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अभिमान ही पराजय का मुख है।ऋषि उवाच

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पराभवस्य हैतन्मुखं यदतिमानः – शतपथ ब्राह्मण ५.१.१.१

अभिमान ही पराजय का मुख है।

आजकल हम अपने आसपास अभिमान से भरे लोग देख रहे है। किसी को जाति का अभिमान है तो किसी को पैसो का। किसी को बोडी का अभिमान् है तो किसी को पूर्वजो का।

जिसने जबजब अभिमान् किया है तबतब वह ही नष्ट हुआ है।

शतपथकार इसे समझाते हुए कहते है की देवता और असुरोमें लडाई हो गयी।

दोनों सोचने लगे की कहां आहूति दे।

असुर अभिमान् के कारण अपने ही मुखमें आहूति देने लगे अर्थात् सब कुछ खुद को लिए ही करने लगे।

देवता एकदूसरे को आहूति देने लगे। उनहें सर्वस्व प्राप्त हो गया।

यह कथामें बहुत गहरा संदेश है। जिस परिवारमें लोग अपने ही बारेमें सोचते है, वह परिवारमे असुर रहते है।

और जो परिवारमें पहले दूसरो के बारेमें सोचा जाता है, वह परिवारमें देव बसते है।

भाई अपने बारेमें ना सोचकर अपने भाई के बारेमें सोचता है, वह सर्वस्व प्राप्त करलेता है।

जिस परिवारमें अपने से पहले दूसरों का विचार किया जाता है, वह सर्वस्व प्राप्त कर लेता है।

इसी लिए अभिमान् से दूर रहो और दूसरो को बारेमें सोचो।

विशेष हवन तथा संस्कार आदि करने से पहले एक य तीन दिन पहले से व्रत रखते हैं
जब व्रत रखे तो क्या व्रत मे खा सकते हैं?
उत्तर-देवो को खिलाने से पहले नही खाना चाहिए देव यज्ञ के माध्यम से खाते हैं। हवन उन्ही पदार्थो से करना चाहिए जो खाने योग्य हों जैसे मेवा जौ चावल खीर आदि।
तो जिन पदार्थो से हवन करे उन्हे नही खा सकते हैं क्योंकि पहले देव खायेंगे।

जिनका हवन मे प्रयोग न हो उनको खा सकते हैं
और उतना खाना चाहिए जिससे न खाने मे गणना हो सके।
व्रत मे वन मे उपजी हुई चीज खानी चाहिए औषधि य वनस्पति।
व्रत रखने के दूसरे दिन यज्ञ की जब तैयारी करते हैं तो पहले जल को लाकर वेदी के पास रखते हैं

English, Great Aryas

The Works of Pandit Gurudutt Vidyarthi – A Book Review of “The Terminology of the Vedas” – Vinita Arya

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Introduction

Pandit Gurudutt Vidyarthi’s works which were first collated, edited and published posthumously in 1897 by his close friend and associate Lala Jivan Das are truly an homage to a person who he calls “one of those rare geniuses of whom any civilized country may justly be proud”.

These works, the fruit of his twenty six years of toil and labour on this earth, are a testament to a life in which “his body, mind and wealth were all at the service of the Arya Dharma and his only occupation was the discovery and the elucidation of Vedic truths”.

The biographical details of his life have been recounted on numerous occasions in different arenas, (a very good summary of his life can be found on this website at http://aryamantavya.in/pandit-gurudatta-great-gem-arya-samaj/  and http://aryamantavya.in/pandit-gurudutt/ ) however what has not been surprisingly brought often to the attention of the uninitiated reading public, are the actual profound, Vedic universal truths that dealt “a death blow to … (Pandit ji’s) old cherished sceptic ideas” and which also shook the false superiority of many self-proclaimed European scholars of Sanskrit and the Vedas of his time.

As these truths are eternal and universal in their application they are as relevant today as they were in the late nineteenth century. This is because the very purpose of the Ved is to explain science, the spiritual and the material, and its proper application in all fields of human existence. This understanding of Vedic science is very necessary if we, the torchbearers of Vedic Dharma’s universal civilisation are always to be at the forefront of our current incredibly fast-moving human development.

Pandit ji being a brilliant scientist as well as a master Sanskrit scholar wished through his works to inform his readers of the right tools needed to interpret and understand these eternal truths. If used correctly by the sincere and ardent devotee of Ishvar these tools could enable him or her to obtain all forms of material, spiritual riches and the greatest prize of all mukti, liberation from birth and death.

In the first of a series of articles, starting with an analysis of his book, The Terminology of the Vedas an attempt will be made to give a summary of some of the countless pearls of wisdom that can be found in The Works of the Late Pandit Guru Datta Vidyarthi, M.A (the pdf version of the 1902 edition published can be found at the end of this piece). These summaries and analyses have been undertaken with the sincere hope of inspiring the modern day reader to delve more deeply into Pandit ji’s actual works and to find for him or herself the right tools needed for the proper interpretation of the Vedas.

Once properly understood it is hoped that the ordinary lay reader will be inspired to study the Vedas and Sanskrit for the purpose of obtaining Ishvar realisation and for obtaining the necessary ammunition needed to fight those destructive pseudo-intellectual forces which seek to misguide the human race from understanding the true universal message of the Vedas.

The Terminology of the Vedas – A Summary

Before we go on to the actual examination of these different methods word must be had about the inspiration behind Pandit ji’s methodology.

In the beginning of this work he dedicates it to the memory of “The Only Vedic Scholar of his time – Swami Dayananda Saraswati”. The use of the word “only” and “of his time” is not only a rebuff to the many puffed up European scholars of his time who claimed that Sanskrit and Vedic literature was their sole domain, but is also in clear denunciation of those indigenous scholars who Swami ji himself believed were the main cause behind the degradation of Indian society due to their deliberate misinterpretation of the Vedas for their own selfish gain.

There can be no doubt that Pandit ji is no ordinary disciple of Swami Dayanand, as he describes himself on the first page of his book (see page 56 of the pdf) as being a “sincere” and a “devoted admirer” of his. From this introduction by the author himself one can therefore expect the ensuing analysis to be like that of his mentor – deep and uncompromising when it comes to the correct interpretation of the Vedas.

Turning to the “The Terminology of the Vedas” (see page 57 of the pdf) he starts his analysis by stating generally that “the question of the origin, nature and eternity of shabda – human articulate and inspired speech has been a very important question in Sanskrit literature”. In his view while it has been the cause of much wrangling in modern times, (i.e. in the nineteenth century) for students of onomatopoeia and other such artificial theories of speech it has also been a question that has been discussed by ancient commentators such as the Nairuktikas, Vyakaranis, even “the disciple of the learned Vyasa the founder of one of the six schools of philosophy, the religious aphorist, Jaimini” in his Mimansa.

Due to the many incorrect preconceived notions hindering the proper interpretation of Vedic terminology it has become necessary he says to carefully examine, study and prune such notions of all irrelevant matter liable to produce error, while at the same time seeking “rational methods” which may throw light on the subject. He reveals that the three methods of interpreting the Vedas are firstly the mythological method, secondly the antiquarian method and lastly the contemporary method and he proceeds to examine the validity of each method in turn.

The mythological method, which is still used widely today by Western Indologists following in the footsteps of earlier Western Sanskrit scholars, views the “Vedas as myths”, “an embodiment of simple natural truths in the imaginative language of religious fiction. This approach maintains that at the time of the Vedas there was a comparatively rude and simple stage of human life and experience”.    From this primitive savage state the ideas of God and religion gradually evolved. Primitive man being unable to fathom higher truths used “analogy” to work out that motions like the “wind blowing, the fire burning, a stone falling, or a fruit dropping” is due to the “will” of a supra human being, who once intellectually personified in a form then becomes a “god” by virtue of that primitive savage feeling an overwhelming “sense of his own weakness, humility and inferiority”.

According to this mythological approach the Vedas are then “prayers from such an emotional character addressed to the forces of nature” and are “hymns simply portraying the simple phenomena of nature in the personified language of mythology”. While Pandit ji acknowledges that the human intellect is “analogous”, i.e. makes analogies as part of a natural process of thinking and that it along with the process of mythification are universal, existing everywhere throughout the world, his study of deductive psychology, comparative philology and comparative mythology leads him to the conclusion that “the growth of mythology is deductively informed from the same psychological data”, that is to say that “mythologies as well as mythic practices … arise … either as products of human imagination, working under subdued intellect and petrified reason or as an outgrowth of a distorted remnant of a purer and truer form of religion”.

In emphasising his point he refers to the work of the English Orientalist Edward Pococke – India in Greece or Truth in Mythology, in which geographical names from the Greek civilization are shown to originate from names derived from Sanskrit Indian names. From this study he deduces that “it can be informed that Greece was once colonized by Indians “and furthermore that this was also the case with the “identity of several systems of mythologies and language”. This all leads him to a general conclusion that there is a “uniformity of human nature” that can be derived from mythology.

