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वैदिक धर्म, हिन्दी

Family in Veda

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pariwar
Atharv Ved Sookt 12.3 is a very interesting and big Sookt containing 60 mantras.
Among many other topics I have been studying thisSookt also. I take the opportunity to share my interpretation of the first ten mantras of this Sookt.
I shall be obliged and honoured to hear comments of Vedic scholars on my understanding of this Sookt. Family AV12.3 ऋषि: -यम: , देवता:-स्वर्ग;, ओदन: ,अग्नि:

 लेखक – सुबोध कुमार 

गृहस्थाश्रम का आरम्भ. Start of Married Life

1.  पुमान्पुंसोऽधि तिष्ठ चर्मेहि तत्र ह्वयस्व यतमा प्रिया ते ।

यावन्तावग्रे प्रथमं समेयथुस्तद्वां वयो यमराज्ये समानं  । । AV12.3.1

शक्तिशालियों में भी शक्तिशाली स्थान  पर स्थित होवो ।(ब्रह्मचर्याश्रम के पूर्ण होने पर सब प्रकार की शक्ति और कुशलता प्राप्त कर गृहस्थाश्रम में स्थित होवो)

जो तुझे सब से प्रिय हो उस को  अपनी  जीवन साथी बना । प्रथम तुम दोनों द्वारा अलग अलग जैसे ब्रह्मचर्याश्रम का पालन किया अब दोनों सन्युक्त हो कर समान रूप से व्यवस्था चला कर सन्यम पूर्वक गृहस्थाश्रम का धर्म  निर्वाह  करो ।

दाम्पत्य  जीवन Sex Life

2.  तावद्वां चक्षुस्तति वीर्याणि तावत्तेजस्ततिधा वाजिनानि ।

अग्निः शरीरं सचते यदैधोऽधा पक्वान्मिथुना सं भवाथः  । । AV12.3.2

कामाग्नि जब तुम्हारे  शरीर को   ईंधन की तरह जलाने लगे तब अपने परिपक्व सामर्थ्य से संतानोत्पत्ति के लिए मैथुन करो   परंतु यह  ध्यान रहे कि  कामाग्नि में शरीर  ईंधन की तरह जलने पर भी (गृहस्थाश्रम में ) तुम्हारी दृष्टि, समस्त उत्पादक सामर्थ्य, तेज और बल वैसे ही  बने रहें जैसे पहले (ब्रह्मचर्याश्रम में थे )

संतान पालन Bringing up Children

3.  सं अस्मिंल्लोके सं उ देवयाने सं स्मा समेतं यमराज्येषु ।

पूतौ पवित्रैरुप तद्ध्वयेथां यद्यद्रेतो अधि वां संबभूव  । । AV12.3.3

इस संसार में  तुम दोनों दम्पति यम नियम का पालन करते हुए संयम से सब लौकिक काम एक मन से करते हुए देवताओं के  मार्ग पर चलो। पवित्र जीवन शैलि और शुभ संस्कारों द्वारा प्राप्त संतान को अपने समीप  रखो।

(जिस से  वह  तुम्हारे आचार व्यवहार  से अपने जीवन के लिए  सुशिक्षा  प्राप्त करे और तुम्हारे प्रति उस  की  भवनाएं जागृत हो सकें  ) ।

आहार Food for the family

4. आपस्पुत्रासो अभि सं विशध्वं इमं जीवं जीवधन्याः समेत्य ।

तासां भजध्वं अमृतं यं आहुरोदनं पचति वां जनित्री  । । AV12.3.4

तुम स्वयं परमेश्वर की संतान हो , अपना जीवन धन धान्य से सम्पन्न बनाओ जिस से अपनी  संतान के समेत अपने सब कर्त्तव्यों के पालन कर सको और  इन्हें सुपच, अमृत तुल्य भोजन)   दो जिस के सेवन से संतान अमृतत्व को प्राप्त करे। (शाकाहारी  कंद मूल फल  वनस्पति इत्यादि जिसे  प्रकृति पका रही  है

5. यं वां पिता पचति यं च माता रिप्रान्निर्मुक्त्यै शमलाच्च वाचः ।

स ओदनः शतधारः स्वर्ग उभे व्याप नभसी महित्वा  । । AV12.3.5

वह अन्न  जिसे आकाश से सहस्रों जल धाराओं से सींच बनाया जाता है जिसे  द्युलोक रूप पिता भूमि  माता बनाते  हैं और फिर जिसे  माता पिता भोजन के लिए पकाते  हैं वह शरीर से मल को  मुक्त करके  निरोगी बनाने  वाला और मस्तिष्क की पुष्टि से वाणी को  शांत बनाने  वाला हो । सौ वर्षों तक स्वर्गमय दोनों लोकों में यश प्राप्त कराने वाला हो ।

