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आकर्षण : :पण्डित शिवशङ्कर शर्मा काव्य तीर्थ

October 13, 2023 Rishwa Arya Leave a comment

वेदों में आकर्षण शक्ति की भी चर्चा है । लोग कहते हैं कि यह नूतन विज्ञान है । यूरोपवासी सरऐसेकन्यूटनजी ने प्रथम इसको जाना तब से यह विद्या पृथिवी पर फैली है, परन्तु यह बात नहीं । भारतवर्ष में इसकी चर्चा बहुत दिनों से विद्यमान है और चुम्बक – लोह को देख सर्वपदार्थगत आकर्षण का अनुमान किया गया था । इसका अभी तक एक प्रमाण यह है कि सिद्धान्त शिरोमणि नाम के ग्रन्थ में भास्कराचार्य ने एक प्राचीन श्लोक उद्धृत किया है, वह यह है-

आकृष्टशक्तिश्च मही तया यत् खस्थं गुरु स्वाभिमुखी- करोति । आकृष्यते तत्पततीव भाति समे समन्तात् कुरियं प्रतीतिः ॥

सर्वपदार्थगत एक आकर्षण शक्ति विद्यमान है, जिस शक्ति से यह पृथिवी आकाशस्थ पदार्थ को अपनी ओर करती है और जो यह खींच रही है वह गिरता मालूम होता है अर्थात् पृथिवी अपनी ओर खींच कर आकाश में फेंकी हुई वस्तु को ले आती है, इसको लोक में गिरना कहते हैं । इससे विस्पष्ट है कि भास्कराचार्य्य से बहुत पूर्व यह विद्या देश में विद्यमान थी । आर्य्यभट्टीय नामक ज्योतिष शास्त्र में भी इसका वर्णन आया है । अब मैं वेदों की दो-एक ऋचाएँ यहाँ लिखता हूँ, जिससे सब संशय दूर हो जाएँगे-

आकृष्णेन रजसा वर्तमानो निवेशयन्नमृतं मर्त्यञ्च । हिरण्ययेन सविता रथेना देवो याति भुवनानि पश्यन् ॥

ऋ० १ । ३५ /२

कृष्ण = आकर्षणशक्ति युक्त । रज-लोक ‘लोका रजांस्युच्यन्ते’ निरुक्त, पृथिवी आदि लोक का नाम रज है । हिरण्यय – हिरण्यपाणि आदि शब्द बहुत आते हैं। अपनी ओर जो हरण करे, खींच लावे, वह हिरण्य कहाता है। जिस कारण सूर्य का रथ अर्थात् सूर्य का समस्त शरीर अपने परितः पदार्थों को अपनी ओर खींचता है, अतः यह रथ हिरण्यय कहाता है । अथ मन्त्रार्थ – ( सविता + सूर्य) (कृष्णेन + रजसा) आकर्षण शक्ति युक्त पृथिवी, बुध, बृहस्पति आदि लोकों के साथ (वर्त्तमानः ) वर्त्तता हुआ । (अमृतम् + मृतम् + च ) अमृत जो पृथिवी आदि लोक । मृत जो पृथिवी आदि लोकों में रहने वाले शरीरधारी जीव इन दोनों को (आनिवेशयन्) अपने-अपने कार्य में लगाते हुए (देव: ) यह महान् देव (हिरण्ययेन + रथेन ) हिरण्मय = अपनी ओर हरण करने वाले रथ के द्वारा ( भुवनानि पश्यन्) परितः स्थित भुवनों को मानों देखता हुआ (आयात) निरन्तर आवागमन कर रहा है । २ । इस ऋचा में कृष्ण शब्द दिखलाता है कि सर्वपदार्थ गत आकर्षण शक्ति है । पृथिवी अपनी ओर तथा सूर्य अपनी ओर खींचते हुए विद्यमान हैं, अत: सूर्य के ऊपर पृथिवी गिरकर नष्ट नहीं होती। सूर्य पृथिवी की अपेक्षा करीब १३००००० लक्ष गुणा बड़ा है और इस सौर्य जगत का अधिपति भी वही है । इसलिये इसमें मध्याकर्षण शक्ति भी बहुत है, इसमें हेतु की आवश्यकता नहीं । अतएव वेद में सूर्य के नाम ही कृष्ण आया है, क्योंकि वह अपनी ओर पृथिवी आदि भुवनों को खींचे हुए यथास्थिति रखे हुए है ।

कृष्णं नियानं हरयः सुपर्णा अपो वसाना दिवमुत्पतन्ति । ते आववृत्रन्त्सदनादृतस्यादिद्घृतेन पृथिवी व्युद्यते ॥

– ऋ० १ । १६४ । ४७

अर्थ – (हरयः + सुपर्णाः) हरण करने वाली सूर्य की किरण ( नियानं + कृष्णम्) नियमपूर्वक चलने वाले कृष्ण अर्थात् आकर्षण शक्ति युक्त सूर्य की ओर (अप: + वसाना) साथ जल लेकर (दिवम्+ उत्पतन्ति) आकाश में ऊपर उठती हैं अर्थात् जब सूर्य से निकल कर किरण पृथिवी पर आती हैं तो मानों पृथिवी पर के जल लेकर फिर सूर्य के निकट पहुँचती हैं। यह एक आलंकारिक वर्णन है। (ते) वे सूर्य किरण ( ऋतस्य + सदनात् ) सूर्य के भवन से ( आ + अववृत्रन्) आवागमन करती ही रहती हैं। (आत् + इत्) तब ही (घृतेन + पृथिवी + विउद्यते) जल से पृथिवी सींची जाती है ॥ ४७ ॥

यहाँ यद्यपि कृष्ण शब्द के अर्थ भिन्न-भिन्न भाष्यकारों ने भिन्न प्रकार से किए हैं, परन्तु प्रकरण देखने से ही सूर्य अर्थ प्रतीत होता है । वेदों में’ ‘विचर्षणि’ शब्द भी सूर्य के लिए आया है। (वि + चर्षणि)

१. चर्षणि शब्द मनुष्य के नाम में भी आया है । कोई कहते हैं कि चर धातु से चर्षणि बनता है, कोई इसको कृष् धातु से देवराज यज्वा का निर्वचन निघण्टु पर देखिए ।

कृष् धातु से चर्षणि शब्द सिद्ध होता है । कृष् धातु का अर्थ प्रायः आकर्षण है । इसी से आकर्षण, आकृष्टि, कृष्ण आदि अनेक शब्द सिद्ध होते हैं । वेद के मन्त्र देखने से विस्पष्ट होगा ।

हिरण्यपाणिः सविता विचर्षणिरुभे द्यावा पृथिवी अन्तरीयते । अपामीवां बाधते वेति सूर्यमभि कृष्णेन रजसा द्यामृणोति ॥

– ऋ० १ । ३५ / ९

अर्थ – (हिरण्यपाणिः ) जिसका पाणि-किरण । हिरण्य = हरणशक्ति-युक्त है । (विचर्षणिः ) जो अत्यन्त आकर्षण शक्ति युक्त है । (सविता) वह सूर्य (उभे + द्यावापृथिवी ) दोनों द्युलोक और पृथिवी लोक को ( अन्तरीयते) अपने-अपने अन्तर में अर्थात् अपने-अपने अवकाश में स्थिति रखता है अर्थात् एक लोक को दूसरे लोक के साथ टक्कर खाने नहीं देता। (अमीवाम्+अपबाधते ) और वह सूर्य सकल उपद्रवों को बाध करता है। (सूर्य्यम्+ वेति) और वह सूर्य अपनी धुरी पर चल रहा है । सूर्यम् – द्वितीयार्थ में प्रथमा है । (कृष्णेन + रजसा ) आकर्षण शक्ति युक्त तेज के साथ वह सूर्य ( द्याम् + अभि + ऋणोति ) द्युलोक के चारों तरफ व्यापक हो रहा है । पुनः

पञ्चारे चक्रे परिवर्तमाने तस्मिन्नातस्थुर्भुवनानि विश्वा । तस्य नाक्षस्तप्यते भूरिभारः सनादेव न शीर्यते सनाभिः ॥

– ऋ० १ । १६४ । १३ (विश्वा + भुवनानि ) सूर्य के चारों तरफ स्थित पृथिव्यादि सर्वलोक ( तस्मिन् + चक्रे) उस चक्र के आधार पर ( आ + तस्थुः ) अच्छी प्रकार स्थित हैं । (पञ्चारे) जिस चक्र में ऋतुरूप पाँच अर हैं । (परिवर्तमाने) जो चक्र स्वयं ही घूम रहा है । (तस्य) उस चक्र का ( भूरिभार: ) बहुत भार वाला (अक्षः) चक्र के मध्य में वर्तमान धूर (न+तप्यते) पीड़ित नहीं होता और (सनात्+एव+ न + शीर्यते) सनातन है और कभी टूटता नहीं, (सनाभिः ) वह चक्र बन्धन शक्ति युक्त है ॥ १३ ॥

यह ऋचा अनेक वस्तु दिखलाती है । १ – भुवनानि विश्वा सम्पूर्ण विश्व सूर्य के रथ पर स्थित है । यह सिद्ध करता है कि पृथिव्यादि लोकों से यह बहुत ही बड़ा है । २ – भूरिभारः अब यह विचार उपस्थित होता है कि उस चक्र का रथ भूरिभार क्यों कहलाता है । इसका उत्तर विस्पष्ट है कि जिस चक्र के ऊपर सम्पूर्ण भुवन स्थित हों, वह अवश्य ही भूरिभार होगा । यहाँ वास्तविक भार तो नहीं, किन्तु आकर्षण रूप भार ही इसके ऊपर अधिक है, इसलिये यह आलंकारिक वर्णन है । इतने भार रहने पर भी वह अक्ष न पीड़ित होता है, न टूटता है, क्योंकि वह सनातन है । ३ – सनाभिः बन्धनार्थक णह धातु से नाभि बनता है । जैसे इस मानव शरीर का नाभि सम्पूर्ण शरीर को बाँधने वाला है वैसे ही वह सूर्य का चक्र पृथिवी आदि लोक-लोकान्तरों को बाँधने वाला है । इसलिए सनाभि पद यहाँ कहा गया है। अब यह स्वभावतः प्रश्न होता है कि क्या सूर्य कोई चेतन देव है ? क्या सूर्य को ऋषिगण चेतन देव मानते थे ? जो अपने हाथ में रस्सी लेकर सब लोक-लोकान्तरों को बाँधे हुए है । वे ऋषियों के भाव नहीं जानते अथवा ऋषियों के ऊपर कलंक लगा रहे हैं जो कहते हैं कि ऋषिगण सूर्यादि को चेतन मानते थे । वेद में पृथिवी के समान ही सूर्य एक जड़ पदार्थ माना गया है । इस अवस्था में पुनः शंका होती है कि सूर्य किस प्रकार से सर्व लोकों को बाँधे हुए है ? इसका उत्तर केवल यही हो सकता है कि अपनी आकर्षण शक्ति के द्वारा सूर्य अपने परितः स्थित भुवनों को यथा अवकाश में बाँधे हुए स्थित है । पुनः आगे की ऋचा से और भी विस्पष्ट हो जाएगा। यथा-

इरावती धेनुमति हि भूतं सूयवसिनी मनुषे दशस्या । व्यस्तना रोदसी विष्णवेते दाधर्थ पृथिवीमभितो मयूखैः ॥

– ऋ० ७।९९ । ३

प्रथम इसमें द्यावा – पृथिवी सम्बोधित हुई हैं । द्यावापृथिवी ! आप दोनों (मनुषे) मननकर्त्ता जीव को (दशस्या) सदा दान देने हारी हैं । (इरावती) आप दोनों ही धनवान् ( धेनुमती ) गोमान् (सूयवसिनी) और शोभनधन-धान्योपत (भूतम्) होवें । इतना कहके अब आगे सूर्य और पृथिवी का सम्बन्ध दिखलाते हैं । (विष्णो ) हे सूर्य ! आप ( एते+ रोदसी) इस द्युलोक और पृथिवी लोक को (व्यस्तम्नाः) विविध प्रकार से रोके हुए हैं और (पृथिवीम् ) पृथिवी को (अभितः ) चारों तरफ से ( मयूखैः ) किरणों द्वारा (दाधर्थ) पकड़े हुए हैं ।

१ – रोदसी – द्यावा – पृथिवी का नाम है, जो रोकने हारी हों, वे रोदसी अर्थात् रोधसी । व्यस्तम्भ्राः – वि+अस्तभ्राः । इस ऋचा से अनेक वार्ताएँ निःसृत होती हैं। प्रथम रोदसी कहने से सिद्ध है कि यह पृथिवी और द्युलोक भी रोधसी है अर्थात् अपनी ओर आकर्षण करने वाली है । २ – विष्णु – यह नाम सूर्य का है । जब दोनों लोकों का सूर्य धारण करने हारा है तब इससे परिणाम यह निकलता है कि इसके परितः स्थित दोनों लोक छोटे और यह सूर्य बहुत बड़ा है । इस अवस्था में जो यह कहते हैं कि सूर्य ही पृथिवी की परिक्रमा करता है । यह कितनी बड़ी भूल है, क्या एक सरसों की परिक्रमा पर्वत करेगा । ३- मयूखैः – सूर्य अपनी किरणों से पृथिवी को धारण किए हुए है, इसका क्या भाव होगा । बहुत आदमी कहेंगे कि पृथिवी के ऊपर सूर्य किरण पड़ती रहती हैं, इसी से पृथिवी का धारण-पोषण होता है अन्यथा पृथिवी किसी काम की न होती । परन्तु यह बात नहीं, यहाँ दाधर्थ पद से धारणार्थ सिद्ध होता है जैसे कोई बैल को रस्सी से पकड़े। अब विचारना चाहिए कि पृथिवी को सूर्य किस शक्ति से पकड़े हुए है, निःसन्देह वह आकर्षण शक्ति है जिसके द्वारा अपने परितः स्थित अनेक लोकों को पकड़े हुए यह महान् सूर्य स्थित है । पुनः

अनड्वान दाधार पृथिवीमुत द्यामनड्वान् दाधारोर्वन्तरिक्षम् । अनड्वान् दाधार प्रदिशः षडुर्वी रनड्वान् विश्वं भुवनमाविवेश । – अथर्व ४ । ११ । १

(अनड्वान्) यह सूर्य ( पृथिवीम् + दाधार) पृथिवी को पकड़े हुए है। (अनड्वान्+उत+द्याम् + उरु अन्तरिक्षम् ) सूर्य द्युलोक और विस्तीर्ण अन्तरिक्ष को (दाधार) पकड़े हुए है । (अनड्वान्+ प्रदिश: + दाधार) अनड्वान् सब दिशाओं को पकड़े हुए है। (अनड्वान + षड् + उर्वी:) अनड्वान् अन्यान्य छः पृथिवीयों को पकड़े हुए है । (विश्वम्+ भुवनम् + आविवेश) यह अनड्वान् सर्वत्र आविष्ट है ।

यह अथर्ववेद की ऋचा अनेक वार्ताएँ विस्पष्ट रूप से निरूपण करती है। इसमें साफ है कि पृथिवी और द्युलोक का धारण कर्ता सूर्य है और षड्+उर्वी उर्वी नाम पृथिवी का है । बुध, बृहस्पति, शुक्र, शनि, अन्यान्य दो लोक और पृथिवी इन सबका सूर्य ही आकर्षण से धारण करता है, यह सिद्ध हुआ ।

अनड्वान्-बहुत आदमी शङ्का करेंगे कि बैल को अनड्वान् कहते हैं । इससे तो पौराणिक सिद्धान्त ही सिद्ध होता है कि पृथिवी को कोई बैल अपनी सींग पर रखे हुए है । उत्तर – यह भ्रम वेदों के न देखने से उत्पन्न हुआ है । यहाँ ही द्वितीय ऋचा ४। ११ । में ‘अनड्वानिन्द्रः ‘ पद है, यहाँ अनड्वान् नाम इन्द्र अर्थात् सूर्य का है प्रायः ऐसे-ऐसे स्थलों में जहाँ-जहाँ वृषभ (बैल) वाचक शब्द आए हैं, वे – वे सूर्य वाचक हैं। एक ही उदाहरण से विशद होगा ।

