Category Archives: Vedic Religion

Cow instrumental in successful life By Subodh kumar

May 26, 2014 Rishwa Arya Leave a comment

cow and economic

सफल जीवन का केंद्र बिंदु गौमाता :
Rig Veda Book 1 Hymn 22
ऋषिः-मेधातिथिः काण्व,
देवता: ;1-4 अश्विनौ, 5-8 सविता, 9-10 अग्नि,11 देव्य: , 12 इंद्राणीवरुणान्यग्नाय्य:, 13-14 द्यावापृथिव्यौ:, 15 पृथिवी:, 16 विष्णुदेवो वा: ,17-21 विष्णुश्च देवता:.

अश्विनौ देवता
प्रात: काल से दैनिक जीवन क्रम
1. प्रातर्युजा वि बोधयाश्विनावेह गच्छताम | अस्य सोमस्य पीतये || ऋ1.22.1
The अश्विनौ Ashvinou twins – प्राण अपान inhale and exhale- i.e. our breathing, both work in tandem all the time . But when the sun rises in the morning it is our duty to engage सोम Soma (our intellect) to make a start of the day with fruitful actions for intelligent and effective operations of our duties. Only when Soma gets involved with the twin of अश्विनौ Ashvinau पृथ्वी अग्नि in life, useful and desired results emerge.
(Soma is the software for operating the system of the hardware that is physical world.) For every physical activity as well as technological activity, an intelligent operating system is needed. Even the operation of the sun, modern science tells, it is a fusion nuclear reaction technology that operates it . It is referred as आदित्य:सोम:. Sun operates by Soma. To be empowered, one needs the ability to reach from one place/stage to other . Here Ashwin twin Dewtas would represent the involvement of inputs of knowledge, science and technologies along with actions to move on the desired right path to achieve wellbeing of all. Again all systems in their dynamic equilibrium depend on balancing of two polar forces. In science South Pole North Pole of magnetic phenomenon are the bases of entire electromagnetic systems of negative and positive electricity. In solar system the cycle of day and night (twins) balances the life. In family unit the twin of husband and wife stabilizes the system of progeny growth. This system of twins of polar forces is called अश्विनौ देवता Ashwinou Devta in Vedic terminology.

2. या सुरथा रथीतमोभा देवा दिविस्पृशा | अश्विना ता हवामहे || ऋ1.22.2
With dawn of the day when daylight touches here, it clears our path and vision to make our way to progress in life. For making progress by getting from one place to other along the twins of clear vision to apply ourselves with energy to the elements of air space and waters.
यज्ञ देवता
(देव पूजा, संगतिकरण ,दान)
3. या वां कशा मधुमत्यश्विना सूनृतावती | तया यज्ञं मिमिक्षतम || ऋ1.22.3
For making progress by development of these technological achievements there will be need for cooperative activities of yajna यज्ञ communication skills of discussions and education. Yajna यज्ञ involves देव पूजा , संगति करण, दान. These can be described as showing regard for elders, loving cooperative behavior with contemporaries and being charitably disposed towards underprivileged. This of course involves the cultivation of अश्विनौ Ashwinou the twins of pleasant speech and ability to listen.
4. नहि वामस्ति दूरके यत्रा रथेन गच्छथः | अश्विना सोमिनो गृहम || ऋ1.22.4
Being empowered with such twins, the Ashwinou, no goals in life are far away to seek.
सविता देवता- सविता वै प्रसविता ; कौo 6.14
5. हिरण्यपाणिमूतये सवितारमुप ह्वये | स चेत्ता देवतापदम्‌ || ऋ1.22.5
Savita Dev is the name given to the phenomenon of creation of the Almighty of entire physical creation, riches and wealth and by friendly and cooperative involvement of all living and physical substances.
6. अपां नपातमवसे सवितारमुप स्तुहि | तस्य व्रतान्युश्मसि || ऋ1.22.6
Savita Dev enables that in nature nothing is wasted by efforts & pursuits. By positive actions newer bounties emerge out of apparently naturally occurring wasting degradation phenomenon.
(Examples can be recycling of waste in to soil, while still extracting biogas energy from it. Electricity/ energy from waters going down to waste in falls,and using that water in irrigation also.)

7. विभक्तारं हवामहे वसोश्चित्रस्य राधसः | सवितारं नृचक्षसम || ऋ1.22.7
Natural products of different categories /class are utilized in producing most praiseworthy valuable products. Develop insights to visualize, how to allocate various resources for obtaining value from them.
8. सखाय आ नि षीदत सविता स्तोम्यो नु नः | दाता राधांसि शुम्भति ||ऋ1.22.8
All men should engage in environment friendly and community interest cooperative activities to generate and harness Savita Dev’s immense bounties of wealth.

अग्निः देवता
9. अग्ने पत्नीरिहा वह देवानामुशतीरुप | त्वष्टारं सोमपीतये || ऋ1.22.9
Fire in its physical manifestations as different forms of energy, solar energy, heat of combustion, force of explosion etc, offers immense opportunities for application of scientific wisdom and technologies to bring welfare for progress of mankind. This is similar to a wife to giving birth and raising good progeny for progress of the world. .
10. आ ग्ना अग्न इहावसे होत्रां यविष्ठ भारतीम्‌ | वरूत्रीं धिषणां वह || ऋ1.22.10
Individual, engages all the faculties of Devtas namely Eyes चक्षु , Ears श्रोत्रम , Nose प्राण: , Mouth वाक for perception, observation , speech communication with his intellect बुद्धि and motivations चित्त In life for his pursuit of protection and survival the progress by seeking to remove the impediments to his progress in a similar manner as an Yajna Agnihotra sanitizes the environment and brings cheer to all. (Yajna is defined as देवपूजा , संगतिकरण, दान by being the best of actions-यज्ञो वै श्रेष्ठतकर्मण: )
देव्यः देवता- Role of women
अभी नो देवीरवसा महः शर्मणा नृपत्नीः | अच्छिन्नपत्राः सचन्ताम || ऋ1.22.11
Females in society provide the peace and comforting ambience by their constant undiminished contribution as facilitators of positive activities.
No IPR (Intellectual property rights) Vedic Socialism
इन्द्राणीवरुणान्यग्नाय्यः देवता
12. इहेन्द्राणीमुप हवये वरुणानीं स्वस्तये | अग्नायीं सोमपीतये || ऋ 1.22.12
Share freely with all the intellectual bounties that bring joy and wealth सोमपीतये Sompiitaye like the Nature’s universally freely available bounties of Sun, Air, Water and Fire.( In Vedic tradition knowledge is to be freely shared with all. Most famous recent example is that of Sir J.C. Bose the inventor of wireless in the modern world. Madam Annie Besant wanted to file a patent in name of Bose as inventor of Wireless. Bose in consultation with Robindra Nath Tagore is said to have refused to give his consent to patenting his achievement, by saying that knowledge was not for concealing but for being made universally available for welfare and progress of mankind.)

पोषण में तरल रस आदि विषय
द्यौः पृथिवीः देवता
13. मही दयौः पृथिवी च न इमं यज्ञं मिमिक्षताम | पिपृता नो भरीमभिः || ऋ1.22.13
There are two macro and micro levels for interpretation of this mantra.
1. At macro level the vast bounties of bright sun shine and light above the horizon as also the vast resource of dark matter the earth below the horizon fulfill man’s desires for comfort by यज्ञ Yajna knowledge backed activity .
2. At micro level द्युलोक Dulok corresponds to our intellectually motivated mind – wisdom and मही पृथिवी Mahi Prithiwee to the adorable healthy physical body. These two when acting together bring comfort and happiness.

महान द्यौ और पृथ्वी हमारे इस यज्ञ – जीवन यापन को उत्तम पोषणों द्वारा पूर्ण करने के लिए उत्तम रसादि पदार्थों की व्यवस्था करें. अथवा हम अपने मस्तिष्क और अन्नमय कोष के सदुपयोग से सुखी जीवन प्राप्त करें .
An example एक उदाहरण
14. तयोरिद घृतवत पयो विप्रा रिहन्ति धीतिभिः | गन्धर्वस्य ध्रुवे पदे || ऋ1.22.14
(As an example) To ensure continuous normal working of human heart, wise men know that care has to be exercised while consuming milk fats and fat bearing product .
(गां वेदवाचं धरति) गंधर्व वह है जो वेद वाणी धारण करता है अर्थात बुद्धिमान होता है. मानव शरीर में हृदय की धड़कन के शब्द को ‘गंधर्व का ध्रुवपद’ कहते हैं . ह्रदय की धड़कन को बनाए रखने के लिए विद्वत्‌जन गोदुग्ध में घृत तथा घृतयुक्त पदार्थं का सेवन सावधानी से करते हैं.

उत्तम भूमि विषय
पृथिवीः देवता
15. स्योना पृथिवि भवानृक्षरा निवेशनी | यच्छा नः शर्म सप्रथः || ऋ1.22.15
Clear the waste lands to be free of weeds ,uniform level surface and made fit for habitation, and sustain life.

हे पृथिवी ! हमारे निवास में विस्तृत सुख देने के लिए कण्टक रहित हो. ( ऊबड खाबड न हो )

विष्णुर्देवा वा
16. अतो देवा अवन्तु नो यतो विष्णुर्विचक्रमे | पृथिव्याः सप्तधामभिः || ऋ1.22.16
When knowledge about attributes – laws and properties- of all the seven physical manifestations of Nature viz. Earth, Water, Fire, Air, Universe, Atoms and Structure of matter is learnt (by education and research), the विष्णु: चक्रम्‌ ability to recycle nature’s bounties is established (by sustainable resource utilization ) for welfare of mankind.
जब सातों भौतिक धामों पृथिवी, जल, अग्नि, वायु, विराट्‌, परमाणु, और प्रकृति कि विद्या का ज्ञान शिक्षा अनुसंधान इत्यादि से प्राप्त किया जाता है, और विष्णु: चक्रम्‌ सब भौतिक पदार्थों का पुन: भिन्न रूप से प्रयोग होता है ( जैसे गोबर से उर्वरकऔर बायोगैस,प्रपातों से गिरते जल से विद्युत,इत्यादि ) तब जीव, मन , शरीर और मस्तिष्क से उन्नति को प्राप्त करता है.

