो विनिक्ष्वे ॥ AV 8.3.24

सब से महान ज्योति पुंज सूर्य भी अपनी तीक्ष्ण तिरछी किरणों के द्वारा  आसुरी दु:ख प्रद मय्यओं को दूर करता है .

The largest source of illumination SUN with its vast resource is also performing the actions to destroy diseases by its rays that come in slanting and straight manner. (This has a clear reference to UVB –Ultra Violet B in the slant morning and evening sun rays as source of Vitamin D and IR-Infra Red rays for solar pasteurization)

ये ते शृङ्गे अजरे जातवेद स्तिग्महेती भ्रह्मसंशिते ।

ताभ्यां दुर्हार्दमभिदासन्त  किमीदिनं प्रत्यञ्चमर्चिषा जतवेदो  वि निक्ष्व ॥ AV8.3.25

The two horns –the direct heat of flames and radiated energy never get old and lose their effectiveness to destroy our enemies. In fact they become more deeply penetrating & forceful by the mantras that are chanted simultaneously.

अग्नी रक्षांसि सेधति शुक्रशोचिरमर्त्य: ।

शुचि:  पावक ईड्य: ॥ AV8.3.26

White flames of the Agnihotra also make the entire environment clean and pure white.

 

 

Arya Samaj, English, Rishi Dayanand

l MEET DAYANAND

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swamiji in sabha

l MEET DAYANAND

WRITER – SWAMI SHRADDHANAND

l was born a new when l first saw Swami Dayanand  Saraswati. I found some faith arose in me. His luster and brilliance amazed me and arrested attention. They overwhelmed me when I saw Rev. T. J.Scott and other Europeans sitting there with great interest. Swamiji had spoken scarcely for 10 minutes when I began to think. “It is surprising to see a Sanskrit pandit speaking so much of sense that astonishes even an educated man.” The subject was ‘OM’. The memories of that day are ever green in my heart. it was the effect of the Rishi’s influence that made even an atheist like me feel the pleasure in my soul‘s happiness.

Rishi’s Durbar: – It was announced that the following day’s lecture would be held in the Town Hall. Swamiji said in a clear tone that he would be ready at the appointed time it a conveyance would be made available to him.

My father was all attentive as long as the lectures were on conventional subjects like Namaste, Pope, jainee. Keerani, Korani (Salutation. jainism, Christianity. Mohamadanism). When he began to speak In strong terms against idolatry and the Avataras my interest increased and my father’s interest waned. He discontinued attending Swamiji’s lectures and in his place deputed a policeman to do bandobast duty. It had become a daily duty with me till the 24th August to go to Begum Park every evening after food. From two to three in the evening there was the Rishi’s Durbar and mine was invariably the first Namaskar to be offered to him. Questions and answers followed, and I used to enjoy them. After the assembly had dispersed the Acharya would leave the Park. I would at once go straight to the Town Hall in my wagonette. Till after Swami Dayanand had disappeared from my sight I would not return home. I was so immersed in his figure in happiness.

Discussion: with Scott.—Then discussions took place on the 26th, 27th and 29th August with the Rev. T. I. Scott on Rebirth. Incarnation and Forgiveness for sins without reaping their result. The first two days’ discussions were in writing. On the third day I had pneumonia and was prevented from attending. Afterwards l could not see Swamiji. l was so impressed with one of his acts that it still passes before my eyesight.

Spying the Swamji’s Activities.—l found Swamiji leaving always his abode after answering the calls of nature with a Langoti at about three in the morning and returning only after sun-rise. I was anxious to find out his activities and was determined to follow him at once. An editor of a newspaper also accompanied me in my attempt. Punctually at three in the morning the Acharya left his abode and we followed him from behind. After having slowly waited a quarter of a mile he began to walk so swiftly that even a swift-paced young man like myself found it difficult to follow him. Near a junction of three roads we missed him. So our first attempt was unsuccessful. On the next night we were awake from 2-30. We wanted to run away at the sight of that Rudramurti (fire-figure). He was walking swiftly and we were running behind him. The Bania editor was gasping and running after me. After covering a distance of half a mile that Rudramurti halted at a wide open place and walked slowly towards a piple tree. On reaching it he sat underneath for an hour and a half in Samadhi. I was not able to see whether he was doing Pranayam or not. But as soon as he sat down it was Samadhi. After rising he shook his body twice and then made his way to the temporary Ashram.