सहस्रशृङ्गो वृषभो यः समुद्रादुदाचरत् । – अथर्व ४ । ५ । १ सहस्र सींग वाला बैल जो समुद्र से ऊपर आता है । इस ऋचा में देखते हैं कि सहस्र शृङ्ग वृषभ कहा गया है । निःसन्देह सहस्र सींग वाला बैल सूर्य ही है । किरण ही इसके हजारों सींग हैं, समुद्र शब्द आकाशवाची है । निघण्टु और निरुक्त देखिये ।

अब आकर्षण आदि विषय अधिक वर्णित हो चुके, मेरे अन्यान्य ग्रन्थ देखिये | अब कुछ चन्द्र के सम्बन्ध में वक्तव्य है । इस सम्बन्ध में भी धर्मग्रन्थ बहुत ही मिथ्या बात बतलाते हैं । १ – यह चन्द्र अमृतमय है । उस अमृत को देवता और पितृगण पी लेते हैं, इसी कारण यह घटता-बढ़ता रहता है। पुराणों का गप्प तो यह है ही, परन्तु महाकवि कालिदास भी इसी असम्भव का वर्णन करते हैं-

पर्य्यायपीतस्य सुरैर्हिमांशोः कलाक्षयः श्लाध्यतरोहि वृद्धेः ।

२ – कोई कहते हैं कि इस चन्द्रमा की गोद में एक हिरण बैठा है । इसी से इसमें लांछन दीखता है और इसी कारण इसको मृगाङ्क, शशी आदि नामों से पुकारते हैं । ३ – यह अत्रि ऋषि के नयन से उत्पन्न हुआ है । कोई कहते हैं कि यह समुद्र से उत्पन्न हुआ। ४– -पुराण कहते हैं कि दक्ष की अश्विनी, भरणी आदि सत्ताईस कन्याओं से चन्द्रमा का विवाह है, वे ही २७ नक्षत्र हैं । ५ – यह सूर्य से भी ऊपर स्थित है । ६ – इसी से चन्द्र वंश की उत्पत्ति है । ७ – राहु इसको ग्रसता है, अत: चन्द्र ग्रहण होता है इत्यादि अनेक गप्प चन्द्र के विषय में कहे जाते हैं । यहाँ मैं संक्षेप से वेद के मन्त्र उद्धृत कर बतलाऊँगा कि वेद भगवान् इस विषय को किस दृष्टि से देखते हैं-

Veda and Science, वेद

पृथिवी का भ्रमण:पण्डित शिवशङ्कर शर्मा काव्य तीर्थ

October 12, 2023 Rishwa Arya Leave a comment

अहस्ता यदपदी वर्धत क्षा शचीभिर्वेद्यानाम् । शुष्ण परि प्रदक्षिणिद् विश्वायवे निशिश्नथः ॥

। – ऋ०१० । २२ । १४

क्षा – पृथिवी । पृथिवी के गौ, ग्मा, ज्मा आदि २१ नाम निघण्टु । १ में उक्त हैं। इनमें एक नाम क्षा है । शची-कर्म, क्रिया, गति । निघण्टु में अपः, अन: आदि २६ नाम कर्म के हैं, इनमें शची का भी पाठ है। शुष्ण यह नाम आदित्य अर्थात् सूर्य का भी है, यथा- “शुष्णस्यादित्यस्यशोषयितुः ” निरुक्त ५ । १६ पृथिवी पर के रस को सूर्य शोषण किया करता है, अतः सूर्य का नाम शुष्ण है। प्रदक्षिणित्- घूमती हुई । विश्वायवे – विश्वास के लिए । अथमन्त्रार्थ – (क्षा) यह पृथिवी (यद्) यद्यपि ( अहस्ता) हस्तरहिता और ( अपदी) पैर से ही शून्य है तथापि (वर्धत) बढ़ रही है अर्थात् हाथ-पैर न होने पर भी यह चल रही है । (वेद्यानाम्+ शचीभिः ) वेद्य-जानने योग्य, जो परमाणु उनकी क्रियाओं से प्रेरित होकर चल रही है अथवा स्वपृष्ठस्थ विविध पर्वत आदि पदार्थों और मेघादिकों की क्रियाओं के साथ-साथ घूम रही है । किसकी चारों तरफ प्रदक्षिणा कर रही है । इस पर कहते (शुष्णम्+ परि) सूर्य के परितः चारों तरफ (प्रदक्षिणित्) प्रदक्षिणा करती हुई घूम रही है। आगे परमात्मा से प्रार्थना है कि ( विश्वायवे + निशिश्नथ: ) हे परमात्मन् ! हम मनुष्यों के विश्वास के लिए आपने ऐसा प्रबन्ध रचा है । भाष्यकार सायण के समय में पृथिवी का भ्रमण- विज्ञान सर्वथा विलुप्त हो गया था, अतः ऐसे-ऐसे मन्त्र के अर्थ करने में इनकी बुद्धि चकरा जाती है । सायण कहते हैं-

यद्वा शुष्णस्याच्छादनार्थं हस्तपादवर्जिता काचित्पृथिवी वेदितव्यानामसुराणां मायारूपैः कर्मभिः शुष्णमसुरं वेष्टित्वा प्रदक्षिणं यथा भवति तथाऽवस्थिताऽवर्धत तदानी तां मायोत्पा- दितां पृथिवीं विश्वायवे सर्वव्यापकस्य मरुद्गणस्य प्रवेशनार्थं

निशिश्नथः ॥

भाव इसका यह कि असुरों ने अपनी माया से एक पृथिवी बनाई और बनाकर कहा कि शुष्ण एवं इन्द्र का युद्ध हो रहा है, इस हेतु तू शुष्ण की चारों तरफ वेष्टित हो प्रदक्षिण करती रहो जिससे इन्द्र यहाँ न पहुँच सके । इन्द्र को यह खबर मालूम हुई । मरुद्गणों को पहले वहाँ भेजा। वे वहाँ नहीं पहुँच सके। तब इन्द्र ने आकर उस पृथ्वी को ताड़ना दी, वह भाग गई। मरुद्गण वहाँ बैठ शुष्ण को छिन्न-भिन्न करने लगे। अब आप समझ सकते हैं कि सीधा-साधा अर्थ छोड़ ये भाष्यकार कैसा अज्ञातार्थ लिखते हैं । अब द्वितीय ऋचा पर ध्यान दीजिये, जिससे विस्पष्ट हो जाता है कि केवल पृथिवी ही नहीं किन्तु पृथिवी जैसे सकल ग्रह नक्षत्र आदि भी स्थिर नहीं हैं ।

कतरा पूर्वा कतरा परायोः कथा जाते कवयः को विवेद | विश्वंमना विभ्रतोयद्धनाम विवर्त्तेते अहनी चक्रियेव ॥

ऋ० १।१८५ ११

इस ऋचा के द्वारा अगस्त्य ऋषि पूछते हैं कि ( अयो: ) इस पृथिवी और द्युलोक में से ( कतरा + पूर्वा) कौन सा आगे है और ( कतरा + परा) कौन सा पीछे है या कौन सा ऊपर और कौन सा नीचे है । (कथा + जाते) कैसे ये दोनों उत्पन्न हुए ( कवयः +क: वि + वेद) हे कविगण ? इसको कौन जानता है । इसका स्वयं उत्तर देते हैं । (यद्+ ह+ नाम) जो कुछ पदार्थ जात इन दोनों से सम्बन्ध रखता है । उस (विश्वम्) सबको ये दोनों (बिभ्रतः ) धारण कर रहे हैं अर्थात् सब पदार्थ को अपने साथ लेकर (वि + वर्त्तेते) घूम रहे हैं, ( अहनी + चक्रिया + इव) जैसे दिन के पश्चात् रात्रि और रात्रि के पश्चात् दिन आता ही रहता है तथा जैसे रथ का चक्र ऊपर-नीचे होता रहता है तद्वत् ये दोनों द्यावा – पृथिवी एक-दूसरे के ऊपर-नीचे हो रहे हैं । अतः आगे-पीछे का इसमें विचार नहीं हो सकता । जब पृथिवी और सूर्य, चन्द्र, नक्षत्र, दूर-दूर भ्रमण कर रहे हैं तब यह नहीं कहा जा सकता है कि इन दोनों में ऊपर-नीचे कौन हैं ? यह ऋचा चक्र के दृष्टान्त से विस्पष्ट कर देती है कि पृथिवी अवश्य घूम रही है । अब तृतीय ऋचा लिखता हूँ जो और भी विस्फुट उदाहरण पृथिवी के भ्रमण का है ।

सविता यन्त्रैः पृथिवीमरम्णादस्कम्भने सविता द्यामहत् । अश्वमिवाधुक्षद्ध निमन्तरिक्षमतूर्ते बद्ध सविता समुद्रम् ॥

– ऋ० १०।१४९ । १

( सविता ) सूर्य ( यन्त्रैः ) रज्जु के समान अपने आकर्षण से (पृथिवीम् ) पृथिवी को ( अरम्णात्) बाँधता है और (अस्कम्भने) अनारम्भ, निराधार आकाश में ( द्याम् + अहत्) अपने परितः स्थित द्युलोकस्थ अन्यान्य ग्रहों को भी दृढ़ किये हुए हैं। आगे एक लौकिक उदाहरण देकर समझाते हैं, (अतूर्ते) टूटने के योग्य नहीं जो आकर्षणरूप रज्जु है उसमें (बद्धम् ) बंधे हुये (धुनिम्) नाद करते हुए (समुद्रम्) बड़े जोर से भागने हारे, पृथिवी, शनि, शुक्र, मंगल, बुध आदि ग्रह रूप जो लोक है उसको (अन्तरिक्षम् ) निराधार आकाश में (अश्वम्+ इव + अधुक्षत्) घोड़े के समान घुमा रहा है अर्थात् जैसे नूतन घोड़े को शिक्षित करने के लिए लगाम पकड़ सवार खड़ा हो जाता और उस घोड़े को अपनी चारों तरफ घुमाया करता है । वैसा ही यह सूर्यरूप सवार अश्व सदृश पृथिव्यादि लोक को अपनी चारों तरफ घुमा रहा है । इससे बढ़कर विस्फुट उदाहरण क्या हो सकता है, अतः उपरिष्ठ मन्त्रों से दो बातें सिद्ध हैं कि-

१ – पृथिवी सूर्य की परिक्रमा करती है और

२- सूर्य के आकर्षण से यह इधर-उधर नहीं हो सकती, अपने मार्ग को छोड़ अणुमात्र भी खिसक नहीं सकती । अन्तरिक्षम् सप्तमम्यर्थ में प्रथमा है, समुद्र – समुद्रवति – जो बहुत जोर से दौड़ता है ।

सूर्य की परिक्रमा कितने दिनों में कर लेता है इस पर कहते हैं । द्वादश प्रधयश्चक्रमेकं त्रीणि नभ्यानि क उ तच्चिकेत । तस्मिन् त्साकं त्रिशता न शङ्कवोऽर्पिताः षष्टिर्न चलाचलाश ॥

– ऋ०१ । १६४ । ४८

चक्रम्) यहाँ वर्ष ही चक्र है, क्योंकि यह रथ के पहिया के समान क्रमण अर्थात् पुनः पुनः घूमता रहता है। उस चक्र में (द्वादश+ प्रधयः ) जैसे चक्र में १२ छोटी-छोटी अरे प्रधि-कीलें हैं। वैसे सम्वत्सर में बारह मास अर्थात् मेष, वृष, मिथुन, कर्क, सिंह, कन्या, तुला, वृश्चिक, धनु, मकर, कुम्भ, मीन होते हैं । (त्रीणि+नभ्यानि ) इसके

नभ्य अर्थात् नाभि स्थान में रहने हारे दारु विशेष समान ग्रीष्म, वर्षा, हेमन्त तीन ऋतु हैं । (कः +उ+तत्+चिकेत) इस तत्त्व को कौन जानता है । ( तस्मिन् + साकम् + शंकवः) उस वर्ष में कीलों सी (त्रिशता + षष्ठिः ) ३०० और ६० दिन ( अर्पिता: ) स्थापित हैं । ( न + चलाचलाश:) वे २६० दिन रूप कीलें कभी विचलित होने वाली नहीं हैं । इससे यह सिद्ध हुआ कि एक वर्ष में (३६०) तीन सौ साठ दिन होते हैं । पृथिवी के भ्रमण से ही वे दिन बनते हैं, अतः ३६० दिन में पृथिवी सूर्य की परिक्रमा कर लेती है । पुनः इसी विषय को दूसरे तरह से कहते हैं ।

द्वादशारं न हि तज्जराय वर्वर्ति चक्रं परि द्यामृतस्य । आ पुत्रा अग्ने मिथुनासो अत्र सप्त शतानि विंसतिश्चातस्थुः ॥

– ऋ० १ । १६४ । ११

(ऋतस्य) सत्य स्वरूप काल का (चक्रम्) सम्वत्सर रूप चक्र ( द्याम्+ परि) आकाश में चारों तरफ (वर्वर्ति) घूम रहा है ( द्वादशारम्) जिसमें मास रूप १२ अर हैं । ( नहि + तत् + जराय) वह चक्र कभी जीर्ण नहीं होता । (अग्ने) हे परमात्मन् ! आपने कैसा अद्भुत प्रबन्ध रचा है । (अत्र) इस चक्र में (पुत्राः) पुत्र के समान ( सप्त + शतानि + विशंतिः+च आतस्थुः ) ७०० और २० स्थिर हैं। वर्ष में ३६० दिन और ३६० रात्रि मिलाकर ७२० अहोरात्र होते हैं । इतने अहोरात्र में पृथिवी सूर्य की परिक्रमा करती है । यद्यपि ३६५ दिनों के लगभग में यह पृथिवी सूर्य की परिक्रमा करती है । तथापि यह चन्द्र मास के हिसाब से ३६० दिन कहे गये हैं । चन्द्रमास में एक अधिक मास मानकर हिसाब पूरा किया जाता है । इस अधिक मास का भी वर्णन वेद में पाया जाता है ।

Veda and Science, वेद, वेद विशेष, वैदिक विज्ञानं, हिन्दी

ऋग्वेद में वायु का स्वरूप :- श्रीमती माला प्यासी

September 27, 2020 Rishwa Arya Leave a comment

वेद वस्तुतः एक ही हैं, स्वरूप भेद के कारण त्रयी नाम से जाना जाता है; ऋक्, यजु और साम। जिन मन्त्रों में अर्थवशात् पादों की व्यवस्था है उन छन्दोबद्ध मन्त्रों को ऋचा या ऋक् कहते हैं। जैसा कि जैमिनी सूत्र में कहा गया है- ‘‘तेषामृगयत्रार्थवशेन पादव्यवस्था” और ऋचाओं के समूहों को संहिता कहा जाता है।

ऋक् संहिता या ऋग्वेद का गौरव या उसका महत्व सर्वाधिक माना जाता है। पाश्चात्य विद्वानों ने भाषा एवं भाव की दृष्टि से ऋग्वेद को अन्य वेदों की तुलना में प्राचीन माना है। अतएव उनकी दृष्टि से ऋग्वेद विशेष उपयोगी हैं। भारतीय विद्वान् भी ऋग्वेद को प्राचीन मानते है। तैत्तरीय संहिता के अनुसार साम तथा यजु के द्वारा जो विधान किया जाता है वह शिथिल होता है परन्तु ऋक् के द्वारा विहित अनुष्ठान ही दृढ़ होता है। यह प्रमाण ऋग्वेद की प्राचीनता को स्पष्ट कर रहा है। पुरूष सूक्त में भी सहस्त्रशीर्षा यज्ञरूपी परमेश्वर से ऋचाओं का आविर्भाव सर्वप्रथम बताया गया है।

