Category Archives: Social Reform

This is treason: Dr. Dharmveer

This is treason 

“ Pakistan Zindabad, India will bleed with a thousand cuts, How many Afzal’s will you sentence to death when each house will given birth to an Afzal, Kasmir will win its freedom, This fight will continue till India is destroyed”. These slogans even if heard in Pakistan would have been enough to make us agitated. We would have cursed Pakistan, made some announcements condemning the episode may be even announced action, but these slogans were heard on the 9th February in India’s capital at the Jawaharlal Nehru University. These slogans were raised by the students of the university. These slogans were repeated and the sentencing of the terrorist Afzal Guru was claimed to be the murder of justice. The Supreme court of India and her constitution were cursed repeatedly. Can a country expect its very own citizens to raise such slogans in the heart of its capital city and in a university! This is the tolerance of India! and it seems that these people are very miserable living in India.

JNU Delhi, has always been notorious for its anti national activities. From treason to nudity of Hindu goddesses, everything is seen to be a sign of being progressive, liberal and freedom of expression. The very foundation of this University is anti India. When the university was established it had all the departments except Sanskrit. When the then HRD Minister Murli Manohar Joshi decided to open Sanskrit department in the university, the students organized strikes, demonstrations and protests. However the central government went ahead and opened the Sanskrit department here.

The University also organized a beef festival on its campus which could not materialize due to protests by the ABVP and other hindu organizations. All the anti national and anti social activities are in the name of progress and freedom of expression.  These activities had so far not been brought to light and therefore no action had been taken. The past governments were also with them.  The University management and officials were also guardians of the same anti national brigade. The statement of the university professors and the officials in light of this incident is the result of the same tradition that has so far continued at this university.

Sandip Patra recently said on a news channel that the students and faculty who had earlier protested against the anti social and anti national activities at the university were punished, insulted and ultimately thrown out of the university.

When Zee news first broadcast the recent incident at JNU, the whole nation was enraged. Which citizen would hate his own country and detest his own fellow countrymen and claim his behavior to be his right. Those who study with the money paid for by the country declare their treason as their freedom of expression. There cannot be a greater misfortune for a country than this.  If this incident had transpired in China, Tiananmen square episode would have been repeated by now. The more disgraceful part of this episode is the way the media, political parties like Congress, AAP and the marxists are supporting these anti national students. Some want to dismiss this episode as just another incident by some outsiders and not the students. Others are trying to defend the incident as the freedom of expression.

This episode is nothing but treason and all those who are defending it are India’s traitors. Anyone who supports a traitor is also definitely a traitor himself. This episode could come to light because it was all captured over camera. When the president of the student union was brought before the judge he declined having shouted anti India slogans and blamed it on the outsiders. When he was shown the video evidence of him shouting the slogans, he blamed it on the students of ABVP of having spoilt the JNU environment. Basically he is saying that to stop a thief from stealing is spoiling the environment.  Some shameless politicians have also adopted this line and saying that it is not confirmed who was shouting the anti national slogans. They are also saying that the police should not enter the university campus to arrest these anti national students. It is interesting to note that the Pakistan supports can stay there, pakistani spies can live there, but the police protecting Indian citizens cannot enter the university.

 

We should also note here that this is not the first incident of this kind. There has been a chronology of such events. A similar episode had happened in Hyderabad. However a camera recording was not available for that incident. There it was associated with the atrocities on the Dalits. In the Hyderabad University more than 300 students had gathered to protest against the death sentence given to Yakub Menon. Students prayed for his soul and shouted that Yakub Menon will be born in each house. One of the member of the students’ council protested against this episode and wrote a scathing piece on his Facebook page. More than 30 Yakub Menon supporters dragged him out of his room in the middle of the night, beat him up and forced him to write an apology letter and got his Facebook post removed. Is this tolerance? Is it freedom of expression or social justice? Even if you do wrong it is your freedom of expression and if someone protests you will kill him? The mother of the student approached the court after this episode. The students of the University went on a strike and amidst all this the student” Rohit” committed suicide. The politicians and the anti national forces used this episode as the atrocities of the Modi Government on the Dalits and oppressed class. Rahul Gandhi and Kejriwal went to Hyderabad University to express their solidarity with the students. No one wants to pay attention to the real cause of this incident. No one went their to dissuade the students and no one criticized their actions.

 

The JNU episode is the second in the series. The student Rohit from Hyderabad had written to the central government to intervene and put an episode to such incidents. The central government’s response was in the interest of the society and the country. But India is a nation of Jaichands. Today the Congress and the whole opposition is occupied with just one thing – to make every action and every episode as an act against the Modi Government.  While the students of JNU were shouting anti India slogans, another episode was taking place simultaneously. Pamphlets with photos of Afzal Guru and Yakub Menon were distributed. They were criticizing the death sentence awarded to these terrorists. This was organized in another liberal bastion, the press club of India. Needless to stay that the faculty members of JNU were also a part of this group.

 

Is it possible in any other country of the world to use the government institutions for anti national activities?  It can happen only in India because the enemies of the State are a part of the system and the government machinery. From Nehru to Sonia gandhi, the objective of all governments was the same – destruction of India’s culture and it traditions. It is a result of their policies that Indians do not take pride in their own country, culture and traditions. Newer generations consider our beliefs to be backward and obsolete. The Western traditions were glorified and considered ideal at the same time destroying our own values. JNU is an example of this policy. These policies have nurtured anti national elements in the country. To grab the power appeasement has been followed to such an extent that all anti national activities were ignored.

 

The protests against the JNU episode are the result of awareness in the general public. The fact that some members of the student council opposed it and that a couple of news channels like Zee news stood firm and brought this episode to light have made a judicial investigation and action possible. These traitors are weak and cowardly and most of them ran at the first sign of trouble. Some of them are still at large. If those arrested are dealt with strictly then most of the supporters and comrades would be seen absconding.

 

Anyone in public who supports Afzal guru, shouts Long live Pakistan, eulogizes terrorists is a traitor. Anyone who shouts slogans of “ Long live Khalistan, praises Bhindarwale and distributes pamphlets in support of his actions is a traitor. Those who support them are also guilty of treason. Treason is an unpardonable offense and if dealt with strictly and firmly it might restraint these anti national activities. The students, zee news and times now and the public who raised their voice against the anti national activities at JNU deserve to be lauded.

Our scriptures say that the traitors should be punished severely –

In a nation where leadership is strong and justice and punishments is severe, it does not let its subjects deviate from the righteous path.