The uniformity of human nature however is the only actual truth which Pandit ji derives from the occidental mythological method approach to interpreting the Vedas. However the rest of the method’s “specific mythological and philological facts have no independent value” in his estimation.  This is because they have “no distinct individualized influence on the terminology of the Vedas”.  The greatest inherent drawback of the mythological method he finds is that “it is the symbolization of human thought in the concrete” whereas, the Vedas being books of philosophy and not mythology are in reality expressed in the “abstract … general terms and in ultimate formula”. Unlike mythology, the Vedas has “for its object the elucidation of ultimate truths or laws” which can also be found in the six schools of Indian philosophy, the Darshans and the Upanishads which have both been “substantially drawn out and evolved or developed” from the Vedas. These books of philosophy which are so close to the Vedas, precede the Puranas, he emphasises, the Puranas being the embodiment of the mythological literature of India.   For this reason, he is at pains to add “no stretch of artificial reasoning can make them (the Vedas) coincide with the Puranic period”.  Moreover any attempt to split up the Vedas into different epochs rendering some portions mythological and others philosophical is evidence he says of the inherent insufficiency of the mythological method as “no one mythological method is capable of interpreting the whole of the Vedas” which proves that the mythological method’s “partial character ….renders it insufficient”.

Before moving on to the next method, Pandit ji neatly summarises his position on the mythological method in this way;  the mythological method  when considered independently “proves insufficient, considered in conjunction with philology it fares no better and lastly it fails in contrast with the philosophical character of the Vedas”.

Having dismissed the mythological method as being the wrong method for interpreting the Vedas, he introduces and then rapidly destroys the next method beloved of Western Sanskrit scholars, the antiquarian or the historical method. This method involves the interpretation of books and the general literature of the period to which ancient literary records belong. How successful this approach is in correctly interpreting the Vedas depends on he believes firstly the interpreter’s choice of records concerning the event or events of the period which can be relied on, and secondly and most importantly “the faithfulness of our interpretation of the records”. While Pandit ji admits that this method has its merits, he says that “its excellence … lies in the fact that it renders our interpretation of past records less liable to error” and moreover he commends it for acknowledging that “all living languages are daily undergoing changes which accumulate and appear after a sufficiently long interval to have created very different cognate languages” he concludes however that it is wrong that the supporters of this method use it to interpret the Vedas.

He gives an example from the Roman Republic to illustrate this point. He asks the reader to think of the Forum, the main centre of a Roman city. Usually located near the physical center of a Roman town, the Forum in ancient Roman times served as a public area in which commercial, religious, economic, political, legal, and social activities occurred. In this bygone era when the public press and all kinds of media known to Pandit ji and us were unheard of, “the Forum was the only place of resort of all audience, and oratory had a totally different meaning from that of modern times, the Senate signified a different institution from what it now is; Republic or democracy of the people – then existing was what would be to us something like an oligarchy, though very different from it in many essential features”. If this is the case he challenges the validity of adopting the antiquarian method in analysing the Roman Forum of more than two thousand years ago as the researcher’s current understanding of the words Democracy, Republic and the like left unguided “would be inconsistent with itself” as “the medley of two epochs would be such that a critical examination … (could only) be termed as sheer nonsense”.

His criticism of the meddling of two epochs leading to inaccurate interpretations is also seen during his explanation of the final method of interpretation; the contemporary method. Here he criticizes Western Sanskrit scholars using the antiquarian method for fruitlessly trying “to fix dates of these writings by searching in them, in most cases in vain, for any well-established consistent historical facts” for lack of them possessing “the knowledge of (the) historical evolution of Sanskrit literature”. These so called scholars he maintains fail to grasp or deliberately ignore the fact that the “Sanskrit of the Puranas is so different from the Sanskrit of the Mahabharata and that of the Darshanas, which again is different from that of the Upanishads”. In his view there is “a clear line of demarcation” that can be “easily laid down between all types of literature ….” that show very clearly that “one cannot be confounded with the other”.

He criticises without referring to them by name “very well known (but not necessarily very good) professors of Sanskrit” for not applying the contemporary method at all or to have done so, so loosely and carelessly that the modern interpretations of the Vedas by them are rendered “simply unintelligible and absurd”. He goes on to lament that these “learned” professors’ works on the Vedas which are standard study texts even today for students of Sanskrit and Hinduism have derived “their inspiration from commentaries on the Vedas by Mahidhara, Ravana and Sayana” who he underlines were “writers of a period decidedly very much later than that of the Vedas and only well coinciding with our own time”. Evidence of the unbiased nature of Pandit ji’s criticism can be seen here in that despite these commentators being Indian he bluntly calls them “as ignorant of the terminology of the Vedas as we are” and with reference to his previous example of the Forum of the Roman Republic he states that their interpretation of the Vedas according to the meanings existing in their own time “were as wrong as would be the words like democracy in our studies concerning ancient Rome”. Like a strict schoolmaster Pandit ji chides these errant professors for forgetting the “invaluable maxim – the nearer we approximate to the literature of the period to which the Vedas belongs the greater would be our chances of the interpretations being more probable and more correct”.

An example of the “worst” of such authorities, regarded ironically by Western Sanskrit scholars as being among the best, is Theodore Goldstücker. This German Sanskrit scholar who had worked in his lifetime on HH Wilson’s Sanskrit dictionary believed that “no writings of a date anterior to five or six thousand years before Christ seem to have existed” and by saying so Goldstücker was more or less in keeping with the “modern recognized chronology” inspired by the Christian church and its missionaries, a chronology which was in turn successfully imposed on Indian students by professors like Goldstücker.  Pandit ji who was well aware of the Vedic belief in cyclical eternity, (the concept which states that the universe and all existence and energy has been recurring, and will continue to recur, in a self-similar form an infinite number of times across infinite time or space) derides such a notion. He refers to Goldstücker’s belief and that of his ilk that “the whole world seems to have been circumscribed within 8,000 years” as meaning quite ridiculously that “the whole region of intellectual activity of man seems to have been focused on the 6,000 years before Christ”. Here Pandit ji mocks this assertion because it contradicts the teachings of Christian missionaries who preach that the enlightenment of the world only occurred with the advent of Christ just over two thousand years ago!

His criticism of Christianity’s meagre chronology for a universe which is in fact in this creation over a billion years old is backed up by references to “the Shatapatha and the Nirukta which are confessedly books of a much anterior date” and therefore far older than “the commentaries of Sayana, Ravana and Mahidhara”.  He categorically states contrary to the prevailing opinion of his time that “we should resort to them and the Upanishads than to the times of the Puranas, of Ravana and of Mahidhara for the interpretation of the Vedas”.

By turning one’s back on the Puranas, and no longer holding it as “the authority on interpreting the Vedas” Pandit ji maintains one can truly then understand that the “Upanishads inculcate monotheism”, the worship of One God as explained in the Vedas. Moreover because in the Upanishads or the Shatapatha there are no references to “Indra, Mitra and Varuna signifying the deities” one should view the God of the Vedas, the Darshans and the Upanishads to be only the Deity, the One and only true God.

It is a travesty he writes that despite the Nirukta laying down “explicit rules on the terminology of the Vedas” such rules to the great detriment of the correct preaching of the Vedas, have gone “quite unheeded by modern professors”. For the benefit of these pseudo-intellectual professors, Pandit ji explains in brief the rules concerning this in the Niruktakara. “In the very beginning of the book … the terms used in the Vedas are Yaugika” he says. He explains that the term yaugika refer to those words which possess derived meaning. He contrasts this then with what words from the Vedas are not – rurhis. Rurhis are those words which have conventional, arbitrary or concrete meanings.

He elaborates on this by further explaining that “a Yaugika word is one that has derivative meaning” i.e. which derives its meaning from its root. The word is “all connotation”, which means that an idea or feeling is invoked from that word, from the literal or primary meaning of its root and it is this connotation which determines its denotation. A rurhi word in contrast again to a yaugika word has no connotative meaning “it is the name of a definite concrete object” and is determined by “an arbitrary principle” which means that its meaning is chosen at random, on a whim.

Why words in the Vedas are interpreted in a yaugika way he explains is because the process of arriving at an ultimate form of the word is a very rich and complete one. “It embodies the whole history of the intellectual activity of men”. The process involves generalisation, the usage of a person’s senses of taste, touch, smell etc. in investigating the objects’ properties. Secondly the sense impressions derived from this part of the process are compared with the sense impressions “already retained in our minds and constituting our past knowledge”. From this comparative study, the similarities which we detect between the two types of sense impressions should give us a “general or generic conception”. Thirdly “to this generic conception we give an appropriate name by synthetically arriving at it from a root”, which means using affixes rather than separate words to express the syntactic relationship with the root.

The process of arriving at a rurhi word is different. There is no generalisation as is the case with the process of arriving at a yaugik word. There is no need for synthesis, no need to add affixes. Words are separate and objects and classes of objects are roughly distinguished in this process by assigning a name randomly to it. It is not a process which requires much in terms of intellectual thought as Pandit ji explains as “here we only discriminatively specify the object we are naming without coming into general contact with it”.