An Incident.—At a Saturday’s meeting it was announced that the following day’s lecture would begin an hour earlier. The Acharya made it perfectly clear that if the conveyance was to be sent to him an hour earlier he would reach the place of lecture in time. On Sunday afternoon people began to gather two hours earlier. The hall was full but the Acharya was not to be seen. Half an hour had passed after the appointed time and still the noise of the carriage was not to be heard. After three quarters of an hour the majestic figure of Dayanand was seen. Before prayer he said. “I was ready at the time but the conveyance did not come. Waiting for long. l started walking. Gentlemen it is not my fault. it is the fault of the children’s children not keeping to their promises.” Perhaps this referred to his host.

Swami Dayanandji was then staying as the guest of Seth Lakshmi Narayan. He was-the Treasurer to the Government and was then considered at Bareilly to be a millionaire.

Denunciation —Swamiji was condemning all the absurdities and the impossibilities of the Puranas. Among those present there were the Rev. T. J. Scott, Edward the Commissioner. Reid the Collector, about fifty other Europeans and many others. His speech on the Panch Pandava’s marriage. Draupadi’s polyandry. Tara and Mandodnri touched the Dharmic element in the audience to the quick. They were never tired, as the lecturer was rich in wit and humor. The Europeans who attended were reveling in joy and merriment.

The Acharya said: “So much for Purana leela. New let us go to the Kirani Ieela- Christian leela. By saying how the Virgin’s conception took place. they are polluting the spotless eternal Paramatman, With such sins they are not ashamed themselves. The face of the collector and the commissioner turned at once red and the Acharya continued examining Christianity with the same vigour till the end.

The following day the Commissioner sent for “Mr.  Lakshminarayan and said, “Make the Swami understand that he should not so play with fire. We Christians are civilised and do not get infuriated at the heat of discussion. But if orthodox Hindus and Muslims get heated your Swami’s lecture shall be stopped.” Having promised to convey this message to Swamiji the Treasurer returned. But he wanted this to be conveyed to Swamiji by someone else, himself not being bold enough to do that.

The Avatar-When l found none stood up. I volunteered and informed Swamiji that the cashier was anxious to speak to Swamiji something about a matter for which the Commissioner had sent for him. Poor man the cashier was helpless. He was either scratching his head or hanging down his head. After five minutes of surprise. Swamiji said, “You are not accustomed to do work at the appointed time. You do not realize the value of time. My time is precious. Speak out your mind.” Then the cashier, in stammering tones. said with great difficulty, “Maharajah, what if you are not so violent in your language? It is no good displeasing the Englishmen. it is better—” so on and so forth. Swamiji at once Joined him, “Why are you so nervous? You have wasted even this time. Perhaps the Saheb would have given you to understand that I am harsh and my lectures would be stopped. Either may happen. Why bother? l am not a man-eater to kill you. Why not you tell me plainly what he said ? Why did you waste so much time?'” At this a faithful Pauranic Hindu onlooker said, “Look at the Avatar! He reads others‘minds.”

Dayanandij’s Answer-—how can that day’s lecture be forgotten? I have heard the best of speeches. but the one which fell from Acharya‘s mouth in simple words so thrilled the audience that I can find no equal to it. That day’s lecture was on Atma Swaroopa, and all Europeans of the place except Rev. T.J. Scott were present. Having prefaced his day’s discourse on the might of truth. Swamiji proceeded; “People ask us not to speak the truth less the Collector would get angry, the Commissioner would get displeased and the Governor’s wrath would descend upon us. Even kings and rulers may get displeased. Why should we desist from truth? ‘Then he explained the unique feature of an Alma alter quoting a sloka which means this: “Weapons cannot pierce him, fires cannot burn him, waters cannot drench him and winds cannot move him.