SCIENTIFIC EXPERIMENTAL STUDY OF AGNIHOTRA/HAVAN/YAJYAN: Ashish Arya

 

Maharishi Dayanand Saraswati in the third chapter(Samullas) of Satyarth Prakash answers about scientific nature of havan .”Those who know about matter know it for sure that matter never dies. Matter under the fire doesn’t get destroyed. It transforms from one state to another state. Fire enhances the character of matter. Only scent has not the disintegrating power to rid the house of its impure air , and replace it by the fresh pure air. It is fire alone which possesses that power, whereby it breaks up the impurities of the air , and reduces them to their component parts, which, getting lighter, are expelled from the house and replaced by fresh air from outside.”

He further says” In the ‘Golden Days’ of India ,saint and seers , princes and princesses, king and queens, and other people used to spend a large amount of time and money in performing and helping others to perform Homa ; and so long as this system lasted, India was free from disease and its people were happy. It can become again, if the same system were revised.”

 

Air pollution is a major environmental risk to health. By reducing air pollution levels, countries can reduce the burden of disease from stroke, heart disease, lung cancer, and both chronic and acute respiratory diseases, including asthma.  The lower the levels of air pollution, the better the cardiovascular and respiratory health of the population will be, both long- and short-term. Outdoor air pollution is a major environmental health problem affecting everyone in developed and developing countries alike.

WHO estimates that some 80% of outdoor air pollution-related premature deaths were due to ischemic heart disease and strokes, while 14% of deaths were due to chronic obstructive pulmonary disease or acute lower respiratory infections; and 6% of deaths were due to lung cancer. Ambient (outdoor air pollution) in both cities and rural areas was estimated to cause 3.7 million premature deaths worldwide per year in 2012; this mortality is due to exposure to small particulate matter of 10 microns or less in diameter (PM10), which cause cardiovascular and respiratory disease, and cancers.

 In addition to outdoor air pollution, indoor smoke is a serious health risk for some 3 billion people who cook and heat their homes with biomass fuels and coal. Some 4.3 million premature deaths were attributable to household air pollution in 2012. Almost all of that burden was in low-middle-income countries as well.

Six Common Air Pollutants,  known as “criteria  pollutants” are particulate matter, ground level ozone, carbon monoxide, sulfur oxides, nitrogen oxides.

Summary of Health Effects of Basic Air Pollutants:   

Carbon Monoxide-Poor  reflexes, Ringing in the ears, Headache, Dizziness, Nausea, Breathing Difficulties, Drowsiness, Reduced work capacity, Comatose state (can lead to death)

Lead (Pb)-Kidney Damage, Reproductive system damage, Nervous system damage (including brain dysfunction and altered neurophysical

behaviours)

Oxides of Nitrogen(NOX)- Increased risk of viral infections, Lung irritation (including pulmonary fibrosis and emphysema),Higher respiratory illness rates, Airway resistance, Chest tightness and discomfort, Eye burning, Headache

 Ozone (O3)-Respiratory system damage (lung damage from free radicals),Reduces mental activity, Damage to cell lining (especially in nasal

passage),Reduces effectiveness of the immune system, Headache ,Eye irritation, Chest discomfort, Breathing difficulties, Chronic lung diseases ( including asthma and emphysema),Nausea

Sulphur dioxide (SO2)-Aggravates heart and lung diseases, Increases the risk for respiratory illness (including chronic bronchitis, asthma, pulmonary emphysema),Cancer ( may not show for decades after exposure)

Respirable Particulate Matter(PM10) -Respiratory illness (including chronic bronchitis, increased asthma attacks, pulmonary emphysema),Aggravates heart disease

Results of Some Recent Experiments on Havan:

 EXPERIMENT -1

Prof.Pushpendra K.Sharma, S.Ayub, C.N.Tripathi, S.Ajnavi, S. K.Dubey (Professors ,Civil & Env.Engineering,HCST,Mathura & AMU, Aligarh,UP, INDIA)  conducted yajyan,  in laboratory and artificially generated pollution conditions. After taking 5-10 readings and studying all the different methodologies, using almost 324 Ahuties yajyan with clarified cow butter (ghee),Pipal wood (Ficusr eligiosa),Havan samagri (kapurkachari, gugal, nagarmotha, balchhaar or jatamansi, narkachura,sugandhbela, illayachi, jayphal, cloves and  dalchini etc.),they came across a conclusion that the air pollution of criteria pollutants can be effectively reduced opting column method using locally available materials and without adding any chemicals. Under the natural lab conditions and after creating local and artificial indoor air pollution it was noticed that Sox, Nox were considerably reduced by almost 51%, 60%respectively more by yajyan when compared without yajyan and both RSPM & SPM were also found to be reduced by 9% & 65% respectively more as compared to the condition without yajyan. Although the RSPM & SPM concentrations were still there but not to the extent of unhygienic conditions. The odor and smell of the Havan hall was not  at all objectionable.

 

EXPERIMENT -2

A group of scientists led by Dr. Manoj Garg, Director, Environmental and Technical Consultants and the Uttar Pradesh pollution control board conducted experiments during the Yajyan at Gorakhpur, U.P. These experiments were set up at about 20 meters east from the Yajyanshala. The samples of 100 ml each of water and air collected from the surroundings were
analyzed using high volume Envirotech APM-45 and other sensitive instruments. :

In Air Samples (unit mg per average sample) 

Instant Level of Sulphur dioxide Level of Nitrous Oxide
Before Yajyan 3.36 1.16
During  Yajyan 2.82 1.14
After Yajyan 0.80 1.02


Bacteria Count in Average Water Samples

Before Yajyan 4500 
During Yajyan 2470

 

After Yajyan 1250

 

 

  Minerals in the Ash (Bhasm) of Yajyan

Phosphorous 4076 mg per kg. Potassium 3407 mg per kg. Calcium 7822 mg per kg. Magnesium 6424 mg per kg. Nitrogen 32 mg per kg. Quispar 2% W/W These results clearly support the claims made about the role of Yagna in control of air pollution. The Deputy Director, Agriculture had submitted a technical report based on such results, recommending the use of Yagna’s ash as an effective fertilizer.

EXPERIMENT- 3

A study of Agnihotra yajyan effect on environment and plants was performed in New English School, Ramanbaug by Pranay Abhang (Teaching Associate, Institute of Bioinformatics and Biotechnology,Savitribai Phule Pune University,Pune) and Manasi Patil under the guidence of Dr.Pramod Moghe (Rtd.Sr.Scientist NCL,Pune) and Dr.G.R.Pathade(Principal,H.V.Desai College, Pune) with the support of Dr.R.G.Pardeshi, Mr.Purandare and Mr.Pathak.