This very clear demarcation between yaugika and rurhi words doesn’t exist with regards to a third class of words which can be interpreted. This class of words is called yoga-rurhi and here two words are synthetically combined into a compound denoting a third object by virtue of the combining of these two words. The relation or the interaction of phenomena are expressed in the resulting words that are created. Pandit ji gives the example here of the word kamala. “The word stands … in relation of the born to mud, the bearer, which leads the word kamala to be called pankaja as panka means mud and ja means to bear”.

In order to prove that his three-fold classification of words are based on solid authorities he quotes first Rishi Patanjali who states in the first aphorism of chapter 3, section 3 of his Mahabhashya – Nama cha dhatujamah Nirukte Vyakarane Shakatasya cha tokam. Naigam rurhi bhavam hi susadhu – which he translates to mean that “etymologically speaking there are three classes of words, the yaugika, the rurhi and the yoga-rurhi”. While some grammarians like Yaska and Shakatayana believe that all words are derived from dhatus, in other words that all words are yaugikas and yoga-rurhis, there are others like Panini who believe them to be rurhis also. But what Pandit ji is keen to explain here is that despite this difference there is unity of thought among “all the Rishis and Munis, ancient authors and commentators” who without exception regard the “Vedic terms as being yaugikas and yoga-rurhis only. Rurhis are only words which are laukika” or non-Vedic.

Towards the end of his explanation of the terminology of the Vedas Pandit ji states emphatically that “the Vedic writers of older epochs do not agree with those of modern times” so he asserts “it is strange to find our modern professors of Sanskrit, well-versed philologists and professed antiquarians so forcibly asserting the value of the antiquarian method “ which unsurprisingly leads them to create such blunders as “finding mythological data in the Vedas or of having come across the facts of a ruder bronze age or golden age in that book of “barbaric hymns”.

Here Pandit ji’s use of the words “our modern professors” is quite telling as at the time of writing and the first publication of this work, the British educational system, and its theorists including the kind of Sanskrit scholars described in this piece had come to monopolise and dictate the study of Sanskrit and the Vedas in the educational mainstream of Indian society. One can sense in this last paragraph by his usage of irony when referring to the discovery by Western scholars of hitherto unknown myths, bronze and golden ages that the young Pandit Gurudutt Vidyarthi is both frustrated and deeply hurt by their misinterpretation of the Vedas, as being mere “barbaric hymns” in stark contrast to their more civilized and sophisticated Bible. His hurt can be understood especially since he himself had in his short life studied Sanskrit and the Vedas very intensely and had accomplished the rare feat of grasping the authentic rules of interpretation from the ancient commentators and from Swami Dayananda himself. He for this reason, keenly felt the despair of his recently departed mentor who in his Satyarth Prakash had lamented that he had come to learn “from a letter of a principal of some German university, that even men learned enough to interpret a Sanskrit letter are rare in Germany”. Furthermore that Swami ji had “learnt from the study of Maxmuller‘s history of Sanskrit literature and his comments on some mantras of the Veda, that Professor Maxmuller has been able to scribble out something by the help of the so-called tikas or paraphrases of the Vedas current in India”. Here Swami ji is obviously referring to Maxmuller’s reliance on the more modern commentators of Ravana, Sayana and Mahidhara who Pandit ji confirms in his book as being “not at all at one “with the commentaries of “ancient scholars of not only the Nirukta, but Nighantu, Mahabhashya and Sangraha”.

Pandit Gurudutt Vidyathi’s book The Terminology of the Vedas in conclusion was and is a necessary work to expose the huge failings of Western and non-Western modern interpreters of the Vedas over the last four centuries. Its importance also lies in the fact that Pandit ji states the actual methods of interpretation sanctioned by scholarly authority which should be used by all serious scholars of the Vedas. The Terminology of the Vedas (see below) should then be studied to grasp the gist of such methods in preparation also for Pandit Gurudutt Vidyarthi’s second more deeper work which follows this (see page 67 of the pdf) – The Terminology of the Vedas and European Scholars in which Pandit ji proves with many examples the validity of Swami Dayanand’s belief about European scholars that “in a land where lofty trees never grow, even recinus communis or the castor oil plant may be called as oak”.

To download the book pls click on the link below:

Works of Pandit Gurudutta

 

English, Great Aryas, Personality

Viman Vidya and Shivkar Bapuji Talpade

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Pandit Shivkar Bapuji Talpade

Viman Vidya and Shivkar Bapuji Talpade 

Author : Vijay Upadyaya

Introduction

According to Bhāratiya knowledge heritage, Veda is the source of all knowledge. Our scholars and seers have derived all knowledge from this only. But after the Mahabhārat war with the decline in the Vedic ethics, scientific deciphering tradition of Veda was also vanished gradually.

But in the 19th century it was again brought into practiced by Swāmi Dayānand Saraswati and he started the scientific deciphering process of the Vedas. He had brought into light the forgotten Vimāna Vidyā existed during the Vedic period and explained the various technologies present in the Vedas in his book titled ‘Rig-Vedādic-Bhāshya-Bhumikā’ published in 1877.

In the ‘Nau-Vimāna Vidyā’ chapter of this book he explained the fundamental principles of Vimāna and Ship from the eleven Mantras of the Rig-Veda. Also in his commentaries on the Vedas name as ‘Yajur-Veda and Rig-Veda Bhāshya’ he deciphered and explained the fundamental principles of Vimāna Vidyā present in the Veda Mantras. Pandit Shivkar Bapuji Talpade came to know about from these and constructed and flew the first unmanned aircraft after taking inspiration from these texts.

 

Education

Shivkar Bapuji Talpade was born in 1864 in Mumbai, Maharashtra. He was belonged to the Pathare Prabhu Community. During his study in Sir J. J. School of Art, Mumbai he came to know about ancient Indian Aeronautics through his teacher Chiranjilal Verma. He guided Talpade to read Swami Dayanand Saraswati works related to ancient aeronautics viz. ‘Rigvedādic Bhāshya Bhumikā’ and ‘Rigved and Yajurveda Bhāshya’. Inspired from these texts he decided to construct Vedic Vimāna described in the Vedas and started learning Vedic Sanskrit language.

Shivkar used the scientific method of decoding Veda Mantras prescribed by Swami Dayanand Saraswati. Following Dayānand’s method, he studied the fundamental principles of Vimana from the Veda Mantras. To carry out the experimental and observational analysis of the Veda Mantras, he set up a laboratory in 1892. Based on his findings, he was the first man to claim that the shape of a Vimana is like that of a bird. Initially he built a prototype and later constructed a 6×4 feet aircraft and placed the ‘Shanku-Yantra’ in the centre.

Research in Vedic Aeronautics by Pandit Shivkar Bāpuji Talpade

Shivkar carried out experimental and observational analysis of the Veda Mantras containing the fundamental principles of Vimāna. Based on these Mantras, he manufactured the first aircraft of the modern era. His research work on Vedic Vimāna is explained below.

  1. Shape & Utilization of Vedic Vimāna

Shivkar studied and deciphered the following two Mantras of Rigved and described the shape and utilization of Vimāna. These are

तुग्रो ह भुज्युमश्विनोदमेघे रयिं न कश्चिन्ममृवाँ अवाहाः । तमूहथुर्नौभिरात्मन्वतीभिरन्तरिक्षप्रुद्भिरपोदकाभिः ॥१॥

तिस्रः क्षपस्त्रिरहातिव्रजद्भिर्नासत्या भुज्युमूहथुः पतंगैः । समुद्रस्य धन्वन्नार्द्रस्य पारे त्रिभी रथैः शतपद्भिः षळश्वैः ॥२॥

ऋग्वेद,मण्डल.सूक्त.मंत्रक्रमांक/अष्टक.अध्याय.वर्ग.मन्त्रसंख्या=१.११६.३,४/१.८.८.३,४

In these two Mantras he focused on some words and after comprehending that he got the knowledge of the shape and use of the vimāna. These words are –

i.        (अन्तरिक्षप्रुद्भिः) – That which can be used to move in the sky and which is known by the name of Vimāna.

ii.        (पतंगैः) – Similar to a kite or a bird and as fast as horse.

iii.        (र्नौभि) – Ship which is used to move in ocean at comfort.

From these words he concluded that Vimāna can be used to travel in sky and Ship can be used in water. There shape is like that of a bird.

 

  1. Machines used in Vimāna

He got to know about the machines required to make the Vimāna fly after deciphering the following Mantra.

द्वादश प्रधयश्चक्रमेकं त्रीणि नभ्यानि क उ तच्चिकेत । तस्मिन्त्साकं त्रिशता न शङ्कवोऽर्पिताः षष्टिर्न चलाचलासः ॥
                              ऋग्वेद,मण्डल.सूक्त.मंत्रक्रमांक/अष्टक.अध्याय.वर्ग.मन्त्रसंख्या=१.१६४.४८/२.३.२३.२

In this Mantra the word which indicates the machine to be used in the Vimāna is (शङ्कवोऽर्पिताः). This means a machine having the shape of a cone has to be placed in the Vimāna. This machine should have six openings. While moving up, orifice present below should be opened up and upper orifice should be closed. While moving down, upper orifice should be opened up and other one should be closed. Like wise if the aircraft has to be moved to east, the west one should be opened up and vice-versa. In a similar manner it is to be executed for the north and south directions.