सन्युक्त परिवार वृद्धावस्था Joint family Old age care

6. उभे नभसी उभयांश्च लोकान्ये यज्वनां अभिजिताः स्वर्गाः ।

तेषां ज्योतिष्मान्मधुमान्यो अग्रे तस्मिन्पुत्रैर्जरसि सं श्रयेथां  । । AV12.3.6

(उभे नभसी) द्यावा पृथिवी के अपने परिवारके  वातावरण सात्विक  आहार और  यज्ञादि की जीवन शैलि से (ज्योतिष्मान मधुमान) प्रकाशमान और माधुर्य वाला  बना कर (स्वर्गा: ) तीनों स्वर्ग प्राप्त प्राप्त करो. जिस में संतान, दम्पति माता पिता, और जरावस्था को प्राप्त  तीनो मिल कर मधुरता से  आश्रय पाएं ।

No divorce

7.  प्राचींप्राचीं प्रदिशं आ रभेथां एतं लोकं श्रद्दधानाः सचन्ते ।

यद्वां पक्वं परिविष्टं अग्नौ तस्य गुप्तये दंपती सं श्रयेथां  । । AV12.3.7

श्रद्धा से गृहस्थ धर्म का पालन करते हुए,  पके अन्न की यज्ञ (बलिवैश्वदेव यज्ञ)में  आहुति  से यज्ञशेष ग्रहण करने वाले  हुए दम्पति पति  पत्नी जीवन में उन्नति करते हुए  साथ साथ मिल् कर रहो।

8. दक्षिणां दिशं अभि नक्षमाणौ पर्यावर्तेथां अभि पात्रं एतत् ।

तस्मिन्वां यमः पितृभिः संविदानः पक्वाय शर्म बहुलं नि यछात् । । AV12.3.8

(दक्षिणं दिशम्‌ अभि) दक्षिण दिशा निपुणता से प्रगति करने की दिशा है। ( इस  प्रगति के मार्ग पर चलते हुए लोग प्राय: भोगमार्गावलम्बी  हो जाते हैं) । गृहस्थ में प्रगति के  मार्ग पर चलते हुए  तुम दोनो ( एतत् पात्रम्‌ अभि पर्यावर्त्तेथाम्‌ ) इस रक्षक देवमार्ग की ओर लौट  आओ । देवमार्ग में तुम्हारा (यम: ) नियंता (पितृभि: ) घर के बुज़ुर्ग (सं विदान) से सलाह (पक्वाय) mature दूरदर्शी विवेक पूर्ण  मार्ग  दर्शन द्वारा अत्यंत सुखी जीवन प्रदान करेगी ।

Simple living High thinking –Good company

9. प्रतीची दिशां इयं इद्वरं यस्यां सोमो अधिपा मृडिता च  ।

तस्यां श्रयेथां सुकृतः सचेथां अधा पक्वान्मिथुना सं भवाथः  । । AV12.3.9

(इयं प्रतीची) = पीछे (प्रति अञ्च ) यह प्रत्याहार –इ न्द्रियों  को विषय्पं से वापस लाने की दिशा –पीछे  जाने की दिशा ही(दिशाम्‌ इत वरम्‌ ) दिशाओं  में निश्चय ही श्रेष्ठ है। सोम – शांत स्वभाव से प्रेरित आचरण  रक्षा करने वालाऔर सुखी करने वाला है । (तस्यां  श्रेयाम ) उस प्रत्याहार  की  दिशाका आश्रय लो, (सुकृत: सचेथाम्‌) –पुण्य कर्म करने वाले लोगों से ही मेल  करो, (पक्वात्‌ मिथुनां संभवाथ:) परिपक्व वीर्य से ही  संतान उत्पन्न करो ।