विष्णुः देवता

17. इदं विष्णुर्वि चक्रमे त्रेधा नि दधे पदम | समूळ्हमस्य पांसुरे || ऋ1.22.17
Man continuously strives to attain the final blessings in life viz. excellent healthy body, positive mental attitude and sharp intellect by continuously pursuing the path symbolizing the three steps of विष्णु Vishnu i.e. यज्ञ – संगति करण , देवपूजा , दान – Cooperation among all, being God fearing, and sharing with all.
विष्णु के तीन परम पद प्राप्त करने के लिए जीव इस पार्थिव (पांसुरे – धूल से बने ) शरीर से सम्यक कर्त्तव्य करते हुए शरीर को नीरोग, मन को निर्मल और मस्तिष्क को तीव्र बुद्धि वाला बना पाता है .

Cow establishes a welfare state
गौ से विष्णु के तीन पाद –परम पद
गौ ही विश्व में धर्म को स्थापित करती है.
18 . त्रीणि पदा वि चक्रमे विष्णुर्गोपा अदाभ्य: । अतो धर्माणि धारयन्‌ ॥ ऋ1.22.18
(विष्णु) वह है जो व्यापक हृदय वाला है. विशाल हृदय ही तो संकोच –अपवित्रता से रहित होता है. (गोपा:) गोपालन से ही (अदाभ्य:) दोनों प्रकार के मानसिक और भौतिक व्याधियों, रोगादि कृमियों से हिंसित नहीं होता. शरीर , पृथ्वी और पर्यावरण नीरोगि और स्वस्थ रहते हैं. जब चित्त , शरीर और पर्यावरण स्वस्थ होते हैं तभी धर्म स्थापित होता है और विष्णु अपने तीन कदम रखता है. विष्णु के तीन कदम क्या हैं?
यज्ञो विष्णु: – यज्ञ ही विष्णु है . विष्णु के अर्थात यज्ञ के तीन कदम क्या हैं ? देवपूजा, संगतिकरण और दान बड़ों का आदर, बराबर वालों से प्रेम तथा छोटों को दया पूर्वक कुछ देना.
.
Maintain Enterprising spirit
19. विष्णोः कर्माणि पश्यत यतो व्रतानि पस्पशे | इन्द्रस्य युज्यः सखा || ऋ1.22.19
Where enterprising spirit is adopted as a friend, in resolve to reach specific objects, they bring forth desired results – the efforts do not go waste.
जब इंद्र को सखा के रूप में साथ लेकर जीव किसी लक्ष्य का व्रत लेता है, तब शीघ्र ही उस के व्रत (और प्रयत्न ) को देख कर विष्णु आशीर्वाद से सफलता प्रात कराते हैं.
Monitor the effects of your actions
20. तद्‌ विष्णोः परमं पदं सदा पश्यन्ति सूरयः | दिवीव चक्षुराततम्‌ || ऋ1.22.20
Learned persons while walking the talk with विष्णु के तीन पाद Vishnu’s three steps keep their eyes wide open to monitor their actions.
बुद्धिमान जन जीवन में परम पद पाने के कर्म (यज्ञ) में संगाति करण देवपूजा और दान करते समय सर्व पदार्थों के दर्शन सूर्य के समान स्वत:प्रकाश से सब स्थितियों पर अपनी नज़र रखते हैं. जैसे कुसंगति हितकर नहीं होती, दन सुपात्र को ही देना चाहिए इत्यादि.
Educate &Share your expertise
21. तद विप्रासो विपन्यवो जागृवांसः समिन्धते | विष्णोर्यत्‌ परमं पदम्‌ ||ऋ1.22.21
सत्कर्म में जागृत विद्वान लोग जीवन में परम पद पाने के लिए प्रकृति सब पदार्थ गुणों का ज्ञान और उस ज्ञान के प्रयोग से जिस प्रकार कर्म करने में उन्हें सफलता प्राप्त होती है, उसका समस्त जनों मे शिक्षा और मार्ग दर्शन द्वारा प्रचार करें.

English, Uncategorized, Vedic Religion

FROM VEDIC TO CLASSICAL SANSKRIT (DEVELOPMENT OR DECAY)

May 25, 2014 rdhoot 1 Comment

FROM VEDIC TO CLASSICAL SANSKRIT (DEVELOPMENT OR DECAY)

Author : Pt Dharmdev Vidyamartand

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.)-

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’-

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

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

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

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

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

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

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

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

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.

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.

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-

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

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-

But in the Amara Kosa only 27 remain ;

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

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

-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’.

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)-

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) :

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.

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.

English, Vedic Religion

Making of Bharat According to Vedas By Subodh Kumar

May 24, 2014 Rishwa Arya Leave a comment

Bharat varsh according to Vedas.

वेदों के अनुसार भारत देश.
राजा द्वारा भारत देश निर्माण
गौ ,शिक्षा और राजा के आचरण, इन तीन का राष्ट्र निर्माण मे महत्व
Making of Bharat Desh RV5.27

ऋषि:- त्रैवृष्ण्याष्ययरुण:,पौरुकुत्सस्त्रसदस्यु:, भारतोश्वमेधश्च राजान: ।
अग्नि:, 6 इन्द्राग्नी। त्रिष्टुप्, 4-6 अनुष्टुप्।
ऋषि: = 1. त्रैवृष्णा:= जिस के उपदेश तीनों मन शरीर व आत्मा के सुखों को शक्तिशाली बनाते हैं
2. त्र्यरुण:= वह तीन जो मन शरीर व आत्मा के सुखों को प्राप्त कराते हैं
3.पौरुकुत्स त्रसदस्य: = जो राजा सज्जनों का पालक व तीन (दुराचारी,भ्रष्ट , समाज द्रोही)
दस्युओं को दूर करने वाला
4. राजान भारतो अश्वमेध: ;
भारतो राजान: – राजा जो स्वयं की यज्ञमय आदर्श जीवनशैलि से प्रजा को भी यज्ञीय
मनोवृत्ति वाला बना कर राष्ट्र का उत्तम भरण करता है .
अश्वमेध: – अश्व- ऊर्जा और मेधा- यथा योग्य मनन युक्त आत्म ज्ञान को धारण करने वाली
परम बुद्धि

इन्द्राग्नी = इन्द्राग्नि: = उत्साह और ऊर्जा से पूर्ण सदैव अपने लक्ष्य को प्राप्त करने मे विजयी व्यक्ति Have fire in their belly to be ultimate Doers

COWS’ role in Vision for Bharat varsh Nation

1. अनस्वन्ता सत्पतिर्मामहे मे गावा चेतिष्ठो असुरो मघोन: ।
त्रैवृष्णो अग्ने दशभि: सहस्रैर्वैश्वानर ष्ययरुणश्चिकेत ।।RV5.27.1
(गावा चेतिष्ठ:) गौओं से प्राप्त उत्तम चेतना द्वारा (सत्पति: ) सज्जनों के पालन के लिए भूत काल की उपलब्धियों के अनुभव के आधार पर वर्तमान और भविष्य के लिए (तीनों काल )(त्रैवृष्ण:)में शरीर, मन, बुद्धि तीनों को शक्तिशाली बनाने वाली (असुरो मघोन:) ऐश्वर्यशाली प्राण ( जीवन शैलि ) को (त्र्यरुण:) शरीर , मन और बुद्धि के लिए ज्ञान ,कर्म और उपासना द्वारा (दशभि: सहस्रैर्वैश्वानर) समस्त प्रजा की प्रवृत्तियों की धर्म अर्थ और काम की उन्नति के लिए (अनस्वन्ता) उत्तम वाहनों से युक्त समाज, (मामहे) उपलब्ध कराओ.
Excellent cows should be ensured to build physically healthy, peaceful and high intellectual society. Current and Future planning should be based on experience of past working results, to obtain excellent Health, Mentality and Intellect in the nation to provide for a prosperous life style. Such a nation is self motivated in following the path of righteous behavior, charitable disposition and God loving conduct in their daily life.
Among other things excellent infrastructure of communication, transport should be provided.
.

Hundreds of well fed cows
2. 2.यो मे शता च विंशतिं च गोनां हरी च युक्ता सुधुरा ददाति ।
वैश्वानर सुष्टुतो वावृधानोऽग्ने यच्छ त्र्युरुणाय शर्म ।। RV 5.27.2
3. (वैश्वानर) धर्म अर्थ और काम को प्राप्त कराने वाली ऊर्जा और (वावृधान: अग्नि:) निरन्तर प्रगति देने वाले यज्ञ (त्र्यरुणाय) शरीर, मन और बुद्धि के लिए सेंकड़ों गौओं और बीसियों उत्तम शकटों से (हरी:) जितेंद्रिय पुरुषों से –भौतिक साधनों और श्रेष्ठ समाज से युक्त हो कर (शर्म यच्छ) विश्व का कल्याण प्राप्त करो
4. Urge for continuous strong positive motivation based activities in individuals creates a prosperous, peace loving, healthy, self disciplined sustainable society with hundreds of cows and dozens of carts loaded with green fodder for cows for aorganic food, and good infrastructure base. Nation provided with such infrastructure has a society that is rich in physical resources, and has well behaved people for welfare of the world.

