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लव कुश के जन्म की यथार्थ कहानी….

December 17, 2013 rdhoot 19 Comments

लव कुश के जन्म की यथार्थ कहानी….

लेखक – स्वामी विद्यानंद जी सरस्वती

राम द्वारा अयोध्या यज्ञ में महर्षि वाल्मीकि आये उन्होंने अपने दो हष्ट पुष्ट शिष्यों से कहा – तुम दोनों भाई सब ओर घूम फिर कर बड़े आनंदपूर्वक सम्पूर्ण रामायण का गान करो। यदि श्री रघुनाथ पूछें – बच्चो ! तुम दोनों किसके पुत्र हो तो महाराज से कह देना कि हम दोनों भाई महर्षि वाल्मीकि के शिष्य हैं । ९३ /५

उन दोनों को देख सुन कर लोग परस्पर कहने लगे – इन दोनों कुमारों की आकृति बिल्कुल रामचंद्र जी से मिलती है ये बिम्ब से प्रगट हुए प्रतिबिम्ब के सामान प्रतीत होते हैं । ९४/१४

यदि इनके सर पर जटाएं न होतीं और ये वल्कल वस्त्र न पहने होते तो हमें रामचन्द्र जी में और गायन करने वाले इन कुमारों में कोई अंतर दिखाई नहीं देता। ९४/१४

बीस सर्गों तक गायन सुनाने के बाद श्री राम ने अपने छोटे भाई भरत से दोनों भाइयों को १८ -१८ हजार मुद्राएं पुरस्कार रूप में देने को कह दिया। यह भी कह दिया कि और जो कुछ वे चाहें वह भी दे देना । पर दिए जाने पर भी दोनों भाइयों ने लेना स्वीकार नहीं किया । वे बोले – इस धन की क्या आवश्यकता है ? हम वनवासी हैं । जंगली फूल से निर्वाह करते हैं सोना चांदी लेकर क्या करेंगे । उनके ऐसा कहने पर श्रोताओं के मन में बड़ा कुतूहल हुआ । रामचंद्र जी सहित सभी श्रोता आश्चर्य चकित रह गए । रचयिता का नाम पूछे जाने पर उन्होंने बताया कि हमारे गुरु वाल्मीकि जी ने सब रचना की है । उन्होंने आपके चरित्र को महाकाव्य रूप दिया है इसमें आपके जीवन की सब बातें आ गयी हैं ९४/१८ – २८

उस कथा से रामचंद्र जी को मालूम हुआ कि कुश और लव दोनों सीता के पुत्र हैं । कालिदास के दुष्यंत के मन में शकुंतला के पुत्र नन्हे भरत को देखते ही जिन भावों का उद्रेक हुआ था , क्या राम के मन में लव और कुश को देख – सुनकर कुछ वैसी ही प्रतिक्रिया नहीं होनी चाहिए थी ? आदि कवि ऐसे मार्मिक प्रसंग को अछूता कैसे छोड़ देते । निश्चय ही यह समूचा प्रसंग सर्वथा कल्पित एवं प्रक्षिप्त है । यह जानकारी सभा के बीच बैठे हुए रामचन्द्र जी ने तो शुद्ध आचार विचार वाले दूतों को बुलाकर इतना ही कहा – तुम लोग भगवन वाल्मीकि के पास जाकर कहो कि यदि सीता का चरित्र शुध्द है और उनमें कोई पाप नहीं है तो वह महामुनि से अनुमति ले यहाँ जन समुदाय के सामने अपनी पवित्रता प्रमाणित करें।

इस प्रकरण के अनुसार रामचन्द्र जी को यज्ञ में आये कुमारों के रामायण पाठ से ही लव कुश के उनके अपने पुत्र होने का पता चला था । परन्तु इसी उत्तर काण्ड के सर्ग ६५-६६ के अनुसार शत्रुघ्न को लव कुश के जन्म लेने का बहुत पहले पता था | सीता के प्रसव काल में शत्रुघ्न वाल्मीकि के आश्रय में उपस्थित थे । जिस रात को शत्रुघ्न ने महर्षि की पर्णशाला में प्रवेश किया था। उसी रात सीता ने दो पुत्रों को जन्म दिया था । आधी रात के समय कुछ मुनि कुमारों ने वाल्मीकि जी के पास आकर बताया – “भगवन ! रामचन्द्र जी की पत्नी ने दो पुत्रों को जन्म दिया है । ” उन कुमारों की बात सुनकर महर्षि उस स्थान पर गए। सीता जी के वे दोनों पुत्र बाल चन्द्रमा के सामान सुन्दर तथा देवकुमारों के सामान तेजस्वी थे।

आधी रात को शत्रुघ्न को सीता के दो पुत्रों के होने का संवाद मिला। तब वे सीता की पर्णशाला में गए और बोले – माता जी यह बड़े सौभाग्य की बात है ” महात्मा शत्रुघ्न उस समय इतने प्रसन्न थे कि उनकी वह वर्षाकालीन सावन की रात बात की बात में बीत गई । सवेरा होने पर महापराक्रमी शत्रुघ्न हाथ जोड़ मुनि की आज्ञा लेकर पश्चिम दिशा की और चल दिए | 66/12-14

यह कैसे हो सकता है कि शत्रुघ्न ने वर्षों तक रामचंद्र जी को ही नहीं । सारे परिवार को सीता के पुत्रों के होने का शुभ समाचार न दिया हो । महर्षि वाल्मीकि का आश्रय भी अयोद्ध्या से कौन दूर था – उनका अयोध्या में आना जाना भी लगा रहता था । इसलिए यज्ञ के अवसर पर लव कुश के सार्वजानिक रूप से रामायण के गाये जाने के समय तक राम को अपने पुत्रों के पैदा होने का पता न चला हो, यह कैसे हो सकता है ? इससे उत्तरकाण्ड के प्रक्षिप्त होने के साथ साथ यह भी स्पष्ट हो जाता है कि वह किसी एक व्यक्ति की रचना भी नहीं है अन्यथा उसमें पूर्वापर विरोध न होता ।

प्रक्षिप्त उत्तरकाण्ड के अंतर्गत होने से लव कुश का राम की संतान होना भी संदिग्ध है । नारद द्वारा प्रस्तुत कथावस्तु के अनुसार ही वाल्मीकि कृत रामायण में उसका कोई उल्लेख नहीं है ।

इस्लाम

क्या क़ुरान खुदा की लिखी है …..

December 17, 2013 rdhoot 1 Comment

क्या क़ुरान खुदा की लिखी है …..

-क़सम है कुरान दृढ़ की।। निश्चय तू भेजे हुओं से है।। उस पर मार्ग सीधे के।। उतारा है ग़ालिब दयावान ने।। मं0 5। सि0 23। सू0 36। आ0 2-5

समी0 -अब देखिये ! यह क़ुरान खुदा का बनाया होता तो वह इसकी सौगंध क्यों खाता ? यदि नबी खुदा का भेजा होता तो लेपालक बेटे की स्त्री पर मोहित क्यों होता ? यह कथनमात्र है कि कुरान के मानने वाले सीधे मार्ग पर हैं। क्योंकि सीधा मार्ग वही होता है जिसमें सत्य मानना, सत्य बोलना, सत्य करना; पक्षपात

रहित न्याय धर्म का आचरण करना आदि हैं और इससे विपरीत का त्याग करना । सो न कुरान में न मुसलमानो में और न इनके खुदा में ऐसा स्वभाव है यदि सब पर प्रबल पैग़म्बर मुहम्मद साहेब होते तो सबसे अधिक विद्यावान् और शुभगुण युक्त क्यों न होते ? इसलिये जैसी कूंजड़ी अपने बेरों को खड्डा नहीं बतलाती, वैसी यहबात भी है |