“Then he continued in a roaring voice. “Body is ephemeral and it is waste to do Adharma in protecting it. Whoever wishes to do contrary to this puts an end to his soul.” Casting a glance all around Swamiji exclaimed in a stentorian voice, “Show me the hero who can destroy my soul. So long as you are not able to get one such hero in this world I am not even inclined to think whether l can dodge truth.”The whole audience was calmed into silence and the falling of at pin could be heard then.

Dayanandji meets Mr Scott.-—After the lecture, Rishi Dayanand enquired about the Rev. T. J. Scott and said. “Sincere Scott is not to be seen today”. The missionary was so regular in attendance and was so kind towards Swamiji that he liked him. Someone informed the Rishi that there was a lecture of the reverend gentleman in a chapel close by. On getting down the steps. The Rishi said. “Proceed. let us see the sincere Scott‘s church.” Followed by three to four hundred men. Swamiji went towards the church. The lecture was just then over and the congregation had not even dispersed, The Rev. Mr. Scott seeing Swamiji received him at the gate. Took him to the pulpit and requested him to speak. Swamiji spoke in harsh terms about human worship for about twenty minutes.

 

The Cashier Redeemed.—-Now about Swamiji‘s other activities. Having known that the cashier had connections with an ill-famed woman. Swamiji asked him his caste. The cashier replied. “What am I to tell you. Who judges one‘s caste from his character, conduct and disposition?”  Swamiji said that as there was Varna, he could tell his caste by birth. He said he was a Kathri, Then the Swamiji asked as in what caste a son of a Kathri by a public woman would belong to. The cashier hung down his head in shame. Swamiji said, “I am not criticising any particular individual. I am speaking the truth”. Afterwards the cashier separated from her and sent her away. One small incident and I shall close this.

Discussion on God‘s Existence. — Apart from his being a great Vedic scholar. Rishi Dayanand was an erudite logician. As I was it confirmed atheist l spoke to Rishi Dayanand against the necessity of God’s existence. Within five minutes’ talk I was silenced. Then I said “Swamiji, your logic is irresistible and, you have no doubt silenced me but you have not shown me the necessity for the existence of God.”My second attempt to question him shared the same fate. After great Preparation I again approached him a third time. Even then my arguments were completely shattered. Then l said. “You are famous for your analytical powers and you have silenced me but you have not shown me the necessity for the existence of‘God.” Laughing at this the Rishi said. “Your questions and my answers are pure and simple mental feats. When can l promise to give you faith in the existence of God? You will have faith when the Almighty is pleased to make you faithful”. I remember his having quoted this: “Not by speech, not byknowledge, not by hearing can He be seen. He manifests to those to whom He is pleased to manifest Himself.”

 

Arya Samaj, English, Great Aryas, Social Reform

Contribution of Swami Shraddhanad to Kerala Socio-religious-reform Movements

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om swami

Contribution of Swami Shraddhanand to Kerala Socio-religious-reform Movements

By : KM Rajan

23 rd Dec is the martyrdom day of great educationalist, veteran freedom fighter and Vedic scholar, Swami Shraddhanand who was closely connected to socio-religious – reform movements in Kerala. But the glorious role played by him in Kerala during the first quarter of last century is missing from our history books. Mahatma Munshi Ram was born at Talwan Village in Jalandhar (Punjab) on February 2, 1856. The magic of great social reformer and vedic scholar, Maharshi Dayanand Saraswathi totally changed a spoiled young Munshiram (later Swamy Shradhanand) into an Arya Missionary and a national leader. He actively participated in freedom struggle and motivated many revolutionaries to fight against the alien rulers. He was the Chairman of reception committee of Amritsar Congress session in 1919 just after Jalyanwala Bagh massacre and successfully conducted this session. He established Gurukul Kangri with one teacher (himself) and two students (his two sons) which is now a famous university. He was the first non muslim to deliver sermon from the rampart of Jama Masjid of Delhi.