ऋग्वेद स्तोत्रों की एक विशाल राशि है; जो यज्ञीय अनुष्ठानों पर आहूत देवों की प्रार्थनाओं और उपदेशों से भरा हुआ है, सराबोर है। नाना देवताओं की भिन्न-भिन्न ऋषियों ने बड़े ही सुंदर तथा भावाभिव्यंजक शब्दों में स्तुतियाँ की हैं साथ ही अपने अभीष्ट सिद्धि के निमित्त से प्रार्थनायें की हैं। उन प्रार्थनाओं में देवों की शक्ति और स्थिति, उनके कार्य और विशेषताओं को भिन्न-भिन्न विशेषणों से आभूषित किया है, व्यक्त किया है। ये विशेषण ही देवों की स्वरूप भिन्नता को व्यक्त करते हैं।

प्रस्तुत आलेख में प्रयास किया गया है ‘‘ऋग्वेद में वायु के स्वरूप पर’’ दृष्टि डालने का। स्वरूप तीन दृष्टिकोणों पर आधारित हैं- आधिदैविक, अधिभौतिक और आध्यात्मिक।

आधिदैविक शब्द अधि उपसर्ग पूर्वक दिव् धातु से निष्पन्न हैं। दिव् का अर्थ है प्रकाशित करना या चमकना। अधि उपसर्ग अधिकृत का बोधक है। अतः स्वीर्गीय, आकाशीय, अलौकिक दिव्यगुण को प्रकाशित करने की क्षमता जिनमें हो, वे देव हैं। उपरोक्त गुणों को अभिव्यक्त करने का अधिकार जिनके पास हो या जो अधिकृत हों वह उनका आधिदैविक स्वरूप है।

ऋग्वेद में वायु शब्द देवता का बोधक है। भौतिक वात से भिन्न वायु की देव के रूप में भी स्थिति है। वायु को ‘‘आदेवासोवाताय’’ देवयुक्त अर्थात् दिव्य गुणों से युक्त कहा गया है। ऐसे दैवीय गुण सम्पन्न वायु देव का यज्ञों में बारम्बार आह्नान किया गया है कि- हे वायु देव तुम सोम पान के लिये आयो। यहाँ तक कि अनेक स्थानों पर अन्य देवों की तुलना में सोमपान का प्रथम अधिकार वायु को ही दिया गया है। ‘‘देवदधिषेपूर्वपेयम्’’ हे वायु सोमपान के तुम प्रथम अधिकारी हो। इतना ही नहीं वायु देव उस सोम के रक्षक भी हैं। अपने इष्ट को सोम की रक्षा का दायित्व देकर उसको सर्वप्रथम सोम का पान करवाकर यजमान तो आनन्दित होता है, वायु देव भी उस शुद्ध और मधुर सोम का पान कर आनन्दित होते हैं।

आहूत वायु देव की व्यक्तिगत विशेषतायें अनिश्चित हैं। इन विशेषताओं में ही वायु में पाये जाने वाले दैवीगुण स्पष्ट दिखाई देते हैं। वायु देव को त्वष्टा का जामाता कहा गया है। वायु ने ही मरूत् को जन्म दिया है। वह मरूत् जो गणों में रहते हैं, जिनकी अन्तरिक्ष में द्युतिमान, अयोदंष्ट्रान के रूप में स्थिति है, जो अद्भुत शक्ति संपन्न हैं, जिनमें वर्षा, विद्युत्, मेघ एवं संसार के नियमन जैसे गुण विद्यमान हैं। प्रकाश देना तथा मरना और मारना ये मरूत् के कार्य हैं। ऐसे मरूतों के रथ पर वायु देव अश्व रूप में जुड़े सम्राट हैं। ऐसे इन्द्र के वायु देव सारथि भी बने हुए हैं।

वायु देव समस्त देवों के जीवन रूप हैं, आत्मरूप प्राण हैं, और भुवनों की संतान हैं। वायु समस्त देवताओं में मुख्य देव हैं ‘‘वायोमन्दानो अग्रिमः।’’ इतना ही नहीं एकेश्वरवाद की स्थापना करते हुए वायु को ही ईश्वर मान लिया गया है। ‘‘ईशानाय प्रहुर्तियस्त।’’ वायु मुख्य देव हैं संभवतः इसीलिये उनका रूप भी अतीव सुन्दर है। सम्पूर्ण अग विशिष्ट महिमा मण्डित हैं।

वायु देव सम्राज्य करने वाले राजा भी हैं तभ कहा गया है कि वायु ने उचश्य और वपु नाम के राजाओं से अधिक राज्य किया है। वायु शत्रुओं को कँपाने वाले राजा के समान हैं। ये युद्ध कार्य में भी निपुण हैं। विशुद्ध सोम का पान करके वायु देव युद्ध के लिये उपस्थित रहते हैं। शत्रुओं के विनाश में भी समर्थ हैं अतः शत्रु हन्ता भी हैं । समाज के विपत्तिग्रस्त मनुष्यों के उद्धारक भी हैं। प्रार्थना के साथ-साथ ऋषि वायु देव को उपदेश भी दे रहा है, उससे अपेक्षा भी कर रहा है कि हे वायु देव तुम विपत्तियों से हमारा उद्धार भी करते हो अतः हमारे रक्षक हो इसलिये कभी तुम हिंसा नहीं करना। पाप विमोचक वायु समस्त पापों से मुक्ति दिलाने वाले हैं ‘‘विमुमुक्तमस्मे।’’

द्यावा पृथिवी ने धन के लिये वायु को उत्तम किया है, श्रेष्ठ किया है। अतः ऐसे उत्तम धन एवं अन्न, गौ, पुत्र समस्त कार्यों को सम्पन्न करने के लिये वायु देव स्वर्णमय रथ का उपयोग करते हैं। वह रथ बड़ा उज्जवल है, आकाश का स्पर्श करने वाला है। रथ में जोते जाने वाले अश्वों की संख्या अलग-अलग स्थानों पर भिन्न-भिन्न है। कहीं यह संख्या नवतिनव है ‘‘युक्तासो नवतिनव”, कहीं शत और कहीं सहस्त्र है। ‘‘शतीनिभिरह वरं सहस्त्रिणीभिः’’ कहीं-कहीं यह संख्या दो भी कही गई है। रथसहा (रथसहौ) वायु के ये जो अश्व हैं वे बड़े बलशाली हैं, शीघ्रगामी हैं। उनकी गति को रोकना उतना ही कठिन है जितना सूर्य की किरणों को रोकना।

असीम शक्तियों के अधिपति होने के साथ-साथ वायु अमृत तुल्य भी हैं अतः वायु से प्रार्थना की गई है कि तुम्हारी जो अमरण की शक्ति है वह हमारे जीवन के लिये दो क्योंकि, तुम हमारे पिता, भ्राता और बन्धु हो। इस अमरण शक्ति के कारण ही हे वायु देव तुम लोक कल्याण कारी कर्म में नियुक्त किये गये हो।

इस प्रकार हम देखते हैं कि समस्त देवों के प्राण रूप, सर्वशक्तिमान ईश्वर, अमृत शक्तिसंपन्न, लोक का कल्याण करने वाले, पापों से मुक्ति दिलाने वाले समृद्धि दाता वायु दैवी गुण सम्पन्न देव हैं; जो सैंकडों हजारों घोड़ों से जुते स्वर्णमय रथ पर सवारी करते हैं।

देव रहित भौतिक जगत की पृथक सत्ता संभव ही नहीं है। भौतिक सृष्टि के लिये वही दिव्य गुण नाना भाव में परिवर्तित होता है। देवों की स्तुति में ही उनका भौतिक रूप स्पष्ट हो जाता है। कई विशेषणों के द्वारा इन देवताओं का वैज्ञानिक रूप भी संकेतित है। आधिभौतिक शब्द अधि और भौतिक तथ्यों को बताने वाला भूत जगत, जहाँ स्वभाविक घटनायें घटित होती हों ऐसा भूत जगत ही भौतिक है। भौतिक घटनाओं और तथ्यों को व्यक्त करने में जो अधिकृत है वह आधिभौतिक है।

ऋग्वेद में वायु को वात भी कहा गया है। संभवतः यह भौतिक वायु का बोधक है। कहीं-कहीं एक ही मन्त्र में दोनों नाम आते हैं। वायु स्वशक्ति से, अपनी व्यक्तिगत विशेषताओं से इस भौतिक जगत् में तो विद्यमान है ही साथ ही में इन्द्र, मरूत् पर्जन्य के साथ मिलकर भी अनेक प्राकृतिक घटनाओं को, कार्यों को सिद्ध करते हैं।

ळमारी पृथिवी के चारों ओर जो गैस युक्त वायु मंडल व्याप्त है वह चाक्षुज नहीं है अपितु अनुभूत है केवल स्पर्श द्वारा। वेदों में भी यही कहा गया है कि वायु का रूप दिखाई नहीं देता पर वह गतिशील है। वायु में जा गतिशीलता है उसका कारण सूर्य है। सूर्य किरणों की प्रेरणा से ही वायु में क्रिया होती है। वायु स्थान घेरती है और उस स्थान में वह निरन्तर चलायमान है, गतिशील है। गति इतनी तीव्र है कि पर्वत तक काँप जाते हैं, पृथिवी की धूल बिखर जाती है यहाँ तक कि प्रकृति का सारा रूप विकृत हो जाता है वात की क्रियाओं का उल्लेख मुख्यतः स्तनयित्नु तूफान के संबंध में आता है। झंझा के झोंके विद्युत की दमक के साथ अपृथक रूप से संबद्ध हैं और वे सूर्य के पुनरावर्तन के पूर्व ही आ जाते हैं। फलतः कहा गया है कि वात, लोहित रंग की विद्युत् को प्रकट करते हैं और उषाओं को प्रतिभासित करते हैं।

वायु मंडल का विस्तार धरातल से सैंकड़ों किलोमीटर की ऊँचाई तक है जिसे अन्तरिक्ष कहते हैं। अन्तरिक्ष अर्थात् मध्यम स्थान। वैदिक ऋषि वात को अन्तरिक्ष का देवता मानता है। अतः वह प्रार्थना करता है कि वात अन्तरिक्ष से हमारी रक्षा करे। मध्यम स्थान में होने वाले जितनी बाधायें हैं जो जनजीवन को अस्तव्यस्त कर सकती हैं उनसे वात हमारी रक्षा करे। अतः प्रकृति का वह तत्व जो मध्यम स्थान का रक्षक है वह हमारे लिये पूजनीय है-

सूर्यः नः पातु दिवः वातः अन्तरिक्षात्।

अग्निः नः पार्थिवेभ्यः।।

वायुमण्डल में नाइट्रोजन, ऑक्सीजन, ऑर्गन, कार्बनडाइऑक्साइड, नीऑन, हीलियम, क्रिप्अन, जीनन अनेक गैसें भिन्न-भिन्न मात्रा में विद्यमान हैं पर मुख्य रूप से नाइट्रोजन एवं ऑक्सीजन हैं। ऋग्वेद में नाइट्रोजन का वर्णन नियुत शब्द के द्वारा किया गया है। वायु के लिये ‘‘नियुत्वन्ता’’ ‘‘नियुत्वान’’ जैसे शब्दों का प्रयोग किया गया है। ऋषि नियुत गणों से युक्त वायु को ही आमन्त्रित करता है। ‘‘नि’’ अर्थात् निंश्चित रूप से युत जो वायु के साथ रहता है वह नियुत है। यहाँ नियुत शब्द नाइट्रोजन का ही बोधक है क्योंकि वायु में नाइट्रोजन ही मुख्य रूप से है, अधिक मात्रा में है। इसी लिये नियुत शक्ति को सैकड़ों हजारों शक्तियों से युक्त कहा गया है।

वायु के गुणों का वर्णन करते हुये कहा गया है कि उसमें प्राण शक्ति है अर्थात् ऑक्सीजन है। वायु में अमृत का खजाना है अर्थात् उसमें भेषज शक्ति है इसीलिये वह औषधि का काम करता है। रक्त को शुद्ध कर हृदय रोगों को दूर करता है। आयु का विस्तार कर दीर्घ आयुष प्रदान करता है। वह प्राण शक्ति का हेतु है इसी कारण वह हमारा पिता, भ्राता और बन्धु है। वह जीवन शक्ति प्रदाता है। इन गुणों से निस्संदेह वायु की शोधक शक्ति ही अभिप्रेत हो सकती है।

वायु इस जगत् का रक्षक भी है इसीलिये उत्तम रक्षा के निमित्त से ही वायु को आमन्त्रित कर रक्षा की प्रार्थना की गई है। वायु मंडल में स्थित ओजोन वायु रक्षक वायु है जो पूरे वायुमंडल को सुरक्षित करती है। वेदों में वायु की उत्पत्ति पर प्रश्न चिन्ह लगा है। वायु कहां जन्मा कहां से आया कोई नहीं जानता। ऑक्सीजन एवं ओजोन की उत्पत्ति का पता आज भी वैज्ञानिक नहीं लगा पाये हैं।

वर्षा देने वाले मेघ पर्जन्य हैं। पर्जन्य और वायु दोनोंसे एक साथ प्रार्थना की गई है कि ये दोनों हमारे अन्न को बढ़ायें। वृष्टि के द्वारा वायु अन्न का कारण होता है। सब प्राणियों को बल भी वायु से मिलता है। वायु जब मरूतों के साथ जाते हैं जब मेघ जल देते हैं। जल ही जीवन है जल से ही वनस्पतियों में प्रस्फुटन और वर्धन होता है। उस जीवन रूपी जल को वहन कर लाने का कार्य वायु का होता है। प्रकारान्तर से यह कह सकते हैं कि वायु में ऐसे तत्व हैं जो एक निश्चित प्रक्रिया एवं तापमान से जल में परिवर्तित हो जाते हैं इसीलिये वायु को जल का बन्धु कहा गया है। अन्तरिक्ष से नीला दिखाई देने के कारण पृथ्वी को अक्सर नील ग्रह कहते हैं। धरातल का प्रमुख नीला रंग तथा वायुमंडल के सफेद बादल दोनों ही जल हैं। वायु मंडल में जल गैसीय अवस्था में अर्थात् जल वाष्प के रूप में पाया जाता है। जल अपना रूप बदल सकता है। यह द्रव से ठोस या गैस में बदल जाता है। जल में निहित गैस के कारण वायु मंडल में कई मौसमी घटनायें घटित होती हैं जैसे बादल बनना, वर्षा होना, हितपात होना, कुहरा छाना आदि। इसीलिये कहा है कि मरूत जब हवा के साथ भागते हैं तब कुहरा बिछा देते हैं।

इस प्रकार हम देखते हैं कि वायु में जलीय शक्ति है, शोधक शक्ति है भैषज शक्ति है तभी वायु से प्रार्थना की गई है कि अपनी इन समस्त शक्तियों के साथ द्युलोक में कल्याण ले जाओ।

वायु में ध्वनि की भी शक्ति है। तभी कहा गया है कि वायु का शब्द (ध्वनि) वज्र के समान है और वह शब्द अनेक प्रकार से सुनाई देता है। वायु जब जाते हैं तब गर्जन होता है।