-और फूंका जावेगा बीच सूर के बस नागहां वह कबरों में से तर्फ़ मालिक अपने की दौड़ेंगे।। और गवाही देंगे पांव उनके साथ उस वस्तु के कमाते थे।। सिवाय इसके नहीं कि आज्ञा उसकी जब चाहे उत्पन्न करना किसी वस्तु का यह कि कहता वास्ते उसके कि हो जा, बस हो जाता है।। मं0 5। सि0 23। सू0 36।आ0 53। 65। 82

समी0 -अब सुनिये उटपटांग बातें! पग कभी गवाही दे सकते हैं ? खुदा के सिवाय उस समय कौन था जिसको आज्ञा दी ? किसने सुनी ? और कौन बन गया ? यदि न थी तो यह बात झूठी और जो थी तो वह बात जो सिवाय खुदा के कुछ चीज़ नहीं थी और ख़ुदा ने सब कुछ बना दिया वह झूठी |

-वही की हमने तर्फ़ मूसा की यह कि ले चल रात को बन्दों मेरे को,निश्चय तुम पीछा किये जाओगे।। बस भेजे लोग फि़राने ने बीच नगरों के जमा करने वाले।। और वह पुरुष कि जिसने पैदा किया मुझको, बस वही मार्ग दिखलाता है।। और वह जो खिलाता है मुझको पिलाता है मुझको।। और वह पुरुष की आशा रखता हूं मैं यह कि क्षमा करे वास्ते मेरे, अपराध मेरा दिन क़यामत के।। मं0 5। सि0 19। सू0 26। आ0 52। 53। 78। 79। 82

समी0 – जब खुदा ने मूसा की ओर वही भेजी पुनः दाऊद, ईसा और मुहम्मद साहेब की ओर किताब क्यों भेजी ? क्योंकि परमेश्वर की बात सदा एकसी और बेभूल होती है। और उसके पीछे कुरान तक पुस्तकों का भेजना पहिली पुस्तक को अपूर्ण भूल माना जायगा। यदि ये तीन पुस्तक सच्चे हैं तो यह कुरान झूठा होगा। चारों का जो कि परस्पर प्रायः विरोध रखते हैं, उनका सर्वथा सत्य होना नहीं होसकता। यदि खुदा ने रूह अर्थात् जीव पैदा किये हैं तो वे मर भी जायेंगे अर्थात् उनका कभी भाव कभी अभाव भी होगा ? जो परमेश्वर ही मनुष्यादि प्राणियों को खिलाता-पिलाता है तो किसी को रोग होना न चाहिये और सबको तुल्य भोजन देना चाहिये। पक्षपात से एक को उत्तम और दूसरे को निकृष्ट जैसा कि राजा और कंगले को श्रेष्ठ-निकृष्ट भोजन मिलता है, न होना चाहिये। जब परमेश्वर ही खिलाने-पिलाने और पथ्य कराने वाला है तो रोग ही न होना चाहिये। परन्तु मुसलमान आदि को भी रोग होते हैं। यदि खुदा ही रोग छुड़ाकर आराम करनेवाला है तो मुसलमानों के शरीरों में रोग न रहना चाहिये। यदि रहता है तो खुदापूरा वैद्य नहीं है। यदि पूरा वैद्य है तो मुसलमानों के शरीर में रोग क्यों रहते हैं ? यदि वही मारता और जिलाता है तो उसी खुदा को पाप-पुण्य लगता होगा। यदि जन्म-जमान्तर के कर्मानुसार व्यवस्था करता है तो उसको कुछ भी अपराध नहीं। यदि वह पाप क्षमा और न्याय क़यामत की रात में करता है तो खुदा पाप बढ़ानेवाला होकर पापयुद्ध होगा। यदि क्षमा नहीं करता तो यह कुरान की बात झूठी होने से बच नहीं सकती है |

इस्लाम

खुदा के भी दुश्मन ! यह कैसा खुदा …..

December 16, 2013 rdhoot Leave a comment

खुदा के भी दुश्मन यह कैसा खुदा …..

-आनन्द का सन्देशा ईमानदारों को।। अल्लाहफरिश्तों पैगम्बरों जिबरइर्ल और मीकाईल का जो शत्रु है अल्लाह भी ऐसे काफि़रों का शत्रु है | मं0 1सि01।सू0 2। आ0 97 -98

समी0 -जब मुसलमान कहते हैं कि ‘ख़ुदा लाशरीक’ है फिर यह फौज की फौज ‘शरीक’ कहासे कर दी ? क्या जो औरों का शत्रु वह ख़ुदा का भी शत्रु है ? यदि ऐसा है तो ठीक नहीं क्योंकि ईश्वर किसी का शत्रु नहीं हो सकता |

-और कहो कि क्षमा मांगते हैं हम क्षमा करंगे तुम्हारे पाप और अधिकभलाई करने वालों के।। मं0 1। सि0 1। सू0 2। आ0 58

समी0 -भला यह ख़ुदा का उपदेश सब को पापी बनाने वाला है वा नहीं ? क्योंकि जब पाप क्षमा होने का आश्रय मनुष्यों को मिलता है तब पापों से कोई भी नहीं डरता, इसलिये ऐसा कहने वाला ख़ुदा और यह ख़ुदा का बनाया हुआ पुस्तक नहीं हो सकता क्योंकि वह न्यायकारी है, अन्याय कभी नहीं करता और पाप क्षमा करने में अन्यायकारी हो जाता है किन्तु यथापराध दण्ड ही देने में न्यायकारी होसकता है |

-जब मूसा ने अपनी क़ौम के लिये पानी मांगा हमने कहा कि अपना असा दण्ड पत्थर पर मार, उसमें से बारह चश्मे बह निकले।। मं0 1। सि0 1। सू02। आ0 60

समी0- अब देखिये! इन असम्भव बातों के तुल्य दूसरा कोई कहेगा ? एक पत्थर की शिला में डंडा मारने से बारह झरनों का निकलना सर्वथा असम्भव है | हां, उस पत्थर को भीतर से पोला कर उसमें पानी भर बारह छिद्र करने से सम्भव है अन्यथा नहीं |

-और अल्लाह ख़ास करता है जिसको चाहता है साथ दया अपनी के।मं0 1। सि0 1। सू0 2। आ0 105

समी0 -क्या जो मुख्य और दया करने के योग्य न हो उसको भी प्रधान बनाता और उस पर दया करता है ? जो ऐसा है तो खुदा बड़ा गड़बडि़या है क्योंकि फिर अच्छा काम कौन करेगा ? और बुरे कर्म को कौन छोड़ेगा ? क्योंकि खुदा की प्रसन्नता पर निर्भर करते हैं, कर्म फल पर नहीं, इससे सबको अनास्था होकर कर्मोच्छेद प्रसंग होगा |

-ऐसा न हो कि काफि़र लोग इर्ष्या करके तुमको ईमान से फेर देवें क्योंकि उनमें से ईमान वालों के बहुत से दोस्त हैं।। मं0 1। सि0 1ं सू0 2ं आ0 10

समी0 -अब देखिये खुदा ही उनको चिताता है कि तुम्हारे ईमान को काफिऱ लोग न डिगा दवे । क्या वह सर्वज्ञ नहीं है ऐसी बातें खुदा की नहीं हो सकती हैं |

इस्लाम

क्या अल्लाह ने भोले लोगों को बहकाने के लिए शैतान को भेजा …

December 16, 2013 rdhoot Leave a comment

क्या अल्लाह ने भोले लोगों को बहकाने के लिए शैतान को भेजा …..