Planning in Nation

3. एवा ते अग्ने सुमतिं चकानो नविष्ठाय नवमं त्रसदस्यु: ।
यो मे गिरस्तुविजातस्य पूर्वीर्युक्तेनाभि ष्ययरुणो गृणाति ।।RV 5.27.3
तेजस्वी विद्वान प्रकृति के विधान और अनुभव से प्राप्त ज्ञान के उपदेशों की कामना करता हुआ सब वासनाओं से मुक्त समाज के निर्माण द्वारा भविष्य के लिए उत्तम नवीन समाज की आवश्यकताओं की पूर्ती और तीनो प्रकार तम , मन और आत्मा से सुखी समाज का निर्माण करता है और सब से ऐसी विचार धारा का सम्मान करने को कहता है.
Bright enlightened intellectual leadership seeks guidance from Nature the environment friendly and traditional empirical wisdom to build a hedonism free culture for the growing needs and aspirations of future generations. By honoring and propagating such wisdom only an ideal and happy society is evolved.
Education in Nation

4. यो म इति प्रवोचत्यश्वमेधाय सूरये ।
दददृचा सनिं यते ददन्मेधामृतायते ।।RV 5.27.4
(राजा का दायित्व है कि ) जो विद्वद्जन (राष्ट्र की उन्नति के लिए) समाज में ऊर्जा (भौतिक और आत्मबल ) के विस्तार और सत्य असत्य के निर्णय करने मे समाज को सक्षम करने के वेद विद्यानुसार उपदेश करते हैं,उन को सम्माननीय पद दे और उन का सत्कार करे.
For growth of the nation it is responsibility of King recognize, honor and promote intelligent teachers that develop the society by educating it in growth conservation of physical energies and their mental energies, with ability to discern truth from untruth.
Bulls make excellent Nation
4. 5. यस्य मा परुषा: शतमुध्दर्षयन्त्युक्षण: ।
अश्वमेधस्य दाना: सोमा इव त्र्याशिर: ।। RV5.27.5
5. (यस्य मा शतम्‌ उक्षण: परुषा:) जो मेरे लिए , सेंकड़ो क्रोध से रहित सधे हुए वीर्य सेचन में समर्थ उत्तम वृषभ और कठिन परिश्रम साध्य बैल, (त्रयाशिर:) तीनों – बालक, युवा, वृद्ध तीनों प्रजाजनों के लिए – राष्ट्र में (अश्वमेध-ऊर्जा और मेधा) – तीनों वसु (भौतिक सुख के साधन) रुद्र रोगादि से मुक्त,आदित्य सौर ऊर्जा के द्वारा, तीनों दूध,दही और अन्न (सोमा: इव) श्रेष्ठ मानसिकता तीन प्रकार से शरीर को नीरोग,मन को निर्मल बुद्धि को तीव्र बनाते और (दाना:)इन दानों से (उद्धर्ष्यन्ति ) उत्कृष्ट उल्लास का कारण बनते हैं .
Bulls that have excellent breeding soundness for providing excellent cows and oxen that are strong and mild mannered to provide power to the nation
Provide excellent health nutrition and intellect to all the three ie. infants youth and old persons with three bounties of happiness ie. Healthy environments, cheerfulness and solar energy by the three items of cows milk, curds and organic food to provide the three bounties of healthy disease free life, positive attitudes in life and sharp intellect to spread happiness all round.

6. इन्द्राग्नी शतदाव्न्यश्वमेधे सुवीर्यम् ।
क्षत्रं धारयतं बृहद् दिवि सूर्यमिवाजरम् ।।RV 5.27.6
उत्साह और ऊर्जा से पूर्ण सदैव अपने लक्ष्य को प्राप्त करने मे विजयी, योग्य मनन युक्त आत्मज्ञान को धारण करने वाली परम बुद्धि से युक्त समाज, असङ्ख्य पदार्थों से सूर्य के सदृश उत्तम पराक्रम तथा बलयुक्त नाश से रहित महान राष्ट्र का निर्माण होता है.
Thus is created a Nation that is strong to protect itself from all destructive internal and external enemies, where the society consists of a prosperous, self motivated well behaved intelligent people.

English, Vedic Religion

Cow the economic angle

May 21, 2014 Rishwa Arya Leave a comment

Cow the economic angle

Author :- By Subodh Kumar
India has the world’s oldest tradition of domestic Cow. Indians have learnt that bounties that cow offers have many facets that provide with sustainable economic and environmental security.
1. Pastures fed cows provide the lowest cost of producing milk.
1a. This milk is rich in CLA i.e. Omega 3 and Omega 6 that provide health and disease immunity to human body.
1b. This milk is also rich in Carotenoids the main antioxidants that ensure healthy eye sight.
1c. As these cows spend most of their time under sun their milk is rich in natural Vitamin D , and there is no need to fortify like the US and Canadian dairy milk with synthetic Vitamin D.
1d. Cow milk is the only source of essential Vitamin B12 for vegetarians.
Such cow’s milk enables cheapest method of obtaining a healthy disease free human body and saves tremendous expense involved in dietary supplements of vitamins, minerals, antioxidants, vitamin D capsules.
2. Cow Urine finds many Ayurvedic medicinal uses. For common man most interesting use of cow urine has been developed by MGIRI ( Mahatma Gandhi Institute of Rural Industries ) at Wardha. Cow urine contains natural biocidal properties of phenol and carbolic acids. Research at MGIRI has standardized formulation of natural organic floor cleaner as a substitute for chemically formulated phenyl used in homes.
3. Cow dung has been used as a plaster for building rural houses, as the cheapest sustainable building material for houses. It also provides hygienic living.
4. 95% of phosphorus for Indian chemical fertilizer industry is imported at a cost of over 2 billion dollars. Cow Dung contains up to 0.4% phosphorus. Entire cow dung in India as fertilizer will not only reduce the requirements of pesticides in agriculture but also will save foreign exchange expense.
5. Traditionally in rural areas dried cow dung cakes are used as cooking fuel. India has been promoting biogas plants. Methane produced by cow dung is a global warming gas. Biogas plants harvest all the cow dung methane, for use as cooking fuel. This also prevents cow dung methane to aid in global warming.
6. Slurry produced by biogas plants contains all the soil nutrients including the most important component phosphorus. This is also the cheapest and sustainable soil fertilizer.
7. Cow slaughter has been a very emotional issue in India. When a cow is well looked after it can easily provide an average of 1500 liters of milk in one lactation period. But when cows are not well looked after the milk yield falls to very low uneconomic levels and all such cows get diverted to slaughter houses to provide cheap meat. No good cows are ever discarded for slaughter. It is matter for community to have the resources and skill to maintain cows in good health and be able to provide adequate milk for as many as ten lactations. Cow slaughter agitation will no longer be necessary. Productivity of a living cow is economically far higher than a slaughtered cow. In due course every born cow will meet natural death. Leather from such cows will be always available
8. As far as meat eating is concerned world has become wiser. Meat has the highest water foot print among all foods. Scientific community is of the opinion that meat eating will not be able to sustain food production for the growing population of the world. This is where Indian wisdom of vegetarian diet becomes relevant.
9. Latest researches have confirmed that Indian breeds of Cows are producers of A2 type milk that is considered safest for human health. A2 type milk enjoys high customer preference in world markets. US cross bred cows produce A1 type milk that has been associated with incidence of diseaesc such as obesity, diabetes, cancer heart trouble etc. Even Indian constitution provides for conservation of Indian breeds. Gujarat Govt. is the first in the country to stop cross breeding. Gujarat is also home to the best Indian breed of Gir cows and has become the largest exporter of milk abroad.

English, Uncategorized, Vedic Religion

Rigveda: Industrial Management & Training By Subodh Kumar

May 19, 2014 Rishwa Arya Leave a comment

RV1.5 Industrial Management & Training
Work place atmosphere
1.आ त्वेता निषीदतेन्द्रमभि प्रगायत |
सखाय: स्तोमवाहसः || RV 1.5.1, AV20.68.11
(स्तोमवाहसःसखाय:) आओ आप सब प्रशंसनीय गुणयुक्त कार्य करने में प्रवीण विद्वानों से मित्रभाव से सब मिल कर परस्पर प्रीति के साथ शिल्प विद्या को सिद्ध करने में, (आनिषीदत) एकत्रित हों,(इन्द्रम्‌ अभिप्रगायत) इंद्र के गुणों का उपदेश करें और सुनें कि जिस से वह अच्छी रीति से सिद्ध की हुइ शिल्प विद्या सब को प्रकट हो जाए , और उस से (तु एत) तुम सब लोग सब सुखों को प्राप्त हों .
Let all well in company of qualified competent persons gather in a harmonious friendly cooperative atmosphere, to learn and discuss for successful development of well produced products that bring comfort and welfare to everybody.
Useful & Harmful results
2. पुरूतमं पुरूणामीशानं वार्य्याणाम |
इन्द्रं सोमे सचा सुते || RV 1.5.2, AV20.68.12
(पुरुणाम्‌) आकाश से ले कर पृथिवी तक के सब असंख्य पदार्थों के साधक (वार्य्याणाम) अत्यंत उत्तम वरण करने योग्य सद्गुणों को (ईशानम्‌) रचने में समर्थ, परन्तु (पुरूतमम्‌) दुष्ट स्वभाव वाले जीवों के कर्मों के भोग के निमित्त और (इन्द्रम्‌) जीवमात्र को सुख दु:ख देने वाले पदार्थों के भौतिक गुणों का ( अभिगायत) उपदेश करो . और (तु सुते सोमे सचा) जो सब प्रकार की विद्या से प्राप्त होने योग्य पदार्थों के निमित्त कार्य्य हैं उन को उक्त विद्याओं से सब के उपकार के लिए यथायोग्य युक्त करो.
Find and learn about all physical objects from sky to earth and their properties that can be put to desirable use. And utilize the knowledge of the physical properties objects in nature for welfare of all. But also bring out and speak about the knowledge about the simultaneous harmful and cruel results.
Importance Knowledge –ज्ञान का महत्व
3. स घा नो योग आ भुवत्स राये स पुरन्ध्याम |
गमद्वाजेभिरा स नः || RV 1.5.3,AV20.69.1
सब पदार्थ विद्याओं के ज्ञान के उपयोग से निश्चय ही सुख प्रदान करने के लिए उत्तम समृद्धि के धन अन्न और आवागमन के साधन प्राप्त होते हैं.
Combination of (पुरंध्याम) multidiscipline knowledge (घा) definitely (आ भुवत) results in providing excellent bounties of food, public conveniences of travel for comfort.
सुरक्षा के नियम – Safety Code
4. यस्य संस्थे न वृण्वते हरी समत्सु शत्रवः |
तस्मा इन्द्राय गायत || RV 1.5.4,AV20.69.2
भौतिक पदार्थों और उन की प्रक्रियाओं के सम्भावित दुष्परिणामों के रोकथाम के लिए सुरक्षा के साधनों का प्रचार करो.
Explore and provide information & knowledge about the harmful properties of the physical objects and processes.
Importance of R&D अनुसंधान का महत्व
5. सुतपाव्ने सुता इमे शुचयो यन्ति वीतये |