 

Above all he was a preacher of vedic dharma. He spearheaded the shudhi movement which resulted the return of thousands of converted Hindus to vedic religion. During the 1921 Malabar rebellion he came to Kerala for rescue works and brought back thousands of forcible converted Hindus to their parent religion. The Arya Samaj at Ponnani in Malappuram district was the main re-conversion centre during 1921 rebellion. Swamiji and his brave followers risked their life and gave a strong presence in Ponnani, the so called Mecca of Kerala to succor the poor Hindus. The hapless Hindus were massively converted by force there. At present also Ponnani is a main conversion centre to Islam.  The landed property and buildings of erstwhile Arya Samaj at Ponnani is now encroached by some one. When new Khilafat commemorative buildings are coming up in many parts of Malappuram district, there is no one to take up the case of this encroached historical Arya Samaj property which stood great relief for riot victims.

 

Swamy Shradhanand was also the inspirational force for upliftment of so called lower casts in Kalpathi village of Palakkad district. When these downtrodden people were denied their right to take part in yearly conducted Kalpathi Ratha Yathra, Swamiji took up the matter in the Court of Law and obtained a Judgment from Madras Court in their favour before the start of that year’s Rath Yathra.  He also actively participated in Vaikkom Sathyagrah. But it is very unfortunate that the contribution of Swamiji and other Arya Missionaries like Pt. Rishi Ram are missing in our history books. Even a photograph of Pt. Rishi Ram who established Calicut Arya Samaj also not available now in any historical libraries of Kerala. When there was a mass function to commemorate the 85th anniversary of Vaikkom Sathyagrah with much fanfare, there were not even a mention of Swamy Sradhanand and his colleagues. This is a great insult to those brave souls like Swamy Shradhanand who was behind the socio-religious reform movements in Kerala.

 

He established Bharatheeya Hindu Shudhi Sabha alongwith Pt.Madan Mohan Malavia in 1923. The shudhi movement spearheaded by Swamiji brought back lakhs of converted Hindus to Vedic Religion. This enraged the muslim extremists. As a result of that he succumbed to the stabbing by a fanatic Muslim named Abdul Rasheed on 23rd  Dec 1926. The British court sentenced Rasheed with death penalty. It was very unfortunate that Mahatma Gandhi (whom the honour ‘Mahatma’ was given my Swamy Shradhanand) sought relaxation for death sentence given to Abdul Rasheed from British authorities. But same Gandhiji refused to take up a similar case for great freedom fighters Shaheed Bhagat Singh, Sukh Dev and Rajguru. But the British authorities did not care Gandhiji’s suggestion and hanged the assassin of Swamy Shradhanand as per the court verdict.

 

Now Kerala is passing through a tough time. Mass conversion like love jihad etc.is going on in different parts of Kerala. In these circumstances let us pay homage to this immortal Arya Missionary and dedicate ourselves for the cause of propagation and protection of vedic dharma!

 

Om krinvantho vishwamaryam!

 

Arya Samaj, English, Social Reform

SHUDDHI WORK OF THE ARYA SAMAJ

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SHUDDHI WORK OF THE ARYA SAMAJ

water-purification

By Lala Lajpat Rai

“If we have sinned against the man who loves us, have ever wronged a brother, friend or comrade, have ever done an injury to the neighbor who ever dwelt With us, or even to a stranger, O Lord! Free us from the guilt to this trespass.” -R. v., 85, 7.