-अल्लाह ने माफ किया जो हो चुका, और जो कोई फिर करेगा अल्लाह उससे बदला लेगा।। मं0 2। सि0 7। सू0 5। आ0 95

समी0-किये हएु पापों का क्षमा करना जानों पापों के करने की आज्ञा देके बढ़ाना है | पाप क्षमा करने की बात जिस पुस्तक में हो वह न ईश्वर और न किसी विद्वान् का बनाया है, किन्तु पापवर्द्धक है। हां, आगामी पाप छुड़ाने के लिये किसी से प्रार्थना और स्वयं छोड़ने के लिये पुरुषार्थ, पश्चाताप करना उचित है,परन्तु केवल पश्चातापकरता रहे, छोड़े नहीं, तो भी कुछ नहीं हो सकता |

-क्या नहीं देखा तूने यह कि भेजा हमने शैतानों को ऊपर काफि़रों के बहकाते हैं उनको बहकाने कर।। मं0 4। सि0 16। सू0 19। आ0 83

समी0 -जब खुदा ही शैतानों को बहकाने के लिये भेजता है तो बहकने वालों का कुछ दोष नहीं हो सकता और न उनको दण्ड हो सकता और न शैतानों को। क्योंकि, यह खुदा के हुक्म से सब होता है, इसका फल खुदा को होना चाहिये | जो सच्चा न्यायकारी है तो उसका फल दोज़ख आप ही भोगे और जो न्याय को छोड़के अन्याय को करे तो अन्यायकारी हुआ | अन्यायकारी ही पापी कहाता है |

-और निश्चय क्षमा करने वाला हू वास्ते उस मनुष्य के तोबाः की और ईमान लाया, कर्म किये अच्छे, फिर मार्ग पाया | मं04। सि016। सू020। आ0 82

समी0 -जो तोबाः से पाप क्षमा करने की बात कुरान में है, यह सबको पापी कराने वाली है | क्योंकि, पापियों को इससे पाप करने का साहस बहुत बढ़ जाता है | इससे यह पुस्तक और इसका बनाने वाला पापियों को पाप कराने में होंसला बढ़ानेवाले हैं | इससे यह पुस्तक परमेश्वरकृत और इसमें कहा हुआ परमेश्वर भी नहीं हो सकता |

-और किये हमने बीच पृथिवी के पहाड़ ऐसा न हो कि हिल जावे।।मं0 4। सि0 17। सू0 21। आ0 31

समी0 -यदि कुरान का बनाने वाला पृथिवी का घूमना आदि जानता तो यह बात कभी नहीं कहता कि पहाड़ों के धरने से पृथिवी नहीं हिलती | शंका हुई कि जो पहाड़ नहीं धरता तो हिल जाती | इतने कहने पर भी भूकम्प में क्यों डिग जाती है ?

English, Great Aryas

The Martyred Hero

December 16, 2013 rdhoot Leave a comment

By Prof S.N. Pherwani

The first Impression
That tall, commanding, noble figure, the Governor and Founder of the Gurukula, Mahaltma Munshiram – that was my first impression of Swami ji as I joined my work as profession at the Gurukul University, Kangri. Always accessible, affable, he had his own way to all human hearts that came in contact with him. Kula – Pita, the father of that family, the larger family of the teachers’ Home he had founded, he was such in fact and not only in name. The Brahmcharis as well as the workers could approach him at all times, lay their private and personal difficulties and distresses before them, and get soothing, satisfactory advice and aid from him. It was wonderful how he tried to mould the minds of this large mental progeny, to help their hearts and link their lives to larger ideals of service and sacrifice. His was a dedicated life, and his clarion call to all was to consecrate and dedicate their lives to service of the motherland.
Deeper Significance
Gradually the deeper significance of his life dawned on me, here was a living example of the Aryan Hindu plan of life- the four stages of Brahmcharaya, the student stage, Grihastha, the stage of householder, Vanprastha, the stages of the retired forest dwelling public worker – enlarging and extending the range of his domestic duties, providing material, mental, moral and spiritual fare for the children of all around him, and finally enlargement of life even beyond this narrow institutional range- country wide all-embracing care of the untouchable, uncared for the forgotten out-caste brothers and sisters of our Motherland, I met him when he was in Vanaprastha stage. His vitality and learning before witness to the embodiment in him of Bram-charya ideals. His message how the Brahmchari stage of life was to be lived, was there planned out in full details in Gurukula Programme. I witnessed his detached domestic relationship, the way he behaved with his family members during his Vanaprastha. I learnt from his life what real Vanaprasth should be – a dedication to larger civic ends and regional regeneration, social sanitation and self-preparation for Sanyas, the widest conceivable sphere of human service, I witnessed how he gradually outgrew the Vanaprastha stage, his mental struggles to dissent age and detach himself from his dearest creation, the Gurukula, and render himself free for a still larger sphere of service. I saw his triumphant entry into Sanyas – as Swami Shraddhanand. My relations wihhim continued to be of the happiest. We met off and on the Bombay. IN the days of Satyagrah I remember how he was in raptures when discussing with me Thureaus doctrine of civil disobedience as he had just come back from Sabarmati, there in his life I saw the truth of the poet.
Grew old along with me,
The best is yet to be
The last of life,
For which the first was made
here were the two stages of Nivritti Marga, the spirit now using its earthly tabernacle its conserved and trained manhood and ripe experience of family life for larger regenerative ends. The Vanaprasthi Mahatma Munshiram the sanyasi Swami Shradhdanand are to me living realities the truth made visible of a glorious life plan for an all-round well lived life, May Arya Hindus all realize that at least the third quarter of a well lived life is for dedication to ends larger than the domestic for social and civic service and that beyond that lies further extensive of services and that beyond that lies further extension of service as true Sanyasi. Brahmcharya and sound education is the birth right of all sons and daughter of the should ordered self-controlled family life should be made possible for majority and that these thing should be we need revival of true Vanaprashta and Sanyas of the kind Swami Shradhanand exemplified in his life
His crown of Martyrdom
He lived in our hearts and the “Happy Warrior” at last got his crowing close, a glorious end to a life gloriously lived. The tangible and visible the perishable part of Swami ji was shot through by a fanatic, but his invisible and permanent essence remains. His martyrdom brings to life his life ideals in the hearts of multitude. He lives in the hearts of millions of his countrymen and will continued to live and inspire as objective life has closed a little earlier his subjective life has by that very fact taken a firmer footing. He occupied and will I am confident continue to occupy a prominent place in the glorious gallery of the great and good. To the calendar of great men has been added this great name and the Hall of Greatness is all the grander for the entry of this Hero the true Martyr Swami Shraddhanand .

वैदिक धर्म

भगवा

December 16, 2013 rdhoot Leave a comment

भगवा

हमारे भारतीय सन्यासियों के वस्त्र का रंग भगवा है|और भारत के सनातन वैदिक धर्म ध्वजा का रंग भी भगवा है पर प्रश्न है कि ये भगवा रंग कहाँ से लिया गया, क्यूँ लिया गया, इसकी क्या विशेषता है, इसके पिछे क्या प्रेरणा है , भारत के ऋषी मुनियों ने क्यूँ इसे चुना और ये किन बातों का प्रतीक है ?