Virtuous Nation

10. उत्तरं राष्ट्रं प्रजयोत्तरावद्दिशां उदीची कृणवन्नो अग्रं ।

पाङ्क्तं छन्दः पुरुषो बभूव विश्वैर्विश्वाङ्गैः सह सं भवेम  । । AV12.3.11

उत्कृष्ट राष्ट्र प्रकृष्ट   संतानों  से  ही   उत्कृष्ट  होता है । इस उन्नति की  दिशा में प्रत्येक मनुष्य पञ्च महाभूतों “पृथ्वी,जल,तेज,आकाशऔर वायु” से (पांक्तम्‌ ) पांचों कर्मेद्रियों से , पांचों ज्ञानेंद्रियों से , पांचों प्राणों  “पान , अपान,व्यान, उदान और  समान” से पांच  भागों में विभक्त “ मन, बुद्धि,चित्त, अहंकार और हृदय” मे बंटे अन्त:करण  से ,   यह सब पांच मिल कर जो जीवन का (छन्द) का संगीत हैं, विश्व के लिए सब अङ्गों  से  पूर्ण  समाज का निर्माण करते हैं।

English, Vedic Religion

Progress in life according to Veda

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life in progress

जीवन्नोति Progress in life Rig Veda2.7( महर्षि दयानंद  भाष्याधारित भावार्थ)

लेखक : श्री सुबोध कुमार

ऋषि: -सोमाहुतिर्भार्गव: = ‘श्री वै सोम:’ शतपथ 4.1.3.9 के अनुसार यहां  सोम के अर्थ श्री अर्थात्‌ धन सम्पत्ति भी है. जो यज्ञ यागादि में अपनी धन सम्पत्ति  की आहुति डाल देता है, वह सोमाहुति है.  भार्गव:= भृगु सन्तान = जो अत्यंत तपस्वी  है.

Enviable Riches पुरुस्पृह रयि

1.श्रेष्ठं यविष्ठ भारताSग्ने द्युमन्तमा भर |
वसो पुरुस्पृहं रयिम्‌  || RV2.7.1

(वसो) सुखों में वास कराने और (भारत) सब विद्या विषयों  को  धारण करने वाले ( यविष्ठ) अतीव  युवावस्था युक्त, (अग्ने) अग्नि के समान प्रकाशमान विद्वान ! आप (श्रेष्ठं) अत्यंत कल्याण करने वाली (द्युमन्तम्‌) बहुत प्रकाश युक्त (पुरुस्पृहं) बहुतों  के  चाहने  योग्य (रयिम्‌) लक्ष्मी को (आ भर)  अच्छे  प्रकार  धारण  कीजिए ।

 Learn   all knowledge and skills to utilize that knowledge. Thus empowered by knowledge and skills by enlightened energetic youthful actions generate wealth that is desired by all and that brings welfare and cheerfulness to all.

2. मा नो अरातिरीशत देवस्य मर्त्यस्य च |
पर्षि तस्या उतद्विषः || RV2.7.2

 ( मर्तस्य च)  अविद्वान मनुष्यों के त्रुटी पूर्ण व्यवहार  ( अराति) शत्रु (मा ईशत ) समर्थ मत हो (उत) और हम लोगों को (तस्या: ) उस (द्वीष: ) द्वेष करनेवाले शत्रु के ( पर्षि) पार पहुंचाइए.

अथवा ,  दान  न देने  की वृत्ति , सब से बांट कर व्यवहार न करने की भावना हम पर शासन न कर पाए – जिस से हम लोकहित के कार्य न कर पाएं -और (न: )   हम (देवस्य- देवताओं के गुणों से) प्रेरित हो कर (पर्षि तस्या उतद्विष: ) सब से द्वेष की भावना से ऊपर उठ जाएं.

Let not human failings of selfish behavior overpower us to share our wealth, bounties and success in welfare of all by subscribing to charities. May we rise above petty considerations of jealousy, selfishness, petty mindedness and ill feelings.

3. विश्वा उत त्वया वयं धारा उदन्या इव |
अति गाहेमहि द्विषः || RV2.7.3

हम वर्तमान में अपने साथ आप्त विद्वान्‌ जनों ( के मार्ग  दर्शन शिक्षा के द्वारा ) सब द्वेष करनेवाले शत्रुओं कि वैर वृत्तियों को ऐसे बहा दें जैसे नदी की धाराएं सब प्रदूषण को बहा देती हैं Enabled by excellent knowledge skill and strategy, we should wash away  all hurdles put in our way by our adversaries like the fast moving forcefully flowing rivers.

