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Mother’s Role in bringing up progeny RV10.153

baby
Mother’s Role in bringing up progeny RV10.153 Child Training by Mother
ऋषि: देवजामयो देवमातरो=देवताओं को जन्म देने वाली जिन की सन्तान में इन्द्र के गुण होते हैं ऐसी माताएं । देवता: इन्द्रो । गायत्री ।
1.ईङ्खयन्तीरपस्युव इन्द्रं जातमुपासते । भेजानस: सुवीर्यम् ।। 10.153.1
आस्तिक विश्वास रखने वाली माताएं क्रियाशील स्वयं सुव्यवस्थित संयमी जीवनशैलि द्वारा ही संतान को संयमी जितेंद्रिय बना पाती हैं.
Mother having faith –positive thinking, proactive living an orderly life only are able to imbibe the right attitudes in the infant child.
2.त्वमिन्द्र बलादधि सहसो जात ओजस: । त्वं वृषन् वृषेदसि ।। 10.153.2
ऐसी माता बालक को जीवन में जितेंद्रिय हो कर बल से, ओज से, उत्साह से शक्ति सम्पन्न बनाती हैं.
Mother instills the attitudes of self confidence, self reliance and action oriented life in the child .
3.त्वमिन्द्रासि वृत्रहा व्य1न्तरिक्षमतिर: । उद् द्यामस्तभ्ना ओजसा ।। 10.153.3
जिस प्रकार आकाश में मेघ को छिन्न भिन्न करके पृथ्वी पर उत्तम जीवन स्थापित होता है उसी प्रकार माता ही बालक के मस्तिष्क को संसार में विघ्नकारी शक्तियों का विध्वंस करके उत्कृष्ट ज्ञान सम्पन्न बना कर समाज में सुख शांति स्थापित करने का व्यक्तित्व स्थापित करती है.
Mother instils the confidence to never accept defeat and develop a mind to take the wider view of in life. Defeat all negative forces to bring welfare and health for society by taking lesson from the elements how the clouds in the sky are smashed to provide life and health on earth.
4.त्वमिन्द्र सजोषसमर्कं बिभर्षि बाह्वो: । वज्रं शिशान ओजसा ।।RV 10.153.4
माता ही संतान में शारीरिक शक्ति , स्वास्थ्य और मानसिक आत्मबल की नींव डालती है.
Mother has to cultivate in the child Physical strength to provide him with an aura of strong proactive and sharp personality.
5.त्वमिन्द्राभिभूरसि विश्वा जातान्योजसा । स विश्वा भुव आभव: ।।RV10.153.5
अपने ओज से समस्त शत्रुओं को पराभूत करता है.
He grows to achieve an incandescent aura overcome all the negative forces by his efforts , on earth and space.

Vedic Agenda for good governance

bhishma
Vedic Agenda for Good Governance
Subodh1934@gmail.com
(प्रो. विश्वनाथ विद्यालंकार अथर्ववेद भाष्य आधारित)
1. Mass Communication, housing and security of life.
1.आ नूनमश्विना युवं वत्सस्य गन्तमवसे |
प्रास्मै यच्छतमवृकं पृथु च्छर्दिर्युयुतं या अरातयः || ऋ8.9.1 अथर्व 20.139.1
हे नगराधिपति तथा सेनपति तुम दोनो राष्ट्र में बसे प्रजाजनों की रक्षा के लिए अवश्य प्रजाजनों में आया जाया करो.इस प्रजाजन के लिये निवास योग्य गृहों की व्यवस्था करो,जो गृह बड़े बड़े हों, चोर डाकू आक्रमण न कर सकें. और जो राष्ट्र के शत्रु हैं, उन्हें राष्ट्र से दूर कर दो.
Keep in close contact with public, ensure adequate and secure housing for every person, and provide protection from destructive elements.

2. Environmental Sustainability

2.यदन्तरिक्षे यद दिवि यत पञ्च मानुषाँ अनु |
नृम्णं तद धत्तमश्विना || ऋ8.9.2 अथर्व 20.139.2

जो आकाशीय शुद्ध वायु और वर्षा जल; जो द्युलोकीय सौर ऊर्जा और प्रकाश,और जो पृथ्वी पर फैली (वनस्पति- जीवजन्तु) सम्पत्ति है उस को हमारे राष्ट्र में स्थापित करो.

Protect the clean air , develop rain water conservation, Maximize utilization of Solar energy, protect soil, green cover and biodiversity.

3. Enhance Public wisdom

3.ये वां दंसांस्यश्विना विप्रासः परिमामृशु: |
एवेत काण्वस्य बोधतम्‌ || ऋ8.9.3 अथर्व 20.139.3

जो मेधावी मंत्री गण/ बुद्धिजीवी परामर्शदाता राज्ञ कर्तव्य कर्मों के बारे में परामर्श देते रहते हैं उन को प्रजाजनों को अवगत करा कर शासन करो.

Follow the advice of intellectual think tanks, share these strategies with public and act accordingly in governance.

4. Gross National Happiness-Intellect driven governance.

4.अयं वां घर्मो अश्विना स्तोमेन परि षिच्यते |
अयं सोमो मधुमान वाजिनीवसू येन वृत्रं चिकेतथः ||ऋ8.9.4 अथर्व 20.139.4

सदुपदेशामृत द्वारा राष्ट्र यज्ञ मेधावियों से सींचा जाता है.जिस से अन्न, बल, सम्पत्ति देने वाली पृथ्वी मधुर रस,जल, दूध द्वारा दुर्भिक्ष जैसे ओग से राष्ट्र की रक्षा करते हैं.

By energetically pursuing wise policies, nature gifts with health and life positive nutrition disease preventing harmony, water, food and milk to ward off miseries of deprivation.

5. Commercial Growth

5.यदप्सु यद वनस्पतौ यदोषधीषु पुरुदंससा कृतम |
तेन माविष्टमश्विना || ऋ8.9.5 अथर्व 20.139.5

Give impetus to commerce by Technologies involving water ways, irrigation, shipping etc. Agri. -Horticultural production, post harvesting, and medicinal preparations.

नानाविध जलोंसे सम्बंधित कृतियां- सिंचायी, नौका, जहाज़ों , वनस्पति, फलों के उत्पादन और संग्रह , नाना विध औषधियों के निर्माण को राष्ट्र में स्थापित करो

Social progress as per Vedas

जीवन में उन्नति का मार्गदर्शन RV8.86 Social progress
(Subodh1934@gmail.com)

ऋषि:-कृष्ण आङ्गिरस:- इति: कृष्ण:= जिस ने षडरिपुओं- काम, क्रोध,लोभ,मोह, मद, मत्सर, पर विजय पाली वही
कृष्ण है. वही आंगिरस- अंग अंग से शक्ति सम्पन्न है. विश्वको वा कार्ष्णि: । कृष्ण शत्रुओं को उखाड़ने वाला है. कृष्ण की संतान कार्ष्णि है अर्थात शत्रुओं( षडरिपुओं का) अत्यन्त कर्षक-नष्ट करने वाला. विश्वक -अर्थात विश्व का हितैषी विशाल हृदय वाला

अश्विनौ । जगती ।
ध्रुव पंक्ति – ता वां विश्वको हवते तनूकृथे मा नो वि यौष्टं सख्या मुमोचतम् = विश्व के सब प्राणी अपने भौतिक सुख और सुरक्षा की आकांक्षा रखते हैं ,इस लिए हम प्राणी मात्र से सखा भाव से कभी पृथक न हों. ( हम सब के दु:ख को अनुभव करें और सुख की वृद्धि में सहायक हों )
Refrain line-Entire creation is endowed with spirit for self preservation. Develop positive friendly attitudes as your habit in life to ensure all-round happiness.

Education and Skill Development

1.उभा हि दस्रा भिषजा मयोभुवोभा दक्षस्य वचसो बभूवथु: ।
ता वां विश्वको हवते तनूकृथे मा नो वि यौष्टं सख्या मुमोचतम् ।। RV8.86.1
Friendly manners and spreading the empowerment of life skills for smart actions are like two medicines that cure the hardships in life to make living a happy experience. Entire creation is endowed with spirit for self preservation. Develop positive friendly attitudes as your habit in life to ensure all-round happiness.
सब से प्रेम भाव रख कर सब को जीवन यापन में कला कौशल की निपुणता शिक्षा – ज्ञान से समर्थ बनाना दो ऐसी ओषधि हैं जो समाज को सुखमय बनाते हैं. विश्व के सब प्राणी अपने भौतिक सुख और सुरक्षा की आकांक्षा रखते हैं ,इस लिए हम प्राणी मात्र से सखा भाव से कभी पृथक न हों. ( हम सब के दु:ख को अनुभव करें और सुख की वृद्धि में सहायक हों )
Skill Knowledge Enhancement

2.कथा नूना वां विमना उप स्तवद्युवं धियं ददथुर्वस्यइष्टये ।
ता वां विश्वको हवते तनूकृथे मा नो वि यौष्टं सख्या मुमोचतम् ।। RV 8.86.2
An uneducated/ uncultured , unskilled ignorant person cannot appreciate that only the twins of cooperation and livelihood skills provide means to fulfil all his sustainable needs / aspirations for a comfortable lifestyle . Entire creation is endowed with spirit for self preservation. Develop positive friendly attitudes as your habit in life to ensure all-round happiness.
जीवन में सुख सुविधाओं को प्राप्त करने के लिए उत्तम बुद्धि और कार्यकुशलता के साधन के महत्व को अज्ञानी मूढ़ मति नहीं जानता. विश्व के सब प्राणी अपने भौतिक सुख और सुरक्षा की आकांक्षा रखते हैं ,इस लिए हम प्राणी मात्र से सखा भाव से कभी पृथक न हों. ( हम सब के दु:ख को अनुभव करें और सुख की वृद्धि में सहायक हों )

Sharing with all
3.युवं हि ष्मा पुरुभुजेममेधतुं विष्णाप्वे ददथुर्वस्य इष्टये ।
ता वां विश्वको हवते तनूकृथे मा नो वि यौष्टं सख्या मुमोचतम् ।।RV 8.86.3
For welfare of community, to spread happiness in life, you have been blessed to nurture wisdom and as your responsibility towards and for development of community to share your wisdom and means with all. Entire creation is endowed with spirit for self preservation. Develop positive friendly attitudes as your habit in life to ensure all-round happiness.
जीवन में समृद्धि और सुख के जो साधन और सामर्थ्य प्राप्त होते हैं वे विश्व यज्ञ के निमित्त हैं ( अपने सुख साधनों शक्ति का निस्वार्थ समर्पण करो ) विश्व के सब प्राणी अपने भौतिक सुख और सुरक्षा की आकांक्षा रखते हैं, इस लिए हम प्राणी मात्र से सखा भाव से कभी पृथक न हों. ( हम सब के दु:ख को अनुभव करें और सुख की वृद्धि में सहायक हों )

NGO Work
4.उत त्यं वीरं धनसां ऋजीषिणं दूरे चित् सन्तं अवसे हवामहे ।
यस्य स्वादिष्ठा सुमति: पितुर्यथा मा नो वि यौष्टं सख्या मुमोचतम् ।। RV8.86.4
Noble successful entrepreneurs should dedicate themselves to public welfare activities on large scales. Entire creation is endowed with spirit for self preservation. Develop positive friendly attitudes as your habit in life to ensure all-round happiness.