ये भगवा रंग अग्नि से लिया गया है | अग्नि की तीन विशेषताएं हैं | वैसे तो अग्नि का गुण धर्म अर्थात स्वरुप उष्णता और प्रकाश है | पर इसमें विशेषता भी है वह बहुत खास है | १. विशेषता है अग्नि किसी भी पदार्थ के गुणों को कई गुना रूप से प्रगट करती है २. जब इसमें कुछ जलाया जाता है तब ये दुर्गुणों को नष्ट करती है ३. ये जीवनदायिनी है सूर्य के रूप में | इसी अग्नि से ये रंग लिया गया है | जब अग्नि में शुद्ध पदार्थ हवन करते हुए डाले जाते हैं तब ये भगवा रंग प्रगट होता है | वैसे तो कचरा जला कर भी भी अग्नि प्रगट होती है पर उसका रंग भगवा नहीं होता और वह प्रदूषण भी फैलती है पर हवन करते जो अग्नि प्रगट होती है वह धुआं रहित और उसमे यह रंग निरंतर प्रगट होता है | अग्नि जिस पदार्थ को ग्रहण करती है वह कई गुना रूप में अंतरिक्ष में फ़ैला देती है अर्थात वह उसका त्याग करती है | अपने पास नहीं रखती | हवन करते हुए हम जिस पदार्थ को स्वाहा करते हैं अग्नि भी उस पदार्थ को स्वाहा कर देती है यही इसके तीसरे गुण का गहरा भाव है | यही इसका वैराग्य स्वाभाव है |

इधर ऋषीमुनी सन्यासी आदि ने भी यही तीन गुण होते हैं | अगर सन्यासी में ये तीन गुण न हों, तो वह कैसा सन्यासी ?

१. सन्यासी व्यक्तियों के दुर्गुणों को नष्ट करता है |

२. व्यक्तियों के सद्गुणों को प्रगट करता है |

३. दुःख भरे जीवन को नष्ट कर सुख रूप जीवन से दूसरों को भर देता है |

वह जो भी ग्रहण करता है वह उसका संग्रह न कर दूसरों को दे देता है, त्याग करता है। वह अपने लिए नहीं दूसरों के लिए जीता है | वह सुखों का ग्रहण कर्ता नहीं दाता है | ऐसे वैराग्य भाव को सन्यास कहते हैं | अग्नि का असर पदार्थों पर होता है और सन्यासी का असर व्यक्तियों पर अर्थात आत्माओं पर होता है | ऐसा सन्यासी अग्नि है | इसीलिए परमात्मा भी अग्नि है | अग्नि के इस रंग से ही सन्यासी के वस्त्र का रंग दिया गया है,” जो वैराग्य का प्रतीक है , त्याग का प्रतीक है और ज्ञान का प्रतीक है” |

ज्ञान अग्नि से भी अज्ञान भस्म होता है. अग्नि के और सन्यासी के इसी समानता के कारण ही सन्यासी के वस्त्र के लिए इस रंग को चुना गया है |

कभी किसी पूर्व प्रबल संस्कारों के कारण सन्यासी का विचार विचलित होने लगे राह से भटकने लगे तो यह भगवा रंग उसे जागृत कर उसे यह बताये कि यह तेरा धर्म नहीं है |

धर्म नाम है धारण करने का, धारण करने का प्रतीक है ध्वज इसीलिए ध्वज को भी वही रंग दिया गया। ध्वजा का निर्माण ही इसी लिए है कि वह जिस व्यक्ति की है, सम्प्रदाय की है, देश की है धर्म की है उसके आतंरिक भाव को प्रगट करे | आतंरिक भावनाओं को हर किसी को समझाने की जरुरत नहीं पर यह धर्म ध्वज, गुण धारण ध्वज, यह कल्याण ध्वज, त्याग ध्वज, सुखकारक ध्वज सभी ध्वजों से ऊपर होता है | इस संसार में हजारों तरह के ध्वज हैं में नहीं जानता उनके अंतरंग भाव क्या हैं पर किसी व्यक्ति के विचार का, वैराग्य का धर्म का नीति का त्याग का भाव शायद ही ध्वज से प्रगट होता हो जो भगवा ध्वज से प्रगट होता है | आज भले ही इस भगवे की आड़ में ढोंगियों की भीड़ जमा हुई हो । पर ये भी सत्य है असल से ही नक़ल चलती है अन्यथा नकल का स्वतंत्र अस्तित्व ही कहाँ है ?

अग्नि से भगवा रंग तभी प्रगट होता है जब उसमें शुद्ध सामग्री डाली जाये । तभी उसमें धुंध रहित ज्वाला निकलेगी अन्यथा कचरे से धुँआ भी बहुत निकलता है । ऐसे ही व्यक्ति के भीतर शुध्द विचारों से, कल्याणकारी विचारों से ही सन्यास प्रगट होता है। निरंतर त्याग भाव है तो वैराग्य है | वैराग्य है तो सन्यास है । जहाँ सन्यास वैराग्य है वह ह्रदय अग्नि है अर्थात भगवा है जहाँ धुँआँ नहीं ज्वालायें हें । वह तेजोमयी अग्नि भगवा है जहाँ सारे विषय भोग भस्म हो जाते हैं नष्ट हो जाते हैं अब ह्रदय “भगवा है ” | देना ही देना है |

Arya Samaj, English, Social Reform

SHUDDHI WORK OF THE ARYA SAMAJ

December 12, 2013 rdhoot Leave a comment

SHUDDHI WORK OF THE ARYA SAMAJ

By Lala Lajpat Rai

“If we have sinned against the man who loves us, have ever wronged a brother, friend or comrade, have ever done an injury to the neighbor who ever dwelt With us, or even to a stranger, O Lord! Free us from the guilt to this trespass.” -R. v., 85, 7.

I. Reclamation and Conversion

Literally, Shuddhi means purification, but when used by Arya Samajists it includes also reclamation and conversion. The Arya Samaj, being a Vedic church, and as such a Hindu organization, engages in the work of reclaiming those who have left Hindu society, and it converts everyone who is prepared to accept its rehgious teachings. In this work it comes into direct conflict with the proselytizing work of the Musulman Mullah and the Christian missionary; the j Musulman fanatic and the Christian zealot hate it, but even the sober-minded moulvie and the broadminded Christian do not like it. Yet it has met with considerable success in reclaiming Hindus converted to other faiths, and in stemming the tide of conversion. But its greatest success lies in raising the

social status of the depressed classes among the Hindus and preventing them from leaving Hinduism and joining other religious denominations. About the reconversions the Census Commissioner of the United Provinces of Agra and Oude remarks : ” Special efforts are directed to the reconversion of converts from Hinduism to Christianity or Islam, while persons who are Christian or Mahomedan by birth are also occasionally converted.” ” . . . of such Mahomedan converts I have myself known at least one case, and others have occurred. There is a society affiliated to the Arya Samaj , which is known as the Rajput Shuddhi Sabha, >^ which has as its chief object the reconversion of Mahomedan Rajputs to Hinduism via the Arya Samaj. On a single day 370 such Rajputs were converted to Aryaism. In three years, between 1907 . and 1910, this society claims to have converted 1,052 Musulman Rajputs.”^

2. Ceremony of Conversion

Another Census Commissioner of the same province (Mr. Burn, I.C.S.) says that “the ceremony of conversion is simple. The would-be Arya lives on milk alone for a period of fifteen days/ this being known as the Chandrain birt. The admission into the Samaj is made the occasion of a public meeting, at which the convert declares his adherence to the ten principles of the Samaj, a great homa sacrifice is performed, passages from the Vedas are recited, and the convert distributes sweetmeats to those present. “^ In some cases a certificate of Shuddhi is issued, which facilitates social intercourse with Hindus.