To study the effect of Agnihotra on environment and plants, Agnihotra was performed in the School daily for the period of 8 days and experiments were carried out. The change in light intensity was measured before and after Agnihotra with help of lux meter. Agnihotra has tremendous effect on the environment. To observe the effect of Agnihotra fumes on microbial count in surrounding environment, the colony count was taken before and after Agnihotra. The result showed significant decrease in colony count after Agnihotra, which means Agnihotra reduces microbial load in the air. School is located on one of the busiest roads of Pune. Heavy traffic moves around the school. It was seen that SOx levels dropped significantly after performing Agnihotra while NOx levels remain  the same clearly stating that it can keep the pollutants in the surrounding air under check. Water released from houses, factories etc. contain many pathogens which lead to diseases ,When Agnihotra ash was added to this water it was found that the biological oxygen demand was decreased and the microbial count reduced considerably. It  was also observed Agnihotra ash when used for plants,there was increase in plant growth. With minimum expenditure on the yajyan one can relish enormous benefits.For the more details of this research visit to the given link below

http://www.agnihotra.com.au/wp-content/uploads/2015/08/Scientific-study-of-Vedic-Knowledge-Agnihotra.pdf

Dr.Satyaprakash, DSC has written a book in English entitled “AGNIHOTRA OR AN ANCIENT ANTI-POLLUTION PROCESS”  giving the scientific point of view. Dr.Satyaprakash was the Head of the Department of Chemistry in Allahabad University. He later on became a monk and was known as Swami Satyaprakashanand.  It is humbly suggested to readers to study above mentioned book to understand more scientific aspects of Agnihotra/Havan.

(Acharya Ashish Arya , Darshanacharya,Vaidic Sadhan Ashram,Tapovan,Nalapani,Dehradun,India,email-ashish.tapovan@yahoo.co.in)

REFERENCES

AGNIHOTRA OR AN ANCIENT ANTI-POLLUTION PROCESS(A STUDY FROM THE CHEMICAL STANDPOINT)BY DR. SATYAPRAKASH,DSC

SATYARTH PRAKASH BY SWAMI DAYANAND SARASWATI

http://ijirse.in/docs/Apr14/IJIRSE140407.pdf

http://www.agnihotra.com.au/wp-content/uploads/2015/08/Scientific-study-of-Vedic-Knowledge-Agnihotra.pdf

http://www.who.int/topics/air_pollution/en/

http://www.sanskritimagazine.com/vedic_science/experimental-study-of-agnihotra-homan/

http://kosh.s3.amazonaws.com/Literature/Integrated_Science_Of_Yagya.pdf

 

Religious Conversion through Temptation

Dec’2014 secession of parliament is stalled by our concern leader on the issue of religion conversion. Verily our elected members of parliament are our representatives and should be concerned over the issues of general public. It should be addressed in parliament. Religion conversion should not be a matter of temptation or threat. Different Muslim Member of Parliament heard saying that 95% of the Indian Muslims were Hindus. How they become Muslims these are not hidden facts. It was a conversion thru the force and lure which resulted in creating ground for Muslims in Aryavart. Sing of forceful conversion are still found as after passing lot of generations still converted Muslims are carrying their identity of Gotra like Chaudhary Muslim, Malik Muslims and Taygi Muslims etc. Chaudhary, Malik or Tyagi have not been forefather of Muslims community but these are the converted Muslims whose affection towards Hinduism have not allowed them to leave their surname and they are still carrying that identity.

In Vedic dharma it is preached “मनु॑र्भव(Rig 10/53/6) i.e. be a noble man for the benefit of the society. Vedic dharma works on the principle of “वसुधैव कुटुम्बकम” considering that all people of this universe are member of family and utmost love and care should be extended for everyone. It doesn’t preach that follow the particular idol or hate or kill who is not in line with your views it doesn’t preach to behead those who reject and hate what is revealed it does not threat that your good deeds will not have no effect at death or on the day of judgment because u have not followed what was told to you.

 

It is matter of joy that our elected representatives are aware now and has raised concerned on this issue. We do support the idea of stopping force full conversion thru temptation or through the treat. In this part we will discuss about few temptation offer given by few books of various sects to lure different people. We don’t think that such temptation can be a part of the book of GOD. In our opinion these would be the interpolated versed added by the mischievous people to tarnish the book of most merciful and gracious creator of universe. Otherwise what’s the necessarily to lure his own creation to follow a particular sects. We do request to the awaked member to parliament to have a look on such books that temp to convert people to their sect.

Verses From Holy Islamic Book 

[38:49]

This is a remembrance, of them, [made] by [the mention of] fair praise [of them] here; and indeed for the God-fearing, who comprise them, there will truly be a fair return, in the Hereafter —

 [38:50]

Gardens of Eden (jannāti ‘Adnin is either a substitution for, or an explicative supplement to, husna ma’ābin, ‘a fair return’) whose gates are [flung] open for them;

[38:51]

reclining therein, on couches; therein they call for plenteous fruit and drink.

[38:52]

And with them [there] will be maidens of restrained glances, restricting their eyes to their spouses, of a like age, of the same age, girls who are thirty three years of age (atrāb is the plural of tirb).

[56:8]

Those of the right [hand], those who are given their record [of deeds] in their right hand (fa-ashābu’l

maymanati is the subject, the predicate of which is [the following mā ashābu’l-maymanati]) — what of those of the right [hand]? — a glorification of their status on account of their admittance into Paradise.

[56:9]

And those of the left [hand] (al-mash’ama means al-shimāl, ‘left’), each of whom is given his record [of

deeds] in their left hands — what of those of the left [hand]? — an expression of contempt for their status on account of their admittance into the Fire.

[56:10]

And the foremost, in [the race to do] good, namely, the prophets (al-sābiqūna is a subject) the foremost:

(this [repetition] is to emphasise their exalted status; the predicate [is the following, ūlā’ika’l muqarrabūna])

[56:15]

[will be] upon encrusted couches, [their linings] woven onto rods of gold and jewels,

[56:16]

reclining on them, face to face (muttaki’īna ‘alayhā mutaqābilīna constitute two circumstantial qualifiers

referring to the [subject] person of the predicate [‘they’]).

[56:17]

They will be waited on by immortal youths, resembling young boys, never ageing;

[56:18]

with goblets (akwāb are drinking-vessels without handles) and ewers (abārīq [are vessels that] have handles and spouts) and a cup (ka’s is the vessel for drinking wine) from a flowing spring, in other words, wine flowing from a spring that never runs out,

[56:19]

wherefrom they suffer no headache nor any stupefaction (read yanzafūna or yanzifūna, [respectively

derived] from nazafa or anzafa al-shāribu, ‘the drinker became inebriated’), in other words, they do not get a headache from it nor do they lose their senses, in contrast to [the case with] the wine of this world;

[56:20]

and such fruits as they prefer,

[56:21]

and such flesh of fowls as they desire, for themselves to enjoy,

[56:22]

and houris, maidens with intensely black eyes [set] against the whiteness [of their irises], with wide eyes

(‘īn: the ‘ayn here is inflected with a kasra instead of a damma because it [the kasra] better harmonises with the yā’; the singular is ‘aynā’, similar [in pattern] to hamrā’; a variant reading [for wa-hūrun ‘īn] has the genitive case wa-hūrin ‘īn)

[56:23]

resembling hidden, guarded, pearls,

[18:31]

Those, for them there shall be Gardens of Eden, as a [place of] residence, underneath which rivers flow;

therein they shall be adorned with bracelets of gold (min asāwir: it is said that min here is either extra or

partitive; it [asāwir] is the plural of aswira — similar [in pattern] to ahmira [for himār] — which is the plural of siwār) and they shall wear green garments of fine silk (sundus) and [heavy] silk brocade (istabraq is that [silk] which is coarse: [God says] in the verse of [sūrat] al-Rahmān [Q. 55:54], lined with [heavy] silk brocade); reclining therein on couches (arā’ik is the plural of arīka, which is a bed inside a [curtained] canopy, and is also a tent adorned with garments and curtains for a bride). How excellent a reward, a requital, is Paradise, and how fair a resting-place!