सन्त वृत्ति के समृद्ध धनवान पराक्रमी जन दूर दूर तक उत्तम ज्ञान और समाज सुधार के प्रसार में योगदान करें .
विश्व के सब प्राणी अपने भौतिक सुख और सुरक्षा की आकांक्षा रखते हैं, इस लिए हम प्राणी मात्र से सखा भाव से कभी पृथक न हों. ( हम सब के दु:ख को अनुभव करें और सुख की वृद्धि में सहायक हों )

Truth & Transparency – सत्य और पारदृश्यता
5.ऋतेन देव: सविता शमायत ऋतस्य शृंगमुर्विया वि पप्रथे ।
ऋतं सासाह महि चित् पृतन्यतो मा नो वि युष्टं सख्या मुमोचतम् ।। RV8.86.5
सत्य ज्ञान से ,अज्ञान के अंधकार को सूर्य की तरह नष्ट करने से ही सब ओर सुख शांति स्थापित होती है . सत्य ( पारदर्शिता ) ही बड़े बड़े शत्रुओं को पराजित करती है.
इस लिए हम प्राणी मात्र से सखा भाव से कभी पृथक न हों. ( हम सब के दु:ख को अनुभव करें और सुख की वृद्धि में सहायक हों )
Truth and knowledge destroy darkness of ignorance and transparency defeats the strongest enemies.
Entire creation is endowed with spirit for self preservation. Develop positive friendly attitudes as your habit in life to ensure all-round happiness.

Varn Vyawasthaa according to Vedas

 

वेदानुसार  Varn Vyawasthaa
subodh1934@gmail.com
RV9.112
There is no sanction in Vedas of castes by birth system
वर्ण – ब्राह्मण, क्षत्री,वैश्य,शूद्र जाति जन्म से नहीं होते
Nurturing of Talents
शिशुराङ्गिरस: । पवमान: सोम: । पंक्ति: ।
Refrain line is:इन्द्रायेन्दो परि स्रव Natural Talents may flower; प्राकृतिक प्रतिभाओं का विकास हो.

Different temperaments;

नानानं वा उ नो धियो वि व्रतानि जनानाम् ।
तक्षा रिष्टं रुतं भिषग् ब्रह्मा सुन्वन्तमिच्छतीन्द्रायेन्दो परि स्रव ।। 9.112.1
Humans manifest different traits.
1. Work with Physical Objects; One has an inclination to be skilled with physical objects and techniques.
2. Work with living Objects; One wants to become a healer, a doctor to bring comfort by cure to others.
3. Work on Minds; One wants to be a learned person interested in bringing bounties of wisdom to others.
The motivating force in humans manifests in various forms, and needs to be nurtured accordingly. Natural Talents may flower

मनुष्य भिन्न भिन्न प्रकृति के हैं. कोई शिल्पकार – वस्तुओं के स्वरूप को सुधारने वाला बनना चाहता है; तो कोई वैद्य- भिषक बन कर प्राणियों के स्वास्थ्य मे सुधार लाना चाहता है; तो अन्य ज्ञान का विस्तार कर के समाज में दिव्यता की उपलब्धियों के लिए शिक्षा यज्ञादि अनुष्ठान कराना चाहता है.
इन सब प्रकार की वृत्तियों के विकास के अवसर उपलब्ध कराने चाहिएं. प्राकृतिक प्रतिभाओं का विकास हो.
Set up Different Avenues of Education

जरतीभिरोषधीभि: पर्णेभि: शकुनानाम् ।
कार्मारो अश्मभिर्द्युभिर्हिरण्यवन्तमिच्छतीन्द्रायेन्दो परि स्रव ।। 9.112.2
1. Different herbs, products from other living beings like feathers of a bird and such materials have medicinal properties; Set up avenues to study and teach about them.
2. Technologies can provide opportunities to generate wealth by intelligent working with minerals etc.; set up institutions for nurturing these talents.

1. भिन्न भिन्न जड़ी बूटियों, भिन्न भिन्न प्राणियों के अवयवों से अनेक ओषधियां प्राप्त होती हैं. इन के प्रशिक्षण अनुसंधान के साधन उत्पन्न करो.
2. खनिज पदार्थों इत्यादि से ज्ञान कौशल द्वारा धनोपार्जन सम्भव होता है. इन विषयों पर प्रशिक्षण अनुसंधान के साधन उपलब्ध कराओ.

Different Vocations

कारुरहं ततो भिषगुपलप्रक्षिणी नना ।
नानाधियोवसूयवोऽनु गा इव तस्थिमन्द्रायेन्दो परि स्रव ।। 9.112.3
I am a musician, my family (father& Son) are medical practioners healing diseases, my mother grinds corn to make our food. We all perform our duties to make our contribution to sustain the society, like a cow sustains us all.
मैं संगीतज्ञ हूं, मेरे पिता वैद्य हैं, मेरी माता अनाज को पीसती है. हम सब इस समाज के पोषण में एक गौ की भांति अपना अपनाअपना योगदान करते हैं.
Different predilections- भिन्न भिन्न रुचि

अश्वो वोळहा सुखं रथं हसनामुपमन्त्रिण: ।
शेपो रोमण्वन्तौ भेदौ वारिन्मण्डूक इच्छतीन्द्रायेन्दो परि स्रव ।। 9.112.4
A routine worker like a horse drawing a laden cart with good
master is contended. Another person wants to spend time among friends making merry. Yet another one has high libido and seeks female company. But natural talents must be developed to find opportunities for community development.
साधारण व्यक्ति एक घोड़े की भान्ति एक संवेदनशील स्वामी की सेवा में अपना भार वहन करने में सन्तुष्ट है. अन्य व्यक्ति मित्र मंडलि में बैठ कर हंसी मज़ाक में सुख पाता है. अन्य व्यक्ति अधिक कामुक है और स्त्री सुख की अधिक इच्छा करता है.
भिन्न भिन्न व्यक्तियों की भिन्न भिन्न वृत्तियां होती हैं. परंतु समाज में अपना दायित्व निभाने के लिए सब की प्रतिभाओं का विकास करना चाहिए.

VEDAS & Interpolation

interpolation in vedas

VEDAS & Interpolation

Author : Pt Dharmadev Vidyamartand

Authors of the Vedic Age have asserted that several parts of Vedas are no more than later additions or interpolations.

Asserting that the tenth Mandala is manifestly an earlier addition, they argue in favor of their contention that: (1) the language of this mandala is different from that of other mandalas. (2) the content of this mandala with such philosophic hymns as श्रद्धा,दान and नासदीय is also different from that of others.

Some western scholars also hold the view that the entire Kandas 15,17,18,19 and 20 have been interpolated in Atharva Veda. Even the whole of Atharva Veda was composed leter and added to the Vedas.

They say in Yajurveda also, only तैतिरीय सहिंता or कृष्ण यजुर्वेद is ancient, the वाजसनेय सहिंता which is also known as शुक्ल यजुर्वेद is comparatively modern.

In their opinion the whole of Samaveda has been stolen from the Rigveda; there is nothing original or new in it. Likewise there are many other parts of the Vedas which the authors of the “Vedic Age” have tried to show as later additions or interpolations.

IS 10th  MANDALA AN INTERPOLATION?

Describing the 10th Mandala as “Atharvedic in character” the authors of the Vedic Age claim:

“That the Tenth mandala is later in origin than the first nine, is, however, perfectly certain from the evidence of the language”

But illustrations given by these authors to prove their contention are highly illogical and irrational.

It is a common observation that at times one and the same author uses two different styles on two occasions in accordance with the subject he is dealing with. Sometime his language appears to be difficult and at the other very simple. Vedas were revealed for the benefit of the mankind including both the intellectuals and ordinary persons. This is the reason why in some mantras like the विश्वानि देव सवितर्दुरितानि परासुव, the language is so lucid and simple while in others, it is so abstruse and difficult.

The modernity or antiquity of a passage cannot be determined by the presence or absence of particular words. But the authors of the Vedic Age have asserted that some of the words used in the 10th mandala of Rigveda such as  लोक, मोघ, विसर्ग, गुप् do not occur in the Vedas except in the interpolated portions or Balhilya Hymns. They have no evidence to show what is interpolated and what is not. The distinction made by them is imaginary.

THE WORD “लोक “

Besides in the previous Mandals, the word ‘लोक” occurs at several places in the Rigveda; for instance, it is there in 1.93.6, 2.30.6; 3.2.9; 4.17.17; 5.4.11; 6.23.3; 7; 6.47.8; 6.73.2; 7.20.2; 7.33.5; 7.60.9; 7.84.2; 7.99.4; 8.100.12; 9.92.6; ‘लोका:’ Rig. 9.113.9; ‘लोके’ Rig. 329.8; 5.1.6; 9113.72;

Even the authors of the “Vedic Age’ do not consider these portions to be interpolated and, therefore, it is surprising how they included this word among those which, according to them, occur only in the 10th  Mandala or the interpolated portions.

The word मोघम also occurs, (besides the l0th Mandala,) in the following mantras from the Seventh Mandala :-

rig 7.104.15

The word `विसर्ग also occurs in the 103th hymn of the seventh Mandala of Rigveda तप्ता धर्मा अश्नुवते विसर्गम ln the 10th  Mandala also, this word occurs though only once.

Proving modernity of l0th  Mandala on the basis of the occurrence of the word विजय as done by the authors of the “Vedic Age`, is simply absurd as the word, in its various forms, occurs many a time in Rigveda.

For instance the word  विजय has been used in Rigveda 2. 1 9.9 in यस्मान्न ऋते विजयन्ते जनास:

lt occurs in other forms in the following places :-

mantras

About the word सोम the authors of the Vedic Age say that while it occurs 50 times in the Ninth Mandala, it is used only once in the 1Oth  Mandala.

ls it important for this word to occur many times there even if it be not needed in the context? We fail to understand how the existence of separate subjects in different Mandalas and use of different words accordingly go to prove modernity? The authors of the “Vedic Age” have said that the words सर्व, भगवान, प्राण, हृदय etc. mostly, though not exclusively, occur in the Tenth Mandala. If they also occur in the other Mandalas, how do they, even according to their theory, show the modernity of the Tenth Mandala ?