3. Depressed Classes

But the greatest interest is being taken in the social uplifting of the lower castes; this reclamation is taking two distinct lines : (i) the raising of the Status of castes not entitled to wear the sacred thread, by admitting them to that privilege ; and . (2) raising the untouchables to the rank of touchable, and educating them to higher social ideals, with a view to eventually raising them to social equality with other Hindus. This work is done by the Arya Samaj es as such, as well as by special organizations supported by the Arya Samaj and affiliated, directly or indirectly, to the latter. Two years ago the author delivered a speech on this subject as President of a large Conference, at the anniversary of the Gurukula at Hardwar, and discussed the question from three standpoints : from the point of view of the Hindu community ; as a question of all-Indian importance ; and in its humanitarian bearing. Discussing it from the all- India point of view, he said : ” It is to be remembered that national define has its origin in the oppression of others, and if we Indians desire to achieve national self-respect and dignity, we should open our arms to our unfortunate brothers and sisters of the depressed classes and help to build up in them the vital spirit of human dignity. So long as we have ^/l these large classes of the untouchables in this country we can make no real progress in our national affairs, for this requires a high moral standard ; and this is unthinkable where the weaker classes are unfairly treated. No man may build his greatness on his brother’s weakness; man shall stand or fall by his Own strength.”

As recently as December last the author again discussed the subject, as the President of another large Conference of the same nature at Karachi (Sindh).

In the course of this speech he remarked that ” the cause of the depressed classes combines in it the best of religion, the best of humanity, and the best of nationalism ; that it is a cause worthy of the best energies and the most strenuous efforts of a large number of India’s daughters and sons, such as believe that ‘ Life is a mission and duty its highest Law,’ and that the best fulfillment of that duty lies in the service and uplifting of those whom human tyranny and prejudices have put out of the pale of humanity, and who are unfortunately the victims of the idea that they deserve no better fate.”

“In my opinion,” continued the speaker, “no greater wrong can be done to a human being endowed with intellect than to put him into circumstances Which make him believe that he is eternally doomed to a life of ignorance, servitude, and misery, and that in him any sort of ambition for his betterment is a sin.

“No slavery is more harmful than that of mind, and no sin is greater than to keep human beings in perpetual bondage. It is bad enough to enslave people, but to create and perpetuate circumstances which prevent them from breaking their chains and becoming free, is infamous. No man or number of men has a right to do this, and they deserve the severest condemnation of all who have a conscience. It is my firm conviction that injustice and oppression of fellow-men, the attempt to stifle legitimate human ambition, the desire to keep people down in order to profit by their misfortune, is sure to react on the authors and agents thereof, and that nothing can save them from a similar fate sooner or later except a timely consciousness of the gravity of their sin and a vigorous attempt to atone for it by undoing the mischief wrought.

” I am a Hindu and a firm behever in the doctrine of Karma. I also behave that every man makes his own Karma, and is thus the arbiter of his own destiny. I therefore look at the question thus: the ancestors of the Hindus (or perhaps they themselves in their previous existence), in the insolence of wealth and power maltreated people whom God had placed under them to protect and bless. The degradation of the latter reacted upon them and reduced them to the subordinate position which has been their lot for so many centuries, without in any way benefiting those who had already been degraded by them. This double degradation has resulted in the loss of the manly instincts of the race ; and we find that, despite a strong and sincere desire to improve, we feel as if the wheels of progress are kept back by forces beyond our control. The highest interests of the nation therefore require that the best in us should be devoted to the undoing of the mischief wrought by us or our ancestors. We owe a heavy debt to those depressed classes; that debt must be paid, and paid as soon as possible. No amount of paper resolutions and no amount of talking on platforms will make us men unless we adopt the first principle of manhood, viz., of making the amended honorable to those of our own people whom we have wronged and whom we continue to wrong under an entirely mistaken idea of our dignity and social position. Living in the midst of large classes of people not conscious of their manhood, we cannot hope to progress towards a better type ; a man Having in an atmosphere of infectious disease has to keep up constant war lest the germs of disease get admittance into his body and destroy it. At the best, action in such circumstances can only be preventive and not operative: our work for ourselves can only be negative and not affirmative. Even if we succeed in avoiding infection, that does not mean much, as our time is spent in preventive measures without making advance. We have, therefore, to realize that the best and highest sacrifices we may put forth for our national advancement cannot come to much as long as the depressed classes remain what they are. The question then, is one of national importance, and one which deserves to be placed almost at the head of the list of reforms needed to bring about our social efficiency. It is not a question of charity or goodwill but one of National self-preservation. I have so far looked at it from humane and national points of view, but there is another aspect which Hindus cannot ignore. The depressed classes or the vast bulk of them, are Hindus; they worship Hindu gods, observe Hindu custom, and follow the Hindu law. A great many of them worship the cow and obey their Brahman priests. They have no desire to go out of Hinduism unless it be impossible for them otherwise to better their position reugiously, socially, and Economically. Nay, they cling to Hinduism in spite of the knowledge that by giving it up and adopting other faiths they have an immediate prospect of Rising both socially and economically. There are agencies prepared to receive them with open arms if only they give up their ancestral faith, of which they Know little, and whose priests care so little for them. Indications are not wanting that many of them have already become conscious of the wretched position they hold in Hindu society. Some have begun to resent it, and it will be no wonder if large numbers of them leave Hindu society with thoughts of retaliation and revenge. Hindu society is in a state of transition, and is throwing off the accretions that have gathered round it in times of stress and trouble. With the advance of education and under modern influences, striking changes are taking place in the ideals and modes of life and thought of the society. The great majority of educated Hindus think that their progress, even on the most advanced modem lines, does not necessitate their giving up their religion or its forms, or even the mainsprings of their life as Hindus. If so, it is a question of paramount importance to Hindu society, that all those who call themselves Hindus should not only be properly educated, but that each member should have the consciousness that there is no position in society to which he cannot aspire if he is otherwise fitted for it by personal qualifications. No society can hold its own in these days of universal competition and education if it does not allow its members the fullest scope for progress. “Modern societies go further; they not only allow the fullest scope to their members but they have also to find opportunities tor progress. According to sound social conceptions, there cannot be much hope for a society which keeps a fourth of its total strength in perpetual bondage, doomed to dirty work, insanitary life, and intellectual starvation, and denies them opportunities of association with other members of the community. I am not prepared to admit that such a state of things forms an essential feature of Hinduism; it is enough to shame us that it should be associated with present day Hinduism.

Happily there is some awakening among the leaders of orthodox Hinduism also. The famous Gait Circular proved a good tonic for the apathy of orthodox Kashi. One fine morning the learned pandits of Kashi rose to learn that their orthodoxy stood the chance of losing the allegiance of six cores of human beings who, the Government and its advisers were told, were not Hindus, in so far as other Hindus would not acknowledge them as such, and would not even touch them. The ways of Providence are strange and inscrutable. The Gait Circular had a quite unexpected effect and galvanized the dying body of orthodox Hinduism into sympathy with its untouchable population, because that was so necessary to avert its own downfall. The possibility of losing the untouchables has shaken the intelligent section of the Hindu community to its very depths, and were it not for long established prejudices and deep-rooted habits, the untouchableness would soon be a thing of the past. The danger having been removed of Hinduism being bereft of the depressed classes by the fiat of the Census Department, there is a chance of Hinduism reverting to its old apathy and indifference, and against this the leaders and well-wishers of the Hindu community have to guard. From the Hindu point of view too, then, the matter is of first-rate importance and cannot be ignored without serious loss to the body and soul of Hinduism. I would, therefore, appeal to every Hindu to be serious about it ; this is no time for trifling. The Christian missionary is gathering the harvest and no blame can attach to him for doing so. He is in this country with the message of His God, and if the Hindus forsake their own people, he, in any case, will not fail them. The depressed classes, as I have said, have no desire to leave Hinduism, if the latter make it possible for them to progress on humane lines; but if in its stupidity it hesitates and hesitates, they are not willing to follow in its train any longer.”