वायु के कुछ गुण मरूतों में होने के कारण मरूत को ही वायु समझ लेना भ्रान्ति है। अनेक उदाहरण ऐसे मिलते हैं जिनसे वायु और मरूत् का उपमानोपमेय भाव लक्षित होता है। जैसे मरूत वायु के समान वेगशाली हैं, मरूतों का घोष वायु के समान है, मरूत् वायु के समान शत्रुओं को कँपाने वाले और गतिशील, हैं अतः इस भौतिक जगत के दोनों पदार्थ भिन्न-भिन्न तत्व हैं। मरूतों को अरेणवः मरूतः भी कहा गया है। अर्थात् मरूत गणों में रेणु या धूलि के कण नहीं हैं। आधुनिक विज्ञान का कथन है कि सूर्य के चारों ओर धूल के कण नहीं हैं क्योंकि सूर्य अपनी ऊष्मा के द्वारा सभी ठोस कणों को वाष्प के रूप में परिणात कर देता है। मरूत् अन्तरिक्ष स्थानीय है जबकि वायु का स्थान पृथिवी के चारों ओर का वातावरण है, अन्तरिक्ष और द्युलोक के बीच का मध्य स्थान है। वायु में धूल के कण भी व्याप्त रहते हैं अतः मरूत् और वायु दोनों भिन्न तत्व हैं।

जो देव, जो शक्ति आत्म कहे जाने के लिये, प्राण माने जाने के लिये अधिकृत हो वह उसका आध्यात्मिक रूप है। वायु का एक स्वरूप आध्यात्मिक भी है। ऋग्वेद में वायु की उत्पत्ति विराट् पुरूष के प्राणों से कही गई है-

चन्द्रमा ममनसो जातश्वक्षोः सूर्यो अजायत।

मुखादिन्दुश्वाग्निश्वा प्राणाद्वायुरजायत।

अर्थात् उस विश्व पुरूष वा विराट पुरूष का जो प्राण है वह वायु है। अतः वायु का आध्यात्मिक रूप प्राणात्मक है। यह प्रणों के रूप में प्रत्येक शरीरधारी में रहता हुआ उनकी आयु का निर्धारण करता है। अतः उपनिषदों में कहा गया है कि प्राणो ही भूतानामायुः। सर्वमेव ते आयुर्यन्ति ये प्राणं ब्रह्मोपासते।

छान्दोग्य उपनिषद् में भी वायु को प्राण के रूप में ब्रह्म का चतुर्थ पाद कहा गया है।

‘‘प्राण एव ब्रह्मणश्वतुर्थः पादः स वायुना ज्योतिषाभाति च तपति च।”

अतः उस प्राणरूपी सत की ही एकमात्र सत्ता है। उसकी शक्तियों की प्रवृत्तियाँ भिन्न-भिन्न हैं। एकं सद् विप्रा बहुधा वदन्ति।

इस प्रकार हम देखते हैं कि त्रिविध स्वरूपा वायु शरीर धारियों की आत्मा के रूप में स्थित होकर, भौतिक जगत् का विस्तार करते हुये सर्वशक्तिमान ईश्वर के रूप में विद्यमान है।

इति

सहात्र प्राध्यापक संस्कृत

शास. महाकोशल कला एवं वाणि.,

म्हाविद्यालय, जबलपुर (म. प्र.)

।। पादटिप्पण्यिां।।

१. जै. सू. २-१-३५ २. तैन्त. सं. ६-५-१०-३

३. ऋ. १०-९०-९ ४. ऋग् ७-९२-४

५. ऋग् ७-९२-१ ६. ऋग् १०-८५-५

७. ऋग् ७-९०-१ ८. ऋग् ८-२६-२१, २२

९. ऋग् १-१३४-४ १०. ऋग् ५-५८-७

११. ऋग् ४-४६-२, ४-४८-२ १२. ऋग् १०-१०८-४

१३. ऋग् ८-२६-२५ १४. ऋग् ७-९०-२

१५. ऋग् ८-२६-२४ १६. ऋग् ८-४६-२८

१७. ऋग् ४-४८-१ १८. ऋग् ७-९२-४१

१९. ऋग् ७-९१-१ २०. ऋग् ७-९१-२

२१. ऋग् ७-९१-५ २२. ऋग् ७-९०-३

२३. ऋग् ७-९२-३ २४. ऋग् ४-४६-, ४-४८-२

२५. ऋग् ४-४८-४ २६. ऋग् ७-९२-५

२७. ऋग् ८-२६-२० २८. ऋग् १-१३५-९

२९. ऋग् १०-१८६-३ ३०. ऋग् १०-१८६-२

३१. ऋग् ४-४६-२ ३२. ऋग् १०-१६८-१

३३. ऋग् ६-५०-१२ ३४. ऋग् १-१६४-४४

३५. ऋग् १०-१६८-४ ३६. ऋग् १-१६८-२

३७. ऋग् ४-१७-१२ ३८. ऋग् ५-८३-४, १-९७-५२, १०,१८६-३

३९. ऋग् १०-१५८-१ ४०. ऋग् ४-४७-३

४१. ऋग् १-१३५-१ से ८ तक ४२. ऋग् २-४१-१

४३. ऋग् १-१३५-१ से आठ ४४. ऋग् १०-१८६-१ से ३ तक

४५. ऋग् ७-९०-७ ४६. ऋग् १०-१६८-३

४७. ऋग् ६-५०-१२ ४८. ऋग् ८-७-४

४९. ऋग् ८-७-४ ५०. ऋग् ८-२६-२३

५१. ऋग् १-१६८-१ ५२. ऋग् १०-१६८-४

५३. ऋग् ७-५६-३ ५४. ऋग् ९-५७-५२

५५. ऋग् ७-५६-३ ५६. ऋग् ७-५६-३

५७. ऋग् १-१६८-४ ५८. ऋग् १०-९०-१३

५९. तै. उप. २/३ ६०. छान्दो उप. ३/१८/४

Veda and Science, Vedas-Download, Vedic Religion, यजुर्वेद, वेद, वेद मंत्र, वेद विशेष, हिन्दी

व्रतग्रहण : अमृत से सत्य की ओर -रामनाथ विद्यालंकार

February 2, 2019 Rishwa Arya Leave a comment

व्रतग्रहण : अमृत से सत्य की ओर

ऋषिः परमेष्ठी प्रजापतिः । देवता: अग्निः । छन्दः आर्ची त्रिष्टुप् ।

अग्ने व्रतपते व्रतं चरिष्यामि तच्छकेयं तन्मे राध्यताम्। इदमूहमनृतात् सत्यमुपैमि

-यजु० १।५

हे ( व्रतपते ) व्रतों का पालन करनेवाले (अग्ने) अग्रनायक जगदीश्वर, राजन् व विद्वन् ! मैं ( व्रतं चरिष्यामि ) व्रत का अनुष्ठान करूंगा। (तत् ) उस व्रत को ( शकेयम् ) पालन करने में समर्थ होऊँ। ( तत् मे ) वह मेरा व्रत (राध्यताम् ) सिद्ध हो। वह व्रत यह है कि ( अहं ) मैं ( इदं ) यह ( अनृतात् ) अनृत को छोड़ कर ( सत्यम् ) सत्य को ( उपैमि) प्राप्त होता हूँ।

हे सर्वाग्रणी विश्वनायक जगदीश्वर आप सबसे बड़े व्रतपति हैं। आपने उत्पत्ति-स्थिति-प्रलय, न्याय, निष्पक्षता, परोपकार, सत्यनिष्ठा आदि अनेक व्रतों को स्वेच्छा से ग्रहण किया हुआ है, जिनका आप सदैव पालन करते हैं। अतएव आपको साक्षी रख कर आज मैं भी एक व्रत ग्रहण करता हूँ। वह मेरा व्रत यह है कि आज से मैं अमृत को त्याग कर सदा सत्य को अपनाऊँगा। अब तक मैं अपने जीवन में अनेक अवसरों पर असत्य भाषण और सत्य आचरण करता रहा हूँ, कई बार प्रलोभनों में पड़ कर मन, वाणी और कर्म से असत्य में लिप्त होता रहा हूँ। परन्तु आज मैं आपके संमुख उस असत्य से मुँह मोड़ने की प्रतिज्ञा करता हूँ। मेरे गुरु ने मुझे सिखाया है कि सत्य के ग्रहण करने और असत्य के छोड़ने में सर्वदा उद्यत रहना चाहिए। आप ऐसी शक्ति दीजिए कि इस व्रत का मैं पालन कर सकें।

यदि कभी मैं अपने व्रत को भूल कर सत्य से विमुख होने लगूं तो मेरे हृदय में बैठे हुए आप मुझे मेरा व्रत स्मरण करा कर होनेवाले स्खलन से मुझे बचा लीजिए। ऐसी कृपा कीजिए कि मैं अपने जीवन के अन्त तक इस व्रत का पालन करता रहूँ और इस व्रतपालन से मिलनेवाले सुमधुर फलों के आस्वादन से कृतकृत्य होता रहूँ।

व्रतपति जगदीश्वर के अतिरिक्त अन्य व्रतपतियों को भी मैं अपने इस व्रत का साक्षी बनाता हूँ। यदि मैं अपने राष्ट्र का प्रतिनिधि होकर संयुक्त राष्ट्रसंघ में गया हूँ, तो उसके अध्यक्षरूप व्रतपति के संमुख सदा सत्य का ही पक्ष लेने की प्रतिज्ञा करता हूँ। यदि में राज्यपरिषद् का सदस्य या राज्य का कोई उच्च अधिकारी हूँ तो राष्ट्रनायक के समक्ष प्रण लेता हूँ कि मैं सदा सत्य का ही पक्षपोषण करूंगा। यदि किसी सभा का सदस्य हूँ तो उसके सभापति के संमुख, यदि मैं किसी संस्था का कर्मचारी हूँ तो उस संस्था के अध्यक्ष के संमुख, यदि किसी विश्वविद्यालय या महाविद्यालय का शिक्षक या विद्यार्थी हूँ तो उसके कुलपति या प्राचार्य के संमुख, यदि मैं किसी संघ का सदस्य हूँ तो संघचालक के संमुख और जिस परिवार का मैं अङ्ग हूँ, उस परिवार के गृहपति के संमुख मैं सदा सत्य पर ही चलने का व्रत ग्रहण करता हूँ।

इन सबके अतिरिक्त यज्ञाग्नि भी व्रतपति है। प्रभु ने सृष्टि के आरम्भ में जो व्रत उसके लिए निश्चित कर दिया था, उसी व्रत का वह आज तक पालन करता चला आया है। अतः प्रतिदिन प्रात:सायं अग्निहोत्र करते हुए उस व्रतपति अग्नि के सामने भी सत्य का व्रत लेता हूँ। उस व्रतपति अग्नि की ऊपर उठती हुई ज्वालाएँ नित्य मेरे अन्तरात्मा में सत्य की ज्योति को जागृत करती रहें।

शतपथकार का कथन है कि देवजन सत्य के व्रत का ही आचरण करते हैं, इस कारण वे यशस्वी होते हैं। इसी प्रकार अन्य भी जो कोई सत्यभाषण और सत्य का आचरण करता है, वह यशस्वी होता है।

व्रतग्रहण

पाद–टिप्पणियाँ

१. शकेयम्, शक्लै शक्तौ ।

२. राध्यताम्, राध संसिद्धौ।

३. एतद्ध वै देवा व्रतं चरन्ति यत् सत्यं, तस्मात् ते यश, यशो ह भवति य एवं विद्वांत्सत्यं वदति। -श० १.१.१.५

व्रतग्रहण -रामनाथ विद्यालंकार

English, IMP, Veda and Science, Vedic Religion

Vedas: Sources of Science, Spirituality and Healthy Living: Acharya Ashish Arya

April 4, 2016 Rishwa Arya Leave a comment

Vedas: Sources of Science, Spirituality and Healthy Living

(Acharya Ashish Arya , Vaidic Sadhan Ashram,Tapovan,Nalapani,Dehradun, Bharat,India)

The divine knowledge of Vedas was revealed in the beginning of human civilization in the hearts of four Rishis by Almighty, is the basis of both physical as well as spiritual sciences. All the essential knowledge to live happy life in this transitory world and attain the state of total liberation is efficiently given in four Vedas. According to Maharishi DayanandSaraswatiसर्वेषांवेदानाम् ईश्वरे मुख्येsर्थे मुख्यतात्पर्यमस्ति। तत्प्राप्तिप्रयोजना एव सर्व उपदेशाः सन्ति ।(Rigvedadi-Bhashya-Bhumika)means that the main purpose of Vedas is to experience God and become enlightened by knowing the truth.Materialistic and Spiritual knowledge in Vedic hymns is given only for this very purpose. Hence, the primary object of physical sciences as well is to understand Creator through His well-designed creation. Some glimpses of physical sciences in Vedas are mentioned below with references and evidences. Some of which are even unknown to modern science today. For instance–

As is well known, there is yet no definite theory about the birth of the moon in modern science.

As per modern view, the Earth formed 4.5 billion years ago. Other smaller planetary bodies were also forming. One of these hit earth late in Earth’s formation process, blowing out rocky debris. A fraction of that debris went into orbit around the Earth and aggregated to form moon.

However, According to Vedas the birth of our nearest neighbor and the earth’s only natural satellite is described in the mantra of the famous AsyaVamasyaSukta, which gives almost an eyewitness account of the phenomenon, which brought the moon in existence.

सा बीभत्सुर्गर्भरसा निविद्धा नमस्वन्त इदुपवाकमीयु:|| (Rig. 1.164.8)

The mantra clearly illustrates that our neighbormoon is partof mother earth, which wasdisembodied. The earth, which was upright in the beginning and full of liquid mass at a high temperature and pressure and was constantly pierced by the fierce radiation of the sun, which produced a tremendously high pressure.Due to that high pressure the basic fluid material, by the immense force of the sun’s gravity and its own internal pressure burst out as moon at a suitable point in the earth’s orbit.

That the moon is the child of the earth with the sun as his father is confirmed by another mantra of Rigveda, in which the moon himself describes his own parentage.

द्यौर्मे पिता जनिता नाभिरत्र बन्धुर्मे माता पृथ्वी महीयम् (Rig. 1.164.33)

(The sun is my father, the progenitor; here is my navel. This great earth is my mother and ‘bandhu’ or one who binds me in bonds of affection).

2.सप्त वीरासो अधरा… ॥ Rig. 10.27.15॥According to the Veda, the total number of planets of the solar system are 10, including the asteroid belt. Out of these, the first seven came out of the sun and the last three were captured by the sun from outside by its strong gravitational field. Out of the last three, the eighth came from above, the ninth from behind and tenth from the front of the sun as it went about in its orbit around the Centre of the galaxy and the first seven plants went around the sun in their respective orbits.(Courtesy: The Cosmic Yajna by Dr.M.L.Gupta)

In addition, Millions of years before Copernicus’ discovery Holy Vedas revealed this scientific truth that the earth revolves around the sun which is clearly stated in the hymn given below.

आयं गौ: पृश्निरक्रमीद …॥(Yaj. 3/6)॥This Earth with its oceans revolves in the space around the Sun.

Moon is illuminated by Sun Light ॥Rig. 1.84.15॥ ॥Rig.10.85.9॥

Solar eclipse॥Rig. 5.40.5॥

In Atharva Veda total age of the universe (duration of one creation) is given

शतं तेs युतं हायनान् द्वे युगे त्रीणि चत्वारि … ॥Atharv. 8.2.21॥I, Creator of the cosmos creates the beautiful universe for you. Having the duration of an Ayuta(ten thousand) multiplied by a Shata( a hundred).Thus totaled ten lac a Prayuta, A million, in figure 10,000,00. Then place the digits of 4, 3 and 2 serially before the figure of ten lac (10, 000, 00) making it 432, 0000,000 years. Thus, the total duration of the universe is Four billion, thirty-two crore years.

Rigveda 1-50-4 speaks about the high speed of the light and states that the Sun quickly pervades the whole world. In the commentary on this mantra Saayanaacharyawrites : “It is remembered that the sunlight travels two thousand two hundred and two(2,202) Yojnas in half a Nimesha. According to this speed of light is 187083.97852863=187084 miles/second.