We consider Vedas to be the Voice of God and therefore, the words used there are inevitable and indispensable:

vaisheshik darshan 1

We have absolutely no business to ask why particular words did not occur in this or that Mandala. It will be only impertinence on our part to raise this question. Even the ordinary writers know that the use of words changes in harmony with the content of a write up.

We can give many illustrations to show how one writer has resorted to different styles in different books in keeping with the spirit, the temper and the mood of their content.

For instance, it is well-known that the language of Panini`s अष्टाध्यायी is different from his जाम्बवती विजय महाकाव्य. There is also a lot of difference between the language of Jaimini”s Mimansa and his “Brahmana”.

The language of Katyana’s श्रौतसूत्र and स्मृति also varies widely.

Among the modem writers also Sri Aurobindo’s ‘Life Divíne ‘ differs very much from his “Basis of Yaga ” in respect of language.

We do not think that it matters very much if words like पृत्सु, गिवर्ण:, विचर्षनि:, वीती do not occur in the Tenth Mandala even when they are frequent in the preceding Mandalas. As we have pointed out earlier, it is not at all important to use the same words everywhere. What great difference does it make after all if instead of ` विचर्षनि the word प्रचेता or विश्ववेदा: has been used in the Tenth Mandala ?

The word ‘ विचर्षनि is also not to be found in the Seventh Mandala. Does it prove the modernity of this Mandala also on this count?

In fact the whole bogey of interpolation in the Vedas was raised by Western scholars like Macdonald. They raised this issue because they could not imagine that ”barbarous” people could express their thoughts so clearly on the spiritual, philosophical and psychological subjects as found in such hymns as हिरण्यगर्भ सूक्त,नासदीय सूक्त,श्रद्धा सूक्त, मन्युसुक्तादी.

The Western scholars, in fact, stressed the distinction of language to prove that the l0th  mandala is an appendix of the Rigveda. They have contended that the language and the content of the mantras contained in the mandala are different from those of preceding mandala. We, however, beg to differ with their view.

The seers of many hymns of the Tenth mandala and those of the first and several others are the same. Only the scholars who are impartial and objective can decide on how is this in keeping with the belief of those who advocate the theory of appendix?

As pointed out earlier, the Western evolutionists and the Christian scholars, were greatly surprised to note enunciation of the theory of monotheism and other philosophical concepts in such hymns as हिरण्यगर्भ सूक्त.

In their perception the entire hymns containing such concept was “modem.”

But they fail to see that the idea of the oneness of God occurs in many other mandalas. For instance, this idea of monotheism is also expressed in the first, second and the fourth manandalas.

Even the concept of monotheism found in the Tenth Mandala has been earlier expressed in the Second mandala. Dr. Macdonald, who is one of the advocates of the theory of interpolation of the l0th  mandala in Rigveda, has contradicted himself in regard to this issue.

For instance, while, on the one hand, he has tried to show that the Tenth mandala was added later and, therefore, considered it to be modern comparatively, on the other, he maintains “Nevertheless, the supplements collected in it (Tenth mandala) appear for the most part to be older than the additions which occur in earlier books.”

Thus he demolishes his own argument regarding interpolation (in the Tenth mandala) on the basis of the distinctions in language. We may also mention here that some of the Rishis of the Tenth Mandala as for instance, Aditi…. Janshayane, Vaivastan, Yama Vaivaswat, Yami Vaivaswat Yama Yami etc. are very ancient-almost contemporaries of Manu Vaivasta.

ls it not ridiculous to call a hymn to be of recent origin or modem when its Rishis who revealed them are so ancient?

The word नत्युoccurs three times in the First mandala, two times in the Fourth, two times in the Fifth and Sixth, four times in the Seventh and one time in the Ninth mandala.

विश्वदेवा: is the ‘devata’ (subject matter) of three hymns of the First Mandala, two of the Sixth and Ninth mandalas, and of three hymns of the Tenth Mandala.

The word उषसalso occurs 32 times in the First mandala, nine times in the Second mandala, 16 times in the Third, 27 times in the Fourth, 9 times in the Fifth, 14 times in the Sixth, 29 times in 14, two times in the Eighth mandala, 8 times in the Ninth and 23 times in the Tenth mandala.

lt is, therefore, illogical to prove the modernity of 10th mandala on the basis of such words.

In अनुवाकानुक्रमणी and चरण व्यूह it is stated :-

mantra 2

(There are 64 chapters and 18 Mandalas in Rigveda)

It is because of its comprising 10 mandalas that Rigveda has been described as दाशतयी by Yaskaracharya in his Nirukta.

We will now discuss the Balkhilya hymns.

ARE BALKHILYA HYMN S INTERPOLATED?

Eleven hymns in the Eighth mandale of Rigveda– from 49 to 59-are called बालखिल्य सूक्त named after their preacher Balkhilya.

Some Western scholars and their followers like the authors of the Vedic Age hold the opinion that these hymns were later added in the Eighth Mandala. Not only that, they have even made some contradictory statements in regard to theses hymns.

After showing its distinction from other mandalas, the authors of the “Vedic Age” write about the Eight mandala:-

“This peculiarity of the Eighth mandala does suggest-by no means proves, that the Eighth mandala was subjoined at a later date to the kernal constituted by the family mandalas. But there is positive reason to believe that there was a time when the Eighth mandala was actually considered to be the last in the Samhita, for why else, should the Balkhilya hymns be thrust into the Eigth mandala and not added after the Tenth.”

This whole chain of arguments seems to be incongruous. First of all, the authors themselves have given only suggestion or indication but no proof that this mandala was added later. Then why to state this uncertain thing as a fact? Moreover to say that the Rigveda ended definitely with the Eighth mandala demolishes the argument that it was added later on – and it also presupposes that the Balkhilya hymns were interpolated, the fact which itself has not been proved by any strong evidence.

One of the arguments advanced in support of the theory of interpolation of Balkhilya Sukta is the existence of the following in the Aiterya Brahmana :-

aitreya brahman

Explaining it, writes Sayanacharya:-

sayancharya commentary

(i.e. there was a Rishi called Balakhilya whose 8 hymns were compiled in a book called “बालखिल्य”.

It appears that some of the hymns, which Rishi Balkilya popularized, were compiled and were available in the form of a booklet, possibly with explanation just as some such hymns of the Rigveda संगठन सूक्त ( Rig. 10.191) स्वराज्य सूक्त (1.80),शिवसंकल्पमंड ( Yaju. 34.10 ) were separately available. This does not show any evidence of any interpolation but only popularity of these particular hymns.

lt may be stressed here that the portion, from which the above sentence has been quoted from Taittireya Brahmana, is itself considered interpolated as stated in the chapter on “AncientSanskrít

literature ” in the Encyclopaedia Britannica. Therefore, a doubtful and interpolated statement cannot be given as evidence of interpolation of the Balkhilya Hymns.

These hymns which are not different from others in respect of their language or content were also included by Max Muller in his European edition of the Rigveda.

Referring to the antiquity of these hymns, Wintenitz writes in his book “A History of Indian Literature :-

“The word khilya means ‘supplement’ and this name in itself indicated that there are texts which were collected and added to the Samhita only after the latter had already been concluded; this does not exclude the possibility that some of these khilyas are of no less antiquity than the hymns of the Rigveda Samhita, but for some reason unknown to us, were not included in the collection.”

While we do not agree even with the sentiments expressed by Wintenitz (because we do not see any difference in these hymns from 49th  and others in Rigveda), his remark on their antiquity, however, deserves the attention of the readers.

Winternitz has also acknowledged that these hymns, available in the form of a hand written manuscript, are found at the end of the book.

lt was very improper on the part of Griffith to take out these hymns from the middle of the Eighth mandala and to publish them at its end. He had no right to do so. lt will not be proper to call them

interpolations only because they are preceded with अथ and ended with इति.  It seems that “अथ “, “इति” were added to them when they were compiled separately for the benefit of the the common man.

The Aryas had made arrangements since the beginning to preserve the Vedas in their purest form leaving no scope for interpolations. One of such arrangements was devising eight forms of their recitation known as :-

जटा पाठ (Jata path), माला पाठ (Mala path), शिक्षा पाठ (Shiksha path), लेखा पाठ (Lekha path), ध्वजा पाठ (Dhwaja path),दंड पाठ (Dand path), रथ पाठ (Rath path), धन पाठ(Dhan path) I

In view of the prevalance of these different modes of recitation, it was difficult to make any addition without their immediate detection.

Another devise to preserve the accuracy of the text of the Vedic mantras was to prepare many indices of the number of metres, of words and the seers and devatas (subject matter) of different mantras.

KRISHANA YAJURVEDA VS SHUKLA YAJUREDA

The authors of the Vedic Age have advanced the view that कृष्ण यजुर्वेद{ (Black Yajurveda) is more ancient than than  शुक्ल यजुर्वेद(White Yajuweda.)

The Black Yajurveda consists of the original mantras and the Brahmanas (which consist of explanatory notes and commentaries of the text of the mantras).

The Vedic Age authors are of the view that the mantras and the Brahmanas (which were separate in the White Yajurveda) were mixed up in the Black Yajurveda at a later date.

These authors say that listing the first words of the White Yajurveda in the Black Yajurveda might give the impression that the White Yajurveda represents the original tradition of which the Black Yajurveda (with all its variation) is a later version.

But, they assert, “Truth should rather be just the opposite, it is hardly possible that the mantras and Brahmnas kept separate in the white Yajurveda tradition, should have got mixed up at a later date.”

They hold the view therefore, that the Black Yajurveda is older than the White Yajurveda.

Despite whatever these authors might say, we are clear that Brahmanas (which are explanatory data and commentaries on the text) cannot come before the text.

The very definition of the Brahmana (given below), presupposes the existence of the text before the commentaty.

brahman commentary

Vedic commentator Patanjali’s assertion along with Swami Dayananda’s explanation go to prove beyond doubt that the Brahmanas were written and added afterwards:

patanjali 1patanjali 2

(The explanatory notes by learned Brahamins and Risis, added to the Vedas for elucidation of the Vedic hymns, are called Brahrnanas. Because of the mixture of the mantras and the explanatory notes, the Taitteriya Samhita is considered of later origin. To consider a Brahmana to be more ancient than the original text, is illogical.

It is a matter of great regret that the authors of the Vedic Age failed to see this small matter and committed the blunder of imagining  the White Yajurveda as of later date than the Black Yajurveda.

 

ATHARVAVEDA : WAS IT WRITTEN AFTERWARDS?

Western scholars like Bloomfield hold the view that Atharvaveda was composed much later than the other three Vedas. ln fact, they do not regard it as a Veda at all.

Perhaps such scholars formed this view on the basis of the use of the word त्रयीविद्या, which they thought denoted the existence of three Vedas.

But the fact is that this word actually denotes three subjects that the Vedas deal with – knowledge, action and devotion and the three styles ‘साम (musical) ऋक्(metrical) and यजु (prose).