The following extract gives an account of what has so far been done by the Arya Samaj in this connection:

“. . . In the Punjab and the United Provinces substantial work is being done by the Arya Samaj. In my eyes the chief merit of this work Hes in forcing or persuading Hindu society to assimilate these classes and raise them to a respectable position in the social scale. From that point of view the methods of the Arya Samaj are much more effective than those adopted in other parts of India. The Arya SamajISTS occupy an admittedly good position in Hindu society. The orthodox party often threatens to outcaste them, but eventually find that it is not in their power to do so. In fact they cannot afford to lose them: Hinduism in Northern India cannot be thought of without the Arya Samaj. It is not only a source of strength to Hinduism and Hindus, but is the Principal effective agency, always and everywhere present, to defend them, to save them, and to serve them. It is the Arya Samajists who open and maintain schools, colleges, Vidyalas, and Gurukulas for the education of their boys and girls ; it is they who fight their religion.- and denominational battles, who defend their Shastras, who serve them in times of famine or distress, who look after their womanhood, and who spend money, time, and energy in reclaiming those who would otherwise be lost to them. The orthodox are angry with the Arya Samaj on account of their audacity in admitting some of the depressed classes and untouchables into Hindu society. They threaten to excommunicate and in some cases they carry out their threats, but eventually find it is useless to break their heads against rocks. In their despair, they pour out the vials of their wrath upon the untouchables and persecute them, but at this stage the law steps in and they have to submit to the inevitable.

” The Arya Samajists reclaim these depressed classes by admitting them to the privileges of the Dwijas. They administer Gayatri to a select number, invest them with the sacred thread, confer on them the privilege of performing Homa, and start inter-dining and in a few cases even inter-marriage with them. This startles the Hindus. The whole country where such a thing is done for the first time is thrown into convulsions. People begin to think and talk. Occasionally they resort to violence which in some cases leads to litigation, but eventually truth, justice and perseverance triumph. In the territories of the Maharaja of Jammu and Kashmir the whole strength of one of these castes (in one pargana), about 10,000 souls, has been admitted into the Arya Samaj. This is the result of about three years’ work. The agitation is now subsiding and things are resuming their normal condition. In another district (Sialkote) over 36,000 of another caste have been similarly raised. A special organization has been formed to look after their education, etc., called the Megh Udhar Sabha (a society for the uplift of Meghs), which maintains a Central School and several primary schools. The Central School has a splendid building of its own, the foundation stone of which was laid by the Collector of the District, and on which they have spent some forty thousand rupees. In Another district (Gurdaspur) Pandit Ram Bhaj Dat has reclaimed several thousands within the last two years. The orthodox party is still agitated there, and no organization has yet been formed to look after those reclaimed. In another district (Hoshiarpur), thousands have been reclaimed and there is a regular organization looking after their educational and other needs. In Lahore itself good work is being done among Hindu sweepers and Chamars. In July, I purchased a large plot of land at Lahore on the other side of the Ravi, at a cost of Rs. 21,000, to build a Central Home and a Central School for the Depressed Classes Mission. We have used a portion of the balance of the famine fund, raised by me in 1908, towards the uplift of the depressed classes, and are maintaining some Primary Schools scattered over the province for the benefit of these classes. Some of these are receiving Government grants and others will soon earn them. The funds thus released will then be available for other schools. There is hardly a district in the province where some work in connection with the uplift of the depressed classes is not being done, though in most cases it only forms part of the general programmed of the Arya Samaj. But the best and most cheering part of this work is that in some places the orthodox party have become conscious of their duty towards the depressed classes and are in full sympathy with the Arya Samaj. At the last session of the Punjab Hindu Conference, at the suggestion of a Hindu Sadhu of the orthodox party, a resolution was unanimously passed to invite the depressed classes to send representatives to the Conference in future. In Lahore and some other places we find that high caste Hindus have no scruples in sending their children to the schools which we maintain mainly for the depressed classes.

The children mix quite freely and on equal terms. In the U. P., the home of Hindu Orthodoxy, the work is more difficult; but last year I succeeded in making a big hole in the orthodox fortress by reclaiming a number of Domes (one of the lowest untouchable castes in the U.P.) and admitting them into the Arya Samaj. I went to their house in the interior of the hills and along with a number of high caste Arya Samajists ate food cooked by them and drank water brought by them. Last year I went to Benares and in that very centre of Hindu orthodoxy addressed a huge meeting on this question, and challenged the pandits to outcaste me and others working with me. I did the same only lately at Muradabad and Bareilly. The Arya Samajists in these districts are maintaining a number of schools for the Chamar boys, who alone number 60 lacs in the United Provinces. The untouchables in the U. P. number about a crore and a quarter in a total Hindu population of about four crores, and the problem there is gigantic. The great need in those provinces is a mission solely devoted to the work, consisting of good Hindus, who really believe in the Hindu Shastras and have a genuine respect for Hindu life and thought.” These extracts give a fair idea of the influence of the Arya Samaj in the sphere of social uplift . It is a magnificent work, of which any single Indian organization may well be proud. But no one feels more than we do how little has yet been achieved in this line. We are yet only on the fringe of the area to be conquered, and many a battle will have to be fought before the victory is achieved. The Arya Samaj as a body is, however, conscious of the magnitude as well as of the importance of the work, and their success is, humanly speaking, almost certain. Their feeling may well be expressed in the words of the poet

:It may be that the gulfs will wash us down

:It may be we shall touch the Happy Isles,. . . but something ere the end, Some work of noble note, may yet be done.

—Tennyson, Ulysses.

English, Great Aryas, Islam

The Assassin

December 9, 2013 rdhoot Leave a comment

Somehow to Abdul Rashid is being given credit for what he as an ordinary man could never have done. He owed no grudge to Swami Shraddhananda. The latter had done him no personal wrong. Till before the Counsel for him disillusioned him under the awe of legal justice, he is reported to have been proud of what he regarded to be greatest service he could have done to his religion.

And how do his co-religionists take it? We thought it was a misguided editor who justified the deed of Abdul Rashid as being in accordance with Islamic Law. The other day in a mass meeting in Lahore, speaker after speaker condemned Shraddhananda instead of Abdual Rashid for the murder. One went so far as to say that under a Muslim Government the sword ( it was a revolver which in the flow of Urdu oratory was termed sword) which killed Shraddhananda or a man like him should have been kissed with reverence and affection. Another, to match presumably the exhortation of Arya Samajists that the blood of the martyr will prove prolific in producing a corps of Shraddhanandas, declared that if Aryas persisted in their course, thousands of Abdul Rashidswould forthcoming. The desire of the two communities will thus be most befittingly met.

One who has gone through Islamic literature will not be surprised at this ebullition of fanatic feeling. The tendency to kill non – Islamwith the sword dates from the time of Mohammad. We reproduce below a few of the commandments of the Quran in this regard with authoritative orthodox comment thereon and shall supplement these divine behests with quotation from books containing traditions of Prophet and excerpts from books of Islamic law governing Mohammadan jurisprudence to day.