सोमासो दध्याशिरः || RV 1.5.5,AV20.69.3
(सोमासो दध्याशिर:) अनुसंधान के ज्ञान से (सुतपाव्ने सुता) उत्पन्न हो कर सुख समृद्धि के साधनों की नदियां बह चलती हैं
(सोमासो दध्याशिर:) Results of Research and development (सुतपाव्ने सुता) creat a running stream of products & processes for wellbeing.
Make life comfortable सुखमय जीवन
6. त्वं सुतस्य पीतये सद्यो वृद्धो अजायथाः |
इन्द्र ज्येष्ठ्याय सुक्रतो || RV 1.5.6,AV20.69.4
संसार के पदार्थों के सुख को ग्रहण करने ले लिए विद्या आदि उत्तम ज्ञान से प्रेरित हो कर श्रेष्ठ अत्युत्तम कर्मों का अनुष्ठान करो
Reach the status of senior entrepreneur by utilizing the vast store of knowledge and technology to bring comfort and welfare in life of entire community. .

Aim of education शिक्षा का लक्ष्य
7. आ त्वा विशन्त्वाशवः सोमास इन्द्र गिर्वणः |
शं ते सन्तु प्रचेतसे || RV 1.5.7,AV20.69.5
जीवन को सुखदायी बनाने के लिए तुझ में उत्तम व्याख्यान के ज्ञान तथा प्रशिक्षण से अति तीक्ष्ण बुद्धि और कर्मठ प्रवृत्ति जागृत हो .
(गिर्वणः) By good lectures training (विशन्त्वाशवः सोमास इन्द्र ) fast thinking and action oriented temperament (शं ते सन्तु प्रचेतसे) should develop (आ त्वा) in you
8. त्वां स्तोमा अवीवृधन्‌ त्वामुक्था शतक्रतो |
त्वां वर्धन्तु नो गिरः || RV 1.5.8,AV20.69.6
उन्नति के लिए उत्तम ज्ञान और उपदेश की शिक्षा द्वारा तुम सेंकड़ों काम करने का यश प्राप्त करो
With excellent education, knowledge and training develop the reputation of a multitalented achiever.
Enjoy the infinite bounties of Nature
9. अक्षितोतिः सनेदिमं वाजमिन्द्रः सहस्रिणम |
यस्मिन विश्वानि पौंस्या || RV 1.5.9,AV20.69.7
संसार का समस्त भौतिक ज्ञान प्राप्त कर के प्रकृति की असन्ख्य उपलब्धियों को ग्रहण करों
(अक्षितोतिः) Based on knowledge of universal Truth (यस्मिन विश्वानि पौंस्या) by hard work in this physical world (सनेदिमं वाजमिन्द्रः सहस्रिणम ) share the infinite bounties for comfort and welfare . |

Honesty & Fair play
10. मा नो मर्त्ता अभि द्रुहन तनूनामिन्द्र गिर्वणः |
ईशानो यवया वधम्‌ || RV 1.5.10,AV20.69.8
राग द्वेष भेद भाव स्वार्थ से प्रेरित हम अपनी वाणी और व्यवहार से किसी भी जीवधारी का शोषण और अहित न करें
Motivated by greed, personal grudge and ego clash do not allow your conduct and speech to cause hurt or exploit anybody.

English, Vedic Religion

VEDAS : IS THERE MONISM OR POLYTHEISM IN THEM?

May 2, 2014 rdhoot 2 Comments

VEDAS : IS THERE MONISM OR POLYTHEISM IN THEM?

Author : Pt Dharmdev Vidyamartand

From the Book “Veda:The Myths and Reality” ( A reply to Vedic Age )

One of the subjects which has generated a lot of controversy among the scholars is whether the Vedas teach polytheism, henotheism, monism or monotheism.

Before discussing this question, however, let us discuss what these terms really mean. Polytheism means belief in the plurality of gods, each with a sphere of his own in the governance of the this universe. “In simple words, it means Worship of many gods or Gods.

By monism is meant “development of the universe from a monad or from a single element.

lt corresponds to what is generally called as the principle that nothing else except Brahma (God) or the Absolute exists.

The Henotheism denotes that each of several divinities is regarded as the Supreme-each in its sphere.

And monotheism is belief in the existence of only One God.

Westem scholars like Clayton have said that there is polytheism in the Vedas. Even Max Muller who saw in Rigveda”s hymn 10.121 an expression of One God, “expressed with such power and decision, that it will make us hesitate before we deny to the Aryans, an instinctive monotheism which, however, comes out with a rider : “This is one of the hymns which has always been suspected as modem by European interpreters”

Even while commenting on Rigveda’s “प्रजापते न त्व दे तानन्यो विश्वा जातानि परी ता बभूव” he says, “This is the last verse, into my mind, most suspicious of all.”

lt is obvious that this suspicion has been raised deliberately by Max Muller and other western scholars as their study of the Vedas was biased and they were not willing to accept monotheism in the Vedas.

This is the reason why they have also created confusion while translating “कस्मै देवाय हविषा विधेम” as “to which God shall we offer worship”. ln fact they want to show that there are many gods and the devotee is wondering as to whom to Worship. (ln fact कस्मै देवाय is answered by “प्रजापति” as “क” stands for “प्रजापति” as clear from Satpath : “को हि प्रजापति अथवा प्रजापतिर्वक ”

Max Muller has, in fact, coined a new word “Hen0theism” to show the worship of many “single Gods” or a number of independent deities in the Vedas.

For instance in his book “Ancient Sanskrit Literature ” Max Muller writes :” Each Vedic poet seems to exalt the particular god to whom he happens to be singing, to a position of supremacy. It would be easy to ﬁnd, in the numerous hymns of the Veda, passages in which almost every single god is represented as Supreme and Absolute. ln the first hymn of the Second Book of the Rigveda, Agni is called the Ruler of the universe, the Lord of men, the Wise King, the Father, the Brother, the Son, the friend of men, nay all the powers, and names of others are distinctly ascribed to Agni. Indra is celebrated as the strongest in the hymns as well as in the Brahmnas, and the burden of one of the songs of the Tenth book is ” विश्वस्मादिन्द्र उत्तर “. (Indra is greater than all.) Of soma it is said that he was born great, and that he conquers everyone. He is called the king of the world, he has the power to prolong the life of men

and is the maker of heaven and earth; of Agni, of Surya, of lndra and Vishnu. ln the very next hymn, addressed to Varuna, it is the Varuna who is, to the mind of the poet, Supreme and Almighty.”

Clarifying this concept hynotheism A.C Clayton writes in the “Rigveda and Vedic Religion :-

“In his Writings Max Muller constantly referred to this and coined the word Hynotheism or Kathenotheism to express what he re-garded as a ‘peculiar character’ of the ancient Vedic religion.

It denotes that each of several divinities is regarded as highest. The one that was worshipped and that they, therefore, treated him as if he were absolutely being independent and Supreme, alone present to the mind of the worshipper.”

In effect, as pointed out by Dwij Das in his book “Rigveda Unveiled”, the Rishis have been reduced to the position of “sycophants or cowardly liars, who could call each single god, as the one Supreme Being, only to avert the wrath of that God. Knowing at the same time, that they are not telling the Truth.”

Clayton and a few other scholars, though denying monotheism in the Vedas, say that they regard this practice of glorifying one God exclusively as “a species of poetic licence by which a singer magnified the god whom he was invoking, rather than an evidence that the poet actually claimed that the god to whom he was at the moment referring was the superior of all others”

We, however, do not agree with Clayton and other scholars that such descriptions are due to poetic license either. We are not prepared to believe that there is any scope for such poetic licence in view of overwhelming evidence of monotheism in the Vedas. The Vedas teach monotheism or the Worship of one God in the purest form . They teach that God is Omnipresent, Omniscient and Omnipotent Lord of the universe. He is absolutely formless and perfect.

The vedas declare :

Monotheism in the Vedas has not been stated more forcefully than in the following mantras from the Atharvaveda where God has been described as One and the only One. :

(He (God) is called neither the second, nor the third, nor yet the fourth. He is called neither the ﬁfth, nor the sixth, nor yet the seventh. He is neither the eighth, nor the ninth, nor yet the tenth.)

He takes care of all that breathes and of all that does not breathe. He has got all this conquering power, He is the one, one and the only one.

All these luminous forces of nature become one in Him. How emphatically the oneness of God has been asserted in such passages and how absurd and false is the view advocated by some prejudiced Western scholars that the Vedas teach polytheism.

We will give some more evidence of the Oneness of God in the Vedas.

In the हिरण्यगर्भ hymn, (in Regveda) consisting of 10 mantras, God has been described as प्रजापति and more than four times it is clearly stated that.

He is One and the only One.

Following mantras from this hymn may be quoted to clarify this point :-

(God who possesses all the luminous Worlds within Himself and exists from the very eternity, He is only One Manifest Lord of the created creatures. He is supporting this earth and this heaven. Unto that All-Blissful Divinity, we offer our humble worship.”)