I. Reclamation and Conversion

Literally, Shuddhi means purification, but when used by Arya Samajists it includes also reclamation and conversion. The Arya Samaj, being a Vedic church, and as such a Hindu organization, engages in the work of reclaiming those who have left Hindu society, and it converts everyone who is prepared to accept its rehgious teachings. In this work it comes into direct conflict with the proselytizing work of the Musulman Mullah and the Christian missionary; the j Musulman fanatic and the Christian zealot hate it, but even the sober-minded moulvie and the broadminded Christian do not like it. Yet it has met with considerable success in reclaiming Hindus converted to other faiths, and in stemming the tide of conversion. But its greatest success lies in raising the

social status of the depressed classes among the Hindus and preventing them from leaving Hinduism and joining other religious denominations. About the reconversions the Census Commissioner of the United Provinces of Agra and Oude remarks : ” Special efforts are directed to the reconversion of converts from Hinduism to Christianity or Islam, while persons who are Christian or Mahomedan by birth are also occasionally converted.” ” . . . of such Mahomedan converts I have myself known at least one case, and others have occurred. There is a society affiliated to the Arya Samaj , which is known as the Rajput Shuddhi Sabha, >^ which has as its chief object the reconversion of Mahomedan Rajputs to Hinduism via the Arya Samaj. On a single day 370 such Rajputs were converted to Aryaism. In three years, between 1907 . and 1910, this  society claims to have converted 1,052 Musulman Rajputs.”^

2. Ceremony of Conversion

Another Census Commissioner of the same province (Mr. Burn, I.C.S.) says that “the ceremony of conversion is simple. The would-be Arya lives on milk alone for a period of fifteen days/ this being known as the Chandrain birt. The admission into the Samaj is made the occasion of a public meeting, at which the convert declares his adherence to the ten principles of the Samaj, a great homa sacrifice is performed, passages from the Vedas are recited, and the convert distributes sweetmeats to those present. “^ In some cases a certificate of Shuddhi is issued, which facilitates social intercourse with Hindus.

3. Depressed Classes

But the greatest interest is being taken in the social uplifting of the lower castes; this reclamation is taking two distinct lines : (i) the raising of the Status of castes not entitled to wear the sacred thread, by admitting them to that privilege ; and . (2) raising the untouchables to the rank of touchable, and educating them to higher social ideals, with a view to eventually raising them to social equality with other Hindus. This work is done by the Arya Samaj es as such, as well as by special organizations supported by the Arya Samaj and affiliated, directly or indirectly, to the latter. Two years ago the author delivered a speech on this subject as President of a large Conference, at the anniversary of the Gurukula at Hardwar, and discussed the question from three standpoints : from the point of view of the Hindu community ; as a question of all-Indian importance ; and in its humanitarian bearing. Discussing it from the all- India point of view, he said : ” It is to be remembered that national define has its origin in the oppression of others, and if we Indians desire to achieve national self-respect and dignity, we should open our arms to our unfortunate brothers and sisters of the depressed classes and help to build up in them the vital spirit of human dignity. So long as we have ^/l these large classes of the untouchables in this country we can make no real progress in our national affairs, for this requires a high moral standard ; and this is unthinkable where the weaker classes are unfairly treated. No man may build his greatness on his brother’s weakness; man shall stand or fall by his Own strength.”

As recently as December last the author again discussed the subject, as the President of another large Conference of the same nature at Karachi (Sindh).

In the course of this speech he remarked that ” the cause of the depressed classes combines in it the best of religion, the best of humanity, and the best of nationalism ; that it is a cause worthy of the best energies and the most strenuous efforts of a large number of India’s daughters and sons, such as believe that ‘ Life is a mission and duty its highest Law,’ and that the best fulfillment of that duty lies in the service and uplifting of those whom human tyranny and prejudices have put out of the pale of humanity, and who are unfortunately the victims of the idea that they deserve no better fate.”

“In my opinion,” continued the speaker, “no greater wrong can be done to a human being endowed with intellect than to put him into circumstances Which make him believe that he is eternally doomed to a life of ignorance, servitude, and misery, and that in him any sort of ambition for his betterment is a sin.