 

Experiments

This unmanned plane was flown in December of 1895 at Girgaum Chaupati beach in front of audience. It is said that the plane rose to a certain height and then came down on the ground. But this event wasn’t recorded officially by the British Govt. He also exhibited this Vedic Vimāna in an exhibition at town hall in Mumbai organised by the Bombay Art Society.

Literary Works

                        Shivkar was short of funds and didn’t receive any support from the then British government.  As a result he could not expand his research further but he decided to pass on his work and published a Marathi book titled ‘Prāchina Vimāna Kalechā Shodha’ in 1907. Later in 1909 he published ‘Rig-Veda – Prathama Sukta Evam Tyāchā Artha’ explaining the scientific method of deciphering the Vedas.

Shivkar practiced the Yoga Vidyā and wrote three books on this namely ‘Pātanjali Yogdarshanātargat Shabdo Kā Bhutārtha Darshan’, ‘Man Aur Uskā Bal’ and ‘Gurumantra Mahimā’. Also he translated the two famous book of Swami Dayanand Saraswati from Hindi to Marathi and edited six other books. He was also the editor of a magazine called ‘Arya Dharma’. Due to his literary contribution, he was awarded with ‘Vidyā-Prakāsha-Pradeepa’ by the Kolhapur Shankarāchārya. Shivkar was the Secretary at the “Vedavidyā Prachārini Pāthashālā’ and member of ‘Veda Dharma Prachārini Sabha’.

Family Details

Shivkar Bapuji Talpade was married to Smt. Laxmi  Bai. They were blessed with two sons and one daughter. Elder son Moreswar was working as a health inspector in the Health Dept. of Bombay Municipality while the younger one Vinayaka was a clerk in the Bank of Bombay. Daughter’s name was Navubai.

Study of Vyamaanika Shastra

In 1916, Pandit Shivkar Bāpuji Talpade studied Maharshi Bhāradwāja’s ‘Yantra-Sarwaswa, Amshubodhini and Aksha-Tantra’ under the guidance of Pandit subrāya Shāstri of Bengaluru. These texts were related to the ancient aeronautics. Maharishi Bhāradwāja classified the Vimānas based on the basis of source of energy used in the Vimāna. The aphorism is

“शक्त्युद्गमोदयष्टौ”                     विमानाधिकरण सू. १ अधि.५४ ।

                        This is explained by sage Bodhāyana as –

शक्त्युद्गमो भूतवाहो धूमयानश्शिखोद्गमः

अंशुवाहस्तारमुखोमणि वाहो मरुत्सखः ।।

इत्यष्टदाधिकरणे वर्गाण्युक्तानि शास्त्रतः ।

                        Based on the construction and energy sources Vedic Vimānas were classified into eight different types. These are –

Types                                    Energy Sources

  1. शक्त्युद्गमवर्गम् ।          Electric Energy.
  2. भूतवाहः वर्गम् ।              Five Elements known as Pacha-Mahābhuta.
  3. धूमयानः वर्गम् ।             Steam.
  4. शिखोद्मः वर्गम् ।           Wax prepared from various plants.
  5. अंशुवाहः वर्गम् ।             Solar Energy.
  6. तारामुखः ।                     Energy extracted from the Extra-terrestrial bodies falling on the earth.
  7. मणिवाहः वर्गम् ।            Heat and Electricity extracted from air.
  8. मरुत्सखाः वर्गम् ।           Energy collected from air after separating its heat and humidity.

Pandit Shivkar Bāpuji Talpade constructed the Marutsakhā type of Vimāna. His first attempt of flying it was not very much successful but he kept on rectifying the defects with the dogged determination and working at it day and night to bring it to perfection. This worsens his health and finally he left his mortal on 17 September 1917.

 

References

  1. ऋग्वेदादिकभाष्यभूमिका, स्वामी दयानन्द सरस्वती, १८७७ (पुनः प्रकाशित २०१२) ।
  2. बृहत विमानशास्त्र, स्वामी ब्रह्ममुनि परिव्राजक, १९५८ (पुनः प्रकाशित १९९२) ।
  3. सत्यार्थप्रकाश, स्वामी दयानन्द सरस्वती, १८७५ (पुनः प्रकाशित २०१२) ।
  4. हिन्दीशिल्पशास्त्रसार (मराठी), श्री कृष्णाजी विनायक वझे, १९२९ (पुनः प्रकाशित २०१३) ।
  5. वैदिक वाङ्मय का इतिहास-द्वितीय भाग, पण्डित भगवद्दत्त, १९३१ (पुनः प्रकाशित २००८) ।
  6. ऋषि दयानन्द की वेदभाष्य-शैली, डॉ. धर्मवीर, १९८८ ।
  7. उपदेश मंजरी, स्वामी दयानन्द सरस्वती, १८७५ (पुनः प्रकाशित २०१३) ।
  8. प्राचीन विमान विद्या (पूर्वार्ध), पं. श्रीपाद दामोदर सातवलेकर, केसरी, १० मई १९५३ ।
  9. पाठारे प्रभूंचा इतिहास (मराठी), श्री प्रताप वेलकर, १९९७ ।
  10.  प्रभुमासिक (न्यू सीरीज) (मराठी), अक्टोबर, १९१७ ।
  11.  प्राचीन विमान कलेचा शोध (मराठी), शिवकर बापूजी तलपदे, १९०७ ।
  12.  ऋग्वेद-प्रथम सूक्त व त्याचे अर्थ (मराठी), शिवकर बापूजी तलपदे, १९०९ ।
  13.  गुरुमंत्र महिमा (गुजराती), पण्डित शिवकर बापूजी तलपदे, १९१६ ।
  14.  The Autobiography of Maharshi Pandit T. Subraya Sasthriji, G Venkatachala Sarma, 12 Mar, 1972.

 

 

 

English, Great Aryas

Shyamji Krishna Varma- His Making and Dayanad Saraswati , By Vidhu

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shyam ji

 

Shyamaji Krishna Varma was born on 4 October 1857 in Mandvi (in the Kutch province of modern day Gujarat).  His mother died when he was only 11 years old, after which he was raised by his grandmother.  After finishing school he moved to Mumbai for further education.  It was here that the seminal event of his life occurred; he came to the notice of Svami Dayanand Sarasvati who had founded the first Arya Samaj in Mumbai in 1875.  

Varma spoke Sanskrit so well that he impressed Dayanand (the greatest scholar of Sanskrit India has produced in recent millennia) immensely.  Varma’s brilliance as a young student of Sanskrit led to his becoming a disciple of Dayanand, who recognised such enormous potential in Varma that – despite his many other commitments – he took to, personally, tutoring Varma so as to optimise his knowledge of the intricacies of the grammar of Vedic Sanskrit.  Varma was soon competent to lecture on Vedic philosophy and religion, so much so that in 1877, a public speaking tour brought him to national prominence as well as to the attention of Monier Williams, an Oxford professor of Sanskrit who offered Shyamaji a job as his assistant.

As India’s first ardent nationalist under British rule, Dayanand had not only led Varma to the Vedas but also imbued in him the spirit of Nationalism necessary to build an independence movement brick by brick.  He therefore encouraged the young Shyamji to travel to the United Kingdom for higher studies and to subsequently further the cause of independence of India.  In truth, Dayanand fervently desired that the Vedic Dharma would spread to the West and saw Varma as an ideal messenger to propagate that cause.

With the help of a recommendation of Williams, Shyamji arrived in England to join Balliol College Oxford on 25 April 1879.  He returned to India in 1885 to start practice as a lawyer. After a short stay in Mumbai he settled in Ajmer, the ex-headquarters of his mentor Dayanand who by then had tragically had died in 1883, and continued his practice at the British Court in Ajmer. He went on to act as a minister in a number of Indian princely states in India.

]Due to tensions in his relationship with the colonial Crown authority, he was dismissed from such a position at Junagadh and chose to return to England in 1897; this bitter experience having shaken his faith in British Rule.  One of the effects of the British ruling India was that Indians started to move to Britain, primarily to seek further education.  Unfortunately, however, many such Indian students encountered racism when seeking living accommodation in England.   This is where Varma stamped an important mark on Indian history, because it was he who founded India House, a building in London he had bought as his home in 1900 which, in 1905, started a new life as a hostel for Indian students, based at 65 Cromwell Avenue, Highgate.

Krishna Varma was a great admirer of the work of Herbert Spencer, and his dictum that “Resistance to aggression is not simply justified, but imperative” [a Vedic dictum first defined thousands of years earlier by Lord Krishna in the Geeta].  Thus was born his plan for India House to become the locus for incubating an Indian revolutionary movement in Europe; it rapidly developed as an organised meeting point for radical nationalists among Indian students in England at that time and as one of the most prominent centres for Indian nationalism outside India.  Famous people to have later contact with this organisation were Gandhi, Lenin and Lala Lajpat Rai.  Later in 1905, he founded a periodical, the Indian Sociologist , and a society, the Indian Home Rule Society both intended to inspire sympathisers in the UK to lobby for political and social freedom as well as religious reform. Later still that year, at the United Congress of Democrats held in London, Shyamji spoke as a delegate of the India Home Rule Society.  His resolution on India’s future received a standing ovation from the entire conference.  Important to note is that he avoided the Indian National Congress , but instead kept in contact with various liberals, nationalists, social democrats and Irish Republicans.