[37:45]

they are served from all round, each one of them [is so served], with a cup (ka’san, [this denotes] the vessel with the drink in it) from a spring, of wine that flows along the ground like streams of water,

[37:46]

white, whiter than milk, delicious to the drinkers, in contrast to the wine of this world which is distasteful to drink,

[37:47]

wherein there is neither madness, nothing to snatch away their minds, nor will they be spent by it (read

yunzafūna or yunzifūna, from [1st form] nazafa or [4th form] anzafa, said of one drinking, in other words, they are [not] inebriated [by it], in contrast to the wine of this world),

[37:48]

and with them will be maidens of restrained glances, who reserved their glances [exclusively] for their

spouses and do not look upon any other — because of the beauty they [the maidens] see in them — with

beautiful eyes (‘īn means with large and beautiful eyes),

[37:49]

as if they were, in terms of [the starkness of their white] colour, hidden eggs, of ostriches, sheltered by their feathers from dust, the colour being that whiteness with a hint of pallor, which is the most beautiful of female complexions

[44:54]

So [shall it be] (an implied al-amru, ‘the matter’, should be read as preceding this); and We shall pair them, either in conjugality or [meaning] We shall join them, with houris of beautiful eyes, women of the fairest complexion with wide and beautiful eyes.

[76:19]

And they will be waited upon by immortal youths, [immortally] in the form of youths, never ageing, whom, when you see them you will suppose them, because of their beauty and the way in which they are scattered about [offering] service, to be scattered pearls, [strewn] from their string, or from their shells, in which they are fairer than [when they, the pearls, are] otherwise [not in their shells].

[2:25]

And give good tidings to, inform, those who believe, who have faith in God, and perform righteous deeds, such as the obligatory and supererogatory [rituals], that theirs shall be Gardens, of trees, and habitations, underneath which, that is, underneath these trees and palaces, rivers run (tajrī min tahtihā’l-anhāru), that is, there are waters in it (al-nahr is the place in which water flows [and is so called] because the water carves [yanhar] its way through it; the reference to it as ‘running’ is figurative); whensoever they are provided with fruits therefrom, that is, whenever they are given to eat from these gardens, they shall say, ‘This is what, that is, the like of what we were provided with before’, that is, before this, in Paradise, since its fruits are similar (and this is evidenced by [the following statement]): they shall be given it, the provision, in perfect semblance, that is, resembling one another in colour, but different in taste; and there for them shall be spouses, of houris and others, purified, from menstruation and impurities; therein they shall abide: dwelling therein forever, neither perishing nor departing therefrom. And when the Jews said, ‘Why does God strike a similitude about flies, where He says, And if a fly should rob them of anything [Q. 22:73] and about a spider, where He says, As the likeness of the spider [Q. 29:41]: what does God want with these vile creatures?

[47:15]

A similitude, a description, of the Garden promised to the God-fearing: [the Garden] that is shared equally by all those who enter it (this first clause is the subject, of which the predicate [follows:]) therein are rivers of unstaling water (read āsin or asin, similar [in form] to dārib, ‘striker’, and hadhir, ‘cautious’), that is to say, one that does not change, in contrast to the water of this world, which may change due to some factor; and rivers of milk unchanging in flavour, in contrast to the milk of this world, on account of its issuing from udders, and rivers of wine delicious to the drinkers, in contrast to the wine of this world, which is distasteful to drink; and [also] rivers of purified honey, in contrast to the honey of this world, which when it issues out of the bellies of bees becomes mixed with wax and other elements; and there will be for them therein, varieties [of], every fruit and forgiveness from their Lord, for He is pleased with them, in addition to His beneficence towards them in the way mentioned, in contrast to one who is a master of servants in this world, who while being kind to them may at the same time be wrathful with them. [Is such a one] like him who abides in the Fire? (ka-man huwa khālidun fī’l-nāri, the predicate of an implied subject, which is a-manhuwa fī hādha’l-na‘īm, ‘Is one who is amidst such bliss [as him who abides in the Fire]?’). And they will be given to drink boiling water which rips apart their bowels, that is, their entrails, so that these will be excreted from their rears. (Am‘ā’, ‘bowels’, is the plural of mi‘an, its alif being derived from the yā’ of their saying mi‘yān [as an alternative singular to mi‘an]).

 

By going through from the verses given above it is clear that various temptations are given whether it is related to women or wine or many other facilities those are not easily available to the common man. A lot of men women are in stage of starving in this world. These offers lure them to get convert and people get caught in such temptation. We believe in the creator of this universe and are of opinion that HE who has created this universe has power to create his follower also. What is the need of these offers to the mankind. We don’t think that these are part of the book of GOD. These would have been interpolated by the mischievous people for their benefit. Our leaders who have stalled the parliament should raise the voice against such verses and these should be banned. People should be free to choose what they want. Humanity should be preached to all the people instead of different sects. IF we get success in making this world noble place to live in what else can we require?

FROM VEDIC TO CLASSICAL SANSKRIT (DEVELOPMENT OR DECAY)

language change

FROM VEDIC TO CLASSICAL SANSKRIT (DEVELOPMENT OR DECAY)

Three is a word of difference between the Vedic language and the Classical Sanskrit of the epics, sastras, kavyas….. At times the meaning of a word may undergo a sea change !