“No slavery is more harmful than that of mind, and no sin is greater than to keep human beings in perpetual bondage. It is bad enough to enslave people, but to create and perpetuate circumstances which prevent them from breaking their chains and becoming free, is infamous. No man or number of men has a right to do this, and they deserve the severest condemnation of all who have a conscience. It is my firm conviction that injustice and oppression of fellow-men, the attempt to stifle legitimate human ambition, the desire to keep people down in order to profit by their misfortune, is sure to react on the authors and agents thereof, and that nothing can save them from a similar fate sooner or later except a timely consciousness of the gravity of their sin and a vigorous attempt to atone for it by undoing the mischief wrought.

” I am a Hindu and a firm behever in the doctrine of Karma. I also behave that every man makes his own Karma, and is thus the arbiter of his own destiny. I therefore look at the question thus: the ancestors of the Hindus (or perhaps they themselves in their previous existence), in the insolence of wealth and power maltreated people whom God had placed under them to protect and bless. The degradation of the latter reacted upon them and reduced them to the subordinate position which has been their lot for so many centuries, without in any way benefiting those who had already been degraded by them. This double degradation has resulted in the loss of the manly instincts of the race ; and we find that, despite a strong and sincere desire to improve, we feel as if the wheels of progress are kept back by forces beyond our control. The highest interests of the nation therefore require that the best in us should be devoted to the undoing of the mischief wrought by us or our ancestors. We owe a heavy debt to those depressed classes; that debt must be paid, and paid as soon as possible. No amount of paper resolutions and no amount of talking on platforms will make us men unless we adopt the first principle of manhood, viz., of making the amended honorable to those of our own people whom we have wronged and whom we continue to wrong under an entirely mistaken idea of our dignity and social position. Living in the midst of large classes of people not conscious of their manhood, we cannot hope to progress towards a better type ; a man Having in an atmosphere of infectious disease has to keep up constant war lest the germs of disease get admittance into his body and destroy it. At the best, action in such circumstances can only be preventive and not operative: our work for ourselves can only be negative and not affirmative. Even if we succeed in avoiding infection, that does not mean much, as our time is spent in preventive measures without making advance. We have, therefore, to realize that the best and highest sacrifices we may put forth for our national advancement cannot come to much as long as the depressed classes remain what they are. The question then, is one of national importance, and one which deserves to be placed almost at the head of the list of reforms needed to bring about our social efficiency. It is not a question of charity or goodwill but one of National self-preservation. I have so far looked at it from humane and national points of view, but there is another aspect which Hindus cannot ignore. The depressed classes or the vast bulk of them, are Hindus; they worship Hindu gods, observe Hindu custom, and follow the Hindu law. A great many of them worship the cow and obey their Brahman priests. They have no desire to go out of Hinduism unless it be impossible for them otherwise to better their position reugiously, socially, and Economically. Nay, they cling to Hinduism in spite of the knowledge that by giving it up and adopting other faiths they have an immediate prospect of Rising both socially and economically. There are agencies prepared to receive them with open arms if only they give up their ancestral faith, of which they Know little, and whose priests care so little for them. Indications are not wanting that many of them have already become conscious of the wretched position they hold in Hindu society. Some have begun to resent it, and it will be no wonder if large numbers of them leave Hindu society with thoughts of retaliation and revenge. Hindu society is in a state of transition, and is throwing off the accretions that have gathered round it in times of stress and trouble. With the advance of education and under modern influences, striking changes are taking place in the ideals and modes of life and thought of the society. The great majority of educated Hindus think that their progress, even on the most advanced modem lines, does not necessitate their giving up their religion or its forms, or even the mainsprings of their life as Hindus. If so, it is a question of paramount importance to Hindu society, that all those who call themselves Hindus should not only be properly educated, but that each member should have the consciousness that there is no position in society to which he cannot aspire if he is otherwise fitted for it by personal qualifications. No society can hold its own in these days of universal competition and education if it does not allow its members the fullest scope for progress. “Modern societies go further; they not only allow the fullest scope to their members but they have also to find opportunities tor progress. According to sound social conceptions, there cannot be much hope for a society which keeps a fourth of its total strength in perpetual bondage, doomed to dirty work, insanitary life, and intellectual starvation, and denies them opportunities of association with other members of the community. I am not prepared to admit that such a state of things forms an essential feature of Hinduism; it is enough to shame us that it should be associated with present day Hinduism.