O! those who believe? If anyone you turn away from his faith, well, God will send a people whom you will love and who will love you (Quran VI54) The Wuran appears to have omitted to the state here what to do with the apostate. He was presumably to be left to his fate. Commentators on the Quran however fill up the gaps says Bezavi: God gave tidiings of these happenings before they took place. These tribes apostatized towards the end of Mohammad’s life. One of them was BanuMudlaj… The chief was killed by FairozBailami in the night of the prophet’s death. The news was carried to the prophet and Mohammadans rejoiced. Similar also was the fate of other tribes which Bezavi narrates in the lines that follow. In the verse that follows the Quran is itself explicit:- and if they turn away (from their faith), take hold of them and kill them where you find them (IV-89-9- and if they turn away (from their faith), take hold of them and kill them where you find them (IV-89-9- and if they turn away (from their faith), take hold of them and kill them where you find them (IV-89-9- and if they turn away (from their faith), take hold of them and kill them where you find them (IV-89-90) No comment is deeded on this passage. The words enclosed within brackets are taken from Bezavi to make the meaning of the text clear. The former of theses versed is explained in Bukhari, whose place among the collectors of traditions is foremost. In the chapter bearing on the Acceptance or Non acceptance of Repentance from Apostates this verse is quoted as deciding this important issues. Difference of opinion is shown to exist among alumni as to the final decree to be based on of the injunction of verses. That the apostate should be murdered all are unanimous. Whether to give him three days respite and allow him to recant if the will is the pint at issue. Dar Qitni is said to have reported on the authority of Jabir that the prophet ordered the murder of a woman who apostatized in his life time. A few pages further a man is stated to have come to th Prophet to take with him the governor whom the latter appointed over the province of Yaman. Moaz was sent to fill that office and as he saw a man bound hand and foot and learnt on inquiry that he was an apostate from Islam he refused to sit till the later was murdered as this he said was the behest of Allah and the Prophet.
The same stories are repeated in other book of traditions. Asection among Mohammadans aver that these commandments and decisions brutal on the face of them were dictated by the exigencies of time which to day do not exist. We regard the whole Quran to have been dictated by exigencies of time which too fortunately do not exist today. The pity is that Mohammadan priests whose writings have regulated Mohammadan jurisprudence till this time and whose interpretation of Mohammadan law governs even today all codes of judicial laws for Mohammandans have perpetuated these exigencies into eternal demand of God appointed law. An excerpt from Hedaya will be found to the point. The compilation of this book does not belong to the age of Mohammad but to an age centuries later. Mohammadan low is even today framed in accordance with the decree of this book.

“when a mussulman apostatizes from the faith an exposition thereof is to be laid before him in such a manner that if his apostasy should have raised from any religious doubts or scruples those may be removed. The reason for laying an exposition of the faith before him is that it is possible some doubts or errors may have arisen in his mind. Which may be removed by such exposition and as there are two modes of repelling the sin of apostasy namely destruction or Islam and Islam is preferable to destruction the evil is rather to be removed by means of an exposition of the faith is not incumbent according to what the learned have remarked upon this head (since a call to the faith has already reached the apostate.)
“as apostate is to be imprisoned for three days; within which time if he returns to the faith it is well but if not he must be slain. It is recorded in the Jam’s Sagheer that ‘an exposition of the faith is to be laid before an apostate and if he refuses the faith he must be slain and with respect to what is above stated that he is to be imprisoned for three days, it only implied that if he requires a delay three days must be granted him as such is the term generally admitted and allowed for the purpose of consideration. It is recorded from Hanifa and AbouJusef that the granting of a delay of three days is land able whether that apostate requires it or not and it is recorded from Shafai that is not lawful for him to put th apostate to death before that lapse of this time . since it is most problem that a Mussulman will not apostatize but from some doubt or error arising in his mind; wherefore some time is necessary for consideration and this is fixed at three days. The arguments of our doctors upon this point are two fold. First God says in the Koran “Slay the unbeliever” without any reserve of a delay of three days being granted to him and the Prophet has also said “Slay the man who change his religion” without mentioning anything concerning a delay. Secondly an apostate is an infidel enemy who has received a call to the faith wherefore he may be slain upon the instant without any delay. An apostle is termed on this occasion an infidel enemy because he is undoubtedly such and he is not protected since he has not required a protection neither is he a Zimmee because capitation tax has not been accepted from him hence it is proved that he is an infidel enemy. It is to be observed that in these rules there is not difference made between an apostate who is a freeman and one who is a slave as the arguments upon which they are established apply equally to both description.

If an apostate dies or be slain in his apostasy his property acquired during his profession of the faith goes to his heirs who are Mussulman and whatever he acquired during the apostasy is public property of community of Mussulmans that is it goes to the public treasury. This is according to Hanifa….

All acts of an apostate with respect to his property such as purchases sale manumission mortgages and gift done during his apostasy are suspended in their effect. If therefore he becomes a Mussalman those acts are valid but if he dies or be slain or desert into a foreign country those acts are null.

“if any person kills an apostate before an exposition of the faith has been laid open to him. It is abominable that is it is laudable to let him continue unmolested. Nothing however is incurred by the slayer because the infidelity of an alien(?) renders the killing of him admissible and an exposition of the faith after a call to the faith is not necessary.

“ if a Mussulman woman becomes an apostate she is no put to death but is imprisoned until she returns to the faith. Shafei maintains that she is to be put to death because of the tradition before cited and also because as men are put to death for apostasy solely for this reason that it is a crimes of great magnitudes and therefore requires that its punishment to proportionately savers (namely, death) so the apostasy for woman being likewise (like that of a man ) a crime of great magnitude it follows that her punishment should be the same at that of a man.

“if a husband and wife both apostatize and desert to a foreign country and the woman becomes pregnant there and brings forth a child and to this child another child be afterwards born and the Mussulman troops then subdue the territory the child and the child both are plunder and the property of the state the child is so because as the apostate mother is made a slave her child is so likewise as a dependent on her and the child’s child is so because he is an original infidel and an enemy and as an original infidel is fee or the property of the state so is he woman’s child may moreover be compelled to become a Mussulman but not the child’s child. Hassan records from Haneefa that compulsion may be used upon the child’s child or so to make him embrace the faith as a dependent of the grandfather.

Our last quotation is from Sir Abdul Rahim’s Mohammedan Jurisprudence a recent complain which may be fairly thought to represent sound Muslim opinion as to the award of Islam in all matters of vital importance to that faith.

Apostasy or change of faith from Islam to infidelity places the apostate outside the protection of law. The law however by way of indulgence gives the apostate a certain locus penitential. For instance he will be first asked to conform to the faith and if he entertains any doubt efforts must be made to remove it by argument he will be given an option of three days to re embrace the faith before the sentence is passed on him . but since by the very fact of apostacy a man losses the protection of law, if even before the chance of re embracing the faith has been given to him a Muslim kills an apostate it will be considered as an improper act but he would incur no penalty of the law. So long as the sentence has not been passed on an apostate he will be allowed according to the two disciple to retain possession of this property but according to Abu Hanfait passes to his heirs at the instance of apostacy.

Shraddhananda was surely not an apostate but a potent instigator to the crime (?) no doubt. Maulana Abdul Bari on the occasion of the Unity Conference which was a sequel to Mahatma Gandhi’s 21^stdays fast id Delhi, demanded that apostacy from Islam should be punished also in India if not with death with at least imprisonment as it is in the Bhopal State.

What the advocates of religious liberty both Muslim and Non Muslim have to fight is this barbarous attitude of Islamic jurisprudence and not an individual Abdul Rashid who like millions of his misguided brethren is a victim of blind faith and deserves our pity rather than contempt and indignation.

इस्लाम

क्या खुदा ऊंटनी की सवारी करता है ?

December 8, 2013 rdhoot 2 Comments

क्या खुदा ऊंटनी की सवारी करता है ?

-और जब आवेगा मालिक तेरा और फ़रिश्ते पंक्ति बांध के।। और लाया जावेगा उस दिन दोज़ख को।। मं0 7। सि0 30। सू0 89। आ0 21। 231

समी0 -कहो जी! जैसे कोटवालवा सेनाध्यक्ष अपनी सेना को लेकर पंक्ति बांध फिरा करे वैसा ही इनका खुदा है ? क्या दोजख को घड़ा सा समझा है कि जिसको उठाके जहा चाहे वहा ले जावे। यदि इतना छोटा है तो असंख्य कैदी उसमें कैसे समा सकेंगे ?