IN TERMS OF WORDS

The word sachí for instance, is used in the classical Sanskrit for ‘lndra`s wife’, whereas in the Vedic Lexicon Nighantu, it is en-joined for ‘speech, wisdom, action’ (vide Nigh.)-

shachi

The words vrtra, asum are used in Sanskrit as the name of a Raksasa (and for ‘raksasa‘ in general), but in Vedic they are two epithets, usually, of ‘cloud’-

vrutra

The word ‘ahí‘ is used in Sanskrit for serpent, while in Vedic, it stands for cloud again. ahi

The word adri, parvata, giri are used in Sanskrit for mountain, but in Vedic they again denote cloud- adri

The word ghrta is used in Sanskrit for clarified butter, in Vedic for water-

ghrutam

 

In Sanskrit, the word visa is used for poison but, according to the Vedic Nighantu, it is one of the many names ofwater-

vish

ln Sanskrit, the Word varaha is used for ‘boar’, but in Vedic it is given for cloud-

varah

In Sankrit asman and gravan are used for stone, but in Vedic they are shown as denoting cloud-

ashma

The word dhara is used in Sanskrit for flow or current but in Vedic it is used for speech-

dhara

The word ghrtací is used in Sanskrit for dancing girl, but in Vedic it denotes night-

ghrut

The word gaya is used in Sanskrit for a particular place where oblations are offered, but in the Vedic Nighantu, gaya means progency, wealth, home.

gaya

IN TERMS OF GRAMMAR

On the score of grammar, Vedic naturally differs from Classical Sanskrit in extension as well as in depth. Panini’s Astadhyayi refers to this vedic freedom of scope through aphorisms like.

bahulam

 

bahulam 1

Quite a few among Western linguists and philosophers hold that there has always been a growth, a development and an evolution in language :

T. Burrow, for instance, says in Sanskrit Language, “Many [of the changes of meaning] occured in the natural growth of the language.”

F. Bopp, in Comparative Grammar 0f Sanskrit, Greek, Latin and Other Languages, vol. l, has used the word ‘development’, in this connection; “[Of] language in its Stages of being and march of development.

” A.B. Keith has also opted for the view ‘development’, saying: “From the language of the Rigveda one can trace a steady development to Classical Sanskrit.” (History of Sanskrit Literature.)

Some Indian philologists, too, who have followed Western Writers, have held the same view. For instance : “From the cry and onomatopoeia with their various combinations, by means of association and metaphor, we arrive at a Vocabulary, sufficient for the purpose of the primitive man”…”The small original stock is improved upon and added to by manipulation of various kinds, based upon the association of various kinds, and on metaphor”.

But, when we compare the most ancient Vedic language with the modem Classical Sanskrit, we find that, instead of ‘growth’ or ‘development’, there has been ‘decay’.

For instance : (1) in the Vedic Lexicon Nighantu, at 1.2 we find 57 synonyms of vac (speech) like-

shlok 1

 

shlok 2

Very few of them have survived in classical Sanskrit : Amara Kosa, for instance, gives only the following-

brahmi

lt is growth or decay ? Let the reader on his own decide.

To give yet another illustration, in Vedic 101 names are listed for ‘water’, including-

jambh

But in the Amara Kosa only 27 remain ;

aapah

There are 37 names of megha (cloud) in Nighantu, in the Amara Kosa only 15-

grava

Among the 26 names of karma (action, work), including-

ambh

-only 2 (karma and karyam) are found in the Amara Kosa.

 

Many more examples could be given to show how, down the centuries, it has not been a case of growth or development, but rather one of decay in language.

lt is gratifying to note that some distinguished western linguists also are opposed to this theory of growth or evolution in language. We cite four of them :

V. VENDRYES in his book Language observes : ‘Certainly, modern languages, such as English and French, rejoice in an extreme suppleness, ease and flexibility; but [accordingly] can we maintain that the classical tongues, like Greek or Latin, are inferior to [any of these] ? It [Greek] is a language whose very essence is godlike.. If we have once acquired the taste for it, all other languages seem harsh after it… The outward form of the Greek language is itself a delight to the soul. Never was a more beautiful instrument fashioned to express human thought.

WILLIAM JONES : ‘The Sanskrit language, whatever be its antiquity, is of a wonderful structure-more perfect than Greek, more copious than Latin, and more exquisitely refined than French or Spanish.’

MAX MULLER : says they have reduced the rich and powerful idiom of the poets of Veda to the meagre and impure jargon of the modem sepoy’.

He adds : “We are accustomed to call these changes ‘growth’ of language, but it would be more appropriate to call this a process of phonetic change or decay. ”

‘On the whole, the history of all the Aryan languages is nothing but a gradual process of decay.

‘Lecures on the Science of Language, vol.l

And GRAY, lastly, has to say this (Foundations of Language) :

‘In lndo-European, we find 8 distinct case-forms in Sanskrit; Greek and Lithuanian have 7, Hittite and Old Church Slavic 5, Old French and Modem English only 2, Albanian 4. And American and Old English 3. This reduction in the number of case-forms-with  the result that some of them take over the functions of one or more others-gives rise to the linguistic phrase now known as syncretism. The reason for this seems to be phonetic decay of the characteristic case-endings.’

‘the mother of languages’

VEDIC-THE MOTHER OF ALL LANGUAGES

From the study of many of the historical languages of the world we have been driven to the inevitable conclusion that it is not Classical Sanskrit (which of course is the first daughter of the mother), but Vedic, that is the mother of all languages of the world. A FEW EXAMPLES

1. Vasra-in Vedic and, in its slightly different or corrupt forms, in different languages of the world : The word [vasra] has been used in the Rigveda on the following occasions-vasra 1O.119.4; vasra’iva 1.33.2, 1.28.8; 2.34.15; 7.149.4; 1.37.11, 1.96.6; 6.7.7, 9.1.37, 10.75.4.

In the other Vedas also the word is used frequently. All commentators of Veda are unanimous in holding that the word is derived from V vasr ‘sabde‘ and stands for cow (lowing, ‘making sound’.

vashra

Now, it is to be noted that there is no mention of this word in the Amara Kosa, or in any other lexicon of Sanskrit; nor do we find it generally used in the classical literature. Withal, the word is used for `cow’ in the French, Spanish, Portuguese and Italian languages in slightly different (corrupt) forms.

ln French it is vache; in Spanish vaen : in Portugese vaca ; and in Italian la vaces. [Also, likewise, in the languages of Europe the words derived from go are used for English cow : Swedish ko ; Danish ko ; Dutch koe ; German kuh].

2. To take another example, we may examine Vedic ‘irman ‘ for ‘arm’.

lt is from this (irman) alone that the word ‘arm’ is derived. With its Swedish, Danish, Dutch and German variants in COD, for Apisali states in his Siksa (as also Bharate in his Natyasatra) that ‘sarva-mukha-sthaniyan a-varnam’ ! agni : ignis (Lat.).