4. शुचिः पावक वन्द्योSग्ने बृहद्विरोचसे |
त्वं घृतेभिराहुत: ||  RV2.7.4

जैसे घी आदि पदार्थों से प्रज्वलित किया हुआ पवित्र करने वाला अग्नि बहुत प्रकाशित  होकर ज्ञान दीप्ति को हमारे हृदयों में स्थापित करता है,  वैसे ही सत्कार पाया हुआ  विद्वान  ज्ञान द्देप्ति का प्रकाश  करके  उपकार  करता है.

Just as Agnihotra fire when well fed with ghee flares up  in to bright light and brings enlightened disposition a wise learned Guru also does great service by enlightening  the followers.

5.त्वं नो असि भारताSग्ने वशाभिरुक्षभिः |

अष्टापदीभिराहुतः || RV2.7.5

हमारे भरण के लिए उत्तम गौओं द्वारा (उक्षभि) शरीर मे उत्पन्न होने वाली इंद्रियों की शक्ति को योग के आठ पादों द्वारा हमधारण करें. ( गौ द्वारा प्राप्त सात्विक  आहार  और अष्टांग योग द्वारा अपना जीवन सफल बनाएं)

Cow based organic food and yoga should be your life practice.

6. द्र्‌वन्न: सर्पिरासुति: प्रत्नो होता वरेण्य: ।

 सहसस्पुत्रो अद्भुत: ॥ RV2.7.6

वनस्पति रूप अन्न- शाकाहर, गौ घृत से अग्निहोत्र की उत्तम परम्परा द्वारा सहस्रों पुत्रों को प्राप्त करने की अद्भुत सामर्थ्य प्राप्त करें.

Simple vegetarian food and life based on Yoga  bless the society with amazingly bright and long progeny.

English, Vedic Religion

Duties of a Householder & King

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duties

Duties of a Householder AV 6.122, AV6.123

Author :- Subodh Kumar

ऋषि:  -भृगु = जो साधना के  मार्ग पर चलते हुए अपने जीवन को  अधिकाधिकपवित्र बना लेता है तब वह सब धनों का विजेता शक्तिशाली बन कर परम आत्मत्व से सब से सखित्व भाव रखता है.

देवता:- विश्वेदेवा:   

गृहस्थ के दायित्व – दान और पञ्चमहायज्ञ परिवार विषय  

अथर्व 6.122,

पञ्च महायज्ञ विषय

यज्ञ का रहस्य: (आचार्य डा. विशुद्धानंद मिश्र की व्याख्या से साभार उद्धरित)   

 वेद धर्मका प्राण हैं और यज्ञ इस की आत्मा है । यज्ञ सर्वधर्म रूप भवन की आधारशिला है । ‘ यज्ञेन यज्ञमयजन्त देवास्तानि  धर्माणि प्रथमान्यासन्‌’ – ध्यान यज्ञ से देवताओं ने यज्ञ पुरुष की पूजा की,यज्ञ ही प्रथम धर्म  है ।  ‘प्रजापतिर्वै यज्ञ: ,विष्णु र्वै यज्ञ:’ –यज्ञ ही  प्रजापति है और यज्ञ ही विष्णु है।‘वेवेष्टिसर्वं जगत स विष्णु:’  – जो अपने अनन्त विस्तार से समस्त जगत को व्याप्त कर रहा है वह विष्णु है । ‘तं यज्ञं बर्हिषि प्रौक्षन्‌ पुरुषं जातमग्रत:’ – तपस्वी ऋषि मुनियों ने सर्वप्रथम उत्पन्न यज्ञ  पुरुष को अपने हृदय में प्रबुद्ध किया ।

इसीलिए यज्ञ ईश्वर और धर्म का प्रतीक है। समस्त का धारणकर्ता होने के कारणही यज्ञजो प्रजाओं का भरण पोषण व  धारण कराता है यज्ञ धर्म कहलाता है ।

     यज्ञों में मन्त्रों  का विनियोग वेदार्थाधीन  होना चाहिए  

1.   एतं भागं परि ददामि विद्वान्विश्वकर्मन्प्रथमजा ऋतस्य  ।

अस्माभिर्दत्तं जरसः परस्तादछिन्नं तन्तुं अनु सं तरेम  । ।AV6.122.1

Wise man perceives that the bounties provided by Nature from the very beginning are only not be considered as merely rewards earned for his labor but considers himself as a trustee for all the blessings from Almighty to be dedicated for welfare of family and society. Dedication of His bounties ensures that life flows smoothly as normal even when the individuals are past their prime active life to participate in livelihood chores. (This system enables the human society to ensure sustainable happiness. People must dedicate their bounties in welfare and charity of family and society- by performing various Yajnas to protect environments, biodiversity and bring up good well trained progeny.)