-बस कहा था वास्ते उनके पैग़म्बर खुदा के ने, रक्षा करो ऊंटनी खुदा की को, और पानी पिलाना उसके को।। बस झुठलाया उसको, बस पांव काटे उसके, बस मरी डाली ऊपर उनके रब उनके ने।। मं7। सि0 30। सू0 91। आ0 13।14

समी0 -क्या खुदा भी ऊंटनी पर चढ़ के सैल किया करता है ? नहीं तो किसलिये रक्खी और विना क़यामत के अपना नियम तोड़ उन पर मरी रोग क्यों डाला ? यदि डाला तो उनको दण्ड किया, फिर क़यामत की रात में न्याय और उस रात का होना झूठ समझा जायगा ? इस ऊंटनी के लेख से यह अनुमान होता है कि अरब देश में ऊंट ऊंटनी के सिवाय दूसरी सवारी कम होती हैं। इससे सिद्ध होता है कि किसी अरब देशी ने कुरान बनाया है |

-यों जो न रुकेगा अवश्य घसीटंगे हम साथ वालों माथे के।। वह माथा,कि झूठा है और अपराधी।। हम बुलावेंगे फ़रिश्ते दोज़ख के को।। मं0 7। सि0 30।सू0 96। आ0 15। 16। 18

समी0 -इस नीच चपरासियों के काम घसीटने से भी खुदा न बचा। भला माथा भी कभी झूठा और अपराधी हो सकता है सिवाय जीव के ? भला यह कभी खुदा हो सकता है कि जैसे जेलखाने के दरोगा को बुलावा भेजे ?

इस्लाम

अल्लाह का न्याय

December 8, 2013 rdhoot Leave a comment

अल्लाह का न्याय

-ये लोग वे हैं कि मोहर रक्खी अल्लाह ने ऊपर दिलों उनके और कानों उनके और आँखों उनकी के और ये लोग वे हैं बेखवर।। और पूरा दिया जावेगा हर जीव को जो कुछ किया है और वे अन्याय न किये जावेंगे।। मं0 3। सि0 14। सू016। आ0 108। 1113

समी0 -जब ख़ुदा ही ने मोहर लगा दी तो वे बिचारे विना अपराध मारे गये क्येांकि उनको पराधीन कर दिया, यह कितना बड़ा अपराध है ? और फिर कहते हैं कि जिसने जितना किया, उतना ही उसको दिया जायगा। न्यूनाधिक नहीं। भला ! उन्होंने स्वतंत्रता से पाप किये ही नहीं,किन्तु खुदा के कराने से किये, पुनःउनका अपराध ही न हुआ, उनको फल न मिलना चाहिये। इसका फल खुदा को मिलना उचित है। और जो पूरा दिया जाता है तो क्षमा किस बात की की जातीहै ? और जो क्षमा की जाती है तो न्याय उड़ जाता है। ऐसा गड़बड़ाध्याय ईश्वर का कभी नहीं हो सकता किन्तु निर्बुध्दि छोकरों का होता है |

-और किया हमने दोज़ख को वास्ते काफिरों के घेरने वाला स्थान।।और हर आदमी को लगा दिया हमने उसको अमलनामा उसका बीच गर्दन उसकी के, और निकालेंगे हम वास्ते उसके दिन क़यामत के एक किताब कि देखेगा उसको खुला हुआ।। और बहुत मारे हमने कुफ्ररनून से पीछे नूह के।। मं0 4। सि0 15। सू0 17। आ0 8। 13। 171

समी0 -यदि काफि़र वे ही हैं कि जो कुरान, पैग़म्बर और करान के कहे खुदा, सातवें आसमान और नमाज आदि को न माने और उन्हीं के लिये दोज़ख होवे तो यह बात केवल पक्षपात की ठहरे, क्योंकि कुरान ही के मानने वाले सब अच्छे और अन्य के मानने वाले सब बुरे कभी हो सकते हैं? यह बड़ी लड़कपन की बात है कि प्रत्येक की गर्दन में कर्मपुस्तक। हम तो किसी एक की भी गर्दनमें नही देखते। यदि इसका प्रयोजन कर्मों का फल देना है तो फिर मनुष्यों के दिलों, नेत्रों आदि पर मोहर रखना और पापों का क्षमा करना क्या खेल मचाया है ? क़यामत की रात को किताब निकालेगा खुदा तो आजकल वह किताब कहा है ? क्या साहूकार की बही समान लिखता रहता है। यहाँ यह विचारना चाहिये कि जो पर्वू जन्म नहींतो जीवों के कर्म ही नहीं हो सकतेतो फिर कर्म की रेखा क्या लिखी ? और जो बिना कर्म के लिखी तो उन पर अन्याय किया,क्योंकि बिना अच्छ-े बुरे कर्मां के उनको दुःख सुख क्यों दिया ? जो कहो कि खुद़ा की मरजी, तो भी उसने अन्याय किया, अन्याय उसीको कहते हैं कि बिना बुरे-भले कर्म किये दुःख-सुखरूप फल न्यूनाधिक देने और उस समय खुदा ही किताब बांचेगा वा कोई सरिश्तेदार सुनावेगा.जो खुदा ही ने दीर्घकाल सम्बन्धी जीवों को विना अपराध मारा तो वह अन्यायकारी हो गया। जो अन्यायकारी होता है वह खुदा नहीं हो सकता |

-और दिया हमने समूद को ऊंटनी प्रमाण।। और बहका जिसको बहका सके।। जिस दिन बुलावेंगे हम सब लोगों को साथ पेशवाओं उनके के बस जो कोई दिया गया अमलनामा उसका बीच दहिने हाथ उसके के।। मं0 4। सि0 15।सू0 17। आ0 59। 64।711

समी0 -वाह जी! जितनी खुदा की आश्चर्य निशानी हैं उनमें से एक ऊंटनी भी खुदा के होने में प्रमाण अथवा परीक्षा में साधक है। यदि खुदा ने शैतान को बहकाने का हुक्म दिया तो खुदा ही शैतान का सरदार और सब पाप कराने वाला ठहरा, ऐसे को खुदा कहना केवल कम समझ की बात है। जब क़यामत को अथार्त प्रलय ही में न्याय करन-े कराने के लिये पैग़म्बर और उनके उपदेश मानने वालों को खुदा बुलावेगा तो जब तक प्रलय न होगा तब तक सब दौड़ा सुपुर्द रहैं और दौड़ासुपुर्द सब को दुःखदायक है ,जब तक न्याय न किया जाय। इसलिये शीघ्र न्याय करना न्यायाधीश का उत्तम काम है। यह तो पोपांबाई का न्याय ठहरा। जैसे कोई न्यायाधीश कहे कि जब तक पचास वर्ष तक के चोर और साहूकार इकट्ठेन हों,तब तक उनको दंड वा प्रतिष्ठा न करनी चाहिये। वैसा ही यह हुआ कि एकतो पचास वर्ष तक दौड़ासुपुर्द रहा और एक आज ही पकड़ा गया। ऐसा न्याय काम का नहीं हो सकता। न्याय तो वेद और मनुस्मृति का’ देखो, जिसमें क्षण मात्र भी विलम्ब नहीं होता और अपने2 कर्मानुसार दंड वा प्रतिष्ठा सदा पाते रहते हैं। दूसरा पैग़म्बरों को गवाही के तुल्य रखने से ईश्वर की सर्वज्ञता की हानि है। भला! ऐसा पुस्तक ईश्वरकृत और ऐसे पुस्तक का उपदेश करने वाला ईश्वर कभी होसकता है ? कभी नहीं |