Inevitably, such activities aroused the concern of the British government: Shyamji was disbarred from the Inner Temple and removed from its membership list on 30 April 1909 for writing anti-British articles in the Indian Sociologist.  Most of the British press were critical of Shyamji and carried outrageous allegations, against him and his newspaper, which he defended them boldly. The Times referred to him as the “Notorious Krishnavarma“.  His movements were so closely watched by British Secret Services that he decided to shift his headquarters to Paris, leaving India House in charge of Vir Sarvakar.

It was in 1907 that Shyamji left Britain secretly, to evade arrest by the British government, and moved to Paris. The British government’s attempts to extradite him from France failed, it is said, because he gained the support of many top French politicians.  Shyamji’s work in Paris helped gain support from people in other European countries, including Russia, for Indian Independence.  In 1914, as a result of France and Britain signing the Entente Cordiale, Varma thought it safest to move to Geneva.  For the best part of the next decade he continued to devote himself energetically to the mission of agitating for India’s independence.

It is probably appropriate to conclude that he is one of India’s unsung heroes in terms of his place in the history written about its struggle for independence, that is – so far – history has been unkind to him in not according him with the credit he merits for his contribution to India becoming free.  This is partially mitigated by a new town in his native state of Kutch being named, in the 1970s, Shyamji Krishna Varmanagar in his memory; later he was similarly honoured by the University of Kutch being renamed after him.

Shyamji Krishan Varma died in 1930 at the age of 73.  News of his death was suppressed by the British government in India.  Nevertheless tributes were paid to him in Lahore by Bhagat Singh and other inmates who were in jail at the time whilst undergoing a long and drawn out trial.  It was not until 22 August 2003 that his ashes reached India, when they were handed over to the then Chief Minister of Gujarat State, Narendra Modi by the Ville de Genève and the Swiss government – 55 years after India had become independent.  A memorial called Kranti Tirth dedicated to his memory was built and inaugurated in 2010 near his birth-place in Gujarat, Mandvi.  This museum houses his ashes, as well as a full scale replica of India House and galleries dedicated to other activists of the Indian independence movement.

 

Postscript

Can it be, uncharitably, suggested that Varma failed to deliver the outcomes expected of him by Svami Dayanand?  It is a fact that before he died he wrote at least one anxious letter to Varma in England, inquiring about the progress he was making in propagating the Vedic Dharma.  With hindsight, it would be fair to say that Dayanand’s dream was that Varma would – after Dayanand’s death – make the same type of impact in the West, would go on to make in successfully spotlighting Hinduism in the West.

Similarly, is it fair to lament that Varma, in his later life, became closer to the philosophy of Herbert Spencer than that of Dayanand?  If so, in mitigation, it must also be recognised that Dayanand’s dream was unrealisable in the context of when and where Varma lived after leaving India; being estranged from India in the era before air travel must have severely compromised his connections with the Arya Samaj movement.

In that light, it sadly must be conceded that Varma did not measure up to Vivekanand’s overall greatness, despite having the intellect and education to potentially do so.  As we know, Vivekanand failed in facilitating the conversion to Hinduism of large western populations; a result that is entirely understandable when considering flaws in the ideology of neo-Vedantism such as advaita, polytheism and idol worship. Persevering with in this speculative, and pathetic, lament leads one to next ask whether the Arya Samaj’s history would have been different if Varma had remained in India for his entire life?  If so, perhaps the Vedic Dharma would have put down stronger roots in India – roots it seems that are less vigorous today than Dayanand hoped for?

 

 

 

 

English, Great Aryas, Social Reform

It was not Mahatma Gandhi who started the struggle for India’s independence

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not mahatma

Author : Dr. Vibhu

The accuracy of the history of India as, contained in modern-day records, has been much criticised over the decades since India freed itself from British colonisation. The ‘official’ version, as accepted both in India and abroad, needs re-evaluation; as is always the case in dealing with the question ‘what is the truth?’ considerable intellectual integrity will be required to chart a course through this controversy.

To begin with, it must be remembered that India has – in truth – secured independence twice over, not once. The first victory was that of gaining freedom from Islamic rule by the Mughal dynasty; the contribution of the Sikhs in Punjab deserves to be singled out as being key in this success. Guru Gobind Singh must be hailed for the greatness of his leadership, and India should be eternally grateful to the Sikh Gurus and their people for conducting that struggle.

Whenever India’s Independence is celebrated, tribute must be paid to Maharishi Svami Dayanand for being the true pioneer of this struggle. Sadly, outside of the circles of the Arya Samaj movement, India seems to be guilty of overlooking this fact. The role of the Arya Samaj in the latter part of the 19th century in beginning the fight against British rule was profound. This article focuses on one example of its work; the effect of a book written by Dayanand in 1875.

The Arya-abhivinaya is a collection of 108 mantras from the Vedas that Svami Dayanand translated into Hindi. As a book, it is most notable for the inspirational style of the commentary that the author uses to explain each mantra in detail; which is why it galvanised many of India’s revolutionaries over coming generations. These patriots used it as a source of solace to drive them on the selfless path of service to the motherland. Two stories illustrate this well.

Firstly is the fact that Ram-Prasaad Bismil, that great young crusader for the freedom of India, used to read Arya-abhivinaya every day. The publisher’s note in the book’s English translation written by Satyananda Shastri in 1971 describes the inspiration Bismil gained from one of the mantras covered by Svami Dayanand in his book: This is why he was dauntless even in the face of death: Listen to the immortal roaring of this lion-hearted indomitable young martyr. He sang the following memorable stanza, even at the altar of death (just before he was hanged for treason):

Maalik terii razaa rahe aur tuu hii tuu rahe. Baaqii naa main rahuun na merii aarzuu rahe. [O Almighty God, you are eternally unchanging. May only, in this world, your will prevail and of none else. I am mortal; I surrender to You. I do not wish to survive any more nor do I wish any of my desires to outlive me.]

The second example is a case prosecuted for sedition, by the British authorities against members of the Arya Samaj in the district of Patiala, Punjab in 1907. Incredibly, the evidence submitted by the prosecution was a collection of patriotic quotations from the Arya-abhivinaya. It was alleged that the Arya Samaj was a seditious society, and that it wanted to overthrow the British Government in India because its members prayed the following prayer daily:

….O Supreme God, You are the greatest ruler among all worldly rulers. Kindly instil us with appropriate courage, fortitude, morality, courtesy, prowess, physical strength and mental stamina and many other such virtues, so that, we may remain independent and enjoy sovereign imperial sway. May no foreigner come to our country to rule over us, and may we never lose political independence and be enslaved by foreigners!….

Of course, this commentary is none other than Dayanand’s elucidation of mantra 38.14 of Yajur Veda. So, it can be seen that by 1875, well over half a century before Gandhi’s movement peaked, Svami Dayanand had already made his clarion call to North India to begin to resist British rule.

Dayanand’s great legacy is highlighted by the sentences that follow further on in the same paragraph explaining this mantra: ….Also, kindly bless us with independence in our own national affairs and freedom to visit other countries at will. May we able to manage our political and administrative affairs ourselves! May there be excellent men and women to do the needful in this regard, so that, our nation may never suffer for want of anything we need. O Master of all, please provide for our political bodies statesmen equipped with perfect learning and other requisite qualities. May our warriors and administrators, endowed with resourcefulness and foresight, excel in valour and other virtues….

Could any words ring any more true? Even today, with the malign influence of western corporations, this timeless masterpiece of wisdom surely must resonate – not only for the India of today but for political administrations of all nations of the world – for all time.

It must be asked why Dayanand has been ‘written out’ of the text-books of history that survive in India from the time of the British Raj. The answer simply is that a key plank of Britain’s strategy, for maintaining its grip on India in the very long term, was to try and make Christianity the national religion of India. For this to succeed, Dayanand’s aim of uniting all the people of India under one God (and thus one faith, the Vedic Dharma) by inspiring them to (re)turn to the Vedas would have to be thwarted. The British Government even went to the lengths of commissioning a German Christian scholar of Sanksrit – Prof. Max Muller – to write a translation of the Vedas that opposed Dayanand’s interpretation; much of Muller’s work clearly makes the judgement that Christian thought is of a superior quality to that of India’s.

A startling example of evidence of such prejudice is contained in a book by T. Williams titled Exposure of Dayanand Sarasvati and his followers (Both as to their Deliberate Falsification of the Rigveda and their immorality) published in 1889 in Delhi. Dayanand’s translation of the mantra RigVeda 10:10:10 is that the word yama denotes husband and yami denotes wife. Williams, however, is scathingly critical of this. He objects: ‘I have then shown that the speakers throughout this dialogue, are twins, a brother and a sister. The sister Yami desires ardently that her brother Yama should sexually lie with her….’