Thus the modern value of 1,86,000 miles/second for the velocity of light is close to the above value. “Saayana” wrote his commentary in the 15^th century AD, while the modern science finds out the velocity of light in 20^th century. This is praiseworthy for Vedic science.

Medical Sciences in Vedas: In eleventh chapter of Atharva Veda (11.4.16), there is mention of four kinds of Therapy: 1. Psychotherapy, 2. Naturopathy,3. Drug Therapy, 4. Surgical Therapy

114 hymns in Atharva Veda are devoted to the medical subjects. For instance –Gulgulu, bdellium,olibanu for Tuberculosis (Atharv. 19/38/1)

Dark-ColouredRajani plant (Curcuma Longa Lim) for Leprosy (Atharv. 1/23/1)

Cheepudru (PinusLongifoliaRoxb) for mental disturbance,tumors in arm-pit , pain in bone joints (Atharv. 6/127/2-3)

Arundhati (Soymidafebrifuuga) for bone fractures i (Atharv. 4/12/1)

Pippali (Piper Longum Linn) for the Insane and the patient with Rheumatism (Atharv.6/109/11) etc.

There are so many Ved mantras, which deal with the art of building ships and Aircrafts.we should think of Sh. Shivakar Bapu ji Talpade, An Indian Vedic Scientist , who utilized the ancient knowledge of Vedas, to fly an unmanned aircraft up to height of 1500 ft., eight years before his foreign counterparts.Please click the given link below, to know how this modern world is wholeheartedly accepting the glory of ancient Vedic scriptures,

http://www.youtube.com/watch?v=AgcIpoOowL4#t=15

Email: ashish.tapovan@yahoo.co.in

TapovanAshram,Nalapani,Dehradun

English, Veda and Science

Rigveda on prosperity through industry

May 21, 2014 rdhoot Leave a comment

Rigveda on prosperity through industry

Author :- Subodh Kumar

Technological advancement RV 1.20

ऋषि: मेधातिथी काण्व = कण कण कर के मेधा से उन्नति करने वाला

1. अयं देवाय जन्मने स्तोमो र्विप्रेभिरासया ।

अकारि रत्नधातम: ।। RV1.20.1

जो दिव्य जीवन की प्राप्ति के लिए ज्ञानियों के मुख से उत्तम दिव्य ज्ञान प्राप्त करते हैं.इस प्रकार उन का जीवन रमणीयतम तत्वों को धारण कर लेता है.

2. य इन्द्राय वचोयुजा ततक्षुर्मनसा हरी ।

शमीभिर्यज्ञमाशत ।। RV1.20.2

जो मन से विद्वानों के उपदेश के अनुसार अपनी ज्ञानेंद्रियों और कर्मेंद्रियों दोनो से शिल्प कुशलता पुरुषार्थ शीघ्र कार्य सिद्धि से निर्माण के कार्य करते हैं जैसे शमी वृक्ष से स्रुवा बना कर यज्ञ के द्वारा वे शांति पूर्वक उत्तम सुखमय व्यवस्था स्थापित करते हैं.

3. तक्षन्नासत्याभ्यां परिज्मानं सुखं रथम् ।

तक्षन् धेनुं सबर्दुघाम् । RV1.20.3

वे जन जल और अग्नि के साधनों से उत्तम शिल्प विद्या द्वरा सब जनों के सुख के लिए आने जाने के सुंदर रथादि के निर्माण की व्यवस्था और उत्तम बुद्धि के लिए सुंदर दूध वाली गौओं को भी उपलब्ध करते हैं.

Bi-polar Strategies

4. युवाना पितरा पुन: सत्यमन्त्रा ऋजूयव: ।

ऋभवो विष्टयक्रत ।।RV 1.20.4

सत्याचरण और सरल स्वभाव युक्त अपने कर्म करने वाले ऋभु दो भिन्न गुण वाले तत्वों भौतिक और सामाजिक दोनों क्षेत्रों में (जैसे जल और अग्नि, positive and negative , electromagnetism ) तथा समाज में युवा वर्ग और प्रौढ वर्ग, को कार्य सिद्ध करने में बरम्बार प्रयुक्त करते हैं.

Indiscipline science

5. सं वो मदासो अग्मेतेन्द्रेण च मरुत्वता ।

आदित्येभिश्च राजभि: ।।RV 1.20.5

वे विद्वान लोग, सूर्य, विद्युत, मरुतगणों ( माइक्रोबायोलोजी) की विद्या से सन्युक्त लाभ ले कर ऐश्वर्य और आनंद की व्यवस्था करते हैं.

Training and learning of science & Technology

6. उत त्यं चमसं नवं त्वष्टुर्देवस्य निष्कृतम् ।

अकर्त चतुर: पुन: ।। RV1.20.6

चतुराइ से शिल्पीजनों के द्वारा भौतिक साधनों के प्रयोग को देख कर सीखो और उन्नति शील बनो.

Significance of Science & Technology

7. ते नो रत्नानि धत्तन त्रिरासाप्तानि सुन्वते ।

एकमेकं सुशस्तिभि: ।। RV1.20.7

त्रिसप्ता रत्न- तीन लोक –(पृथ्वी, अंतरिक्ष,द्यौ )–तीन इन के अधिष्ठाता – (अग्नि, वायु, सूर्य) ,तीन गुण – (सत्व,रजस्व, तमस्‌), त्रि देव – (ब्रह्मा, विष्णु, महेश) इन के तीन कार्य- ( सृष्टि, स्थिति, प्रलय), तीन काल – (भूत,वर्तमान, भविष्य) ,तीन दिष-(वात,पित्त, कफ) , तीन अवस्थाएं – (बाल्य,यौवन, जरा)

इसी प्रकार सात ऋषी: ( कश्यप , अत्रि, वसिष्ठ, विश्वामित्र, गौतम,जमदग्नि, भरद्वाज), सात वार – (रवि,चंद्र,मङ्गल, बुध, ब्र्हस्पति,शुक्र, शनि) ,सात मरुद्गण-(उग्र, भीम, ध्वांत, धुनि,सासह्वान्‌, अभ्युग्वा,विक्षिप), सात लोक- ( भू:, भुव: ,स्व:, मह:, जन:, सत्य), सात छंद- ( गायत्री,उष्णिक,अनुष्टुप,बृहती,पंक्ति, त्रिष्टुप, जगती), इन सब का तीन और सात से अर्थ बोध. सायण के अनुसार –( 12 मास,+5ऋतु, +3 लोक, +1 सूर्य=21) , अथवा (5 महाभूत+5ज्ञानेंरियां+5कर्मेंद्रियां +5प्राण +1अंत:करण=21)

इन सब में अच्छी अच्छी प्रशंसा वाली क्रियाओं से समस्त विद्या, सुवर्णादि धनों को अच्छी प्रकार धारण करें.

8. अधारयन्त वह्नयोऽभजन्त सुकृत्यया ।

भागं देवेषु यज्ञियम् ।RV 1.20.8

इस बाह्य संसार में शुभ कर्म वा उत्तम गुणों को प्राप्त कराने वाले बुद्धिमान सज्जन श्रेश्ठकर्म से विद्वानों में रह कर यज्ञादि कर्मों से आनंद का निरंतर सेवन करते हैं.

English, Veda and Science

SOUL, MAGIC, GAMBLING & POLYGAMY ARE IN VEDAS ?

May 15, 2014 rdhoot Leave a comment

SOUL, MAGIC, GAMBLING & POLYGAMY

Author : Pt Dharmadev Vidyamartand

Besides discussing the notions of transmigration of soul and theory of action, we will discuss in this chapter, whether there was magic, drinking, gambling, and polygamy during the Vedic Age.

TRANSMIGRATION OF SOUL

An impression is sought to have been created by the authors of the Vedic Age that the Vedic Aryas had neither deﬁnite knowledge of the transmigration of soul nor were they interested in its theoretical aspects.

For instance it is written in this book:-

“ As the Rigvedic Aryas were full of the “Joíe de viver” (joy of life), they were not particularly interested in the life after death, much less had they any special doctrines about it. We can, therefore , glean only a few notices of life beyond, that are scattered throughout the Rigveda. In our search for any reference implicit or explicit, to rebirth or transmigration, we come across only a few doubtful passages. According to R.V.1.164.30, the soul (Jivah) of the dead one moves in its own power; the immortal one having a common origin with the mortal one (the body). But this transmigration is not certain.”

“So we may conclude that only the germs of the conception of rebirth were there, and those developed either naturally or through the inﬂuence of ideas current among the original tribes with whom the Aryans came into contact”

But careful perusal of the text will show that there are clear references to soul and its transmigration in the Vedas.

In Rigvedas it is clearly stated that the soul which inhabits this ephemeral body, is eternal, permanent and true:

(“Behold this (individual spirit) the first being which enjoys (consequence of his actions) as it is the immortal light placed within the mortal frame. That has manifested itself. This immortal soul is staying (in the body) while it seems growing with the growth of its body.”

The theory of rebirth also ﬁnds expression in the following mantra from the Rigveda:-

(May I have glance at the indestructible Lord of the sense organs (i.e. the individual soul) which ever walk, through the pathways of coming (birth) and departure (death); it traverses its path with its body and even without it and having covered itself with its actions (i.e. in accordance with its good and evil actions), it comes (takes birth) again and again in the various worlds.”

GOD AND SOUL

The relation of soul with God and difference between the two have been clearly enunciated in the following mantra:-

(Like two birds, there are two spirits i.e. the ﬁnite and the Supreme which, knit with the bonds of friendship, reside on the same tree (of the material universe). One of the twain (i.e. the ﬁnite spirit)

enjoys the sweet ripe fruit (and also the bitter one) produced by his good or bad actions, whereas the other (i.e. the Supreme Spirit) simply looks all around without enjoying its fruitage.”

THE SOUL THROUGH THE AGES

There is clear description of the soul incarnating itself in different bodies according to one’s own actions:-

“O individual soul! in accordance with thine actions, thou assumes the form of a woman and that of a man, sometimes thou becomes a virgin, thou walkest with the help of 21 staff when thy body becomes old and frail, thou takest birth again and again as thy face is turned towards all directions (in accordance with thy actions).

(This individual soul, sometimes it becomes their father and sometimes their son too, and sometimes becomes their elder brother and sometimes it even becomes their younger brother. Verily, the one self of luminous soul dwelling within the mind, has taken birth before and verily it again enters the womb of the mother.)

(O God of life, please give us eyes again in our future life and give us breath, in this world and confer on us all necessary objects of enjoyment; O most Gracious Being! May we see the rising sun for a long time, be kind upon us and give us blessings,)

In the following mantra from Yajurveda (4. 1 5), a devotee plays to God for a good life in the birth to come:

(May I receive, through the grace of God, my mind again in future life, may I have life again, may I get breathe again, may my soul return again and may I be the possessor of eyes and ears again in future life; may Self Refulgent God, keep us safe from misfortune and dishonor.)

In Atharva Veda, the use of स उ जायते पुन: most certainly conﬁrms the Vedic theory of transmigration of soul:

(The individual soul wanders within the womb of mother and takes birth again and again in bodies of intelligent persons. It exists in past, present and future; when it becomes a father, it again enters into the body of a son with the powers of his actions.)

Reproduced below are two mantras from Atharveda in this connection:-

(May the earth give us birth again and may the shining heavenly region and the atmosphere restore the same to us; may Soma, All Creating God, give us body again (after our death) and may the All Nourishing God, lead us on the path of peace and happiness.)

And also:-

(May I again receive my sense organs in my future life and may I receive my spirit, together with worldly possessions and knowledge Divine so that I may perform ﬁre-offering on the altars and may ever attain prosperity.) `

THEORY OF ACTION

In Vedas there is a great emphasis on action and industry. lt is clearly mentioned in the vedas that one cannot achieve progress and prosperity through mere performance of yajnas, singing euologies to God or offering prayers to him.

The Vedic Age, however, seeks to create an impression that devotees have been instructed in the Vedas to seek more and more gifts from God by ﬂattering songs and ritualistic sacrifices.

But this is not true. For instance, it is clearly mentioned in the Rigveda that God never befriends a person Who avoids hard work or industry :

ln Yujurveda, there is clear instruction to desire a long life full of action:

PRAYERS FOR PURITY

In Vedic Age, very serious allegation has been made against the Rishis :-

“Absence of evil is not what they pray for. Their supreme desire is to triumph over poverty and resistance”

In the 97^th hymn of the First mandala of the Rigveda, there are 8 mantras, each of which ends with अप न: शोशुचदघम (O God destroy our sins). Some of these mantras are reproduced below:-

(O God, may we become yours. Destroy our sins.)

(May with Thy mercy, O Omnipresent Lord, all our sins be destroyed -may we never commit sins again).

(Just as sea is crossed through ship, may we cross this miserable world through Thy Grace – May our sins be destroyed.)

POLYGAMY AND VEDAS

Of many misconceptions about the Vedas propagated by the authors of Vedic Age, one pertains to polygamy.

It is written in the Vedic Age:-

“The Rigveda certainly permits polygamy, though monogamy may have been the rule. Whether monogamy developed from polygamy in the Rigvedic Age as Zimmer thinks in “Altindísche Leben “, or whether polygamy is secondary as Weber believes in “Indische Studeíern” cannot be decided-Probably polygamy, though allowed, was practically conﬁned to the “Rajanya” class. Polyandry is not referred to anywhere in the Rigveda.”

It may be stressed that monogamy is considered best in the Vedas. Some of the mantras indicating this ideal have also been referred in the Vedic Age which also acknowledges that monogamy was the rule though polygamy was allowed. For instance, in Rigvedas 1.124.32 and 1O.74.4 जायेव पत्य उशती सुवासा: means knowledge reveals itself to the scholars, just as a woman draped in her best attire, presents herself before her husband. It may also be mentioned here that the words जाया and पत्या are both singular in number and, therefore, clearly indicate monogamy.

In the following mantra from the Rigveda God has been compared to a “chaste woman” of a noble character :

(He who is like the sun, the supporter of the universe, who abides on earth like a king with good friends, who is like heroes at home- and who is like the irreproachable Wife, beloved of her husband.)

In the following mantra from Rigveda, one of the four comparisons which have been made to express a devotee’s desire for God to turn to him is that of a husband for wife :-

“As kine turn to the Village, as warriors to their steeds, as loving milk-giving cows to their calves, a husband to the Wife, so may the Deity, the Upholder of the heavens, Lord of all Bliss, turn towards us”.

In the hymn about marriage in Rigveda (10.85.30) a bride is enjoined to work for the happiness and pleasure of her husband :-

(Shining like the sun, oh, bride, full of tapas, ascend this chariot and go to thy husband”s home to add to His pleasure and happiness.)

In the following mantra, the bride has been blessed to live with her husband and never be separated :

(May you always live together happily in your home-may you lead a happy, prosperous married life.)

In the following mantra both husband and wife make a declaration that their hearts will be united with each other like water which is cool and peaceful.)

ln the following mantra, the Wife says to her husband :

(Establish me ﬁrmly in your heart. May our hearts be united.)

(May you be mine entirely. May you never even praise other women in my presence.) ‘

The following mantras may also be quoted in support of this Vedic ideal of polygamy :

In these mantras also, there is an instruction to the couples to love each other like “chakva-chakvi ” (love birds) and use sweet words for each other.)

Because of a few similies in the Rigveda, the authors of the Vedic Age have tried to establish the existence of polygamy during the Vedic period which is very erroneous. A large number of quotations against polygamy in the vedas render such interpretations infructuous.

For instance, take the following mantra, in which a person, tortured by the worldly agonies, has been compared to a person annoyed or troubled by co-wives :-

And also in the following mantra, it is written that a person, having two wives, is pressed from both sides like a neighing horse driving a chariot which is pressed between two spokes :-

While there is provision for only one marriage in the Vedas, in exceptional cases, “Niyoga” (temporary alliance of wife with a stranger), is permitted with a limited purpose.