Says Mimansa Shastra :

mimansa 1

(i.e., where there is metrical composition, it is called  ऋक्where there is music, it is साम and the rest is यजु. (prose)

In his introduction to `सर्वानुक्रमणी’, Sadguru Darshan, following Mimansa, has rightly observcd :-

mimansa 2

(Though there are four Vedas, they have been divided into three categories on the basis of metre, music and prose.)

Bloomfield and many other Western scholars believe Rigveda to be the original Veda. Other Vedas are supposed by them to have been composed with mantras from the Rigveda with a few more additions. But this belief is also wrong. Many mantras from this Veda (which is considered to be the most ancient) give evidence of the existence of the four Vedas.

In the following mantra from Rigveda itself, it is clear that there are four and not three Vedas :-

rigveda 21

ln this mantra a devotee offers prayers for his protection through एकया (Rigveda) द्वितियया (Yajurveda), तिस्रूभि: (Samveda) चतुस्रुभि: (Atharveda).

This mantra is repeated in Yajurveda (20,43) and also in Samaveda (mantra 36 and 1554). The word अथर्वा means a person with equilibrium of mind who is well-versed in the knowledge of the Atharvaveda                    .

The word अथर्वा or अंगिरा occurs in many mantras in the Rigveda.

For instance :

rig 1.83.5

 

rig 10.21.5

Thus there is no doubt that Atharvaveda is as ancient and authentic as Rigveda.

The same is also true of the Yajurveda and the Samveda because they have also been mentioned in the above mantras.

Besides Vedas, there is also clear reference to the Atharvaveda in other Scriptures.

For instance, the importance of the repetition of the mantras from the Atharvaveda has been stressed in Kanva Samhita :

atharva 1

Many such quotations can be given from scriptures to prove the authenticity and antiquity of the Atharvaveda. However those given above are, for the time being, sufficient to show how absurd are the views of Bloomfield and others on this subject.

INTERPOLATIONS IN ATI-IARVA VEDA

On the one hand Bloomfield and his followers like the authors of the ‘Vedic Age”, regard Atharva Veda to be modem and on the other, they try to show that l5th , 17th , l9th  and 2Oth  Kandas were later additions. They have advanced very strange arguments in support of their contention, Their main argument is that some of these Kandas are absent in the Paíppalada recension. But their argument becomes weak in view of the fact that some of these kandas (which they say were interpolated) are present in this recension. Only a few mantras have been omitted.

Absence of some mantras in these recensions does not go to prove that they were added later or are unauthentic.

But without taking this into account, the authors of the “Vedic Age” blindly follow Bloomfield when they write :-

“Of the 20 Kandas of the Atharva Veda, the last one is manifestly a later addition manufactured almost wholly out of the borrowings from the Rigveda to serve as a manual for the priest called Brahmanacchamsin who had a definite though minor role to play at the Soma sacrifice. Moreover, the Kuntapa Suktas of this kanda are without any Pada Patha and nothing parallel to them can be found in the Paíppalada recension – showing that they had been given a place in this late kanda of the Samhita at a very late date.

“In fact, the 19’“ Kanda ends with significant prayer which strongly suggests that the Samhita, at one time, was considered to end with it.”

But how can the fact that many mantras in the 20th  Kanda of the Atharva Veda had been taken from the Rigveda, prove the modernity of the former? On the other hand, it should only show antiquity of these mantras because the authors regard Rigveda to be oldest of all the Vedas!

lt is also wrong to presume that the 20” Kanda was added only to emphasise the role of a priest because the kanda contains many other important hymns such as इन्द्र सूक्त and स्वराज्य सूक्त. etc.

Even where there is repetition of some mantras from other Vedas in this Kanda, they serve some definite purpose.

On the repetition of mantras in different Vedas, Swami Dayananda writes in his “Introduction to Rígveda: ”

“By the Rig verses, we define objects, by the Yaju verses we apply them to use and by the same verses in Sama, we sing them.”

What Swami Dayanand observes becomes clear when we examine the following mantra which occurs in all the four Vedas :

shano devir

When the mantra occurs in the Rigveda, it deals particularly with the properties of water; In Yajurveda, its application is for achmana (sipping of water). It is to be taken for God in Samaveda, which mainly deals with devotion and contemplation.

In Atharvaveda the utility of water for different technical purposes is stressed. lt also symbolises peace of which women are embodiment.

The last mantra of the 19″‘ kanda (which the authors of the Vedic Age consider to be indicative of the end of the Atharvaveda) is as follows :-

atharva 2

(We are putting the veda in the bag from which we had taken it out for preservation and safety etc.)

There is nothing to indicate the end of this Veda in the above mantra. This can as well denote the end of a particular chapter or a Kanda, in this case, of the conclusion of the 19” Kanda.

But most ridiculous is their remark which again seems to have been influenced by Bloomfield.

“But there are reasons to believe that the 19th  kanda itself is a late compilation, for its hymns, though found in the Paippalada recension, are scattered throughout that text.”

This cuts at the root of their presumption that the Atharvaveda ends at the 19th  kanda. If it is a late compilation, how could it be taken to mark the end of Atharva Veda?

Then it also falsifies their assumption that this hymn is not present in the Paippalada recension because they have themselves admitted that “these hymns, though found in the Paippalada recension, are scattered throught that text.”

As we have pointed out that in such recension, it is quite natural to find change in the order of the mantras. The new order is guided by the special purpose of such compilations.

SAMA VEDA : ITS SEPARATE EXISTENCE

The authors of the Vedic Age hold the wrong notion that most of the mantras contained in Samaveda had been taken from Rigveda and that it has no separate existence. If it were so, there would have been no specific reference of Samaveds and its psalms at many places in Rigveda itself as for instances, in the following mantras-

samveda 11

(In these mantras, there is a clear mention of one who sings the songs of the Sama Veda.)

The following mantra, mentions the hymns of the Sama Veda side by side with Rigveda :-

rigveda 22

ln the mantra given below the word  सामगा has been used for one who sings the hymns of the Sama Veda and separately for the knower

of the Atharva Veda thus clearly pointing out to the separate existence of the two :

atharva 3

There is an injunction for singing the hymns of Sama Veda to glorify God in the following mantras :

samveda 12

इति

 

 

 

National Planning in Rig Veda

national planning

National Planning in Rig Veda

By Subodh Kumar

Email- subodh1934@gmail.com

If one were to identify the problems being faced by our Nation today and list out in order of priority, the tasks facing us, following would be considered as a reasonable blue print for future action:

1.  Education System Overhaul to teach future generations to grow in to responsible, fearless, confident, energetic, self motivated,  honest good citizens in the service of society and  provide Good teachers and mind motivators.

2.  Water conservation and rain water harvesting.

  1. Measures to control Global Warming and repair of damaged ozone
  2. cover.( to avert Natural disasters like Tsunami and Draughts)

5   Sustainable disposal of Sanitation, Sewage and Pollution

6   Organic Agriculture, for healthy disease, poverty free society

7   Honesty and transparency in public life, underpinning the role of

Teachers, Governments, leaders and the media, for educating

Cultivation of proper non exploitative mental attitudes in

Society

7.  Eradicate Corruptions and Parallel Economy.

8.  Bio technology research to work on systems in a cow, which converts

Fodder (uneatable agriculture waste) to probiotic nutrition for     Humans, and maintains soil health.

9.  Promote transparency economy and check on ‘Black money’

10. Tackle the socially deviant behaviour

It may come as a big surprise that this agenda is found given in the same order of priority as the actions of the Prime Minister of the Country, and in this chronological order, are the subject explained in Rig Veda 2.14..

 

RigVeda 2-14  Rishi-Gritsamda Devta-Indra

Sub: Adhwaryu   

Introductory note: –  The term Adhwaryu has traditionally, come to designate a person responsible for making arrangements for carrying out a Karmakand Yagna.

According to Monier Williams, Adhwaryu is a person,

  1. who measures the ground. First of all he has to make the project note for all the facilities, which will be required for the Yagna. They could range in sizes from small agnihotra to a large community Yagnas. Obviously he has to first survey the required size of. Land. Then only he can proceed to acquire, level and make it fit for the Yagna.
  2.  He has to build the altar. For the building of altar he has to have command on civil engineering /architectural skills to specify and estimate the quality and quantity of construction material like bricks and mortar from which the altar will be made. He must have materials management skills to arrange for delivery at the Yagna site. He should also have civil construction skills to carry out the construction of the Altar.
  3. He has to prepare the sacrificial vessels and implements.  This means, he also has to specify correct materials of which these implements will be made of. He has to specify the design of these vessels and the implements, which will be required for the specific Yagna. This means he should also have engineering skills involving material science and fabrication techniques.
  4.  He has to fetch wood and water. Thus he also has to make an estimate of the quantities, which will be required for the Yagna, and ensure proper quality and quantity of fuel wood and water to be available at hand. He should have knowledge and awareness about natural resources.
  5.  He has to light the fire. He is also expected to know the art of creating a sustainable fire. An engineer to develop sustainable source of Energy.
  6.  He has to bring the animals for the Yagna. Thus he has to be a practicing veterinarian to know and care for the various animals. And their role in society.- and so on.

Considering that the Yagnas happened to be often very large community based activities, it is reasonable to submit that to day an Adhwaryu, will be a highly trained and skilled General Manager CEO, Educator, Engineer, Veterinarian, a Materials Manager, an Environmentalist, a Multidiscipline well educated project Manager. In fact an Adhwaryu acts as the Prime Minister presiding over the activities and the planning of the YAGYA. Running of the Nation is also a Yagna. Indeed Adhwaryu has been translated as a Prime Minister in many writings.

 

Rig Vedic interpretations available to day, from Sayan/ MaxMuller to later day Swami Dayanand Saraswati, Shri Damodar Satawlekarji, Swami Satya Prakash Saraswati and Shri Aurobindo , give very deep poetical interpretations of  this Sukta. Wilson and Griffith also make significant addition to the vast scholarship.  However with the traditional concepts which see the role of an Adhwaryu as limited to only the Karmakand Yagna, the full significance of this Rigvedic Sukta remains at best, spiritually and poetically masked.

But the same RigVedic Sukta lays bare its entire context, when the full life sized concepts behind terms like Adhwaryu, Indra, Soma are given interpretations like Swami Dayanand and Yogi Aurobindo.

 

(This interpretation is based largely on the RigVed Bhashya of Swami Dayanand Saraswati)

RV2.14

इस सूक्त की विशेषता और महत्व.