(He who is the Giver of physical vigour and spiritual power, He whose order is carried out by all the luminous objects and by the enlightened beings, whose shelter is immortality and turning away from whom is death, unto that all blissful Divinity, we offer our humble Worship.)

(He who by the greatness of His power, is the Sole Ruler of living and lifeless objects existing in this world, He, who is the Lord of these bipeds and quadrupeds unto that All-Blissful Divinity, we offer our humble Worship.)

(When water in its subtler form, possessing mighty force within itself, became manifest, therein was held the Universal life force which of heat and energy, it was then the One Universal life force of all the luminous objects became manifest, unto that All blissful Divinity, we offer our humble Worship.)

Atharvaveda says. He, the only One is the Giver of joy, and should be worshipped: “एक एव नमस्य: सुशवा:”

Samveda also describes God as One एक इत्”:

The Oneness of God has been poetically described in the following mantra from the Rigveda :-

(He whose eyes go every where, who faces all sides, whose arms are here, there all around and whose feet in all directions–is the Only One Divine Being who has created all these heavens.)

God is proclaimed as ‘एक (one) and अन्तमानुष: (unparalled) in the following mantra from the Rigveda:-

Addressing God as “अग्नि” Rigveda in the following mantras in its ﬁrst hymn of the Second Mandela says:

Just as a person is called brother, father, uncle, husband etc because of different relationships he bears to other members of the same family, so also God is described differently because of his different attributes.

He is called (Agni) when we remember him as an embodiment of knowledge and इन्द्र: (Indra) when we want to denote His vast wealth.

To denote his Omnipresence, we call him विष्णु(Vishnu) and to give an idea of His greatness, we described His as ब्रह्मा (Brahma).

By virtue of his Supremacy in knowledge, He is known as ब्रह्मणस्पति (Brahmanaspati). His purifying power entitles Him to be called वरुण (Varuna).

As he loves everyone He मित्र(Mitra) and as He isjust, He is अर्यमा (Aryaman).

He is रूद्र (Rudra) because He comes harsh on the wicked, द्रविणोद (Dravinoda) because He is Giver of wealth and strength, सोम: (Soma) because He has created roots and herbs etc. God is also described as ‘सोम (Soma), पुष(Pushan) and भग (Bhaga) as evident from the following mantras from Rigveda;

(O, Soma,Thou, “who hast created these herbs, this water and these cows”, Thou who art present in the entire firmament and removeth all darkness by Thy illumination, Thou, who art Creator of good intellect, Thou who art also Creator of firmament, sky, earth, fire, sun and air etc. Thou art (“Pusan”) because of Thy powers to strengthen and revive because Thou art worthy of our Worship. Thou art the Master of the whole universe and art present in all the Worlds.)

Several other mantras, can be quoted to show that अग्नि (Agni) ,आदित्य (Aditya) , वायु (Vayu) ,चन्द्रमा(Chandrama), शुक्र(Shukra) , आप (Aap) , प्रजापति (Prajapati) are all different names of the same One God and only denote His verious attributes.

For instance, take the following mantra from Yajurveda (32.1)

(Here God has been described differently because of His different attributes : अग्नि(Agni) because He is embodiment of knowledge, आदित्य (Aditya) because. He is Eternal, वायु(Vayu) because He is the cause of all movement in the world (वा गति गन्धनयो: )-“चन्द्रमा” (Chandrama) because He is pleasing to everybody, ( चदी आल्हादे ) -“शुक्र (Shukra) because He is pure (शुनिरपूर्ति मावे) (ब्रह्मा) because He is the Greatest of all, CNN: (Apa) because He is Omnipresent and प्रजापति (Prajapati) because He looks after His subjects).

The mantras published by Max Muller from Rigveda’s 2.1 under the caption “Agni”, in fact, sing the glory of One God who has been described here as अग्नि (Agni)

Can anyone believe that these adjectives have been used for simple fire? Thus Max Muller and his followers only betrayed their bias and partiality when without probing deep into the meaning of

these words, they played havoc with them.

Now the question arises 1 how can we reconcile the idea of One God with several references to 33 devas (gods) in the Vedas ?

A lot of misunderstanding results from the Western scholars who have taken ‘ ‘देव’ ‘ as “God” everywhere.

देव, according to Yaskacharya, the celebrated author of Nirukta (Vedic Philology) means one who confers some advantage upon us, can illumine things i.e. explain or throw light upon them, and one who is the source of light :-

The word देव (Deva) with its root a comprehensive term covering brave men, devotees of God, learned persons, Brahmins, objects like sun, moon, ﬁre, electricity.

Following are some of the meanings of देव occuring in the Satpath Brahman :

THE 33 DEVAS

There is reference to 33 devas in the Vedas at several place. For instance, a clear reference has been made to them in Rigveda’s 1.45/27, 8/28/1,88/30/2 and Yajurveda’s 20/26 etc.

There is also reference to the 33 devas in Satpath and other Brahmins (which are commentaries on the Vedas).

Satpata says that : there are 33 Devas which manifest the glory of God. Of them are 8 Vasus, 11 Rudras, 12 Aditya, lndra and Prajapati. The eight Vasus are (1) Agni or ﬁre (2) earth (3) air (4) superterrestrial space (5) sun (6) moon (7) atmosphere (8) stars.

These are called Vasus (abodes) because in them resides all that lives, moves or exists.

The eleven Rudras are the ten pranas (vital forces) enlivening the human frame and the eleventh is the Atma or the soul. lndra is all pervading. Prajapati is Yajna.

The 12 Adityas are the twelve solar months making the course of time. They are called Adityas as, by their cyclic motion, they produce changes in all objects.

Thus it is clear that calling sun, moon, earth, ﬁre earth etc as ‘devas ‘, the Vedic religion cannot be described as Polytheistic.

It is, however, clearly stated in Rigveda that God is the Supreme Lord of all the devas :

(God is the One Life and Lord of all devas and, therefore, we worship Him, who is Giver of all happiness, peace and bliss.)

Dependence of devas on God has been brought out by the Vedas in several mantras.

For instance in Atharvaveda, after describing God as महद यक्षम(the Most Venerable Supreme Being), it is Stated that devas live around God as the creepers around a tree :

ARE DEVAS IMMORTAL ?

ARE THEY PROOF OF POLYTHEISM

Some of the western scholars, on the basis of the portrayal of 33 devas in satpath, assert that it is a clear cut evidence of polytheism in the Vedas.

To contradict this view, first of all, let us be clear that ‘devas’ as described in the Vedas, do not necessarily only stand for gods.

The word देव(deva) which has its root as दिनु (Dinu) is a comprehensive term covering the attributes of God; sometimes they stand for devotees of God and also learned persons; they also denote objects of Nature like Sun, Moon, Fire etc.

While Devas have been described as immortal in the Vedas; it has been clarified that they derive this immortality from God. This idea also occurs in Brahmanas and Upnishadas. ln Rigveda, for instance, it is stated that God alone bestows immortality on the devas :

In Yajurveda (32.l0) also, it is said that the devas live in the protection of God :

To God turn all devas after emancipation to enjoy the everlasting bliss.

lt has been clearly stated in the Rigveda that the learned and the wise describe the One existing God in many ways.

But despite this truth, Agni, Indra, Mitra, Varuna etc have come to be considered as separate gods. It will, therefore, be fruitful to know the signiﬁcance of these words to remove the mist surrounding them. We will also discuss what have come to be known as dual gods like मरुत: etc.

From the spiritual point of view, अग्नि stands for God who is also called as यमा, मातरिश्वा,इन्द्र, वरुण as stated in the following mantra from the Rigveda :

From the social point of view, the word अग्नि (‘Agni”) denotes

There are many mantras in the Vedas in which Agni has been used in the sense of an enlightened leader,

For instance, in the following mantra from the Rigveda, अग्नि: (for whom the adjectives used are ऋषि (seer), पवमान: (purifier) पांचजन्य: (dedicated to the welfare of the society) is requested to dispel all ignorance by his discourse :

The adjectives used as होता, पुरोहित(Knower of the rites of the Yajnas (priest), in the following mantra from the also leaves us in no doubt that the word अग्नि: has been used for an enlightened leader :

The same impression is conﬁnned by the use of such adjectives as शुचिव्रतत (who firmly observes the sacred vow) कवि: (sage or poet) for ‘Agni’ in the following mantra :

INDRA :-

The word इन्द्र primarily stands for God as it has been derived from the root “इदी परमैश्वर्य”.

It also stands for “soul° as it possesses great power being the master of the sages.

From the social point of view, the word ‘E’ stands for the king or president, or the commander in-chief-of the Anny (सेना इन्द्राणी-इन्द्र:-सेनापति: ).

There is no room for doubt that the word Ef: has been used for God in several mantras in the Vedas in which He has been described as the Creator of the Universe and Bestower of happiness.

ln the following mantra, for instance, which occurs in Samaveda, Rigveda and Atharvaveda, God, described as “Indra” has been requested to ﬁll us with knowledge in the same way as a father does to his son :

In the following mantra from Rigveda, God addressing Indra (soul) tells about the power inherent in it :

(March forward and use your power, None can stop Thy thunderbolt. Everyone is subdued by Thy strength.)

lndra (soul) is made to describe its own power in the following mantra from Rigveda:

(I can face one enemy (lust) and anger), I can also face three enemies (lust, anger and greed) etc.; I will crush all my enemies like husk in the granery.)

The use of word इन्द्र for king is undeniable in the following mantras from the Rigvedic Sukta in which इन्द्र has been described as स्वस्तिदा(engaged in welfare of others), वृषा(showerer of happiness on others) अभयं कर: (inspirer of fearless in others) :

Likewise रूद्र according to Swami Dayanand, stands for the just God who makes the wicked persons weep (रोदयति दुष्टान दंड प्रदानेनेति न्यायकारी परमेश्वर: ), a great hero who makes the enemies cry (रोदयति शत्रून इति रुद्रो महावीर:) the judge who inflicts heavy penalty on the wicked (रोदयति दुष्टान इति रुद्रो न्यायधीश:), the preceptor who imparts knowledge to others (रुत ज्ञानं राति-ददातिती रूद्र: उपदेशक: ), the germ which generates diseases (राति-ददातिती रुद्रो रोगुत्पादक: कृमि:) a doctor who removes the sufferings of others (रुत दुखं द्रावयतिती रुद्रो वैद्य: ).