3. Another very common word, which may be mentioned in this connection, is dama. According to Nighantu 3.4, it is a grhanama (home)-

jaaya

But in Sanskrit literature and in classical lexicons, like the Amarakosa, dama occurs nowhere in the sense of ‘home’ or ‘wife.’ And so we should not be surprised to find the word, with slight changes, used in several languages of Europe-English, Swedish, Danish, Dutch, German in the sense of ‘lady’ : dame, dane, dem. 4. mira (ocean) ‘submarine fire’ and also vadavagni ! ; German meer ; French la mer ; Spanish and Portugese mar. 5. apa’ ítí-‘karma’-nama (Nighantu. 2.1) ; opus (Latin), operation (English). These five exmples should suffice to show that Vedic is the most ancient-and accordingly, the mother-of all languages.   MULTIPLICATION OF LANGUAGES lf, Vedic is the universal mother (or foster-mother as some would like to call it), the question naturally arises : how these hundreds and thousands of languages and dialects have sprung up from that one source. How to explain their multifurcation ? The answer may be briefly given as follows (taking into consideration what native and foreign scholars have written on the subject) Some probable causes suggested are :   PROBABLE CAUSES (l) Physiological causes– when some people cannot pronounce some difficult sounds on account of some defect in the anatomy; (2) Geographical surroundings-sometimes making it difficult to pronounce words correctly (due to severe cold.); (3) Communication and Correspondence (difficulties)- people of distant lands also sometimes cause pidgin-like change(s) in the language and its pronunciation ; (4) Change of model-e.g., a new king may ascend the throne and his subjects begin copying his style ;   (5) Association-also causes change, Examples     (6) Analogy-is defined (by Vendryes) as “the power of other words in a languages to exempt any special word from the operation of phonetic laws or to compensate it for changes which those laws may press or produce.” 0ne clear instance of this change by analogy is cows. ln Old English it was spelt (inflected) as kine ; but, as table, book, boy and other words are formed by just adding an “s” at the end, so the plural of cow also became cows-(though foot did not become foots such as. (7) Economy of effort-with regular vagaries- (a) varna-viparyaya or ‘metathesis’ :     (b) varna-lopa (dropping out of a letter, usually owing to inadvertence) :       (c) samikarana-(assimilation) :     cf. Edward Sturtivant (Introduction to linguistic Science : “Of great linguistic importance is the assimilation of contiguous consonants” (d) viprakasa-(dissimilation) :     (e) svara-bhakti (hiatus) :     (f) agro’pajana-(prothesis)     (g) sthana-viparyaya-(interchange) :     The following verse, quoted by Durgacarya in his ‘gloss’ on the Nirukta(Ch. 1), gives in brief most of these ‘rules’ :     (1)    pro/epen/post-thesis ; (2) interchange ; (3) distortion ; (1)(4) elision; (5) ‘sense suggesting = engendering another sound!’. (1)In various fonns of P/’akrta and in English, Greek, Latin,Russian and other languages ‘changes’ have taken place according to the above ‘rules’. It is thus that words actually become corrupt and new languages spring up. Defective and imperfect scripts also have helped in the distortion of a ‘pure` language no less : (1)In Tamil (script) there are only k and n ; c and n ; t and n ; t and (1)n ; p and m. [In Arabic script there is no p.] (1)In English there is no provision for t, th, d dh, n ; (1)In French there is no room for t, th, d, dh, n. (1) PASTO & SANSKRIT Pashto is the language spoken by Pathans and allied tribals of the North-Western Frontier. The author learnt from a letter, received from the Vice-Chancellor of Peshawar University, some years back, that “here Sanskrit is compulsory for all students of languages, as it is thought here, said the letter that, abounding in Sanskrit Vocabulary as it is, Pashto cannot be mastered without a good grounding in Sanskrit.” Following is the list of some Sanskrit words, with their Pasto variants, to stress the point :                     Also, for ‘grandfather’ the Pashto is Nikoh-derived from ‘niskrodha’-free from anger and, therefore., loving ; likewise, for grandmother anniya ‘anna-datri“,? But, we are just suggesting ; nothing more.   SANSKRIT & SOUTH INDIAN LANGUAGES There are some words in the South Indian languages, which have their origin in Sanskrit. On studying Kasakrtsna-Dhatupatha-Vrtti with the gloss of Channa-Vira Kavi, we have come to know of these ‘suspected origins’ ever more clearly-ever more surely. It should be borne in mind that Kasakrtsna had been a South-Indian grammarian centuries before Panini, recording some 800 more roots, i.e., in addition to the 2000 found in Panini ! (1) amma / avva, tayi-mother : These are the words used for ‘mother’ in different parts of the country. Of these amma-(1) is considered by some a corruption of ‘amba’ ; but according to Kasakrtsna’s Dhatupathavrtti, it is derived from V amm ‘gatau’ (1.224) ; avva (2) from V avv-bandha-ne-palane (1-226) ;t’yt (3) from V tayr, ‘santana-palanayon’(1.493). [In Tamil the word used for mother, tadar, too appears to have come from the same root] In Marathi, the word used for ‘mother’ is dyt V ay gat au (1.485) (2) appa = pitar (in Kannada, Tulgu and some other South Indian languages) from V app palane ! (3) ammi-putrí from V amm gatau (Kannada). (4) akka ‘elder sister’ (Kan.) from V akk bandane + palane. (5) atta, mother-in-law ; attika, sister-in-law (Kan.) from V at gatau. (6) appa-‘elder brother’ (Kan.) from V ap sabde (1.206). (7) nathi, dog (Kan., Tam.) from V nin ‘prapane’. (8) dana, animal (Kan.) from V dhan ‘calane’. (9) hana = wealth, woman (Kan.) from V han sabde. (niskasya dasamo bhagah.) (10) duddu, money (Kan.) from V duddu dharane. (11) gíni, parrot (Kan.) from V gin sabde. (12) gande, wall (Kan.) from V gadi bandhane. (13) vayí, mouth (K. and Ta.) from V vay gatau. (14) ane, hand (K., Ta.) from V an prapane. (15) avu, cow (Tel.) from V av palane. cf. ava-ni=’gau’ (earth)! (16) nalla, good (Tam.) from V nall palane. (17) ganda-pati, husband (Kan.) from V gadí vadaníkadese (sahayyam karoti)-cheek-by-j owl. (18) guli, bull (Kan.) from V gul bhaksane. (19) gulle, bubble, foam (Kan.) from V gull bhavane(vivarte). (20) hammu, pride (Kan.) from V hammu gatau (brain-wave) (21) pandu, fruit (Tel.) from V padí gatau. (22) jenu, honey (moon face ?), Kan. from V jin sambhaktau ! (23) channa, honey, fair lady (Kan. et al) from V cann sambhaktau! (24) havu, serpent from V havva (ghost) Kan. (25) hedi, coward (Kan) from V hedr calane ?   VEDIC AND THE REST   Comparative lists of words of different European languages clearly establish the affinity of these languages to Sanskrit. The question remains to be answered is : what relationship Sanskrit bears   to the different languages of the world ? Is it Sister/aunt/mother of them? It is here that scholars widely differ. Max Muller : “Sanskrit, no doubt, has an immense advantage over all the other ancient languages of the East. lt is so attractive and has been so widely admired that it almost seems at times to excite a certain amount of feminine jealousy.. We are ourselves lndo-Europeans. In a certain sense we are still speaking and thinking Sanskrit ; or, more correctly, Sanskrit is like a dear aunt to us and [vasudhaiva kutumbakam] she [responsibly] takes the place of a mother who   is no more. [Chips from a German Workshop] vol. 5.   It (Sanskrit) is the most regular language known, and is especially remarkable-as containing the roots of the various languages of Europe-Greek, Latin, German, Slavonic, says Baron Cuvier in Lectures on the Natural Sciences.”   And here is what Adelung has to say in “Sanskrit Language”. “The great number of languages, which are said to owe their origin – or bear a close affinity-to Sanskrit, is truly astonishing and-is yet another proof of the latter’s high antiquity. Rudiger avers it to be the parent of upwards of a hundred languages and dialects among which he enumerates l2 Indian, 7 Median Persic, 2 Austric   Albanian, 7 Greek, 18 Latin, 14 Slavonic, and 6 Celtic Gallic. The various vocabularies, which we now possess as a result of laborious and learned investigations, render it pretty evident that Sanskrit has not only furnished words for all the languages of Europe, but forms a main feature in almost all those of the East. A host of writers have made it the immediate parent of the Greek and Latin and German families of languages [no less]   Bopp in Edinburgh Review, vol. 33, expresses his opinion that “At one time, Sanskrit was the one languages spoken all over the world.”   And lastly, to quote from W.C. Taylor’s “India in Greece” :   It was an astounding discovery that Hindustan possessed a language of unrivalled richness and variety, a language the parent of all those dialects that Europe has fondly called classical-the source alike of the Greek flexibility and the Roman strength, a philosophy compared with which lessons of Pythagoras are but of yesterday [in point of age, in point of enduring speculation], Plato’s boldest efforts [sound] tame and commonplace…a poetry more purely intellectual than any of which we had before any conception, and a system of science whose antiquity baffles all powers of astronomical calculations. This literature, with all its colossal proportions, which can scarcely be described with-out [a] semblance of bombast and exaggeration, claims of course, a place for itself-it stands alone, [has been] able to stand alone. Its literature seems exhaustless. The utmost [of] stretch-of-imagination can scarce comprehend its boundless mythology. Its philosophy, far from shunning, has touched upon every metaphysical difficulty [and has much to contribute on each and every issue].   lt is, thus, clear that many impartial linguists and philologists of the West also admit that Sanskrit is the mother (not sister or aunt) of all the important languages of the world. It is unfortunate that, even in India, not much attention is being paid to the study and spread of Sanskrit either by the people or by the Government. It is high time the study of Sanskrit is made compulsory at schools and in colleges, throughout the country.