Significance of this VED Sookt

(Subodh Kumar)

Shows most modern scientific civilized social concepts from Rig Ved

  1. 1.  This sookt  is addressed to Adhwaryu . He is one who adopts nonviolent-(Democratic) strategies for implementing all projects , but operates on war footing – Always highly charged in his actions.
  2. 2.  The Sookt  sets out to describe the duties of a King/governor of a nation. And sets down topics in order of priorities for governance/life style for a sustainable prosperous welfare state.
  3. 3.  It Starts with Global warming and Ozone layer protection.
  4. 4.  Proceeds to define roles of a good governance – Education, Social welfare rehabilitation after natural calamities,  Rain water Harvesting,  Food safety & security, IPM ( integrated Pest Management) dealing with hoarders and black marketers, Responsible media.
  5. 5.  Maharshi Dayanand’s incisively modern interpretations are very clearly evident here.  He just only falls short of by a hair breadth in making use of modern scientific terminology in Vedas.    

 

  1. ऋषि: =   गृत्समद (आङ्गिरस: शौनहोत्र: पश्चाद्) भार्गव: शौनक: , प्रथम में

भार्गव: शौनक: था , भार्गव: भृगु पुत्र होने से भार्गव कहलाया था अर्थात खूब तपस्वी था, और ‘शौनक:’ = ( शुन्‌ गतौ) खूब क्रिया शील था .  जो पश्चाद्‌  बना, गृत्समद: = ‘गृणाति इति गृत्स:’ ‘माद्यतीति मद:’=प्रभु की स्तुति करता है, सदैव प्रसन्न रहता है ।आंगिरस=अंगों की शक्ति से सम्पन्न है, । शौनहोत्र: = (शौनं सुखं जुहोति) लोक सुख के लिए अपने सुख की आहुति देता है । 

  1. देवता:- इन्द्र: = जन कल्याण हेतु कर्मठ सदैव विजयी उत्साहपूर्ण क्रियाशील देवत्वधारण किये  हुवा व्यक्तित्व   

छन्द- त्रिष्टुप्

            Rigveda 2-14 (STAFF FUNCTIONS)

1.First Priority

सर्वोच्च प्राथमिकता

उत्तम शिक्षा व्यवस्था

Creation of excellent education system to provide the society with self motivated ,creative talent for its all round welfare and progress.

( महर्षि दयानंद अन्वयार्थ आधारित ) O Managers (Adhvayavo)! Provide (Sinchata) for Entrepreneurship (Indraya) sufficient (Bharat) knowledge (Somam) and exhilarating (Maddham) resource- that motivates one in single minded pursuit like a blind person- (Andhah) from well cultivated -filled vessels- resources stores (Amatrabhi).

That (Asya=Indra=Entrepreneurship) is empowered (Veerah) and always (Sadam) having a temperament  of being desirous (Kami) of consumption (Peetim)

(of Soma=knowledge & Maddham anna= exhilarating resource).  by performing action -Yajna (Juhota) to this provider of  benefits (Vrashne) by the active persons. These -benefits- (Eshah)  he (Entrepreneur=Indra) desired (Vashti).

  1. समाज में सोम के विस्तार प्रसार के लिए उच्चतम शिक्षा प्राप्त कराने हेतु गुरुकुल,उत्तम शिक्षक गण और अनुसंधान की सुविधान की सुविधाएं  उपलब्ध कराओ.

अध्वर्यवो भरतेन्द्राय सोममामत्रेभि: सिञ्चतामद्यमन्ध: ।

कामी हि वीर: सदमस्य पीतिं जुहोत वृष्णे तदिदेष वष्टि ।। 2.14.1.

महर्षि दयानंद पदार्थ – हे (अध्वर्यव: ) अपने को यज्ञ कर्म की चाहना करने वाले मनुष्यो ! तुम जो (एष: ) यह (कामी) कामना करने के स्वभाव वाला (वीर:) वीर ( वृष्णे) बल बढ़ाने के लिए (अस्य)  इस सोम रस के (पीतिम्‌) पान को (वष्टि) चाहता है, (तत्‌ इत्‌) उसे (सदम्‌) पाने योग्य सोम (हि) को निश्चय से तुम (जुहोत) ग्रहण करो (इन्द्राय) और परमैश्वर्य  के लिए (अमत्रेभि:) उत्तम पात्रों से (मद्यम्‌) हर्ष देने वाले  (अन्ध: ) अन्न को तथा (सोमम्‌) सोम रस को (सिञ्चत) सींचो और बल को (आ, भरत) पुष्ट करो ॥1॥

परमैश्वर्य, अन्न, सुख, साधनोंं, बल, पौरुष की कामना  करने के स्वभाव  की वृद्धि के लिए उत्तम शिक्षा देने और उत्तम शिक्षक गण तैयार करने की औरअनुसंधान की व्यवस्था करो ।

Adhvaryus should provide good appropriate Soma – knowledge and technology in good measure for the Indras for self  motivation of individuals to ensure   achievement of abundance and prosperity, by good  nutrition, health and peace for the land and  those living off it. Adhvaryus – Govt./Establishment should create knowledge institutions to develop Motivated , creative minds and mental attitudes by creating and developing knowledge  enabling institutions, schools, colleges for education , training of students and teachers.

द्वितीय प्राथमिकता

उत्तम जल संरक्षण नीति

  1. 2.   अध्वर्यवो यो अपो वव्रिवांसंवृत्रं जघानाशन्येव वृक्षम् ।

तस्मा एतं भरत तद्वशायँएष इन्द्रो अर्हति पीतिमस्य ।। 2.14.2

महर्षि दयानंद पदार्थ – हे! (अध्वर्यव: ) अपने को अहिंसा की इच्छा करने  वालो ! (य: ) जो सूर्य (वब्रिवांसं ) आवरणकरने वाले (वृत्रम्‌) मेघ को (अशन्येव) बिजुली के समान(वृक्षम्‌) वृक्षको (जघान) मारता है अर्थात दहशक्ति से भस्मकरदेता है और (आप: )  जलों को वर्षाता तथा जो (एष: )  यह (इन्द्र: )

ऐश्वर्यवान्‌जन (अस्य) सोमलतादि रस के (पीतिम्‌) पीने को (अर्हति) योग्य होता है इस कारण (तद्वशाय) उन उन पदार्थों को कामना करनेवाले के लिए  (यतम्‌) उक्त पदार्थ द्वय को धारण करो  अर्थात्‌ उन के गुणों को अपने मन में निश्चित करो ॥2॥

वर्षा के जल सब से उत्तम जल होता है. इस  के संग्रह और सदुपयोग की व्यवस्था द्वारा जैविक  कृषि की उत्तम व्यवस्था करो.

Harness those waters of rains, which are released by the actions of lightening, that strikes the trees and sets them on fire. Thus work for the creation of bounties of fertilized soil by rich biomass feeds and prosperity of vegetation, as the gifts provided by Indra.

(All the futuristic strategies are for conservation of our water resources. Rain water harvesting is the most significant item on not only Global level, but is of utmost importance for India, particularly, when it is realized that the total water requirements of entire India are just about 5% of the total rain fall in our coastal regions. And almost 100% of that rainfall just flows in to the sea.)

  1. तृतीय प्राथमिकता

पर्यावरण संरक्षण  वन सम्पदा का महत्व    

अध्वर्यवो यो दृभीकं जघान यो गा उदाजदप हि वलं व: ।

तस्मा एतमन्तरिक्षे न वातमिन्द्रं सोमैरोर्णतजूर्णवस्त्रै: ।। 2.14.3

महर्षि दयानंद पदार्थ – हे! (अध्वर्यव: ) यज्ञ संपादन करने  वाले  जनों ! (य: ) जो (दृभीकम्‌) भयङ्कर प्राणी को (जघान्‌) मारता है किस को कि (य: ) जो (गा: ) गौओं को (उदाजत्‌) विविध प्रकार से फैंके अर्थात  उठाय उठाय पटके और मारे और (बलम्‌) बल को (अप, व: ) अपवरण करें रोकें ( तस्मै) उस के लिए (हि) ही (एतम्‌) इस यज्ञ को (अन्तरिक्षे) अन्तरिक्ष में (वातम्‌) पवन के ( न) समान वा(इन्द्रम्‌) मेघों के धारण करने  वाले सूर्य को (वस्त्रै: ) वस्त्रों से (जू: ) बुड्ढे के(न) समान(सोमै: ) ओषधियों वा ऐश्वर्यों से (आ, उर्णुत्‌)  |  आच्छादित  करो अर्थात्‌ अपने यज्ञ धूम से सूर्य को  ढापो.

हमारी पृथ्वी पर एक पुराने वस्त्र  का आवरण है,( यह आवरण घने  बादलों जैसा होता है. इस मे छिद्र नहीं होने चाहियें , यह नीचे दिए चित्र से स्पष्ट हो जाएगा ) इस आवरण के द्वारा हि  पृथ्वी पर ओषधि वनस्पति  अन्न इत्यादि सम्भव हो पाए  हैं ।  परंतु इस आवरण  के छिद्रो के कारण अंतरिक्ष मे पवन और मेघों द्वारा ऐसे विनाशकारी बलशाली उत्पात होते  है  जो गौओं और सब नगरीय व्यवस्थाओं को  बार  बार  उठा उठा कर पटक देते हैं इस  आवरण के छिद्रों को यज्ञादि कार्यों से ढको. ( वेदो का स्पष्ट संकेत सुनामी जैसी प्राकृतिक आपदाओं की ओर है, जो पर्यावरण के संरक्षण पर ध्यान न देने के  कारण विश्वस्तर पर जलवायु का तपमान बढने  से उत्पन्न हो रहा है ।)

This phenomenon mentioned in Vedas was discovered by modern science only in 1985, as described below.

Joe Farman, ozone hole discoverer, dies at 82

Farman not only revealed the atmospheric leak above Antarctica in 1985, but also helped coax humanity into rallying against a global environmental threat.

Mon, May 20 2013 at 2:42 PM

A 3-D image of the ozone hole over Antarctica, produced with a mapping spectrometer.

Joe Farman, a British scientist who discovered manmade damage to Earth’s ozone layer in the 1980s, has died at age 82. On top of exposing the leak, Farman also helped set the stage for the 1987 Montreal Protocol, an ozone-saving treaty that showed humanity can right environmental wrongs without economic collapse, even on a global scale.

Farman studied natural sciences at England’s Corpus Christi College, then served in the British Army and worked for an aircraft company before he found his calling. He answered an ad in 1956 seeking scientists to work in Antarctica, and soon joined what’s now known asthe British Antarctic Survey. Then, after 30 years of dogged and often unappreciated research, he published one of the most important scientific papers of the 20th century.

The sky is failing

Scientists had already begun to grasp the complex nature of ozone — a pollutant at ground level but a life-saving shield in the atmosphere — and even knew it may be vulnerable to chlorofluorocarbons (CFCs), chemicals used in aerosol sprays and refrigeration systems. But with no solid evidence that CFCs were actually hurting the ozone layer, there seemed little urgency to rein in their widespread use around the world.

The ozone layer begins roughly 10 kilometers (6 miles) above the Earth’s surface.