Referring to Swami Dayanad”s view that all the gods mentioned in the Rigveda are simply variant names for one God, Dr. Griesward in his book “The Religion ofthe Rigveda” says : “This process of reduction from multiplicity to unity would have been easier if there had been no dual gods or group gods mentioned in the Rigveda”

But the correct study of What he has described as the dual gods or group gods like अग्नोजिमौ, अश्विनौ, मरुत: will reveal that these words, like other devas, have several meanings and do not stand for any particular god or gods as such.

Dr. Griesward’s remark that monotheistic interpretation of the Rigveda on the part of Swami Dayanand is “wild” and “unscientiﬁc” is also very surprising in view of the massive evidence we have given to support monotheism in the Vedas.

The quotations given earlier in this chapter are enough to support the existence of monotheism in the Vedas. Swami Dayananda, therefore, did nothing which was purely imaginative or unscientiﬁc.

Let us examine some words which have been mistaken by westem scholars as dual gods.

The similar meanings of अग्नीषोमौ are also found in Aitteriya, Satpath Brahamanas etc. For instance:

Following are some of the meanings of “इन्द्राग्नी” :-

Some of the meanings of अश्विनौ are given below-

Swami Dayanand has at several places interpreted अश्विनौ as . This deﬁnition of अध्यापकोउपदेशकौ is substantiated by the second and third mantra of Rigveda”s I-120 in which the adjective विद्वांसौ has been used for अश्विनौwho have been requested to impart knowledge.

As मरुत ﬁgures prominently among the so- called group gods, examination of this word is very necessary. HW: does not denote God.

In ताण्डय महाब्राह्मण, मरुत: has been described as मरुत रश्मय: (l.4.l25) and in Aitareya as ( आपो वा मरुत: )(6.2O)

In Nighantu मरुत: reads as पदनामसु which stands for monsoons.

Swami Dayanand has given the following meanings of the word मरुत: in course of his commentary on the Vedas:-

No scholar can dismiss Swami Dayanand”s interpretations of the word मरुत: to be a pure fabrication of his mind. As it is clear from the above, the word has not been used for God. Some of the synonyms used for this word in the Vedas, are =नर:, मर्या, मानुष: etc. .

In Rigveda for instance, at many places (particularly l.39.3,8.20.lO,l.64.l0,10.86.8,8.552, the word नर: has been used for मरुत:

ln the following mantra, for example, words नर: and मर्य: have been used for मरुतो देवता :-

The word गृहमेघास: (householder) has been used for TRE: in the following mantra from Rigveda (7.59.l0) :-

The synonym for मरुत: in this mantra from Atharvaveda given below (7.773) is मनुषास: (thoughtful men) :-

ln a number of mantras in the Rigveda (see for instance 5.53.3,5.59.6,5.6,4,7.56.l,l.77.l)the word मर्या: has been used for मरुत: which means the ‘mortal men’. Sayanacharya has also, at some places, in his Commentary written मनुषरूपा वा मरुत: (see Rig. 10.83) While commenting on the two mantras from the Rigveda (8.89) Sayanacharya has described ITR-T: as persons who speak less ( मित भाषिण:)and who Worship God( स्तोतार: ).

Much before Sayanacharya, Samveda commentator Madhava, who belongs to the Sixth century, has also while explaining (प्र व इन्द्राय बृहते) say हे ( मरुत:) मदोया ऋत्विज:).

Bharata Swami while explaining बृहदिन्द्रय गायत मरुतो वृत्रहन्तमम writes मरुत:- स्तोतर: महत रुवन्तिती मरुत: The mantras बृहदिन्द्राय गायत also occurs in Yajurveda (20.30) Both Bharat Swami and Mahidhara give the same meaning of the Word मरुत:

MAXMULLER AND MARUTA

While Maxmuller has given the meaning ofमरुत: as (Storm gods) in his translation of hymns relating to them, at places he deviates from his usual meaning and uses the word in the sense of नरा: (men).

For instance, while translating the following mantra from the Rigveda (1.393), he uses “O ye men” for Maruti :

(When Ye overthrow what is ﬁrm, O ye men)

In the following mantra from Rigveda (1 .85.8), also Maxmuller describes Maruta as “men terible to behold”

The word “men” has also been used for Maruta in his translation of the following mantra from Rigveda

(He, oh men, whose libations ye want to enjoy, that mighty one, O shakers, will obtain your favour with brilliant riches etc.)

Thus it is clear from the above that though there is description of many devas in the Vedas and they denote different meanings there is only One God who is Omniscient, Omnipresent and Omnipotent.

The existence of many devas in other words, does not interfere with the concept of One God.

THE VEDAS AND THE MONISTIC PHILOSOPHY

We must, however, clarify that though there is monotheism in the Vedas, there is no enunciation of monistic philosophy in them.

The whole relationship between God and soul has been clearly defined in the following mantra from the Rigveda (where both of them have been described as two birds sitting on the same tree):

In the above mantra, it is stated that जीवात्मा (soul) and परमात्मा (God) are two birds who are friendly to each other. Both of them are enternal and are sitting, as though on the tree of matter. One of them (soul) is to reap the fruits ofpast action and the other just looks on. Elaborating this, says Mundakakopanishad :-

On the same tree sits जीवात्मा (soul) immersed and deluded account of his ignorance and helplessness. But, when he sees the other, the Lord, who is worshipped by all and His glory, he becomes freed from sorrow. This shows the difference between God and soul.

While God is all-pervading, the soul is not, while God is Onmiscient, the Soul is not, and therefore, the soul is a prey to grief and sorrow. While God is Omnnipotent, the soul ‘s power is limited. Their relationship is that of the father and the son, the master and the servant, the King and his subject, the adorable and the adored.

Says the Taitteriya Upanishada :

(God is the embodiment of Bliss. The soul enjoys Bliss only by attaining Him.)

The above quotations from the Upanishadas (which are at many places only the Explanation of the Vedic mantras or expression in different words of what is contained in the Vedas) show that in the mantra “हा सुपर्णा” the reference is to God and soul and not (intellect) and जीवात्मा (soul)

That God and soul are different is also evident from the following mantra which occurs in Rigveda and Yajurveda :

God, who is Creater of all Worlds, is different from them and yet within them. People do not know about it because their mind is clouded by ignorance.

The same idea finds expression in Satpath Brahmana :-

God is one who is present in the soul and yet who is different. It is God which controls the soul)

The same supremacy of God over soul has been established in the mantra given below in which God has been described as अद्भुत(wonderful) प्रियम( very loving) and काम्भम्(worthy of the soul’s adulation) :

In the following mantra, God has been described as भुज्य: सखा(a worthy friend) of soul thus clearly establishing their mutual relationship.

ln the following mantra, it is stated that the only way (soul) to seek salvation is to know God who is (Full of lustre) (Great) and (Beyond darkness) :-

We may also quote another mantra from the Rigveda (8. l 6.6) which totally contradicts the monistic philosophy whose basic tenet is:-

Brahma alone is सत्य (true) and the whole creation is मिथ्या(false) and that the जीवात्मा (soul) is not different from Brahma.

The true relationship between the (soul) and (God) and (matter) indicated in the following mantra falsiﬁes the dictum (God alone is real, the world is illusory)

In this mantra it is stated that :

(a) We should offer our prayers only to God

(b) All objects like sun, moon etc are inferior to God because they are all inanimate and lifeless.

lt would also be wrong to presume that though the attributes of the world are visible, they appear to be so out of ignorance. This would be quite contrary to the teachings of the Vedas. For instance, in the following mantra from the Rigveda (2.15.1) not only God has been described as महतासत्यस्य: (true) but even His करणानि(Creations) are stated as महानि सत्या: (true)

The same idea has been clariﬁed in Rigveda”s 4.17.6 :

lt is stated here that all objects created by विश्वे सोमा: (God) are सत्रा अभवन: (true)

Even in Rigveda’s 10.55.6., it is stated that all the objects are सत्यम इत् (true) न मोघम (not false or useless) :-

In Yajurveda’s 40.8 also, it is clearly stated that God created this universe for the beneﬁt of the mankind with truthfulness or reality :

“This universe is not only true but it is different from Him.”

This idea occurs at several places in the vedas. For instance, it is stated in the following mantra from the Rigveda (1.4.14) that God is only One (11:63: ) and He has created this world (विश्वम) separately from Him (अन्यत) But because He is Omnipresent (मानुषक्), all this Creation is permeated by Him. There is no place where He is not present :-

The existence of God, separate from His creation, has also been mentioned in the following mantra from Rigveda (1.151.1) (which is also repeated in Samveda) :-

(i.e. God created this Universe which is separate from Him.)

|| इति ||

English, Vedic Religion, वेद, हिन्दी

Griha Pravesh Based on Paraskar Griha Sutra and Vedas

April 28, 2014 rdhoot 1 Comment

Author: Subodh Kumar

Griha Pravesh (Entry to NEW HOME ) Based on Paraskar Griha Sutra and Vedas.

पारस्कर गृह्सूत्र 3.4 के अनुसार

Announce entry in to the new HOME by entering through the decorated main door, carrying flower bouquets, gifts of fruits and sweets.
And carry in a bronze/Copper vessel mixed in water, milk, curd, honey, leaves of गूलर-Ficus Racemosa, पलाश टेसु – Butea Monosperma,कुशा Cyanodon Dactylon and Barley seeds. (Modern science has confirmed that all these ingredients are natural organic sanitizers and have fungicidal and bacticidal properties.)