Such was the type of abuse, then, that his British detractors were directing at Dayanand a few years after his death, a measure of how intimidated the British authorities were by the Arya Samaj movement well before Gandhi arrived on the scene. This leaves us with this question. Can the history books – written by the British, and left as a legacy to India, and which are being used to teach history to Indian children to this day – be trusted? Even more heart-breaking is that this version of history is the only officially accepted one in India today.

Perhaps Gujarat’s recent decision to celebrate the memory of the great Sardar Vallabhai Patel will be the catalyst for India to likewise go on and place on its highest pedestal, its greatest son of recent millennia, Dayanand Saraswati.

English, Great Aryas, Personality

LEKHRAM- THE ARYA MISSIONARY!

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Pt Lekhram High resolution photo

6th MARCH – THE MARTYRDOM DAY OF  Pt.  LEKH RAM, THE ARYA MISSIONARY!

 By : KM Rajan

 Arya Samaj has moulded many great missionaries who were ready to do supreme sacrifice for the sake of Vedic dharma. Pandit Lekh Ram was one of the first among them.

Pt. Lekh Ram was born on 8th of Chaitra 1915 (1858)in the village Saiyad Pur in the Jhelum district of Punjab.  His parents were Sri. Tara Singh and Smt.  Bhag Bhari.

He was a police officer in Punjab and resigned from the government service voluntarily and devoted for propagation of Vedas even not caring for his family and only son too. He was influenced by the writings of Munshi Kanhaiya Lal Alakhdhari and came to know about Maharshi Dayanand Saraswati and Arya Samaj. He founded Arya Samaj at Peshawar (now in Pakisthan) and became a preacher of Punjab Arya Pratinidhi Sabha. He also vowed to write the authentilc life history of Maharshi Dayanand Saraswati.  For this purpose, he travelled far and wide and collected a detailed account of the life of the founder of Arya Samaj. Pt. Lekh Ram wrote thirty three books. All his writings are in Urdu, but they have been translated in Hindi and some books have been translated into Sindhi and English also.

He established the  view points on Arya Samaj and vedic religion so forcefully that nobody dared to come forward to oppose. Many inspiring facts from his life are written in golden lines of Arya Samaj history. A small incident from his life is being quoted here. He was an ardent propagator for Vedic dharma and shuddi (re-conversion to Vedic religion) movement. One day he returned to home after day’s long propagation work and was so tired. His wife told that their only son is very sick and if unable to take him to a doctor immediately, his life will be in danger. He understood the gravity of sickness of his son and promised to take him hospital after taking one Rotti as he was so hungry. When he was about to eat the Rotti, a post man carrying a telegram reached to him stating that few Hindus are about to change their religion to Islam in`Payal’ village in Patiala district of Punjab. Without thinking for a moment he left the meals and moved to the said village in a train. When he saw that there is no stoppage for train at the`Payal’ village, he jumped out of the running train and some how reached the venue of conversion with severe body injuries. He shouted `I am Pt. Lekharam from Arya Samaj is coming for Shasthrarth (religious debate) with you. If you defeat me in arguments, I myself along with these poor Hindus will embrace Islam. Otherwise you all should accept Vedic dharma. In the end of the shasthrarth all embraced Vedic Religion. This time one another telegram reached to him. The matter of it was his only son died of sickness! That was the dedication of Pt. Lekharam!

This great son of mother India was died from the stab wounds of a fanatic inflicted upon him on 6th  March 1897.  Let us take inspiration from this immortal martyr on the occasion of his death anniversary (6th  March) for fulfilling the vision of `Krinvantho viswamaryam’

 

 

 

English, Great Aryas

Letter from Andaman by Veer Sawarkar

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Swantraveer-Savarkar letter 1

LETTER 1
Oh Martyrs
The battle of freedom once begun
And handed down from sire to son
Though often lost is ever won!!
To-day is the tenth of May! It was on this day, that in the ever memorable year of 1857, the first campaign of the War of Independence was opened by you, Oh Martyrs, on the battle-field of India. The Motherland, awakened to the sense of her degrading slavery, Unsheathed her sword, burst forth from the shackles and struck the first blow for her liberty and for her honour. It was on this day that the war-cry ‘Maro Feringhee Ko’ was raised by the throats of thousands. It was on this day that the sepoys of Meerut, having risen in a terrible uprising, marched down to Delhi, saw the waters of the Jamuna, glittering in the sunshine, caught one of those historical moments which close past epoch to introduce a new one, and ‘had found, in a moment, a leader, a flag and a clause, and converted the mutiny into a national and a religious war.’ All honour be to you, oh Martyrs. For it was for the preservation of the honour of the
race that you performed the fiery ordeal of a revolution when the religions of the land were threatened with a forcible and sinister conversion, when the hypocrete threw off his friendly garb and stood up into the naked heinousness of a perfidious foe breaking
treaties, smashing crowns, forging chains and mocking all the while our merciful mother for the very honesty with which she believed the pretensions of the white liar, then you, oh Martyrs of 1857, awoke the mother, inspired the mother, and for the honour of the
mother, rushed to the battlefield terrible and tremendous with the war-cry ‘Maro Feringhee Ko’ on your lips, and with the sacred mantra God and Hindusthan on your banner ! Well did you do in rising. For otherwise, although your blood might have been spared, yet the stigma of servility would have been the deeper, one more link would have been added to the cursed chain of demoralizing patience, and the world would have again contemptuously pointed to our nation saying, ‘She deserves slavery, she is happy in slavery.’ For even in 1857, she did not raise even a finger to protect her interest and her honour!’ This day, therefore, we dedicate, oh Martyrs,to your inspiring memory! It was on this day that you raised a new flag to be upheld, you uttered a mission to be fulfilled,
you saw a vision to be realized, you proclaimed a nation to be born! We take up your cry, we revere your flag, we are determined to continue that fiery mission of ‘away with the foreigner’, which you uttered, amidst the prophetic thunderings of the Revolutionary war. Revolutionary, yes, it was a Revolutionary war. For the War of 1857 shall not cease till the revolution arrives, striking slavery into dust, elevating liberty to the throne. Whenever a people arises for its freedom, whenever that seed of liberty gets germinated in the blood of its fathers, whenever that seed of liberty gets germinated in the blood of its Martyrs, and whenever there remains at least one
true son to avenge that blood of his fathers, there never can be an end to such a war as this. No, a revolutionary war knows no truce, save liberty or death. We, inspired by your memory, determine to continue the struggle you began in 1857, we refuse to
acknowledge the armistice as a truce; we look upon the battles you fought as the battles of the first campaign—the defeat of which cannot be the defeat of the war. What? Shall the world say that India has accepted the defeat as the final one? That the
blood of 1857 was shed in vain? That the sons of Ind betray their fathers’ vows? No, by Hindusthan, no! The historical continuity of the Indian nation is not cut off. The war began on the 10thof May 1857 is not over on the 10thof May 1908, nor shall it ever cease till a 10thof May to come sees the destiny accomplished, sees the beautiful Ind crowned, either with the lustre of victory or with the halo of martyrdom. But, O glorious Martyrs, in this pious struggle of your sons help. O help us by your inspiring presence! Torn in innumerable pettyselves, we cannot realise the grand unity of the Mother. Whisper, then, unto us by what magic you caught the secret of Union. How the feringhee rule was shattered to pieces and the Swadeshi thrones were set up by the common consent of Hindus and Mahomedans. How in the higher love of the mother, united the difference of castes and creeds, how the venerated and venerable
Bahadur Shah prohibited the killing of cows throughout India, Hew Shreemant Nanasahib after the first salute of the thundering cannon to the emperor of Delhi, reserved for himself the second one! How you staggered the whole world by uniting  under the banner of mother and forced your enemies to say ‘Among the many lessons the Indian Mutiny conveys to the historian and administrator, none is of greater importance than the warning that it is possible to have a revolution in which Brahmins and Shudras, Mahomedans and Hindus were united against us and that it is not safe to suppose that the peace and stability of our dominion in any great measure depends on the continent being inhabited by different races with different religious systems, for they mutually understand each other and respect and take part in each other’s modes and ways and doings. The mutiny reminds us thatour dominions rest on a thin crust ever likely to be rent by titanic fires of socialchanges and revolutions.’ Whisper unto us the nobility of such an alliance of Religion and Patriotism, the true religion whichever is on the side of patriotism, the true patriotism which secures the freedom of religion.
And give us the marvellous energy daring and secrecy with which you organized the mighty volcano; show us the volcanic magma that underlie the green thin crust on which the foe is to be kept lulled into a false security; tell us how the chapatti, that fiery
Cross of India flew from village to village and from valley to valley, setting the whole intellect of the nation on fire by the very vagueness of its message and then let us hear the roaring thunder with which the volcano atlast burst forth with an all shuttering
force, rushing, smashing, burning and consuming into one continuous fiery flow of redhot lava-flood! With in a month, regiment after regiment, prince after prince, city after city, sepoys, police, zemindars, Pundits, Moulvis, the multiple-headed Revolution
sounded its tocsin and temples and mosques resounded with the cry ‘Maro feringhee Ko’ Away with the foreigners! MEERUT ROSE, Delhi rose, roseBenares, Agra, Patna, Lucknow, Allahabad, Jadagalpoor, Jhansi, Banda, Indore- from Peshwar to Calcutta and
from the Narmada to the Himalayas, the volcano burst forth into a sudden, simultaneous and all consuming conflagration! !
And then, oh Martyrs, tell us the little as well as the great defects which you found out in our people in that great experiment of yours. But above all, point out that most ruinous, nay, the only material draw-back in the body of the nation which rendered all
your efforts futile- the mean selfish blindness which refuses to see its way to join the nation’s cause. Say that the only cause of the defeat of Hindusthan was Hindusthan herself, that shaking away the slumber of centuries, the mother rose to hit the foe, but
while her right hand was striking the Feringhee dead, her left hand struck, alas, not the enemy, but her forehead! So she staggered and fell back into the inevitable swoon of 50 years.
Fifty years are past, but, oh restless spirits of 1857, we promise you with our hearts’ blood that your Diamond Jubilee shall not pass without seeing your wishes fulfilled!! We have heard your voice and we gather courage from it. With limited means you sustained
a war, not against tyranny alone, but against tyranny and treachery together. The Daub and Ayodhya making a united stand, waged a war, not only against the whole of the British power but against the rest of the India too; and yet you fought for three years
and yet you had well-nigh snatched away the crown of Hindusthan and smashed the hollow existence of the alien rule. What an encouragement this! What the Duab and Ayodhya could do in a month, the simultaneous, sudden and determined rising of the whole of Hindusthan can do in a day. This hope illumines our hearts and assures us of success. And so we allow that your Diamond Jubilee year 1917 shall not pass without seeing the resurging Ind making a triumphant entry into the world. For, the bones of Bahadur Shah are crying vengeance from their grave! For, the blood of dauntless Laxmi is boiling with indignation! For, the shahid Peer Ali of Patna,
when he was going to the gallows for having refused to divulge the secrets of the conspiracy whispered defiance to the Feringhee said in prophetic words ‘You may hang me today, you may hang such as me everyday, but thousands will still rise in my place-
your object will never be gained.’ Indians, these words must be fulfilled!Your blood, oh Martyrs, shall be avenged.
VANDE MATARAM