संसार का विश्वकर्मा के रूप में परमेश्वर सृष्टि के आरम्भ से ही मानव को अनेक उपलब्धियां प्रदान करता है. बुद्धिमान जन का इस दैवीय कृपा को समाज और परिवार के प्रति समर्पण भाव से देखता है और पञ्च महायज्ञों द्वारा अपना दायित्व निभाता है.    इसी शैलि से सुंस्कृत सुखी समाज का निर्माण होता है. जिस में समाज सुखी और सम्पन्न बनता है. वृद्धावस्था को प्राप्त हुए जन भी आत्म सम्मान से जीवन बिता पाते हैं,पर्यावरण शुद्ध और सुरक्षित होता है.  ( यजुर्वेद का उपदेश “ईशा वास्यमिदँ  सर्वं यत्किञ्च जगत्या जगत्‌”भी यही बताता है कि जो भी जगत में हमारी उपलब्धियां हैं वे सब परमेश्वर की ही हैं. हम केवल प्रतिशासकTrustee हैं,  इस सब का मालिक तो परमेश्वर ही है. और हमारा दायित्व परमेश्वर की  इस देन को संसार,समाज,परिवार  के प्रति अपना दायित्व निभाकर सब की उन्नति को समर्पण करना ही है.)

भूत यज्ञ

2.   ततं तन्तुं अन्वेके तरन्ति येषां दत्तं पित्र्यं आयनेन  ।

अबन्ध्वेके ददतः प्रयछन्तो दातुं चेच्छिक्षान्त्स स्वर्ग एव  । ।AV6.122.2

Those who live by the ideals of their virtuous parents and utilize their bounties to dedicate themselves to the cause of providing for the society and environments as also take care and provide good education to their orphaned brothers,  make their own destiny to be part of a happy society and have a happy family life.

जो जन इस संसार में उन को मिली उपलब्धियों को एक यज्ञ का परिणाम मात्र समझते हैं वे (स्वयं इन यज्ञों को करते  हैं ) और सब ऋणों से मुक्त हो जाते हैं .

जो अनाथों के लिए सेवा करते हुए उन्हे समर्थ बनाने के अच्छे प्रयास करते हैं उन का जीवन स्वर्गमय हो जाता है.

अतिथियज्ञ , बलिवैश्वदेव यज्ञ व देवयज्ञ

3.   अन्वारभेथां अनुसंरभेथां एतं लोकं श्रद्दधानाः सचन्ते  ।

यद्वां पक्वं परिविष्टं अग्नौ तस्य गुप्तये दम्पती सं श्रयेथां  । ।AV6.122.3

This is an enjoined duty of the house holders to share with dedication and respectfully their food with guests, in to fire for latently sharing with environments and to the innumerable diverse living creatures.

दम्पतियों का  (गृहस्थाश्रम में) यह कर्तव्य है कि भोजन बनाते हैं उस को श्रद्धा के साथ अग्नि को गुप्त रूप से पर्यावरण की सुरक्षा, अतिथि सेवा, और और पर्यावरण मे जैव विविधता के संरक्षण मे लगाएं

यज्ञमय जीवन

4.   यज्ञं यन्तं मनसा बृहन्तं अन्वारोहामि तपसा सयोनिः  ।

उपहूता अग्ने जरसः परस्तात्तृतीये नाके सधमादं मदेम  । ।AV6.122.4

By setting an example of following a life devoted earn an honest living and fulfilling one’s duties in performing his duties towards environments, society and family development of an appropriate temperament   takes place. That ensures a peaceful heaven like happy atmosphere in family and off springs that ensures a comfortable life for the old elderly retired persons.

तप ( सदैव कर्मठ बने रहने के स्वभाव से ) और यज्ञ पञ्च महायज्ञ के पालन  करने से उत्पन्न  मानसिकता के विकास द्वारा  जीवन का उच्च श्रेणी का बन जाता  है. ऐसी व्यवस्था में, दु:ख रहित पुत्र पौत्र परिवार और समाज के स्वर्ग तुल्य जिव्वन में मानव की तृतीय जीवन अवस्था (वानप्रस्थ और उपरान्त) हर्ष  से स्वीकृत होती है.