While entering recite:

धर्मस्तूणा राजँ श्रीस्तूपमहोरात्रे द्वारफलके । इन्द्रस्य गृहा

वसुमन्तो वरूथिनस्तानहं प्रपद्ये सह प्रजाया पशुभि: सह ॥पागृ3.4.18.1

धर्म के आधार पर बने इस सुन्दर भवन में लक्ष्मी का निवास हो. ,दरवाज़े

खिड़कियों पर दिन रात सुरक्षा के लिए देवता उपस्थित रहें जिस से सारी धन

सम्पदा की सुरक्षा से मेरे आश्रित पुत्र पौत्र सुरक्षित रहें.

This house achieved by honest means should always ensure a prosperous living for the inmates. Gods may provide full protection and safety on all entrances –doors and windows to ensure wellbeing of all young children and dependants here.

यन्मे किञ्चि दस्त्युपहूत: सर्वगण्सखायसाधुसंवृत: ।

तां त्वा शाले sरिष्ट्वीरा गृहान्न: सन्तु सर्वत इति॥ पागृ 3.4.18.2

हम प्रार्थना करते हैं कि हमारा यह भवन हमारे परिवार जनों को सदा रोग मुक्त

सुरक्षा प्रदान करे.

We also pray that this house may always be free from any infections that may cause ill health or disease to the inmates.

Arrange to sit down and perform jointly with all the family a PUJA and HAWAN (if it can be done).

For Hawan/ Puja consider the following for reciting.

घी की आहुती

ओ३म् वास्तोष्पदे प्रति जानीह्यस्मान्‌ त्स्वावेशो अनमीवो भवा न: ।

यत्वेमहे प्रति तन्नो जुषस्व शं नो भव द्विपदे शं चतुष्पदे स्वाहा ॥ ऋग्वेद

7.54.1.पा गृ 3.4.7.1

मैं इस नये भवन में प्रवेश करता हूं। मेरा यह प्रवेश मंगलमय हो । हमारी रक्षा का भार तुम पर है। इस के लिए तुम आशीर्वाद दो कि मेरी देह, श्रेष्ठ, नीरोगी और स्वस्थ रहे। जिस किसी वस्तु की हमें अभिलाषा हो वह यथाशीघ्र प्राप्त हों । यह निवास हम सब के लिए कल्याणकारी हो.

I occupy this house to bring me good luck. This house may provide to me with healthy ambience to ensure good health. All my needs for this house may get fulfilled at appropriate times. .

2. ओ३म् वास्तोष्पदे प्रतरणोन एधि गयस्फानो गोभिरश्वेभिरन्दो ।

अजरासस्ते सख्ये स्याम पितेव पुत्रान्‌ प्रति नो जुषस्व ।

शं नो भव द्विपदे शं चतुष्पदे स्वाहा ।। ऋग्वेद 7.54.2,पागृ 3.4.7.2

हमारी चल सम्पत्ति की रक्षा करो । दुर्घटनाओं से सुरक्षा प्रदान करो । मित्र भाव से हमारे स्वास्थ्य और सम्पत्ति की वृद्धि करो । हम चिर तरुण बने रहें । इस घर से हम प्रेम की डोर से बंधे रहें ।

This house should provide complete safety to all fixtures, furnishings, fittings and movable property safety against thefts and accidents to ensure for us a relaxed carefree living, to make us feel always young and cheerful and to be attached to this place.

3 . ओ३म् वास्तोष्पदे शग्मया संसदा ते सक्षीमहि रण्वया गातुमत्या ।

पाहि क्षेम उत योगे वरं नो यूयं पात स्वस्तिभि: सदा न: ॥ ऋग्वेद7.54.3,

पागृ3.4.7..3

अति रमणीय और सुखदायक उत्तम वाणी, सहवास , और सभा पड़ोस से सदा

सुख सम्बंध बनाए रखें । हमारे प्राप्त धन और भविष्य में हमारी आय की रक्षा

करो । इस प्रकार हमारे कल्याण के सब साधनों की रक्षा करो ।

This house should ensure for us a very pleasant happy homely family and sweet atmosphere. We should be relaxed and on friendly terms with all our neighbors, that ensures complete safety and protection for our entire wellbeing and living here.

ओ३म् अमीवहा वास्तोष्पते विश्वा रूपाण्याविशन्‌ ।

सखा सुशेव एधि न: स्वाहेति ॥ ऋग्वेद 7.55.1 पागृ3.4.7.4

इस भवन में हमें रोगादि सुक्ष्माणुओ से सुरक्षा प्राप्त हो। सुंदर स्वास्थ्य दायक

वातावरण प्रदान करो ।

This house may always have disease free, healthy ambience of positive energy.

स्थालीपाक से आहुतियां खीर मिठाइ से हवन

(These are addressed to all different Devtas that have a role in our wellbeing.)

ओ३म् अग्निमिन्द्रं बृहस्पतिं विश्वाँश्च देवानुपह्वये ।सरस्वतीञ्च वाजीञ्चवास्तु मे दत्त वाजिन: स्वाहा ॥ पागृ3.4.8.1

This offering of food in to fire is to symbolize my wish that food in this house may promote the wisdom to lead an active life in welfare of the entire community.

ओ३म् सर्प देवजनान्त्सर्वान् हिमवन्तं सुदर्शनम्‌ । वसूँश्च रुद्रानादित्यानीशानं जगदै: सह । एतान्त्सर्वान्‌ प्रपद्येSहं वास्तु मे दत्त वाजिन: स्वाहा ॥ पागृ 3.4.8.2

This offering of food in to fire is to symbolize my wish that food in this house is to welcome the presence of health promoting, and disease (pollutants) removing agents in this house.

ओ३म् पूवह्णणमपराहणं चोभे मध्यन्दिना सह । प्रदोष्मर्धरात्रं चव्युष्टां देवीं महापथाम्‌ । एतांत्सर्वान्‌ प्रपद्येSहं वास्तु मे दत्त वाजिन: स्वाहा ॥ पागृ 3.4.8.3

This offering of food in to fire is to symbolize my wish that food in this house that the availability of Nature’s gift to ensure the living of our physical body along with our mental faculties to remain fully awake even during our sleep in the nocturnal 24 hours cycle.

ओ३म् कर्तारञ्च विकर्तारं विष्वकर्माणमोषधींश्च वनस्पतीन्‌ । प्रपद्येSहं वास्तु मे दत्त वाजिन: स्वाहा ॥ पागृ 3.4.8.4

This offering of food in to fire is to symbolize my wish that our life style in this house should ensure that the entire environment – ecosystem provides us complete welfare.

ओ३म् धातारं विधातारं निधीनांचपति सह । प्रपद्येSहं वास्तु मे दत्त वाजिन: स्वाहा ॥ पागृ 3.4.8.5

This offering of food in to fire is to symbolize my wish that Nature is our guardian angel to shower all its bounties for us to live happily and with peace in this house.

ओ३म् स्योनं शिवमिदं वास्तु दत्तंव्वब्रह्मप्रजापती। सर्वाश्च देवताश्च स्वाहा ॥पागृ 3.4.8.6

This offering of food in to fire is to symbolize my wish that my guardian angels ensure that I progress in life to reach highest levels of fame, prestige and prosperity.

After the hawan/Puja visit the entire house starting from the main entrance anoint all the walls on the four directions East-West- South-North with the sanitizing water mixture brought in the bronze/copper vessel , while reciting the following:

On the East side; श्रीश्च त्वा यशश्च पूर्वे सन्धौ गोपायेतामिति । पागृ 3.4.10

तुम्हारा यश (समाज में सम्मान) और धन सामर्थ्य तुम्हारी पूर्व दिशा की रक्षा करें

Your reputation and financial strength may provide protection from Eastern side.

On the South side; यज्ञश्च त्वा च दक्षिणे सन्धौ गोपायेतामिति । पागृ 3.4.11

तुम्हारे समाजिक कार्य और दान तुम्हारी तुम्हारी दक्षिण दिशा से रक्षा करें

Your social work and charities may provide you protection from South side.

On the West side; अन्नञ्च त्वा ब्राह्मणाश्च पश्चिमे सन्धौ गोपायेतामिति । पागृ 3.4.12

तुम्हारा अन्न और सुमति तुम्हारी पश्चिम दिशा से रक्षा करें

The wisdom in your living and your food may provide protection from West side.

On the North side; ऊर्क्‌च त्वा सूनृता चोत्तरे सन्धौ गोपायेतामिति । पागृ 3.4.13

तुम्हारा तेज और सत्याचरण तुम्हारी उत्तर दिशा से रक्षा करें

Your image in community as supporter of just causes may provide protection from North side.

(Perhaps too much should not be read in mention of specific directions East West South North. Symbolically it is only reminder as to the type of your life style that provides protection from all the four sides)

After these ceremonies and a community meal, and thanking every one, while departing the elderly persons may bless the house holder by reciting following;

इमे गृहा मयोभुव ऊर्जस्वन्त: पयस्वन्त: ।

सर्व भवन्तोsत्राssनन्दिता: सदा भूयासु ॥ अ‍थर्व 7.60.2

तुम्हारा जीवन सुख समृद्धि दूध से पूर्ण हो. (दूधो नहाओ पूतो फलो)

Departing guests wish the householder a living full of prosperity and love.

ओ३म् सस्तु माता सस्तु पिता सस्तु श्वा सस्तु विश्पति: ।

ससन्तु सर्वे ज्ञातय: सस्त्वयमभितो जन: ॥ ऋग्वेद 7.55.5

इस घर के माता पिता, घर की रक्षा करने वाले बुज़ुर्ग , सब सम्बन्धी अड़ोस पड़ोस के जन सुख चैन से रहें।

Departing guests also wish the householder a carefree happy living in the entire neighborhood.