Gross Happiness Entrepreneurship

Entrepreneurship

RV1.3 Gross Happiness Entrepreneurship

Author:- Subodh Kumar

ऋषि:-  मधुच्छन्दा वैश्वामित्र:, देवता:- 1-3 अश्विनौ, 4-3 इन्द्र:ू; 7-9 विश्वेदेवा:; 10-12 सरस्वती छंद-  गायत्री 

शिल्प ज्ञान उन्नति का आधार

Life sustainability by technology

अश्विना यज्वरीरिषो द्रवत्पाणी शुभस्पती 

पुरुभुजा चनस्यतम् ।। RV 1.3.1 (Dayanand Bhashyaadharit)

On universal scale – (द्रवत्पाणी) seek fast material growth of (पुरुभुजा) food and means that provide health (शुभस्पती) for welfare of all by (अश्विना) employing the twins of Solar energy resources and Water resources (यज्वरी:)with application technological skills (इषा:) providing objects of desire such as food & facilities (चनस्यपतम्‌) for getting selectedand liked by all.

समष्टि रूप में– (द्रवत्पाणी) शीघ्रता से समृद्धि  पाने के लिए (पुरुभुजा) सब के बल और स्वास्थ्य के लिए(इषा:) अन्नादि ऐच्छिक पदार्थों  (चनस्यपतम्‌) की  सात्विक प्राप्ति के लिए (अश्विना) प्राकृतिक  उपलब्द्ध अग्नि सौर ऊर्जा और जल तत्व के प्रयोग से  (यज्वरी:) भौतिक यज्ञादि कुशल कर्मों में प्रवृत्त होवें .

व्यष्टि रूप में – On another level प्राणापान को अश्विना शब्द से स्मरण किया जाता है. कि ये ‘ न श्व:’ यह निश्चित नहीं कि ये कल  भी रहेंगे ,और यह सदैव क्रिया करते रहते हैं .  इन्हीं के कारण यह मानव शरीर चल रहा है, भूख लग रही है और सब इच्छाएं प्रकट हो रही हैं . (यज्वरी:) यज्ञशील बनने के लिए (इषा:) अन्नदि इच्छित पदार्थ  (चनस्यपतम्‌) सात्विकता का जीवन में चयन आवश्यक है. प्राणायाम द्वारा तामसिक वृत्तियों आलस्य काम क्रोध इत्यादि के परित्याग से सात्विक वृत्तियों अहिंसा कर्मठता आत्मविश्वास यज्ञशील जीवन से ही प्रगति और सुख समृद्धि प्राप्त होती है.

 

प्रोद्योगकि शिक्षा

Technical Education  

1.   अश्विना पुरुदंससा नरा शवीरया धिया । धिष्ण्या वनतं गिर: ।। RV 1.3.2

(अश्विना)To employ energy and material resources   (पुरुदंससा) for technologies that provides many solutions (नरा शवीरया) for speedy  implementation  (धिया) bring to knowledge । (धिष्ण्या) by fast communication methods (वनतं) to users ( गिर: ) by lecturing education.

(सौर) ऊर्जा और पदार्थ (जलादि) संसाधनों के वैज्ञानिक प्रयोग से शीघ्र  उत्तम उपब्धियों के लिए उत्तमगुरु जन उपदेश द्वारा शिक्षा प्राप्त कराएं

विषमता नाशक ज्ञान

Knowledge to remove hardship

3.दस्रा युवाकव: सुता नासत्या वृक्तबर्हिष: । आ यातं रुद्रवर्तनी ।। RV1.3.3

(दस्रा: ) that which  removes hardship  (युवाकव: ) multidiscipline ( सुता) born out of ( नासत्या ) that which is flawless (वृक्तबर्हिष: ) expert consultants- can also be pathogen destroying herbal covers   । (आ यातं) bring in common use (रुद्रवर्तनी) That does not allow any harm to come.

कठिनाइयों विषमता का नाश ही औद्योगिक शिल्प  ज्ञान की उपब्धि है.