Farman left Antarctica in 1959 to take a management role in England, but he continued to oversee the survey’s ozone research through the 1960s and ’70s. This work came under fire in the early ’80s amid budget cuts, though, and the New York Times reports Farman’s superiors mocked his insistence that decades of ozone data would be useful. But Prime Minister Margaret Thatcher eventually came to the British Antarctic Survey’s rescue, the Guardian points out, as the former chemist saw its scientific potential as well as its strategic importance in Britain’s struggle with Argentina over the Falkland Islands.

Then, in 1982, Farman’s career-defining breakthrough began. Using an outdated spectrometer to measure ozone levels, he initially thought his instrument must be broken. He was seeing a dramatic drop in Antarctic ozone, and since not even NASA satellites had detected this, he ordered new equipment. But the new one also “went haywire,” as he described it, and he began to realize he was on to something. Along with co-authors Brian Gardiner and Jonathan Shanklin, he published a groundbreaking study in 1985 that shocked the world and launched a new era of international eco-politics.

The 1985 study showed a 40 percent drop in ozone above Antarctica, creating a soft spot in the ozone layer — not literally a hole — that let in ultraviolet (UV) radiation from the sun. This not only embarrassed NASA and other scientists who had missed the leak, but also sparked a frenzy to minimize its effects on public health. According to calculations by the U.S. Environmental Protection Agency, the excess UV exposure could trigger 40 million cases of skin cancer and 800,000 cancer deaths in the U.S. alone.

Spectrometer images show the ozone hole grow during the 1980s and ’90s. Dark blue indicates the thinnest ozone, while light blue, green and yellow represent progressively thicker layers. (Images: NASA)

Ozone defense

Many environmental crises of the ’60s and ’70s were mostly local — like toxic waste dumping and wildlife declines — but the ozone hole represented a serious danger to life across the planet. And despite chemical industry protests that phasing out CFCs would cripple economic growth, the unprecedented rehab effort proved them wrong.

Leaders from around the world met in Montreal in September 1987, eventually producing a treaty to curtail CFCs called the Montreal Protocol on Substances that Deplete the Ozone Layer. Eventually ratified by all 197 members of the United Nations, the Montreal Protocol has undergone several revisions in the past 25 years but is still widely considered a model for environmental treaties of all kinds. Former U.N. Secretary General Kofi Annan has called it “perhaps the single most successful international agreement to date.”

The Montreal Protocol has also had pitfalls, though: CFCs were sometimes replaced with hydrofluorocarbons (HFCs), which later turned out to be heat-trapping greenhouse gases even more potent than carbon dioxide. But safer alternatives also emerged, and despite some missteps, the treaty is expected to help Earth’s ozone layer fully recover by 2080. That’s far from a quick fix, but according to the Guardian, “without the work of Farman the effects could have been catastrophic.”

The treaty also remains a beacon to world leaders and diplomats trying to strike a meaningful global pact on climate change. Carbon-emitting fossil fuels are much more deeply embedded in the economy than CFCs were, but the Montreal Protocol at least serves as a precedent demonstrating how humanity can tackle a broad environmental threat by banding together and following scientists’ advice.

An animation of projected ozone over North America if the Montreal Protocol had failed.

Although several scientists won a Nobel Prize for their work on CFCs, Farman never received that honor. He was granted many other scientific awards, though, including the U.K. Polar Medal, the Society of Chemical Industry’s environmental medal, the Appleton (formerly Chree) medal and prize, and membership in the United Nations Global 500 honor roll. He conducted research in Antarctica until his retirement in 1990, and remained active well into his later years, the Guardian reports, growing his own vegetables at home and biking to work until he suffered a stroke in February.

Farman died May 11 in Cambridge, England, according to a statement released by the British Antarctic Survey. He is survived by Paula, his wife of 42 years.

“Joe was an excellent physicist and his work changed the way that we view the natural world,” says Alan Rodger, interim director of the British Antarctic Survey, in a press release. “After making the discovery of the ozone hole he became an energetic ambassador for our planet. Our thoughts are with his wife, Paula.”

ओज़ोन आवरण के छिद्र को समझने के लिए  चित्र

Ozone cover representation  with   hole in it

Exercise control over natural calamities like the violent storms, which with immense forces, play havocs like demons tossing all cattle and life in to air and smashing on to the ground, which cause great upheavals by disrupting life and property.  These are brought about by the holes in the protective garment, which covers the earth in the space. These holes are like holes in a worn out old garment. Heal and repair the holes in the covering, by actions of rain making clouds and atmosphere helped by green vegetation and herbs by grace of Indra.

Quoted thankfully from “the secret life of GERMS” by Philip M. Tierno)

(According to modern science during the period of formation of Earth’s History, intense volcanic activity was producing oxygen by releasing it from Earth’s interior. In the primordial soup, ancient blue green algae lived by photosynthesis, and also produced Oxygen. Over the course of perhaps three  billion years, the Oxygen produced by algae and the Oxygen spewed by the volcanoes changed the Earth’s atmosphere , creating an Oxygen blanket that allowed higher life forms to evolve from germs. Oxygen in upper atmosphere came in contact with UV (Ultra Violet) Rays and electrical discharges. This converted Oxygen in upper atmosphere in to ozone that can more strongly absorb UV rays. In this way Earth’s Ozone layer was formed.  If land dwelling organisms had to face the full force of Sun’s UV rays, all life on Earth would have eventually destroyed. This Ozone layer in the upper atmosphere prevents this by acting as a protective shield.)1

Earth’s Atmosphere

The total global environment consists of four major realms: a gaseous atmosphere, liquid hydrosphere, solid lithosphere, and living biosphere.

From space, Earth’s atmosphere looks like a blue sphere  with gaseous envelopes ..  This fragile, nearly transparent envelope of gases supplies the air that we breathe each day. It also regulates the global temperature and filters out dangerous levels of solar radiation. In recent years, scientific research has shown that the chemical composition of the atmosphere is changing because of both natural and human induced causes. There is growing concern over the impact of human activities. Mankind may be increasing levels of heat absorbing gases, thereby contributing to global warming and destroying ozone, the fragile atmospheric ingredient that shields the planet from ultraviolet (UV) radiation.

Ozone and the Atmosphere

Earth is an extraordinary planet. Complex interactions between the land, oceans, and atmosphere created conditions that are favorable for life. One species, man, has managed to alter the environment on a global scale. In order to fully comprehend the impact of our actions, we must view the planet as a whole and understand the relationship between its basic components; land, water, and air.

This web site discusses the chemical composition and evolution of Earth’s atmosphere, focusing on the protective layer of ozone in the stratosphere. The destructive properties of troposphere ozone are also presented. Diagrams and animation sequences are used to visually depict the delicate structure of the ozone molecule and the chemical reactions involved in its formation and destruction. Ozone destroying pollutants were first identified in 1973.Since that time there has been a considerable amount of controversy surrounding the subject of ozone depletion. More than 20 years of ozone-related scientific studies, international meetings, and global industrial agreements are summarized in the last section of this site.

Historical Atmosphere

Earth is believed to have formed about 5 billion years ago. In the first 500 million years a dense atmosphere emerged from the vapor and gases that were expelled during degassing of the planet’s interior. These gases may have consisted of hydrogen (H2), water vapor, methane (CH4), and carbon oxides. Prior to 3.5 billion years ago the atmosphere probably consisted of carbon dioxide (CO2), carbon monoxide (CO), water (H2O), nitrogen (N2), and hydrogen.

The hydrosphere was formed 4 billion years ago from the condensation of water vapour, resulting in oceans of water in which sedimentation occurred.

The most important feature of the ancient environment was the absence of free oxygen. Evidence of such an anaerobic reducing atmosphere is hidden in early rock formations that contain many elements, such as iron and uranium, in their reduced states. Elements in this state are not found in the rocks of mid-Precambrian and younger ages, less than 3 billion years old

Formation of the Ozone Layer

One billion years ago, early aquatic organisms called blue-green algae began using energy from the Sun to split molecules of H2O and CO2 and recombine them into organic compounds and molecular oxygen (O2).This solar energy conversion process is known as photosynthesis. Some of the photo synthetically created oxygen combined with organic carbon to recreate CO2 molecules. The remaining oxygen accumulated in the atmosphere, touching off a massive ecological disaster with respect to early existing anaerobic organisms.As oxygen in the atmosphere increased, CO2 decreased.

High in the atmosphere, some oxygen (O2) molecules absorbed energy from the Sun’s ultraviolet (UV) rays and split to form single oxygen atoms. These with remaining oxygen (O2) to form ozone (O3) molecules, are very effective at absorbing UV rays. The thin layer of ozone that surrounds Earth acts as a shield, protecting the planet from irradiation by UV light.

The amount of ozone required to shield Earth from biologically lethal UV radiation, wavelengths from 200 to 300 nanometers (nm), is believed to have been in existence 600 million years ago. At this time, the oxygen level was approximately 10% of its present atmospheric concentration. Prior to this period, life was restricted to the ocean. The presence of ozone enabled organisms to develop and live on the land. Ozone played a significant role in the evolution of life on Earth, and allows life as we presently know it to exist.

Present Day Atmosphere

The atmosphere we breathe is a relatively stable mixture of several hundred types of gases from different origins. This gaseous envelope surrounds the planet and revolves with it. It has a mass of about 5.15 x 10E15 tons held to the planet by gravitational attraction. The proportions of gases, excluding water vapor, are nearly uniform up to approximately 80 kilometers (km) above Earth’s surface. The major components of this region, by volume, are oxygen (21%), nitrogen (78%), and argon (0.93%).Small amounts of other gases are also present. These remaining trace gases exist in such small quantities that they are measured in terms of a mixing ratio. This ratio is defined as the number of molecules of the trace gas divided by the total number of molecules present in the volume sampled. For example, O3, CO2, and chlorofluorocarbons (CFCs) are measured in parts per million by volume (ppmv), parts per billion by volume (ppbv) or parts per trillion by volume (pptv).

Atmospheric temperature and chemistry are believed to be controlled by the trace gases.There is increasing evidence that the percentages of environmentally significant trace gases are changing because of both natural and human factors. Examples of man-made gases are the chlorofluorocarbons CFC-11 and CFC-12 and halons. Carbon dioxide, nitrous oxide, and methane (CH4) are produced by the burning of fossil fuels, expelled from living and dead biomass, and released by the metabolic processes of microorganisms in the soil, wetlands, and oceans of our planet.