GAMBLING/ DRINKING IN THE VEDIC PERIOD

Vedic Age describes dice playing as one of the principal amusements of the Vedic period. It says :-

“Dice was another amusement. The number of dice, the method of dice playing and the names of the throws are all described in detail in the various texts of this (Yajur Veda) period A ritual game of dice is played at the Agnyadheya and the Rajasuya cennonies – so gambling is probably sought to be restricted by elevating racing and dicing to the rank of religious ceremonies.”

The book has, however, failed to mention where the details of dice playing have been given in Yajurveda. We cannot believe in what they say unless they produce some evidence in support of their contention. Such an evidence is impossible to produce. (because it is not there at all.)

Moreover there is another reason for not believing them because what they have said is quite contrary to the injunctions against gambling in the hymn l 0.34 of the Rigveda (which is entirely devoted to this subject). ln some of the mantras of this hymn, it is clearly stated that gambling bums the heart of a person like the charcoal which though apparently cool from outside, is potentially destructive.

lt is also said that the family members of a gambler-his parents, Wife, brother etc, also disown him when he runs into debt because of this game :

In the end there is clear instruction against gambling in the most unequivocal terms : अक्षौर्या दिव्य (O man, no gambling.)

A gambler is told that he would enjoy the blessings and pleasures of the family life only when he earns money by industry, by such work as agriculture :

It there is a provision anywhere for gambling or dice playing on the occasion of some Yajnas, it should be considered only as an interpolation without the sanction or authority of the vedas; it is, therefore, unauthentic and without merit.

One might say that even a highly religious man like Yudhistira used to gamble. But does it go to prove that gambling is a meritorious thing? We may recall what Lord Krishna had told him: if he were in Dwaraka he would never have let him indulge in this game asserting that its consequences are disasterous :

In these shlokas he counts gambling among the four vices which destroy a man’s beauty and his wealth (the other three being women, hunting and drinking).

DRINKING

Vedas have clearly instructed against drinking in the same way as against gambling.

Among the seven vices (even one of which makes a man sinner) is also drinking :

Yaskacharya has described these seven vices as follows in Nírukta :

(Theft, corruption, killing of righteous persons, abortion, falshehood, repeating a bad action and drinking.)

In Rigveda there is a mantra which described how the men who drink do not feel ashamed even in undressing themselves and looking at each other in naked bodies.

Drinking and gambling have been described in Rigveda as actions which lead to अधर्म (unrighteousness).

In Atharva Veda (6.7O. 1) meat eating, drinking and gambling have been placed in the same category and described as condemnable and prohibited :-

It is alleged in the “Vedic Age” that the risis remained intoxicated under the influence of “soma” which was misunderstood as a kind of a liquor.

In fact, the word Soma सोम: which occurs in the following mantras stands for God, who is described as the producer of all herbs, water, ﬁrmament, earth, sky, ﬁre, sun and air illuminator and Master of the whole universe and Omnipresent.

Addressing God a devotee says; “King of this entire Universe, O Lord, Thou who art, Omniscient and Knower of everything and Repository of all virtues and Father of all “devas° purify me :

Can even an idiot take the word “Soma ” for a herb or a medicine in this context? There is not an iota of doubt that this word has been used only for God because He alone is and can be Omnipresent, Omniscient and the Master of the universe.

While the word ‘Soma ‘ has been used for God, at times it is also meant to denote affectionate devotion to God which is coupled with the true knowledge of His attributes. For instance, in Rigveda’s 9.108.1, it is stated:

Here ‘soma ` is described as spiritual intoxication induced by true devotion(इन्द्राय क्रतु वितभो ).

This spiritual intoxication is naturally different from the intoxication induced by liquor or drinks.

In Rigveda and Samveda, the word soma has been described thus :-

(This soma which is full of sweetness ( मधुमान) is purifier( पावक: ) inducer of virtues ( देवावी ) and destroyer of all impure sentiment’s ( अधं शंसहा )

lt is clear from the above that this soma is not used for simple liquor but Spiritual intoxication which results from devotion, knowledge and puriﬁcation.

In the same Vedas, Soma has been invoked for puriﬁcation, strength and intellects :

Such a description of the ordinary liquor, which pollutes the intellects, is quite incongruous.

The following mantra, which occurs both in the Rigveda as well as Samaveda, gives a very clear cut account of Soma :

(O, Soma, the Illuminater and Purifier, Thou proclaim-est immortality for all.)

This mantra leaves in no doubt about the true meaning, rather nature, of Soma-which is a declaration of Conquest over death (i.e., immortality).

The following mantras, from Rigveda also conﬁrms that besides God, the word “Soma` means spiritual intoxication :-

ln the above mantras the word `soma’ has been described as giver of Peace, puriﬁer, born of Truth and embodiment of knowledge etc.

Hundreds of mantras can be quoted to prove that the meaning of the word ‘ Soma” as interpreted by contributors to the Vedic Age is completely wrong. Their contention that the Risis remained drunk all the times is, therefore, completely baseless.

||इति||

English, Veda and Science

“ARYA” AND ‘ANARYA’

May 11, 2014 rdhoot 4 Comments

“ARYA” AND ‘ANARYA’

Author : Pt Dharmdev Vidyamartand

Western scholars have repeatedly said in their works that Aryas came from outside (most probably from Middle Asia) and committed a lot of atrocities on aborigins (Dravidians) who were called by Aryas as “Das “ or “Dasus ” or Anaryas.

Their view also ﬁnds its echo in the “Vedic Age” in which it is stated : “The Aryan invaders or immigrants found in India two groups of people, one whom they named the ‘Dasas ‘or ‘Dasyus ‘, and the other, ‘Nishadas ‘.”

Who are Aryans? Do Aryans form any race? First of all we will try to ﬁnd out the real meaning of the word Arya. This word has been defined thus in Rigveda’s 10.65.11 :

(Aryans are those, who practice on this earth, the vows of truth, non-violence, purity etc.) The word आर्य comes from the root ऋ which means गति प्रापणयो. According to this root, Aryas are those who have acquired knowledge, who are ever marching towards the path of progress and properity and who are actively engaged in God realisation.

(i.e. Arya means one who is respectable, revered, religious minded, a generous person, who is above the considerations of caste, creed and colour, who is self-poised and quiet because of implicit faith in God, who always follows the righteous path and never swerves from what is just and right, who is conscientious in performance of his duty and who avoids all that is sinful and unethical or immoral.)

Mahabharat has thus deﬁned the “Arya”:

(He is Arya who does not inflame the hatred or jealousy once subsided, who is neither egoistic nor depressed, who does not commit sin even in misery, who does not show too much happiness even in prosperity or gets out of control; who never takes delight in others” troubles and who never regrets after giving anything in charity.)

It is clear that anybody who embodies these qualities is, आर्य irrespective of what family, society or country he belongs to or Whether his colour is black, white or wheatish.

According to Maharshi Vyas, an Arya manifests eight qualities which are :

(That man is Arya who is a man of knowledge, ever-contented, self-controlled, truthful, disciplined, charitable, kind hearted and polite.)

In Nirukta Maharshi Yashka has deﬁned the word आर्य as ईश्वरपुत्र (the son of God). The word आर्य means स्वामी (Master) परमेश्वर (God). (अर्य, स्वामी वैश्ययो: ) Thus, one who is the real son of God and obeys His commands, is आर्य. In Vedas, Upanishadas, Ramayana, Mahabharat and Gita, the word आर्य is used for a gentleman and dasyu दस्यु for the wicked.

ln Balmiki Ramayana, Narada uses the word Arya for Rama :

(Rama was religious minded, a man of pure living, looking at everybody with equal eyes and lovable like moon.)

Keeping all this in view Sri Aurbindo said :

“The word Arya expresses a particular ethical and social order of well-governed life, candour, courtesy, nobility, straight dealing, courage, gentleness, purity, humanity, compassion, protection of the weak, liberality, observance of social duties, eagerness for knowledge, respect for the wise and the learned and the social accomplishments.

“There is no word in human speech that has a nobler history. The Arya is he who strives and overcomes all outside him and within him that stands opposed to human advance. Self-conquest is the ﬁrst law of his nature. He overcomes mind and its habits and he does not live in a shell of ignorance, inherited prejudices, customary ideas, pleasant opinion, but knows how to seek and choose, to be large and ﬂexible in intelligence even as he is firm and strong in his will, for in everything, he seeks truth and freedom.

“The Arya is a Worker and a warrior. Always he ﬁghts for the coming of the kingdom of God within himself and the world.”

WHO IS DASYU ?

The word dasyu दस्यु has its root as दसु उपक्षये Giving its deravative meaning Yaskaracharya writes in Nirukta (7.23) :

(He is Dasyu who has very few virtues and who causes obstruction to good actions like the performance of the Yajnas)

In the Vedas, Dasyu has been described as follows :

(Dasyu is one who is cruel, hard,selﬁsh, and who entertains thoughts of falsehood, violence, theft, deception etc.)

In Rigveda 10.65 .11 Dasyu has been stated as one who has no faith in the existence of God; but is dacoit, a thief, on betrayer of confidence, foolish, licentious, aggressor, obstructor of good deeds, selﬁsh etc :

There is a great emphasis in the Vedas on the elimination of such Dasyus as they are a great threat to the society.

In Rigveda l.ll7.3 the adjective used for Dasyus is आशिवस्व (who creates trouble and causes misery). In Rigveda 4.l 6.9) दस्यु, has been described as मायावान अब्रह्मा दस्यु: (who indulges in deception and self-deception) who has no faith in the teachings of the Vedas and who is narrow-minded.

It is clearly stated in the Vedas that the difference between the Aryas and Dasyus is mainly because of their respective actions. No discrimination is, otherwise, made on the ground of caste or creed etc.

There is also instruction इन्द्र (or a king) to purify the Dasyu and uplift him forgiving his past sins.

In the followqing mantra from Rigveda (6.22. lO) for instance, it is clearly stated :

(O. Indra, you have the power to uplift the Dasyus engaged in obstructing the religious acts and make them Arya i.e. noble, religious minded, dutiful and men of noble character.)

In the Vedas the idea of uplifting of the impure and converting all the people of the world into Aryas occurs repeatedly at several places, Here are three mantras embodying this idea :-

(In the ﬁrst mantra righteous truthful scholars have been asked to uplift( उन्नयथ) those who are fallen

( अवहितम) and to inject new life ( पुनःजीवयथ ) in those who have committed sins or crimes ( आग: चक्रुषम् ) In the second mantra, God ordains the righteous to convert the whole universe into Arya by increasing their own will power and acquiring knowledge and wealth, by being active and freeing themselves from all selfishness and narrowness. कृण्वन्तोविश्वमार्यम is the motto of all the Aryas.

In accordance with this motto, it is the duty of all Aryas to make every effort to tum Dasyus into Aryas.

In the third mantra, a devotee prays to God, “O the preserver of noble persons, either you keep away from us those who are वृजिनम (sinners), स्तेनम(thieves) or let them also tread the righteous path.”

From these instructions and prayers, it is clear that Aryas tried to bring even Dasyus into their fold, but if they found them to be too wicked and harmful for the society as a whole, they considered it to be their duty to eliminate them. while deﬁning Arya or Dasyus Vedas never took into consideration the lineage of a person as is clear from the following mantra :-

(O, the noble among the people, Indra, you destroy both the types of enemies- first, who by nature, put obstruction to performance of good deeds or those who, though born in good families, deviate from the righteous path and start indulging in low actions.

It has been rightly observed in Mahabharata that Dayus belong to all Varnas and Ashramas:-

lt is thus clear that to regard Dasyus, Dasas and Panins to be of different race from Aryas and to believe that they were the original inhabitants of India, is absolutely without foundation. There is also no truth in the contention that Vedas express any feeling of animosity towards them.

If at some places such words as असिक्नीत्वचम् have been used for them, they are not meant to be taken literally. If we take them in their proper context, they would be found to have a ﬁgurative meaning.

Even when the word “black” has been used for Dasyus the reference is to those who are पाणी (पणव्यवहारे) selﬁsh, अक्रतून (who have no faith) and अयज्यून(who do not perform Yajna (Rjgvedas 7.6.3).

Zardushta says in Ustavaiti :-

“That I will ask thee, tell me it right, thou living God, who is religious and who the impious, after who l wish to inquire, who of the two has the black spirit and who the bright one? Is it not right to consider the impious man who attacks me and thee, to be a black one.”

Now in the above quotation, the wicked persons have been ﬁrstly described as ‘black spirit’ and later indentiﬁed as black. Such ﬁgurative use of the word “black” “convinces us that it does not always denote colour of one’s skin rather his character.

The difference between the “Aryas` and the “Dasyus” was based on their qualities, actions and temperament and not on “racial differences”. Even Dasyus could become Aryas by reforming themselves.

Such admission has also been made atleast once in Vedic Age” itself:

“Atleast one Dasa Chief, however, named Balbuth had adopted Aryan culture and even patronised Brahmín singers and risis.”

We do not agree with the historical aspect of this episode. We have given this quotation only to drive home the point that Aryans had not come from outside.

In this context the authors of the Vedic Age comment :

“It is significant that as a rule, Indra himself has been made to combat the Dasa priest on his own initiative and not in the course of rendering merely routine assistance to Aryan chiefs. For it shows

that even in the heyday of Rigvedic culture, there was no longer a living memory of the ﬁrst encounter with the aboriginal races”

The truth of the matter is that there were no such racial wars between India and dasyus or dasas. Aryans had not come from outside. They were the inhabitants of this country.

Says Swami Dayanand in his book “The Light of Truth.”

“No name had been given to this country (India) before and no one lived in it till the Aryas came to it from Tibet soon after the creation”

Dealing with the beliefthatflryas had come from Iran and the Rakshas lived in jungles before and that Aryas used to consider themselves as Devatas and there were battles between Aryas and Asuras (known as “Devasur Sangram), he further asserts :

“This is absolutely incorrect because Aryas and Asuras have been depicted in the Rigveda as :-

(i.e. Aryas are those who are religious minded, learned and noble while Asuras or Dasas are those who are wicked, irreligious and ignorant.)

P.T. Srinivas, a well-known South Indian scholar, has also maintained in his book “Dravídian Studies ” that the “Difference between the ”Aryas” and “Dasyus’ is not racial out based on their respective qualities, actions and temperament”

He writes :-

“The Aryas and Dasyus or Dasas are referred to not as indicating different races ……… ..The words refer not to race but to cult ……. . .The Dasyus are without rites, ﬁreless, non-sacrificers, without prayers, without rites, haters of prayers. Thus the difference between Aryas and Dasyus was not one of race, but ofcult.”

V.R. Ramachandra Dikshitar, another South Indian scholar, says :

“The fact is that the Dasyus were not non-Aryans. The theory that the Dasyus – Dravidians inhabited the Panj ab and the Ganges valley at the time of the so-called Aryan invasion of India, and overcome by the latter, they ﬂed to South India and adopted it as their home cannot stand. To say that all India was a wild country once, and that it was civilized by the invading Dravidians ﬁrst and by the invading Aryans next, cannot carry conviction home ……….. .

“In the same way we have to took upon the theory of the Dravidian race. If the Aryan race theory is a myth, the theory of the Dravidian race is a greater myth. The word Dravida is the name for the speakers of a group of South Indian languages, Tamil, Malayalam, Kanarese and Telugu.”

Muir is among the Western Scholars who have written quite a lot on “Aryas” “Dasyus” or Dravidians.

In Original Sanskrit Texts (Vol. II p. 387) Muir writes :

“I have gone over the names of Dasyus orAsuras mentioned in the Rigveda with the view of discovering whether any of them could be regarded as of non-Aryan or indigenous origin, but I have not observed anything that may appear to be of this character.”

German scholar Max Muller writes about Dasyus :-

“Dasyu simply means enemy; for instance, Indra is praised because he destroyed the “Dasyu” and protected the Aryan colour.”