 

शिल्प ज्ञान  की उपलब्धियां

Gifts of Entrepreneurship

4.इन्द्रा याहि चित्रभानो सुता इमे त्वायव: । अण्वीभिस्तना पूतास: ।। RV1.3.4

(इन्द्रा याहि)The entrepreneurs by (अण्वीभिस्तना पूतास 🙂 utilizing their knowledge and paying attention to the minutest inputs (सुता) create (इमे त्वायव :)by their efforts (चित्रभानो) amazingly useful results.

सूक्ष्म से सूक्ष्म विषय पर ध्यान दे कर अपने ज्ञान के सदुपयोग से शिल्प द्वारा आश्चर्यजनक  उपलब्धियां सम्भव होती हैं.

चमत्कारी आविष्कार 

Creation of innovative products

5. इन्द्रा याहि धियेषितो विप्रजूत: सुतावत: । उप ब्रह्माणि वाघत: ।। RV1.3.5

(इन्द्रा याहि) The entrepreneurs (धियेषितो विप्रजूत: उप ब्रह्माणि) by intelligent knowledge application (सुतावत: वाघत) create very useful products.

सफल शिल्पी अत्यंत सफल आविष्कारक  होते हैं

नवीन आविष्कार

New Technological products  

6. इन्द्रा याहि तूतुजान उपब्रह्माणि हरिव: । सुते दधिष्व नश्चन: ।। RV1.3.6

(इन्द्रा याहि) The entrepreneurs (सुते दधिष्व नश्चन:) create useful food etc. every day use products ( तूतुजान उपब्रह्माणि हरिव: ) by excellent knowledge base highly productive methods.

प्रोद्योगिकि शिक्षा का लक्ष्य

Objects of Technical  Education  

7. ओमासश्चर्षणीधृतो विश्वे देवास  गत  दाश्वांसो दाशुष: सुतम् ।। RV1.3.7

Our education should inculcate in our progeny the fearless temperament respecting laws of Nature to provide full protection on physical and mental level to us by good health and virtuous thoughts  for the sustainability of individual and society.  

हमारी संतान की बुद्धि  में सत्य शिक्षा के उपदेशों द्वारा वे सब देवताओं के गुण स्थापित होने चाहिएं  जिस से शरीर और मन की मलिनता  दूर हो कर निर्भय, विद्वत और दानवान आचरण स्थापित हो.

 

शिक्षकों का दायित्व Role of Teachers

8.विश्वे देवासो अप्तुर: सुतमा गन्त तूर्णय:  उस्रा इव स्वसराणि ।। RV1.3.8

(सुतम्‌) To provide enlightenment (विश्वे देवास🙂 all the world’s teachers (आगंत)should visit daily (अप्तुर: तूर्णय:) for speedy teaching  (उस्रा इव) like sun’s rays (स्वसराणि) that  bring day light.

जिस प्रकार सूर्य प्रकाश से अंधकार को दूर करता है , उसी प्रकार सब गुरुजनों को शीघ्र ज्ञान के प्रकाश का दान को देने के लिए  आना चाहिए

 

शिक्षा का  परिणाम Results of Education

9.विश्वे देवासो अस्रिध एहिमायासो अद्रुह:  मेधं जुषन्त वह्नय: ।। RV1.3.9

(अस्रिध:) Confident of their knowledge (एहिमायास:) knowledge based action oriented community (विश्वे देवास🙂 all knowledgeable persons (मेधम्‌) by implementing your knowledge based skills  (अद्रुह:) without causing destruction (to environment and society) (वह्नय:) bring welfare to all.

अपनी कर्म प्रधान शिल्प शिक्षा में दृढ़ आत्मविश्वास द्वारा सब ज्ञानवान वीर जनों बिना पर्यावरण और समाज  को क्षति पहुंचाए ,अपने शिल्प के ज्ञान से  संसार में सुख साधन उत्पन्न करो.

 उत्तम ज्ञानाधारित वाणि का महत्व  

Good articulate communication

10.पावका न: सरस्वती वाजेभिर्वाजिनिवती । यज्ञं वष्टु धियावसु: ।।RV 1.3.10

(सरस्वती)Knowledge enabled articulation is (Here importance of keeping one’s knowledge up to date should also be seen.)   (न:) for us ( पावका वाजेभिर्वाजिनिवती) provider of unsullied meritorious virtuous means of habitat  and strength.(धियावसु: )Provide the society thus with excellent (ecologically sustainable) habitat (यज्ञं वष्टु) by implementation of smart projects.

उत्तम ज्ञान आधारित वाणि, पवित्र योजनाओं को कार्यान्वित करने की क्षमता प्रदान करती है. ( यहां अपने ज्ञान को इस स्वाध्याय द्वारा उन्नत करने का भी महत्व देखा जाता है )  इस प्रकार समाज के कल्याण के  सुख साधन पर्यावरण को दूषित किए बिना उपलब्ध करो.

 

मिथ्याचरण का त्याग Take Ethical Stand

11.चोदयित्री सूनृतानां चेतन्ती सुमतीनाम् | यज्ञं दधे सरस्वती ।। RV1.3.11

(चोदयित्री चेतन्ती सरस्वती) Have the ability to perceive, stand up and speak the truth (सूनृतानां सुमतीनाम्) by rejecting wrong ideas and following wise path (यज्ञं दधे)in implementation of the projects.

मिथ्याचरण का त्याग और सुमति को व्यक्त करने की अपनी  वाणि मे क्षमता द्वारा पथ भ्रष्ट योजनाओं के स्थान पर कल्याण कारी  योजनाएं कार्यान्वित करो .

उत्तम वाणि शासन का मूलमंत्र

Secret of success- Excellent Articulation

12.महो अर्ण: सरस्वती प्र चेतयति केतुना  यो विश्वा वि राजति ।। RV1.3.12

(महो अर्ण: सरस्वती प्र चेतयति केतुना ) One who has at his command the ocean of knowledge reflected in his speech, ( यो विश्वा वि राजति) he rules the world.

जिस की (सरस्वती) वाणि (केतुना) शुभ कर्म , श्रेष्ठ बुद्धि से (मह:) अगाध (अर्ण:)  शब्दरूपी समुद्र को (प्रचेतसी) जानने वाली है, ( यो विश्वा वि राजति) वही शासनाध्यक्ष होता है

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

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.

Caste system and Vedas

 

casteCaste system and Vedas

Author : By Subodh Kumar

Caste system is the biggest curse of our society. General impression that caste is sanctioned by Vedas is based on wrong interpretation of Vedas. The following Sookt from Rig Ved is submitted in support of this.
Varn Vyawasthaa
RV9.112
There is no sanction in Vedas of castes by birth system
वर्ण – ब्राह्मण, क्षत्री,वैश्य,शूद्र जाति यानी जन्म से नहीं होते
Nurturing of Talents
शिशुराङ्गिरस: । पवमान: सोम: ।
ध्रुव पंक्ति: ।इन्द्रायेन्दो परि स्रव
Refrain line is: 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.