4. ओज़ोन आवरण के संरक्षण  में वन सम्पदा  और जीवन शैलि का मह्त्व

Veda is clearly referring to the green house gases causing the damage to Ozone    

अध्वर्यवो य उरणं जघान नव चख्वांसंनवतिं च बाहून् ।

यो अर्बुदमव नीचा बबाधे तमिन्द्र सोमस्य भृथेहिनोत ।। 2.14.4

महर्षि दयानंद पदार्थ – हे! (अध्वर्यव: )  सब के प्रिय चरणों  को करने वाले विद्वानों ! तुम (य: ) जो जन (उरुणम्‌) आच्छादन करने वाले (चख्वांसम्‌) मारने वाले के प्रति  मारने  वाले को ( जघान्‌) मारे और ( नव, नवितम्‌) न्यन्यानवे (बाहून्‌) बाहुओं के समान सहाय करने वालों को (च) भी मारे (य: ) जो (अर्बुदम्‌ ) दश क्रोड़ (नीचा) नीचों को (अव, बबाधे) बिलोता है (तम्‌) उस (इन्द्रम्‌) बिजुलीके समान सेनापति को (सोमस्य) ऐश्वर्य के (भृथे) धारण करने माइं (हिनोत्‌) प्रेरणा देओ॥4॥

इस आच्छादन को क्षति पहुंचाने वाले सीमित श्रेणियों के तत्वों पर नियंत्रण करो ,तथा इस आवरण की सुरक्षा करने वाले असंख्य वनस्पतियों और व्यवस्थित जीवनशैलि की आवश्यकता को युद्ध स्तर पर एक कुशल सेनापति की तरह कार्यान्वित करो  ( वनसम्पदा का संरक्षण और वृक्षारोपण का महत्व और सात्विक जीवन शैलि को अपना कर ही ऐसा होगा. ) पर्यावरण में व्यवस्था ठीक होने से वर्षा यथा समय होगी, आंधी तूफान तंग नहीं करेंगे.

Agents causing damage to Ozone layer (limited in No) .

ओज़ोन आवरण नष्ट करने वाले भिन्न भिन्न श्रेणी के कार्य.

Ozone layer protecting actions are in very large numbers, starting with saving forest cover, tree plantation and change in human life style to more simple living habits as shown in diagram here.

ओज़ोन आवरण की रक्षा करने वाले असंख्य स्वप्रेरित वनस्पति वृक्षारोपण से ले कर सादा जीवनशैलि कितने  असंख्य हैं । जैसा इस मानचित्र से दिखाया गया है.

This protective garment is like the fleece of a sheep. There are trillions of hands on the ground, which supports the actions to prevent damage to this garment (in the space) and to keep it in good repair like new. These trillions of hands-ting with promotion of  green cover on ground- to a change in human life style to simpler plain living habits , brings orderliness in environments  with  greenery and controlled atmospheric disturbances to disarm the attackers of the fleece like protective cover. Like a good leader of armies, motivate these ‘GREEN’ actions on the lands to bring prosperity to all.

(The scientific evidence clearly indicates that reduced green cover causes increased levels of carbon dioxide in our air are enhancing the global greenhouse effect and throwing the Earth’s energy equation out of balance. That means more energy for storms in all seasons, for more extreme weather, for more droughts and floods, for changing climate patterns. We’re heading into uncharted territory and we need to reverse course and bring CO2 back to 350 ppm or our children and grandchildren will scorn our selfish stupidity. It is long past time for us to take action.)

On this subject reference to such remedial actions is also given in Yajurveda3.45  as ;

पर्यावरण सुरक्षा पर यजुर्वेद 3.45  में भी निम्न उपदेश प्राप्त होता है.

 Yaju Veda 3-45 Environmental Repair

यद्ग्रामे यदर्ण्ये यत्सभायां यदिनन्द्रिये यदेनश्चकृमा वयमिदं तदवयजामहे स्वाहा।। यजु  345।।

Whatever wrong actions we have done in habitations, forests, and in communities, we want to rectify that wrong.

5. जमाखोरों काले धन के व्यापारियों ,भ्रष्ट  तत्वों को नष्ट कर के  दरिद्रता  दुर्भिक्ष से मुक्त समाज स्थापित करो

Take strong action against the corrupt, hoarders  & black marketers to eradicate poverty and prevent famines and starvation deaths.

अध्वर्यवो य: स्वश्नं जघान य: शुष्णमशुषं यो व्यंसम्।

य: पिप्रुं नमुचिं यो रुधिक्रां तस्मा इन्द्रायान्धसो जुहोत ।। 2.14.5

महर्षि दयानंद पदार्थ – हे! (अध्वर्यव: ) अपने को यज्ञ कर्म की चाहना करने वाले वा )  सब के प्रिय चरणों  को करने वालो  ! तुम (य: )  जो जन सूर्य जैसे(स्वश्णम्‌) सुन्दर मेघ को वैसे शत्रु को (जघान्‌) मारता है वा (य: ) जो (शुष्णम्‌)  सूखे पदार्थ को (अशुषम्‌) गीला वा (य: ) जो (व्यंसम्‌) शत्रु को निर्भुज करता वा (य: ) जो (नमुचिम्‌) अधर्मात्मा (पिप्रुम्‌) प्रजापालक अर्थात्‌ राजाको वा (य: ) जो ( रुधिक्राम्‌) राज्य व्यवहारो को रोकने वलों को निरन्तर गिराता है (तस्मै) उस ( इन्द्राय) सूर्य के समान सेनापति के लिये (अन्धस: )अन्न (जुहोत्‌) देओ ॥5॥

पिप्रुम वे स्वार्थी जन जो केवल अपना ही पेट भरते हैं , और नमुचि – कर न देने वाला,दुर्भिक्ष कालिक मेघ के समान प्रजा के निमित्त कुछ भी सुख न देने वाला क्षमाके अयोग्य होते हैं ।  उन्हें किसी भी अवस्थामें (रुधिक्रा)  राज्य शासन दण्ड व्यवस्था द्वारा क्षमा नहीं करना चाहिए.

Oh men desirous of positive roles, deal like the sun, which hunts down even the beautiful clouds to shed the rains, which wet the earth to disarm the enemies such as  draught, by bringing wetness. With pipram पिप्रुम  the selfish ones’ who only fill their own belly, the namuchiनमुची  being  those who do not help in times of social distress such as famines should never be pardoned, by rudhikra रुधिक्रा the stern law enforcement  agency should deal sternly  to ensure equitable justice  food and nutrition for all.

6. आपदाओं के उपरान्त युद्धस्तरीय पुनर्वास योजना  

Rehabilitation of society on war footing

अध्वर्यवो य: शतं शम्बरस्य पुरो बिभेदाश्मनेव पूर्वी:।

यो वर्चिन: शतमिन्द्रो सहस्रमवावपद्  भरता सोममस्मै ।। 2.14.6

महर्षि दयानंद पदार्थ – हे ( अध्वर्यव: ) युद्धरूप यज्ञ को सिद्ध करने वालो!  तुम लोगों में से (य: ) जो (शम्बर्स्य) जिस से स्वीकार किया जाता उस मेघ के (शतम्‌) सौ (पुर: ) पुरों को जैसे घोड़ों को (अश्मनैव: ) पत्थर से वैसे (विभेद) छिन्न भिन्न करता है (य: ) जो (इन्द्र: ) ऐश्वर्यवान्‌  ( वर्चिन्: ) प्रदीप्त अपने सर्व बल से दैदीप्यमान राजा के (शतम्‌) सौ और (सहस्रम्‌) हज़ार (पूर्वी: ) पहले हुइ प्रजाओं को (अपावपत्‌) नीचा करता है (अस्मै) इस सेनेश के लिए (सोमम्‌) ऐश्वर्यको (भरत) धारण करो ॥6॥

(सुदूर भूतकाल के समय से)  जो आवरण  उपयुक्त समय पर वर्षा इत्यादि की व्यवस्था प्रदान करता है उस आवरण की क्षति  से उत्पन्न प्राकृतिक आपदाओं द्वारा आए संकट एवं विनाश  को तत्काल  युद्धस्तर पर निदान करने  की व्यवस्था स्थापित करें ।

Like the mobilization on war footing, when the clouds were destroyed to smithereens of rain drops by the forces of Indra to bring bounties of plenty to the people, get activated to restore the earlier prosperity, of abundance for all.

7. सातवीं प्राथमिकता. 7th Priority  

खाद्य सुरक्षा और गुणवत्ता

Food Safety & Security

7. Food Safety and Security (This is a very clear directive on what the modern agriculture science is involved with, Organic agriculture, better Seeds & IPM- Integrated pest management)  

अध्वर्यवो य: शतमा सहस्रं भूभ्या उपस्थेऽवपज्जघन्वान् ।

कुत्सस्यायोरतिथिग्वस्य वीरान् न्यावृणग् भरता सोममस्मै ।। 2.14.7

महर्षि दयानंद पदार्थ- हे (अध्वर्यव: ) युद्ध-यज्ञरूप सिद्धि के करने  वाले  जनो ! तुम (य: )  जो सूर्य के समान (भूम्या: )  भूमि के (उपस्थे ) ऊपर (  शतम्‌) सेकड़ों वा ( सहस्रम्‌) सहस्रों वीरों को (आ, अपवत्‌) बोता अर्थात गिरा देता दुष्टों को (जघन्वान्‌ ) मारता  वा (अतिथिग्वस्य) अतिथियों को प्राप्त होने वाले (आयो:) और प्राप्त हुए (कुत्सस्य) बाण आदि फैंकने वाले प्रजापति के (वीरान्‌) शत्रु बलों को व्याप्त होते वीरों को (नि,आवृणक्‌) निरंतर वर्जता है (अस्मै) इस के लिए (सोमम्‌) ऐश्वर्य को (भरत) पुष्टकरो ॥7॥

कृषक एक योद्धा के समान  उर्वरक भूमि में  जो अन्नोत्पादन  के लिए प्रयत्न   करता है, उसे सहस्रों खड़ पतवार, कीटाणु इत्यादि शत्रु नष्ट करने के प्रयास करते हैं. इन से निपटने के लिए उत्तम वीर स्थापित करो.

( इस विषय को जैविक खेती में अत्यंतमहत्वपूर्ण स्थान दिया जाता है.गौ माता के गोबर मूत्र इत्यादि से भूमि मे कृषि उत्पादन और जैविक खड़ पतवार कीट नियंत्रण विषय एकीकृत ( समन्वित) कीट प्रबंधन के नाम से आधुनिक कृषि विज्ञान का एक महत्वपूर्ण अनुसंधान का काम है )

Along with the innumerable crops being cultivated by the farmers for feeding the nation, the guests and dependents, innumerable enemies in the form of weeds, pests, etc also get in to the land. The Adhwaryus should work on war footing to provide sustainable herbal/organic remedies to help the growth of healthy agriculture crops to ensure health and prosperity to the people.

(Modern agriculture science calls it IPM –Integrated Pest Management.)