Happily there is some awakening among the leaders of orthodox Hinduism also. The famous Gait Circular proved a good tonic for the apathy of orthodox Kashi. One fine morning the learned pandits of Kashi rose to learn that their orthodoxy stood the chance of losing the allegiance of six cores of human beings who, the Government and its advisers were told, were not Hindus, in so far as other Hindus would not acknowledge them as such, and would not even touch them. The ways of Providence are strange and inscrutable. The Gait Circular had a quite unexpected effect and galvanized the dying body of orthodox Hinduism into sympathy with its untouchable population, because that was so necessary to avert its own downfall. The possibility of losing the untouchables has shaken the intelligent section of the Hindu community to its very depths, and were it not for long established prejudices and deep-rooted habits, the untouchableness would soon be a thing of the past. The danger having been removed of Hinduism being bereft of the depressed classes by the fiat of the Census Department, there is a chance of Hinduism reverting to its old apathy and indifference, and against this the leaders and well-wishers of the Hindu community have to guard. From the Hindu point of view too, then, the matter is of first-rate importance and cannot be ignored without serious loss to the body and soul of Hinduism. I would, therefore, appeal to every Hindu to be serious about it ; this is no time for trifling. The Christian missionary is gathering the harvest and no blame can attach to him for doing so. He is in this country with the message of His God, and if the Hindus forsake their own people, he, in any case, will not fail them. The depressed classes, as I have said, have no desire to leave Hinduism, if the latter make it possible for them to progress on humane lines; but if in its stupidity it hesitates and hesitates, they are not willing to follow in its train any longer.”

The following extract gives an account of what has so far been done by the Arya Samaj in this connection:

“. . . In the Punjab and the United Provinces substantial work is being done by the Arya Samaj. In my eyes the chief merit of this work Hes in forcing or persuading Hindu society to assimilate these classes and raise them to a respectable position in the social scale. From that point of view the methods of the Arya Samaj are much more effective than those adopted in other parts of India. The Arya SamajISTS  occupy an admittedly good position in Hindu society. The orthodox party often threatens to outcaste them, but eventually find that it is not in their power to do so. In fact they cannot afford to lose them: Hinduism in Northern India cannot be thought of without the Arya Samaj. It is not only a source of strength to Hinduism and Hindus, but is the Principal effective agency, always and everywhere present, to defend them, to save them, and to serve them. It is the Arya Samajists who open and maintain schools, colleges, Vidyalas, and Gurukulas for the education of their boys and girls ; it is they who fight their religion.- and denominational battles, who defend their Shastras, who serve them in times of famine or distress, who look after their womanhood,  and who spend money, time, and energy in  reclaiming those who would otherwise be lost to them. The orthodox are angry with the Arya Samaj on account of their audacity in admitting some of the depressed classes and untouchables into Hindu society. They threaten to excommunicate and in some cases they carry out their threats, but eventually find it is useless to break their heads against rocks. In their despair, they pour out the vials of their wrath upon the untouchables and persecute them, but at this stage the law steps in and they have to submit to the inevitable.