At another place writing about मातुधान and राक्षस he writes :-

“They (the epithets) are too general to allow us the inference of any etymological conclusions.”

The expression “Aryan” was also given currency by him but in the later years of his life in 1888, he writes :-

“I have declared again and again that if I say Aryan, I mean neither blood nor bones, nor hair nor skull; I mean simply those who speak an Aryan language ………… . To me an ethnologist who speaks of Aryan race, Aryan blood, Aryan eyes and hair, is as great a sinner as a linguist who speaks of a dolichocephalic dictionary or a brachycephalic grammar”

Famous compiler of the Sanskrit Dictionary Roth says :-

“lt is but seldom, if at all, that the explanation of ‘Dasyu’ as referring to the non-Aryans, the barbarians, is advisable.”

In his book “Brief View of the Caste System of the North West Provinces and Oudh”, another Western scholar Nesﬁeld clearly writes :-

“There is no division of the people as the Aryan conquerors of India and the aborigines of the country; that division is modem and that there is essential unity of the Indian races. The great majority of

the Brahmins are not of lighter complexion or of ﬁner or better red features than any other caste or distinct in race and blood from the scavangers who swept the roads.”

Likewise many other quotations can be given to prove that some Western scholars themselves have contradicted the theory of racial differences between the Aryas and the Dravidians.

ARYAN AND DRAVIDIAN LANGUAGES

Most people hold the view that South Indian languages like Tamil, Kannda, Malyalam, and Telugu, which are collectively known as Dravidian languages, have no genetic connection with the Sanskrit language; that they are completely two sets of independent languages. This view supported and encouraged by many Western scholars for extraneous reasons, is not true. This view in fact had been mostly propagated by those who wanted to create misunderstanding and animosity among the people of the North and the South, between Dravidians and the Aryas.

For instance, South Indian scholar Tamby Pillai quoting Dr. Taylor, writes in “Tamilían Antíquary” (Vol. II No. 2)

“It was proved years ago by Dr. Taylor that a TAMILIAN Language now represented by its most cultivated branch in the South Tamil constituted the original staple of all the languages of India. The existence of a Tamilian substratum in all the modem dialects of India and of the profound inﬂuence, which the classical Tamil has exercised on the forrnation and development of both the Vedic and classical Sanskrit, is gradually coming to be recognised by students of Indian philosophy.”

Almost similar view has been expressed by Dr. Gundert and other Western scholars like Rhys Davids.

T.S. Shesh Iyangar, writes in his book “The Ancient Dravidians”:-

“Prof. Rhys Davids in his book “Buddhist India” commenting on the evolution of the Aryan languages of India maintains that the Vedic Sanskrit is largely mixed up With primitive Dravidían.”

But we consider such views to be thoroughly incorrect and ridiculous. With so many Sanskrit words to be found in Bangla, Gujarati, Marathi, Panjabi and Pali, we think it is unnecessary to prove that the mother of all these languages is Sanskrit. It is no less blasphemous to consider any of the South Indian languages, even Tamil, to be the origin of these languages.

I had the opportunity of living in South for over 20 years.

During the course of my stay there, I applied myself to the learning of these languages.

On the basis of my study I have no hesitation in saying that so many words in these languages have their origin in Sanskrit.

KANNAD AND SANSKRIT

Some of the Kannad words which are purely Sanskrit words are :-

There would be no exaggeration in saying that 75% of words in Telugu version of the Mahabharata are originally Sanskrit words. Some of the Telugu words which have actually been taken from Sanskrit are :

To call such a language (which is full of Sanskrit words) as an independent Dravidian language and to say it has no links with Sanskrit, is very erroneous. Unfortunately people in North India,

who are not acquainted with South Indian languages, are easily misled by such false notions.

MALAYALAIVI AND SANSKRIT :-

In Malyalam language there are more Sanskrit words than even in Kannad and Talugu.

Former speaker of the Lok Sabha the late Anant Shayanam Ayanger, had once rightly obseved :-

“The Sanskrit was the fountain head of all Indian languages. All Indian languages were offshoots of Sanskrit. Bengali and Telugu have about 75% Sanskrit words, while Malayalam about 90 percent. The only change was that the Sanskrit words have been absorbed with slight changes here and there.”

Some of the Malyalam words, which have their origin in Sanskrit, are :-

It is also said that Tamil has an independent language having no relation with Sanskrit. To illustrate this, reference been has been Kamban Ramayana.” But it is merely an illusion. Not only in modem but also in old Tamil literature, there are many Sanskrit words. The colloquial Tamil language is also full of Sanskrit words. If we read “Kamban Ramayan ” carefully, we will ﬁnd that there are many Sanskrit words in their distorted form.

In the ancient Tamil Sastra “विरूधवे”, there are many Sanskrit words like नीराह (which means to take bath etc) In नालार तिरुवाम भाषी which is considered to be Tamil Veda, there are many Sanskrit words like नैटटेकरने तिरुवाम माषी etc.

प्रकाश (light) आनंद (happiness) पूर्ति (fulﬁlment) are all pure Sanskrit words. In daily language also जलम{(for water) and आम(for yes) are actually Sanskrit words. Likewise many more such words can be added.

Because of shortage of alphabets in the Tamil language, Sanskrit words which find their place it it, cannot be written. This is why separate script has come into existence for Sanskrit words.

In Tamil words like नगर (town) शिव धनुष (Shiva’s arrow) अतिशोध्र(very fast) जनकपुत्री(Janak’s daughter) विवाह(marriage) प्रजा (subject) दम्पोती (couple) संतोष (contenment) have their origin in Sanskrit.

These illustration sufﬁcc to contradict the view that Tamil has nothing to do with Sanskrit. According to some Tamil as well as Sanskrit scholars, at least 50% words in Tamil have been taken from Sanskrit.

Thus we see that क is made to serve the purpose of

This is the reason why some purely Sanskritised words are found in their corrupted form in Tamil.

For instance अग्निम{cannot be pronounced in Tamil because it does not occur among the alphabets o this language as क serves the purpose क, ख, ग,घ | “अग्नि” therefore, will be written and pronounced in Tamil as आवनि.

Even भगवान is spoken in Tamil as पकवान because प is used for प,फ,व,ग,घ . EI’ and E5 for H-7, E, ’11, U. Those who know little Sanskrit can easily ﬁnd the Sanskrit origin of such Tamil words.

Likewise Sanskrit word मंडलमis Written and pronounced in Tamil as मण्डलं and अग्रजन्मन as आक्कर जन्मन (It is because in Tamil ट is used for ट,ठ,ड, ढ and च for च, छ,ज,झ |

The main ancient grammar of Tamil was written by Telkappíyanar, a son of Jamadagni and a disciple of Agastya. His contemporary पनम्वनार I has made it clear in the introduction to his grammar book that Telkappiyanar (whose second name was Trinadhaymagni, has full command over lndia’s Sanskrit grammar.

T.R. Shesh Ayyangar, has written in his book “The Ancient Dravidians” that this grammar was written not later than 4^th century B.C. German scholar B.C. Burnell writes in his book the “Aindra school of Sanskrit Grammaríans “published in 1875, that this Tamil Grammar was based on the tradition set by Sanskrit grammar by lndra.

Telkappiyanar”s grammar Was translated by Dr. P.S. Subrahmaniam Sastri. In his introduction, he says about this ancient scholar :- “Telkappiyanar was conversant with Vedas, Dharma Sastras, Kama Sutra, early Alankara literature, the source book of Natya Sastra, Pratisakhya works and Nirukta in Sanskrit literature and made use of them in planning his grammar book.”

Thus we see that it is not because of a few sanskrit words in Tamil but because of similarly in Sanskrit and Tamil in respect of grammar, sound, sentence structure etc. that a close relationship exists between the two.

The author of Kannad a Grammar, Naga Varma “belonging to l2th century) has described Tamil, Telugu and Kannada languages as the daughters of Mother Sanskrit. The author of the Telugu grammar (belonging the 13^th century), Ketana, has stated that Sanskrit is the Mother of all languages. The author of the Malayalam grammar belonging to the 14^th century writes :-

(Sanskrit is eternal and all other languages have their beginning and an end. Sometimes, the words in other languages can be easily traced to their Sanskrit origin and sometimes it is difﬁcult to ﬁnd out their origin. Examples of this have been given by the author of Malayalam Grammar in “Sanskrit Lilatilakam”

The authors of “A history of Telugu Literature” in the “Heritage of India” series have stated :-

“An analysis of Telugu, as it has been for centuries, confirms the traditional view that Telugu is derived from Sanskrit”

Dr. Narayan Rao has also expressed the same view in “History of the Telugu Language” :-

“Telugu is one of the descendants of a main Aryan Dialect.”

L. Ravi Venna has, in his book “आर्य द्रविड़ भाषा कलूटे परक्पर संबंधम” given a list of 700 Malayalam words with their Sanskrit origin.

This relationship between Sanskrit and other Dravidian languages shows how ridiculous is the view of the authors of the Vedic Age and others, who have tried to depict these languages as completely independent.

In this context it will not be out of place, to stress relation between Tamil Veda with Vedic Scriptures. It is not known with any certainty as to when The Tamil Veda was written. It is, however, believed that it was written by a Tamil Saint Tiruvalluvar in the First Century. It contains teachings on spiritual, social, political matters which appear to have been drawn from Vedic Scriptures.

We are bound to be reminded of many Sanskrit verses and passages while reading Tamil Veda. We are sure that the author of the Tamil scripture would have certainly known and read the Indian scriptures and derived inspiration from them”

In the “Vedic Age” attempt has been made at several places to establish the superiority of Dravidian civilization over the Vedic civilization. For instance, it says that Dravidian speaking mediterranean people in India were responsible for cities and city culture for a real civilisation in the true sense of the word including international trade.”

First of all, it is still doubtful that the Harappa and Mohenjodaro civilisation was influenced by Dravidians, because their script is still difficult to decipher and even these authors themselves are not sure about it.

This is a very controversial subject. Several scholars are of the view that Aryas themselves were responsible for building these cities. We, who consider Dravidians as the offshoots of Aryas, consider this whole controversy to be meaningless.

Moreover it should not be forgotten that even people in the Ramayana era were very competent in building big houses and cities. There are descriptions of big and palatial bungalows and palaces in Vedas too.

Here there is mention of thousand pillared places in which the King and Prime Minister took their seat along with the ministers of the assembly.

(Here there is reference to the ten roomed dwelling houses.)

Those who have read about the cities in Ramayana with their big expansive broadways, palatial storeys pirched with jewels, and ﬁtted with thousands of canons, big gardens and trees etc., ﬁnd it impossible to believe in the theory that Aryans learnt the architecture or building houses from the Dravidians. lt is mentioned that ambassadors and traders from different countries used to live there. There were also theatre houses exclusively for women.

Even description of Indraprastha falsiﬁes the contention of the authors of the ‘Vedic Age” that the art of city building and civilisation were the contributions of the Dravidians. It is claimed that Dravidians were so advanced that they used to undertake Voyages on the ship and do trade transactions with others.

Description of such ships already exists in the vedas :-

As pointed out by Dr. Radha Kamud Mukaerjee in his book “Shipping in Ancient lndia”, “Aryas used to travel by ships and transact business with people from other countries”

||इति||

English, Veda and Science

VEDAS : IS THERE CHARM AND MAGIC IN THEM?

May 9, 2014 rdhoot 2 Comments

VEDAS : IS THERE CHARM AND MAGIC IN THEM?

Author : Pt Dharmdev Vidyamartand

The authors of the Vedic Age following copiously their western masters have not only entertained wrong concepts about all the four Vedas, but their treatment of the Atharvaveda is Worse as they see in some of its hymns dealing with medicinal herbs charm and magic.

The Atharvaveda, in reality, deals with medicine as evident from Gopath’s येSथर्वाणस्तद भेषजं तदमृतम तद ब्रह्म or Tandya Mahabrahman’s भेषजं वै देवानामथर्वाण: ( अर्थात ऋषिणा दृष्टा मंत्रा: ) भैषज्यायैवारिष्टयै|

l References made in Atharvaveda to medicinal herbs, masmerism, hypnotism incantation are entirely scientiﬁc.

lt is really a matter of great ragret that such wrong concepts should be entertained by these scholars about Atharvaveda which is also known as ब्रह्मवेद :-

(The use of this word “ब्रह्मवेद:” for Atharvaveda is justiﬁed by a number of hymns which, besides dealing with medicines also deal with the science of God and soul. There is no indication in it of any “charm” and “magic”.)

Western scholars like Bloomfield and Whitney misconstrued different “manis” (which are actually medicinal herbs) for charms, amulets or sorceries. Even while translating mantras dealing with medicinal herbs, coronation and family harmony, they gave misinterpretation and misleading meanings to show that there is magic and charm in Atharvavedas.

Bloomﬁeld in particular, gave such misleading captions as “Charm against Jaundice” to his translation of Atharvaveda`s 5.22 in which the reference is made to the cure of Takman (fever) through medicinal herbs.

“Charm with the Apamarg, a plant against sorcery, demons and enemies ” is the caption given by him to another mantra from the Atharvaveda in which there is mention of treatment of barreneness among women through the use of “Apamarga”

In Atharvaveda’s hymn 4.8, there is a beautiful description of a coronation ceremony. But unfonunately, Bloomﬁeld’s caption for the hymn containing this mantra, is “Charm pertaining to Royalty”

The hymn 3.3O of the Atharvaveda refers to family harmony, unity and mutual obligations and duties of the members of a family. Quoted below are three mantras from this hymn with Bloomﬁeld”s own translation :

(Unity of heart and unity of mind, freedom of hatred do I procure for you. Do ye take delight in one another as a cow in her new born calf.)

(The son shall be devoted to his father, be of the same mind with his mother, the wife shall speak honied, sweet words to her husband.)

(The brother shall not hate the brother and the sister not the sister. Harmonious, devoted to the same purpose speak ye words in kindly spirit.)

It is very shocking to ﬁnd that Bloomﬁeld has given the heading of this hymn as “Charm To Secure Harmony” knowing fully well that these hymns only stresses the importance of friendliness, harmony, mutual love, co-operation and sweetness of temper. etc. among the family members.

Following Bloomﬁeld, the authors of the Vedic Age commenting on this hymn write: “Of the same type but much more elevated in tone is the of quoted and justly celebrated charm for securing concord.”

In the hymns 7- 12 of Atharvaveda, there is a clear reference to सभा and समिति (which are the equivalents of the Lok Sabha and Rajya Sabha of the Modem Age.) Given below are the ﬁrst two mantras of this hymn with Bloomﬁeld’s translation :

(May assembly and meeting, the two daughters of Prajapati, concurrently aid me! May he with whom I meet, co-operate With me! May I obey Father, speak agreeably to those assembled. We know thy name, O assembly, Mirth verily is thy name; may all those that sit assembled in thee, utter speech in harmony with me.”

AUTHOR’S COMMENTS :-

Here the word “नरिष्टा” should mean benevolent to the people ( नृ + इष्टा ) or that which does not allow people to suffer) With this exception, it may be said the translation is not bad. What is disgusting is the title given to it by this western scholar : “Charm to procure inﬂuence in the assembly.”

The authors of the Vedic Age not only incorporated the blunders committed by such western scholar in this respect but went a step further and expressed ideas which are thoroughly absurd and misleading.

For instance, under the head “Medicinal Charms”, they write :

“Quite a number of medicinal charms are included in the Atharvaveda. The chief malady that was sought to be treated magically is the Takman. From the symptoms described it is almost certain that it was nothing but malarial fever. The plant kusha is maintained as potent in fighting Takman, but whether as medicine or as amulet is not quite clean”

This is indeed very misleading statement. Not only for fever alone but also for several other diseases like impotence, barrenness, leprosy, T.B. urinary troubles etc., the Vedas have suggested

treatment through administration of such medicinal herbs as Apamarga, Kushtaa Preshni, Parni, Soma, Darbh.