  1. अपव्यय निषेध एवं प्रतीकार

Stop wasteful expenditure of public money

 

अध्वर्यवो यन्नर: कामयाध्वे श्रुष्टी वहन्तो नशथातदिन्द्रे ।

गभस्तिपूतंभरत श्रुतायेन्द्राय सोमं यज्यवोजुहोत ।।2.14.8

महर्षि दयानंद पदार्थ – हे! (अध्वर्यव: ) सब  का हित  चाहने वाले (नर: ) नायक मनुष्यो !  तुम (यत्‌) जिस राज्य या धन को (श्रुष्टी) शीघ्र (वहन्त: ) प्राप्त करते हुए (कामयाध्वे) उस की कामना करो ( नशथ)  वा छिपाओ (तत्‌) उस (गभस्तिपूतम्‌) किरणों वा बाहुओं से पवित्र करे हुए  को (इन्द्रे) सभापति के निमित्त (भरत) धारण करो । हे ( यज्यव: ) सङ्ग करनेवाले जनों ! तुम   (श्रुताय)जिस का प्रशंसित श्रुति विषय है उस (इन्द्राय)सभापति के लिये(सोमम्‌) ओषधियों के रस को वा ऐश्वर्य को (जुहोत्‌) ग्रहण करो ॥8॥

सामाजिक संसाधनों एवं धन का अनावश्यक, अनुपयोगी, अनुत्तरदायी, अनुत्पादक उपयोग रोकने एवं उन्हें समाजोपयोगी पशंसा योग्य उपयोग के लिये बचाने की व्यवस्था करें ।

Stop wasteful expenditure of public money and save it for use in praise worthy social welfare projects.

  1. राज्य के हित में किन विषयों को गोपनीय रखना है, इस पर अधिकारी वर्ग संयम स्वनियंत्रण और मर्यादा का पालन करना चाहिए

Official Secrets Action /Importance

राज्याधिकारी वर्ग को राज्य हित में गोपनीयता का पालन करना चाहिए

For the leaders and persons holding senior policy making responsibilities, when some strategies for public good are being contemplated, the deliberations should be held confidential, till they are totally worked out. It is only for the well thought out plans to be made available for general public to debate and consider sustainability.

9. प्रदूषण नियंत्रण

Pollution Control

(Waste water treatment strategy suggested by Yajurved 17.6 by root zone treatment, and energy crops similar to what NASA scientists have proposed )

अध्वर्यव: कत्तर्ना  श्रुष्टिमस्मै वनेनिपूतंवनउन्नयध्वम् ।

जुषाणो हस्त्यमभि वावशे व इन्द्राय सोमं मदिरंजुहोत ।। 2.14.9

महर्षि दयानंद पदार्थ – हे! (अध्वर्यव: ) पुरुषार्थी जनों ! तुम (अस्मै) इस सभापति के लिये (वने) किरणों में (श्रुष्टिम्‌) शीघ्र (निपूतम्‌) निर न्तर पवित्र और दुर्गंध वा प्रमादपन से रहित पदार्थ (कर्त्तन) करो (वने) और किरणों में (उन्नयध्वम्‌) उत्कर्ष देओ जो (हस्त्यम्‌) हस्तों में उत्तम हुए पदार्थ को (जुषाण: ) प्रीति करता वा सेवन करता हुआ (मदिरम्‌) आनन्द देने वाली (सोमम्‌) सोमलतादिरस को ( अभि,वावशे) प्रत्यक्ष चाहता (तस्मै) उस सभापति के लिए और (व: ) तुम लोगोंको (इ न्द्राय) ऐश्वर्यवान जन के लिए उक्त पदार्थ को (जुहोत्‌) देओ.॥9॥

वैज्ञानिक विद्वतजन दुर्गंधित प्रदूषित जलों को सूर्य की किरणों द्वारा, लताओं इत्यादि के द्वारा दुर्गंध रहित और प्रदूषणमुक्त करें ।

It is for the technically knowledgeable community and the establishment to decide and implement, the handling of sewage, pollution and foul smell creating situations, by using solar photo remediation, natural vegetative filtration and the winning of the desirable components out of the system by the strategy of using wetlands and lagoons, for making the waste disposal a pleasant, acceptable and sustainable activity.

इस विषय पर यजुर्वेद 17.6 में निम्न  विस्तृत  उपदेश मिलता है. जो इस विषय को विस्तार पूर्वक  बताता है.

On this subject very detailed directive is given in  Yajurved  and  is  placed below .

“उपज्मन्नुप वेतसेऽवतर नदीष्वा । अग्ने पित्तमपामसि मण्डूकि

ताभिरागहि सेमं नो यज्ञं पावकावर्णं शिवं कृधि।। Yajurved 17।6।।

अग्ने पित्तं आपसि—— pitta and agni i.e. fever in water is

polluted water

मण्डूकि ताभिरागहि—–marine life like frogs & fish family,

get at that

उपज्मन्नुप  वेतसेऽवतर नदीष्वा —-growing plants of cane reed

family which are secondary crops ( crops not fit for direct human

consumption, but use as biomass and if fit cattle fodder etc.) in the

beds of streams of such water .

सा इमं अस्माभि यज्ञं पावकवर्णं शिव: भव —–may provide us

with means to purify the polluted water for our welfare.

Modern Science researches initiated by NASA in USA finally developed the most environments friendly process to treat pollutes waters called grey waters by process almost identical to what this Ved Mantra has prescribed.

The grey water is fist led in to wet lands with plenty of marine life to digest the organic pollutants. Next this water is led in to lagoons in which reed family of plants purify this water by photo remediation, subsequently this water is led through lagoons with ‘energy crops’. These are special plant species that harvest specific variety of heavy metal pollutants like ‘Lead’, ‘Cadmium’ , mercury and Magnesium  etc.

This happens to be the most recent modern strategy to treat

sewage and polluted waters The Polluted water is run in to ponds

with frogs, fish like marine life, and then this marine life treated

water is run in to streams. On the beds of these streams plants of cane

& reed family are grown. The final run off water is clean water.

This technology has been known as ‘root zone treatment’ and

was first promoted by NASA scientists, and is described in his book

“Growing Clean Waters” by the NASA scientist Dr Wolverton.

Modern science is also growing special plants in polluted waters, for harvesting to extract specific minerals 

  1. गो दुग्ध खाद्यान्न की पौष्टिकता

Probiotics and Prebiotics. 

अध्वर्यव: पयसोधर्यथा गो: सोमेभिरीं पृणता भोजमिन्द्रम् ।

वेदाहमस्य निभृतं म एतद् दित्सन्तंभूयोयजतश्चिकेत ।। 2.14.10

महर्षि दयानंद पदार्थ – हे! (अध्वर्यव: ) बड़ी बड़ी ओषधियों को सिद्ध करने वाले जनो ! तुम (यथा) जैसे (गो: ) गौ के (पयसा) दूध से (ऊध: ) ऐन बरा होता है वैसे (सोमेभि: ) खाई हुइ सोमादि ओषधियों के साथ (ईम्‌) जलको पी के (पृणत) तृप्त होवो जैसे (भोजम्‌) भोजन करनेवाले (इ न्द्रम्‌) ऐश्वर्यवानको (अहम्‌) मैं (व्द) जानूं (अस्य) इस की (निभृतम्‌) निश्चित पुष्टिको  जानूं वैसे इस विषय को (भूय:: )  बार  बार  जो (चिकेत) जाने उस को तृप्त करो ॥10॥

वनस्पतियों ,ओषधियों और गो दुग्ध जल के पौष्टिक तत्वो को अनुसंधान द्वारा अधिक  गुणों से  परिपूर्ण करो. इन विषयों पर अनुसंधान  अविरल गति से चलता रहे ।

It is a subject of continuous study to learn from the processes taking place in a cow and her udders, how while feeding on herbal greens and water, she provides the immensely medicinally, nutritionally beneficial milk for the humanity.

 11. पारदर्शिता से धनोपार्जन और जीवन शैलि को महत्व दो

Clear role of society and media for the development of transparency and proper mental attitudes in society is stressed in this mantra.

 अध्वर्यवो यो दिव्यस्य वस्वोय: पार्थिवस्यक्षम्यस्यराजा ।

तमूर्दरंन पृणता यवेनेन्द्रं सोमेभिस्तदपो वो अस्तु ।। 2.14.11

महर्षि दयानंद पदार्थ – हे! (अध्वर्यव: )राजसम्बन्धी विद्वानजनों ! (य: ) जो (दिव्यस्य ) प्रकाश में उत्पन्न  हुए  (वस्व: ) धन को वा (य: ) जो (पार्थिवस्य) पृथिवी मे विदित (क्षम्यस्य) सहनशीलता में उत्तम उस के बीच (व: ) तुम्हारे लिए  ( राजा)  राजा  (अस्तु) हो. (तम्‌) उस  (इन्द्रम्‌ ) ऐश्वर्यवान को (यवेन्) यव अन्न से जैसे(ऊर्दरम्‌) मटका को वा डिहरा को (न) वैसे) (सोमेभि: ) सोमादि ओषधियों से पृणत) पूरो परि पूर्ण  करो (तत्‌) उस (अप: ) कर्म को प्राप्त हू ॥11॥

प्रकृति से कृषि से जैविक अन्न से,ओषदि युक्त वनस्पतियों पारदर्शिता और सहनशीलता की शिक्षा का उपदेश ग्रहण करो और सब से बिना स्वार्थ के बांटो ।

It is the responsibility of the establishment to allow the wealth created in the nation by transparently open like in broad day light, methods of learning, such as from nature’s resources like agriculture.  Promote in the society the mental attitudes, for acceptance of only this mode of honest livelihood.

12. इस प्रकार एक सम्पन्न वैभव शाली राष्ट्र निर्माण करो

Immense bounties of nature always flow on us for welfare health and wealth of all, by the continuous pursuits of knowledge based transparent activities by our well-meaning gifted people.

अस्मभ्यं तद् वसो दानाय राध: समर्थयस्व बहु ते वसव्यम् ।

इन्द्र यच्चित्रं श्रवस्या अनु द्यून् बृहद्वदेम विदथे सुवीरा: ।। 2.14.12

हे (वसो) धन देने वाले (इन्द्र)  परमैश्वर्ययुक्त ! (सुवीर:)  सु न्दर वीरों  वाले हम लोग जो (ते) तुम्हारा (बहु) बहुत ( चित्रम्‌) अद्‌भुत (वसव्यम्‌) पृथिवी आदि वसुओंसेसिद्ध हुए ( बृहत्‌ ) बहुत (राध: ) समृद्धि करने वाले धन को (श्रवस्या: ) अन्नों के लिए हित करने वाली पृथिवीके  बीच (अनु द्यून्‌) प्रति दिन (विदथे ) विज्ञान रूपी संग्राम यज्ञ में (वदेम) कहें  उस को हमारे लिए देने को आप (समर्थयस्य ) समर्थ करो ॥12॥

इस प्रकार एक अद्‌भुत सम्पन्न वैभव शाली राष्ट्र निर्माण करो ।

In this manner, create a prosperous welfare nation.

 ( It is for paucity of space that the detailed method and reasoning to arrive at the above Vedic interpretations have not been provided here.)