Great Aryas, Morals, Myth Busters, Personality

Response to Riddle of Krishna of Ambedkar

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krishna

 

 

World wide a large number of people are influenced with Shri Krishna. He is known as Yogeshwar Shri Krishn. But unfortunately Krishna has also been used as a tool by a group of people to cover-up their unethical acts and wishes. Shri Krishna has been projected by people as a carrier of all the unsocial activities and behavior, whether it is prostitution or misbehaving with ladies or it is theft etc. Because of this Shir Krishna has been targeted by people from outside as well within India by different sects.

 

Maharshee Dayanand considered Shri Krishna as a noble man. Shri Krishna was one of the character whom he considered as noble personality. He was very upset with those kind of people who were indulged in the process of maligning  the image of the great person of the era(Dwapar).

 

He is the character whose name was referred as noble by Maharshee Dayanand Saraswati to the people of India. Maharshee Dayanand writes in Light of Truth that :

“The life-sketch of Krishna given in the Mahabharat is very good. His nature, attributes, character, and life-history are all like that of an apta (altruistic teacher). Nothing is written therein that would go to show that he committed any sinful act during his whole life, but the author of the Bhagvat has attributed to him as many vices and sinful practices as he could. He has charged him falsely with the theft of milk, curd, and butter, etc., adultery with the female servant called Kubja, flirtation with other people’s wives in the Rasmandal, and many other vices like these. After reading this account of Krishna’s life, the followers of other religions speak ill of him. Had there been no Bhagvat, great men like Krishna would not have been wrongly lowered in the estimation of the world.

There are lots of literature available about Shri Krishna. Mainly literature that speaks about Krishna is Mahabharat, Harivansh and few of the  Puranas. There is too much of  differences that is found in the different stories about Shri Krishna in the different books. This fact is accepted and supported by different authors who have researched and wrote about most prominent personality of Dwapar Yuga. Most Authentic story which has less adulterated verses is found in the Mahabharata.

 

Now , we will discuss various objections of Dr. Ambedkar one by one.

Dr. Ambedkar first of all has proclaimed that Ugrasen’s wife had an illicit connection with Drumila the Danava king of Saubbha. From this illicit connection was born Kansa who was in a sense the cousin of Devaki.   Whatever Dr. Ambedkar has written in this regard is totally baseless. Nothing is mentioned in this regard in the Mahabharata or Bhagwat (mostly known books about story of Shri Krishna). It seems imagination of his mind that is baseless and should be condemned as without and base writing such derogatory statement does not suits the image of person he was.

First Dr. Ambedkar has cited birth of Balram as miraculous mentioning that the seventh child, Balram, was miraculously transferred from Devaki’s womb to that of Rohine, another wife of Vasudev and has also discussed about the birth of Shri Krishna. Dr. Ambedkar has written about the most common story heard around of a voice of heaven that Devaki’s eight child would kill the Kansa and hence Kans imprisoned both Devaki and her husband Vasudev.

Story about miraculous birth that  Dr. Ambedkar has cited from Purans don’t find any place in Mahabharata. Bakim Chandra Chatopadhyay wirtes that in Bhagwat and Mahabharat Krishn declares that Kans was uprooted his father from the post of the King and controlled the kingdom and he was so cruel that people started to leave Mathura in search of safe heaven. He writes there about the possibility that by considering the environment of the terror, Vasudev and Devaki might have placed Krishna and Balram in the supervision of Nand. Further Pandit Chaumupati Ji have mentioned in the “Yogeshwar Shri Krishn” that in Maharabharat while elaborating the criminal acts of the Kansa, Krishn neither has discussed that Vasudev was imprisoned for ten or twenty years nor he has said about the personal torture of Kansa on his parents. Hence all the facts confirms that there was nothing miraculous in the birth of Krishna and Balaram.

 

Dr. Ambedkar has written that the killing of Asuras and number of other heroic deeds, impossible for an ordinary human child. But these are the chief staple of the Pauranic account of Krishna’s early life. He says that first of these is the killing of Putana. Pandit Chamupati has discussed this aspect as under:

Let’s have an ideas what Puran says about the Putana.

वसतातोकुळेतेषाम पूतना बाल घातिनी।

सुप्तंकृष्णमुपादायरात्रौ सा प्रददौस्तनम

यस्मैयस्मैस्तनंरात्रौ पूतना संप्रयच्छति

तस्यतस्यक्षणेनान्गमबालकस्योपहन्यते।

अंश ५, अ. ५ श्लोक ७,८,

In Vishnu Puran , Putana is resident of Gokul. In Hariwansh she is called care taker of Kans and In Brahmvart she is called sister or Kans. There are different stories about the Putana in various puranas in this regard and their stand on Putana are not tuned in.

Bankim Chandra Chatopaddhyay says that this story is also available in Mahabharat,   in Shishupal murder chapter.  Shishupal has called her “Shakuni”.

Eagle, and other meat eater birds are called “Shakuni”. Shishupal says in Mahabharat:

यद्यनेनहतोबाल्येशकुनिश्चित्रमत्रकिम।  सभा. ४१/७

If a child has killed an eagle so what exception he has done?  So when even Sishupal doesn’t see it as exceptional even why does Dr. Ambedkar has declared it in that manner. Continue reading Response to Riddle of Krishna of Ambedkar →

Great Aryas, Myth Busters

Dr.Ambedkar and his Riddles of Rama

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Riddle of Rama

 

Ambedkar and Rama

 

There are n numbers of the followers of Shree Ram. He is known for his Characteristics and for the principles. He is known for moral behavior. He is one from whom we people get the inspiration to follow the noble path. He is one who inspire people of every age group to follow the path of “Dharma”. It is unfortunate that Dr. Ambedkar has fallen in riddle in case of virtues Shi Ram also. Let’s discuss and examine logics of Dr. Ambedkar In case of Riddle of Shri Ram along with the story mentioned in Valmiki Ramayana, which Dr. Ambedkar considered simple and has said that there is nothing sensational about it.

 Dr. Ambedkar in his riddle of Rama has mentioned that Dasharath had three wives, Kaushalya, Kaikai and Sumitra besides several hundred concubines.

Vedic principle is only for only one wife. Dhasharatha was having three wives and this is against the Vedic principles. However claim of Dr. Ambedkar is that he was having hundreds of concubines stands nowhere. Story mentioned in the Ramayana does not support the claim of Dr. Ambedkar. In the 6th Sarg of Balkand of Ramayana while explaining about the Dasharath, Valmki has said him “Jitendraya” i.e. one who control his wishes.

बलवान निहितामित्रो मित्रवान विजितेन्द्रिय।  बालकाण्ड षष्ठ सर्ग श्लोक – ३

If Dasharath was having several hundreds of concubines, as claimed by Dr. Ambedkar he would not have been called “Jitendriya” by Valmiki.