” The Arya Samajists reclaim these depressed classes by admitting them to the privileges of the  Dwijas. They administer Gayatri to a select number, invest them with the sacred thread, confer on them the privilege of performing Homa, and start inter-dining and in a few cases even inter-marriage with them. This startles the Hindus. The whole country where such a thing is done for the first time is thrown into convulsions. People begin to think and talk. Occasionally they resort to violence which in some cases leads to litigation, but eventually truth, justice and perseverance triumph. In the territories of the Maharaja of Jammu and Kashmir the whole strength of one of these castes (in one pargana), about 10,000 souls, has been admitted into the Arya Samaj. This is the result of about three years’ work. The agitation is now subsiding and things are resuming their normal condition. In another district (Sialkote) over 36,000 of another caste have been similarly raised. A special organization has been formed to look after their education, etc., called the Megh Udhar Sabha (a society for the uplift of Meghs), which maintains a Central School and several primary schools. The Central School has a splendid building of its own, the foundation stone of which was laid by the Collector of the District, and on which they have spent some forty thousand rupees. In Another district (Gurdaspur) Pandit Ram Bhaj Dat has reclaimed several thousands  within the last two years. The orthodox party is still agitated there, and no organization has yet been formed to look after those reclaimed. In another district (Hoshiarpur), thousands have been reclaimed and there is a regular organization looking after their educational and other needs. In Lahore itself good work is being done among Hindu sweepers and Chamars. In July, I purchased a large plot of land at Lahore on the other side of the Ravi, at a cost of Rs. 21,000, to build a Central Home and a Central School for the Depressed Classes Mission. We have used a portion of the balance of the famine fund, raised by me in 1908, towards the uplift of the depressed classes, and are maintaining some Primary Schools scattered over the province for the benefit of these classes. Some of these are receiving Government grants and others will soon earn them. The funds thus released will then be available for other schools. There is hardly a district in the province where some work in connection with the uplift of the depressed classes is not being done, though in most cases it only forms part of the general programmed of the Arya Samaj. But  the best and most cheering part of this work is that in some places the orthodox party have become conscious of their duty towards the depressed classes and are in full sympathy with the Arya Samaj. At the last session of the Punjab Hindu Conference, at the suggestion of a Hindu Sadhu of the orthodox party, a resolution was unanimously passed to invite the depressed classes to send representatives to the Conference in future. In Lahore and some other places we find that high caste Hindus have no scruples in sending their children to the schools which we maintain mainly for the depressed classes.

The children mix quite freely and on equal terms. In the U. P., the home of Hindu Orthodoxy, the work is more difficult; but last year I succeeded in making a big hole in the orthodox fortress by reclaiming a number of Domes (one of the lowest untouchable castes in the U.P.) and admitting them into the Arya Samaj. I went to their house in the interior of the hills and along with a number of high caste Arya Samajists ate food cooked by them and drank water brought by them. Last year I went to Benares and in that very centre of Hindu orthodoxy addressed a huge meeting on this question, and challenged the pandits to outcaste me and others working with me. I did the same only lately at Muradabad and Bareilly. The Arya Samajists in these districts are maintaining a number of schools for the Chamar boys, who alone number 60 lacs in the United Provinces. The untouchables in the U. P. number about a crore and a quarter in a total Hindu population of about four crores, and the problem there is gigantic. The great need in those provinces is a mission solely devoted to the work, consisting of good Hindus, who really believe in the Hindu Shastras and have a genuine respect for Hindu life and thought.” These extracts give a fair idea of the influence of the Arya Samaj in the sphere of social uplift . It is a magnificent work, of which any single Indian organization may well be proud. But no one feels more than we do how little has yet been achieved in this line. We are yet only on the fringe of the area to be conquered, and many a battle will have to be fought before the victory is achieved. The Arya Samaj as a body is, however, conscious of the magnitude as well as of the importance of the work, and their success is, humanly speaking, almost certain. Their feeling may well be expressed in the words of the poet

:It may be that the gulfs will wash us down

:It may be we shall touch the Happy Isles,. . . but something ere the end, Some work of noble note, may yet be done.

—Tennyson, Ulysses.