Even for fever, the cure suggested in the hymns 5-4 and 19-39 of the Atharva Veda, is through oral administration of “kustha “ and not its use in the form of amulets. One fails to understand how the authors of the Vedic Age misunderstood this point. A few mantras from these hymns, with their English translation by Bloomfield himself, will show how misleading is their interpretation :

(Thou that art born upon the mountains; as the most potent of plants, come hither, O kushtha, destroyer of the Takman to drive out from here, the Takman (fever).

It is clear here that Kushtha has been described as वीरूधामबलवतम: which is translated by Bloomﬁeld as “the most potent of plants”.

(Pain in the head, affliction in the eyes and ailment of the body, all that shall the Kushtha heal a divinely powerful medicine.)

The expression “powerful remedy” was enough to remove the doubt whether Kushtha was a medicinal herb or an amulet. But the authors of the “Vedic Age” deliberately entertained the doubt to confuse the readers.

In the hymn 19.39, the adjective विश्वभेषज has been used for this herb at least ﬁve times. This word has been rightly translated by Bloomﬁeld as “Universal remedy”. In mantra 4 of this hymn, this herb has been described as उतमो अस्योषधीनाम :-

“Thou art the most superior to the plants as a steer among the cattle, as the tiger among the beasts of prey. Verily no harm shall suffer this person here for whom I bespeak these mom and eve, aye the entire day.”

It is thus clear from the above that instead of any sorcery or amulet, the reference is only to treatment of fever by administration of medicinal herb called “Kushtha”.

In this connection we want to draw the attention of our readers to a very ridiculous comment by the authors of the Vedic Age:

“It is interesting to note that in one hymn (5.22) Takman has been asked to seize the Shudra and the Dasi or to go away to Mujavats or to the Valhikas further beyond and the last verse, the author says quite maliciously that he is sending Takman to the Gandharis, Angas and Magadhas like one sending a treasure to a person.”

The mantras which form the basis of the above comment are as follows :

lt is obvious that the whole confusion in these mantras has arisen from the misunderstanding of the words दासी, शुद्रा, गंधारी, मुजवान, मग्ध” in the above mantras.

The word “दासी”’ used in one of the above mantras, is in fact a herb called “काकजंघा“. दासी and काकजंघा are synonymous as evident from the following from राजनिघुनट्टू.

A lot of misunderstanding has been created by the authors of the “Vedic Age” by taking into account only the prevalent meaning of the words like dasa and shudra and ignoring their real meaning suitable in the context.

Just as the word dasi, so also the word shudra have been used in the above hymn for a medicinal herb-in this case for príyagulata प्रियंगुलता which is supposed to be good for curing fever.

About its power to cure fever, it is stated in Bhav Prakash Níghantu :

After knowing the real meaning of the words dasi and sudra in this context, the meaning of the above quoted mantras will be as follows :

(O, disease, pervading the body like poisonous serpent and making the body lethargic, go away by the use of blossoming Desi herb.)

The sum and substance of this mantra is that the herb dasí also known as kakjanga wards off fever.

(O fever, which growest in the grassy and shady regions, go away by the use of sudra also known as priyangoo)

A repeated reference to different mantras in the Atharvaveda such as आंजन मणि(4.9),शंख मणि(4.9),वरण मणि(10.3), जांगिड मणि(2.4 ),पर्ण मणि (3.5 ), शतवार मणि (19.36 ), etc. have led some scholars to think that there is charm or magic in the vedas. They misinterpret the Word मणि as a pearl only and feel that use of different pearls has been suggested in the AtharvaVeda for curing different diseases.

But the principal meaning of this word, as supported by Ayurvedic books, is a herb (destroyer of diseases). The word with three or four roots, has also other meanings.

According to the aphorism सर्वधातुभ्य इन् in the उपाधि कोष(4.118), the word मणि takes its existence from the root मणिशब्दे with इन् प्रत्यय. Thus the word मणि means a good orator or a leader :-

Other roots of मणि are मनु ज्ञाने, (दिवादि:) मन स्तम्बे, मनु अवबोधने ( तनादि ) which respectively mean a man of knowledge, one who deserts the enemies or the diseases, or one who imparts knowledge to others.

For instance, in the following mantra, it is said that through the help of Sraktya mani, an intelligent person, like a Risi, gains victory over all armies and destroys all enemies :

The use of the word sraktya mani for an intelligent person also occurs in another mantra in the Atharva Veda :

(You are full of action, you are able to ﬁght back your enemies, you can attack your rival)

When this meaning does not ﬁt in the context, it should be taken to mean some herb or the medicine.

We shall brieﬂy discuss the word मणि used in the context of medicines.

आंजनमणि, for instance, stands for a tablet made of antimony which removes many diseases.

It is clearly stated in the following mantra of the Atharvaveda (4.95) that आंजनमणि gives strength to a patient and is the medicine for हरितरोग (kind of a fever) The use of the word भेषजं {indicates

that this subject has connection with the science of medicine and not magic.

SHANKH MANI:

About शंखमणि it is stated in the Atharvaveda :

(This conch shell, with a pearl, helps one recover from many diseases. May it help overcome the misery resulting from a sin or a disease.)

The word अंह: is generally used for sin but it also means disease as evident from the following etymology or derivation of this word as given in the Unadikosa.

JANGIDMANI:

Jangidmani has been used in the Atharvaveda mainly for Soma. Commenting on Atharvaveda’s 1.9.34 Sayanacharya writes :

In Atharva Veda Brihat Sarvanukra Maní there is a reference to the herb in the following words :

It has also been described as a medicine or a herb elsewhere in the same book :

As the words चन्द्र and सोम are synonymous, all the names denoting chandra also stand for Soma.

This is conﬁrmed by such quotations as the following from शुश्रुत चिकित्सा स्थान :-

Thus we see that Jangadmani is the same medicinal herb as Soma about whose beneﬁts it is stated in the 19th chapter of the same book :

The use of words like औषधि भेषज and विश्व भेषज for this herb also gives indication of its great usefulness in curing many incurable diseases.

PARNAMANI —- — SOMA

There is a reference to पर्णमणि in Atharvaveda’s 3.5. According to Satpath (6.5.l .1), Parna is another name for ‘ सोम (सोमो वै पर्ण: ) The relation between ‘सोम and पर्ण has been made clear in the following mantra from the same hymn :

Jangdmani consists of tablets or globules of soma and Parnamani of only (soma) leave.

According to the ﬁrst mantra of the same hymn, there is also reference to W: (water) andw (juice). Thus the Pamamani taken in the form of leaves, lengthens the life of a person and removes all diseases.

In eighth mantra of this hymn, the Parnamani is also called तनुपान (protector of the body and increaser of semen) :

According to एष वै संवत्सरो य एष तपति(satpath),संवत्सर: means ‘sun° and, therefore, it has been suggested here by implication that “Parnamani’ should be taken to secure the splendor of the sun or its heat.

It is mentioned in the following mantra from the Atharva Veda (3.5.2) that regular use of Parnamani increases physical strength and makes a man very inﬂuential and wealthy :-

In Susrat Chikitsa Shastra, it is said that one who regularly takes Parnamaní, increases his life and poison, burns and wounds do not cut short his life :

SATAVARI MANI (RISHBHAK HERB)

In Atharva Veda (19.36.17), there is a reference to शतवार मणि which is described as useful for killing all germs and giving splendor to the life :

In the second mantra of the same hymn, it is said that it removes all small and big diseases :

In the ﬁfth mantra of this hymn, Rishabh ऋषभ as been given as a synonym for Satvar शतवार , a name which is mentioned in the books on Ayurveda also :-

In this very hymn, it is mentioned that rishabh or satvar mani cures such diseases as T.B. and also others connected with pregnancy. It is also good for giving strength to the reproductive organs.

In some hymns the words `रक्षांसि राक्षसो, गन्धर्व, अप्सरा do not stand for any ghost, “witch” etc. as generally misunderstood. They only denote different kinds of germs.

For instance, in the Kaushitak Brahmana, it is clearly written about रक्षांसि :-

(The genns which sip blood of a person are called `रक्षांसि)

According to satpatha (10.53.20) अप्सरा: are those which live in rose plants etc :

These almost invisible germs living in rose plants get into human body through the nose and cause many mental deseases. Says Satpath :

(The insects, which fall for beautiful objects, and consume them, are called गन्धर्वा :

In the following mantra from Atharvavads, the word पिशाचhas also been used for a deadly germ which eats away the ﬂesh of a patient and causes wounds in his body :

This usage of पिशाच’ for a deadly germ eating away the ﬂesh of a person has also been supported by the derivation of the word given in शब्द कल्पदुम :

Similar derivation of the word has also been given in vachaspatya brihadmídhana .

Thus it can be said that `राक्षस, गन्धर्व, अप्सरा etc are different varieties of gemis which can be killed through the persistent use of शतवार or ऋषभक मणि. They have no connection with the magic or charm.

VARAN MANI ( वरण मणि )

There is a description of वरणमणिin the Atharva veda’s hymn (10.3) In third mantra of this hymn the adjective used for varanmani वरणमणि is visvabhaj विश्वभेषज: which means a medicine which removes all diseases :-

In another mantra of the same hymn, it is described as वनस्पति a herb which is useful for many diseases:

The word वनस्पति has also been used for वरणमणि in the mantra of this hymn :

In the 11^th mantra of the same hymn, there is an instruction to wear this herb in the form of an armour in combination with mica. It is believed that its touch with the human body is good for all cardiac diseases :-

In the Ayurvedic books, this herb has been named as वरुण as evident from the Bhav Prakas Níghantu ( भावप्रकाश निघंटु) :

In Níghantu Ratna (निघंटु रत्न) the herb, is considered effective in many diseases related to impuriﬁcation of blood, urinary troubles.

It is believed that the use ofthis herb in the form of pills or its application on clothes is very useful.

KRITYA AND ABHICHAR

The misunderstanding about the role of sorceries and incantation, as propounded in the Vedas, is also responsible for the belief entertained by some scholars that there is magic and charm in the Vedas. The truth is that both these things have use in Warfare and armament and have nothing to do with magic. Their use is Suggested mainly for defensive rather than offensive purposes.

Kritya is of two kinds. First अंगिरस:- which consists of explosive substances used to shatter the buildings and the second is आसुरी which is made up of poisonous substances which are put in ﬁre to destroy enemies :

According to Atharvaveda, the priests are asked to help the people to Ward off the ill effects of Krítya :

(May the priests do something to ward off the ill effects of violence by the enemies.)

At another place in Atharva Veda (21 .l8.5), a priest asserts :

(I ward off the evil effects of Krítya against cows or men.)

It is evident that it is on the basis of the Vedas that Kautalya Shastra laid down that the priests should impart full knowledge of Krítya and Abhichar to kings and their kinsmen :

Use of many Manis and herbs has been suggested in this connection. For instance in Atharva Veda (19. l 4.4) जांगिडमणि, सोम are stated as effective against Kritya :

This herb destroys the ill effects of kritya कृत्या and is useful in prolonging the life span of a person.

At another place in Atharva Veda (8.7. 1 0), herbs used against poinsonous substances, are also stated to be effective against sorceries (कृत्या) :-

It is made abundantly clear in Atharva Veda that if used against innocent persons, it brings about disastrous consequences and therefore, should never be used against them :

उन्मोचन(vomiting or purging) or प्रमोचन(countering the effects of poison by the intense use of ghee, honey etc is stated in the following mantra :

In (Shusrut Kalpadum) (Chapter one Sloka 75-76) also the same remedy has been given to avert the ill effects of अभिचार :

There are many mantras in the Atharva Veda in which lie the seeds of modem therapy (including mesmerism) which is used to help patients in eliminating many mental and physical diseases. In the following mantra from Atharva Veda, a physician tells his patients about the healing power of his hand touch will cure him of the ailments :-

For curing mental diseases, the doctor ﬁrst of all, tries to capture the heart of the patient by repetition of the following mantras from Atharva Veda :

After gaining full control over the heart of the patient, the doctor suggests to him with full conﬁdence that he would fully cure him of mental diseases like insanity, perplexity or confusion of mind :

To free a person from fever, etc., the doctor also suggests to the patients:

There are also mantras in the Vedas which are repeated with will and determination to remove sin, achieve success, overcome diseases, and to increase power.

For removing thought of sin :-

For achieving success: –

For overcoming diseases :

For increasing power :

It would however, be stupid to ‘suggest’ that any of the mantras relating to Kritya and Abhíchar have anything to do with charm or magic.

There is no charm or magic in such mantras.

English, Veda and Science

Atharva Veda On Cow Urine

January 15, 2014 rdhoot 2 Comments

Atharva Veda On Cow Urine

Author – Subodh Kumar

AV6.57

AV 6.57.1 इदमिद्‌ वा उ भेषजमिदं रुद्रस्य भेषजम्‌ । येनेषुमेकतजनां शतशल्यामपब्रवत्‌ ॥अथर्व 6-57-1

To cure व्रण – wrana ie. All diseases the medicines made available by Rudra are indeed the only cures. According to (Monier Williams wrana stands for wound, sore, ulcer, abscess, tumors, cancer, boil, scar, cicatrix, cracks etc.)

The cures are carried out by, sharp ended single arrow or multiple arrows of the medicine.

AV 6.57.2 जालाषेणाभि षिञ्चत जलाषेणोप सिञ्चत। जालाषमुग्रं भेषजं तेन नो मृड जीवसे ॥अथर्व 6-57-2

The body parts affected by disease should be thoroughly washed with the mixture of Cow Urine and activated water. The nearest to the disease parts of the body should also be washed with mixture of Gomutra and activated water. This is the most potent remedy blessed by Rudra for giving healthy life to us for the treatment of these diseases.

हे परिचारको, (जालाषेण) जल से- गोमूत्र फेनामिश्रित जल से (अभिषिञ्चत) व्रण को अच्छी तरहधोओ । (जालाषेण) उसी जलोषध से (उप सिंञ्चत) उस के समीपस्थ भाग को प्रक्षालन करो ।क्योंकि (जलाषम्‌ उग्र भेषजम्‌) गोमूत्र फेन मिश्रित जल रोगिनिवृत्ति की उग्र दवाई है। हे रुद्ग(तेन) उस औषधि से (जीवसे न मृड) जीवन प्रदान करने के लिए हम पर कृपा करो।अथर्ववेद संहिता , सनातन-भाष्येनोपेतः, माधवपुस्तकालयः ।

AV 6.57.3 शं च नो मयश्च नो मा च नः कि चनाममत्‌ । क्षमा रपो विश्वं नोअस्तुभेषजं सर्वं नो अस्तु भेषजम्‌ ॥ अथर्व 6-57-3

Let there be health for us, peace for us, pleasure for us, let nothing cause injury and harm to us, let all diseases be banished, let all the objects in this world be promoters of our health,

हे देव हमें आरोग्य और सुख मिले। हमारी प्रजा पशु आदि कोई भी रोग ग्रस्त न हो। पापकी शान्ति हो। स्थावर जंगम यह समस्त विश्व हमारे लिए औषधिरूप हों । सब कुछ औषधिरूप हो।

These Veda mantras describe the Urine of Cow to be the ultimate treatment against unicellular amoeba like organisms (Vedas call them creatures without mouths) . Use of the cow urine is suggested as a mixture with vigorously stirred – foaming water- activated water, similar to the making of Homeopathic & Bio dynamic preparations. Modern techniques to treat water describe such water variously as ‘Activated water, Alkalized water, Structured water etc. Russian scientists are reported to have done considerable research work on such water. In addition to germicidal properties of such water, great improvements in Soil fertility by improving the microorganisms in the soil, and increased agricultural crop production when irrigated with such waters have been reported. In addition to study of germicidal actions of Ganga Jal in view of above references in Vedas, It is a matter for our agriculture scientists to also investigate whether irrigation with Ganga Jal gives larger crop productions.