 

Dr. Ambedkar proclaims that Rama’s birth is miraculous and it may be that the suggestion that he was born form a pinda prepared by the sage Shrung is allegorical glass to cover the naked truth that he was begotten upon Kaushalya by the sage Shrung although the two did not stand in the relationship of husband and wife.

Claim of Ambedkar is totally baseless. He accuses Kaushalya of having unethical relationship with sage Shrung however fails to provide any corresponding facts about his claim. Ignoring different chapters in Valmiki Ramayana on the birth of Rama and putting forward own baseless story is the allegorical glass in real sense which Ambedkar was using.

Dashrath was not having child. Sage Shrung was invited to perform the Yagya to cure the disease. And different Kings along with the all four “Varns” were invited by Dasharath on this Occasion.

ततः सुमन्त्रमाहूय  वसिष्ठो वाक्यमप्रवीत

निमन्त्रयस्व नृपतीन पृथिव्यां ये च धार्मिकाः

ब्राहम्मणान क्षत्रियान वैश्यान शुद्रांश्चैव सहस्रशः।

१९/२०  बालकाण्डे त्रयोदश सर्ग

 He invited noble people from all the countries. Dashrath asked Sumant to go to Mithila to invite King “Janak” in the same way King of Kahi and king of Kaikay and in-laws of Dashrath was also invited along with his son. Lot of people from different countries were invited to take part in the “Putresthi” yagya. Valmiki says in 13th Sarga of Balkand that Dasharath requests to invite all the kings of south India. He further ask Sumant to invite  all the Kings of this earth along with their relatives and supporters. Invitations were send to all the kings and their relatives as per the directions of the Dasharath.

दाक्षिणात्यान नरेन्द्रांश्च समस्तानानयस्व ह

सन्ति स्निग्धाश्च ये चान्ये राजानः पृथिवीतले

तानानय यथा क्षिप्रं सांऊगां सह्बान्धवान्

एतान दुतैर्महाभागैरानयस्व नृपाज्ञया।

२८/२९  बालकाण्डे त्रयोदश सर्ग

Further Valkimi states in “Balkand” that Rishi Shrung perform the putreshti Yagna. He says that “O King! I will perform the “Putreshti yagna” with the Mantras of Atharveda. Purpose of this yagya will be fulfilled on following the process given in Atharveda.

यष्टिं ते हं करिष्यामि पुत्रियां पुत्रकारणात

अथर्व शिरसि प्रोक्तैर्मन्त्रै सिद्धां विधानतः।

२ पंचदश सर्गः बालकाण्ड

At the end of the Yagna Sage Shring prepares the medicine and ask Dashrath to go to their wives and provide the medicine. He assures Dashrath that his wish of having son will come true.

भार्यानामनुरपाणामश्रीतेती प्रयच्छ वै

तासु त्वम् लप्य्स्यसे पुत्रान यदर्थं यजसे नृप।

२० बालकाण्डे षोडश सर्गः

It is clearly stated in the Valmiki Ramayan that it was a mammoth organization in Ayodhaya in which kings from whole world was invited along with their relatives. “Putreshti Yagna” was performed by the Rishis. On the basis of that medicines were prepared by the Rishis and handed over to Dashrath to get his wish fulfilled.

In the light of above facts baseless allegation of Dr. Ambedkar stands nowhere. Neither the facts of Ramayana supports his claims nor has he given any basis of what he has written. It seems complete baseless result less attempt to malign the image of Noble person Shree Ram.

Dr Ambedkar further writes that  “Valmiki states in his Ramyanana by emphasizing the fact  that Ram is an Avatar of Vishnu”.

It is something which he has written on the basis of adulterate verses of Ramayana. Stand is not made on the basis of adulterated verses. As the Rama is called incarnation of Vishnu on the same basis Mahatma Buddha is also declared incarnation of Vishnu. But the verses of Bhagavat puran (Pratham Skandh, third Chapter) declaring Mahatma Buddha as incarnation of Vishnu will not be acceptable to any of the follower of Buddha or the follower Ambedkar as the adulterated verses doesn’t have any base.

Dr. Ambedkar writes that according to the Valmiki Ramayana Sita is not the natural born child found by a farmer in his field while ploughing it and presented by him to king Janaka and brought up by Janka. It was there superficial sense that Sita could be said to be the daughter of Janaka.

This claim is again on the basis of adulterated verses. Dr. Ambedkar has ignored deliberately or un deliberately verses of Ramayana stating that Sita was the daughter of King Janak and his wife.

Swami Vidyanand saraswati writes that how it can be considered that Sita was born from earth when in Valmiki Ramayana at many places Sita is called “Aatmaj”  of Janka (वर्धमानां मम आत्मजः।  बालकाण्ड ६६/१५ , जनकात्मजे (युद्ध ११/१८ ), जनकात्मजा ( रघुवंश १३/७८ )

“Aatmajah” stand for generated from his own body.

During her stay in forests, Sita discusses with Anusuiya in the Aashrama of Atri Muni that :

प्राणी प्रदाने च यत्पुरा तवाग्नि सन्निधौ

अनुशिष्टम् जनन्या में वाक्यं तदपि में धृतम।

अयोध्या कांड ११८ /८-९

Whatever advises given to me by my mother at the time of my marriage I have not forgotten that. I have adopted all that in my behavior.

Whether in this statement, of describing the advices at the time of marriage, Earth can be called the advisor?  Whether it was earth who weep while sending Sita with the Rama? Tulaseedas even has noted the name of her mother as  Sunayana.

जनक वाम दिसि सोह सुनयना,

हिमगिरि संग बनी जिमी मैना।

रामचरितमानस ३५६/२

In the Ramayana at the time of marriage name of 22 forefathers of Rama have remembered in the same manner name of forefathers of Sita have been also remembered. If earth would have been the mother of Sita in that case who would be called the forefathers of earth?

Sita coming out of the earth is a gross gossip which Dr. Ambedkar has used in riddle. It is total hearsay. Neither the Valmiki Ramayana Support this fact nor the common sense.

Dr Ambedkar further states that according to Buddha Ramayana, Sita was the sister of Rama, both were the children of Dasharatha. He further states that “Among the Aryans marriage between brothers and sisters were allowed.

This is again the imagination of the Dr. Ambedkar and the writer of Buddha Ramayana. Ancient text that is available about the Rama is Valmiki Ramayana. And other books about the Ram were written in later years. But that Ram and Sita was brother and sister is not supported by any of the version of Ramayan.

In supporting his views Dr. Ambedkar has proclaimed that in Aryans marriage between brothers and sisters were allowed. This is again completed baseless allegation which Dr. Ambedkar has put forward. It shows the ignorance of Dr. Amebdkar regarding the topic he was writing.

Oldest law of this earth is Manu Smriti. Aryans have been following it up for sagas to sagas. Let’s see what Manu Smriti says about the marriage part.

असपिण्डा च या मातुरगोत्रा च या पितुः

सा प्रशस्ता द्विजातीनां दारकर्मणि मैथुने

“A girl, who is not descended on his mother’s side within the sixth degree and does not bear the same family name (Gotra) as his father’s. is eligible for marriage.” MANU 3: 5.

In the absence of evidence about the allegation, and in the presence of clear law of Manu who can say that Sita and Rama was brother and sister?

 

Dr. Ambedkar further says that Rama was not monogamous and was having many wives along with lot of concubines. But the reference provided by Dr. Ambedkar does not confirm his allegation that Shri Ram was having many wives or concubines.

 

Dr. Ambedkar has alleged Rama to abandon Sita in a state of pregnancy and for the murder of Shambuk etc.

This again a combinations of adulterated verses on which Dr. Ambedkar has relied. He has forgotten to consider that Valmiki has written Ramayana as it was elaborated by Narada to him. Narada had elaborated story up to the Lanka war. In that case how Valmiki would have written the Uttar kand .Full of these rubbish stories used to malign the images of Rama.

In the Balkand 1st Sarag , Naradas says :

नंदीग्रामे  जटाम हित्वा  भ्रातृभि सहितो नघ :

रामः सीतामनुप्राप्य राज्यम पुनर वाप्तवान्।

After completing his tenure of forest stay Rama took hair cut at Nandi village and lived in the Ayodhya.

Swami Vidyanand Saraswati writes that when story was heard by Valmiki upto the stage of coming back to Ayodhya, how one can claim that Rama abandon the Sita in the stage of pregnancy and murdered Shambuk. All these stories are baseless and part of adulteration. There is not base of these stories mentioned in Balkand of the Valmeeki Ramayan.  Tulasee das has also completed his Ramcharitmanas on the Yuddha kand and all these baseless stories does not have their place in Ramcharitmanas.

As well as in the Mahabharat, Ramayan story is mentioned with the name of “Ramopakhyan” and their also story of ram is completed on the Yudhdh kand. All other stories are not in Mahabharat also.

We can conclude on the facts given from Valmiki Ramayana, Ramcharitmanas and from the Mahabharat that the claims raised by Dr. Ambedkar on Rama are baseless and does not stand anywhere and these are either not supported by any verses of the Ramayana or are written on the basis of adulterated version in the same way as Mahatma Buddh is said as avatar of Vishnu. 🙂

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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 ?