Myth Busters, Social Reform, Vedic Religion

Homosexuality is not compatible with the teachings of the Vedas – Dr Vidhu Mayor

April 17, 2014 Rishwa Arya 1 Comment

Homosexuality: the Vedic perspective

Dr Vidhu Mayor

For homosexuality to be critically repudiated from the Vedic perspective it needs to be emphasised as a starting point that Vedic knowledge is of Divine authorship. In other words, the Vedas are revealed to rishis (sages) in the beginning of each cycle of creation for the guidance and benefit of mankind; as such this wisdom is eternal. Texts such us the Yajur Veda and Shatapatha Braahamana state that the Rig veda, Saama veda, Yajur veda and Atharva veda originated from God at the beginning of the creation. That great historical text, the Manu Smriti further names the four rishis (sages) to who each of the four Vedas were revealed respectively; since then this revelation has been preserved in its original pure form and passed on to us via successive human generations.

So, why has God given us the Vedic ‘dharma’? The first humans created would have needed to learn the essentials of everyday life without which their survival would have been impossible. Although, like all other creatures man has been equipped with ‘instinct’, this instinctive knowledge is limited to the basic impulse of preservation of our genes (with its three components of self-defence, self-procreation and self-perpetuation). Without additional enlightenment, man would not have been able to traverse the road to civilisation. Interestingly, it must be noted that the second and third elements of survival (firstly having children and then fiercely protecting them so that they also go on to procreate in order to perpetuate our genes) are predicated entirely on mating with someone of the opposite sex. This must be the key explanation as to why homosexual behaviour is completely absent – other than in humans – from the animal kingdom.

In this context, the concept of dharma needs further explanation. The greatest Indian rishi of recent millennia, Swami Dayanand Saraswati (1824-1883) defined dharma as truthfulness in thought, word and action leading humans to practise justice. [That he is worthy of such an immense accolade is, briefly, justified by the unprecedented quality – and humility – of his interpretation and translation of the Vedas; he also had the intellectual capacity to study the works of the great etymologist, Yaska and the renowned grammarians Paanini and Patanjli to do so]. According to Dayanand dharma, ‘in a word is the practice of equitable justice and truthfulness in word, deed and thought – virtues which are in conformity with the will of God as embodied in the Vedas’. If for nothing else, humanity needs these universal dharmic truths to be comprehensible to our children and thus we must be able to differentiate right from wrong in a form that is simple enough for all to see (irrespective of age or level of basic education). In this light, the numerous modern-day ethical dilemnas (such as euthanasia, genetic modification by science to produce new foods and therapies, assisted suicide, abortion and homosexuality etc.) all need to be judged in the court of dharma. That is, they are either right or wrong (but cannot be partly both) when adjudicated by the ‘law’ of God’s word as contained in the Vedas.

It is a fact that we teach our children that certain behaviours such as throwing litter, using bad language or telling lies are unacceptable because they are – quite simply – wrong. For aeons, humankind has evolved legal systems that are founded on differentiating right from wrong; otherwise anarchy would prevail. A variant of such ‘judgmentalism’ is the concept of deviancy to describe acts such as paedophilia, transvestitism, child marriage and polygamy. Why then the nervousness, if not hypocrisy, over judging sexually deviant behaviour as being wrong? The truth is that if we are selective in our application of dharma, humanity causes itself immense trouble. For example, is there any wonder why human societies all over the world are being ravaged by adversities such as divorce and the breakdown of the family when we in the west encourage promiscuity and the premature sexualisation of children (not to mention the most recent sexually transmitted disease ‘plague’ of AIDS)?

Let us now further consider dharma as elucidated by Patanjli, one of the great maharishis of pre-historic India. In writing one of the six classics of Indian philosophy, Yoga sutra (the science of meditational yoga) Patanjali described 5 yamas (our duties to society) and 5 niyamas (one’s duties to oneself). By doing so, he effectively simplified dharma into ten ‘Vedic commandments’. Relevant to homosexuality are the three yamas of brahmcharya, ahimsa and satya as well the niyamas of shaucha, santosha and tapah.

Brahmcharya comprises the two key injunctions of celibacy and education that the Vedic Dharma imposes on human beings from birth till marriage. In simple terms, from the viewpoint of sexuality before marriage, a male should view a female as if she is his mother, sister or daughter, and vice versa. After marriage, the constraint is that sexual intercourse must be for the function of procreation, not hedonistic. Dayanand cited Mantras III,55.16 and I,178.1 of Rig veda to elaborate on this in greater detail. By implication, therefore, the Vedic dharma permits neither homosexual nor heterosexual behaviour purely for the means of seeking the gratification of pleasure (because it is not procreative). Incidentally, the Vedic Sandhyaa contains the lines Om nabhi and later Om janah punaatu nabhyam (God….creator….purify….fertility). Therefore, our daily prayer reminds us (twice a day) that our reproductive organs (nabhiyam) are there to create healthy offspring.

Ahimsa (not to hurt others whether by thoughts, words or deeds) actually takes pride of place as the first yama listed by Patanjli. It helps us to critically evaluate homophobia, a word that merits closer scrutiny. If understood to denote the hatred of and the persecution of homosexuals, then the Vedic ethic of non-violence in word (angry incitement of hatred) and aversion to physical violence incontrovertibly condemns and rejects all types of persecution or discrimination against any minority. It is also worth returning to Sandhyaa – which comprises mantras that are Vedic jewels of such quality that they are intended for humans to contemplate twice a day – to note the line yo asmaan dveshti yam vayam dwishmastam vo jambhe dadhma. This plea to God, to administer justice to those who offend us or those who we offend us – so that we strive to refrain from the self-damaging emotion of hatred, is actually repeated six times in the daily prayer.

However, the word phobia means fear (and not hatred). Thus, the word homophobia is – in the main – currently being mis-used to conflate reasoned criticism of homosexual behaviour with hatred. A critique of its immorality is signally not the ‘homophobic’ incitement to hating or villifying its exponents. However, misusers of the label ‘homophobia’ have, by their vehement opposition to such criticisms, more or less succeeded in thwarting the public airing of such misgivings.

This neatly leads us to now discuss satya (truthfulness – in thought, words and deeds, and indeed a natural proclivity for seeking out true knowledge). We all know how complex it can be to ascertain what is true or not. In theory, it most certainly is not difficult to voice the truth. However, these days political correctness militates against the type of totally frank and honest candour that follows in this paragraph; be warned that it is not reading for the faint-hearted! The satya about the word homosexuality is that it is

actually – in the main – a euphemism for the act of anal sexual intercourse. In days gone by, words such as sodomy and buggery were used to describe this utterly perverted act, irrespective of whether it is homosexual or heterosexual. In fact, the act of male orgasm taking place in the rectum (an organ nature has designed for the storage of faeces) has been ‘sanitised’ by the use of soft words such as ‘gay’, ‘queer’, ‘pink’ or ‘homosexual’ as a code to describe people who indulge in this particular activity. Such sophistry has been necessary to even allow it to be promoted to young schoolchildren that it is as an acceptable alternative lifestyle, and to silence criticism of it being carnal behaviour that from a moral viewpoint is the epitomy of depravity.

That homosexuality breaches the Yogic niyama of shaucha (hygeine – that humans have a duty to keep clean the interior and exterior of their body, as well as cleanliness of the mind and the environment) is self-evident. Proof of its dangers from a health viewpoint is that it is a scientifically accepted fact that in North America, Western Europe and Australia the highest incidence of AIDS occurs in homosexual and bisexual men.

How should we deal with the defence that homosexuality is, allegedly, an inborn urge that cannot be ‘cured’? The response from a Vedic point of view, simply, is that gays must discipline themselves to acquire the yama of celibacy and the niyama of santosha (contentment: to serenely accept one’s financial, psychological and social condition and diligently working to ameliorate it). Is this type of self-control not exactly what we expect from heterosexuals pre-maritally, as well as after marriage in asking that they do not fall prey to the temptation of adultery, and for that matter all other sins? Also necessary to avoid succumbing to base temptation is the yama of tapa (having the strength of character, courage and perseverance for our actions to conform with the dictates of dharma).

The final piece of Vedic thought offered, constructively, is that of the Law of Karma. This holds that the motive for a soul to be virtuous is that sinning is – always and without exception – accorded a proportionate punishment by God that manifests as suffering. The means of salvation of the soul from such pain are the unfailing performance of righteous deeds, the worship of god through the practice of meditational yoga and the acquisition of true knowledge; in short embracing the Vedic dharma as a way of life. Otherwise, souls will not receive the bliss and freedom of emancipation and are instead condemned to the bondage of earthly suffering.

It is appropriate to end, as we started, by quoting the words of Maharishi Dayanand from his classic book ‘Satyarth Prakash – Light of Truth’: ‘The four Vedas…. are the Word of God….They are absolutely free of error, and are an authority in themselves.’ He further likens them to the sun – God being the definitive source of all true knowledge, as the sun is the primary source of light. In conclusion, the greatest indictment of homosexuality must be the fact that this scripture, that contains the richness of over 20,000 mantras, not once mentions the act of homosexuality (or for that matter divorce), – not even proscriptively.

English, Uncategorized, Vedic Religion

VEDAS & Interpolation

March 28, 2014 rdhoot 4 Comments

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 10^th 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 10^th Mandala or the interpolated portions.

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

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 :-

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:

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 10^th mandala on the basis of such words.

In अनुवाकानुक्रमणी and चरण व्यूह it is stated :-

(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 :-

Explaining it, writes Sayanacharya:-

(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 49^th 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.

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

(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 :

(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 :-

(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 :-

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 :

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 :

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 , 17^th , 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 20^th 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 :

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 :-

(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 19^th 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 19^th 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-

(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 :-

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 :

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

इति

English, Uncategorized, Vedic Religion

National Planning in Rig Veda

March 27, 2014 GuestPost Leave a comment

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.

Measures to control Global Warming and repair of damaged ozone
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,

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.
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.
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.
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.
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.
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. 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. 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. It Starts with Global warming and Ozone layer protection.
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. 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.

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 ।

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).

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

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.)

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 3।45।।

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. 7^th 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.)

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.

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

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.)