परिवार के प्रति दायित्व (उत्तम सन्तति व्यवस्था)

5.   शुद्धाः पूता योषितो यज्ञिया इमा ब्रह्मणां हस्तेषु प्रपृथक्सादयामि  ।

यत्काम इदं अभिषिञ्चामि वोऽहं इन्द्रो मरुत्वान्त्स ददातु तन्मे  । ।AV6.122.5

Bring up your children to develop virtuous, pure, honest temperaments. Find suitable virtuous husbands for your daughters to marry, in order that they in their turn bring up good virtuous progeny for sustaining a good society.

पुत्रियों का  शुद्ध पवित्र पालन कर के  उत्तम ब्राह्मण गुण युक्त वर खोज कर उन से पाणिग्रहण संस्कार करावें. (जिस से समाज का) इंद्र गुण वाली और ( मरुत्वान्‌ -स्वस्थ जीवन शैलि वाली विद्वान) संतान की वृद्धि  हो.(इस मंत्र में वेद भारतीय परम्परा में संतान को ब्रह्मचर्य  पालन और उच्च शिक्षा के साथ स्वच्छ पौष्टिक आहार के  संस्कार दे कर ,अपने समय पर विवाहोपरांत  स्वयं गृहस्थ आश्रम में प के स्वस्थ विद्वान संतति से समाज  कि व्यवस्था का निभाने का दायित्व  बताया है.)

AV6.123

1.   एतं सधस्थाः परि वो ददामि यं शेवधिं आवहाज्जातवेदः  ।

अन्वागन्ता यजमानः स्वस्ति तं स्म जानीत परमे व्योमन् । ।AV6.123.1

Creation of wealth is made possible by excellent knowledge and contribution of efforts by the society. It is imperative that the individuals in control of the wealth are duty bound to ensure that all wealth and knowledge are  used in the welfare of the entire creation and that creates heaven on earth..

समस्त धन ऐश्वर्य वेदोक्त ज्ञान और सब के सहयोग का फल है ।  धन और ज्ञान के  कोष  का  समस्त संसार के कल्याण में उपयोग  करने से ही भूमि पर स्वर्ग स्थापित होता है ।

2.   जानीत स्मैनं परमे व्योमन्देवाः सधस्था विद लोकं अत्र  ।

अन्वागन्ता यजमानः स्वस्तीष्टापूर्तं स्म कृणुताविरस्मै  । ।AV6.123.2

(जानीत स्मैनं परमे व्योमन्देवाः सधस्था विद लोकं अत्र) यहां यह निश्चित रूप से जानो कि जब इस संसार में विद्वान लोग एक दूसरे के सहायक बन कर कल्याणकारी कार्यों से स्वर्ग स्थापित करते हैं, जब  (यजमान: स्वस्ति अनु  आगन्ता ) – यज्ञशील पुरुष अधिक से भी अधिक कल्याण कारी सुख प्राप्त करते हैं , जब वे (अस्मै इष्टापूर्तम्‌ आवि: कृणोतु)  – इस कल्याण प्रप्ति के लिए लोक हित कार्यों को पूर्ण करने  में अपना अपना निजी कर्तव्य निभाते  हैं ।

This is a fact that when all people engage collectively in carrying out their individual duties and tasks in the interest of community that fulfill the needs felt by the community welfare of all creates heaven on earth.

3.   देवाः पितरः पितरो देवाः  ।यो अस्मि सो अस्मि  । । AV6.123.3

देवता स्वरूप मनुष्य दूसरों के संरक्षण भरण पोषण में अपना दायित्व कर्तव्य निभाते  हैं जैसे पितर माता पिता संतान के प्रति , इसी प्रकार जो समाज के संरक्षण, भरण पोषण में सेवा कार्य करते  हैं वे देवता स्वरूप  ही होते हैं।

The enlightened persons engage themselves in positive actions that provide for and protect others, just as parents do for their children. Also those who provide for and help others by protecting them are enlightened people.

 

4.    स पचामि स ददामि  ।स यजे स दत्तान्मा यूषं  । ।AV6.123.4

Dedicate and give away all that you produce and work for. Never forsake the principle of dedicating to giving away all that you produce.

(This Ved mantra contains a very important message for any society. Every one engaging himself in any task such as being self employed or otherwise in an office or industry must realize and appreciate that his entire work is a service towards the large community, society and nation. That he is engaged in his work not for earning his personal livelihood but for making his contribution towards welfare of all. And in return he is getting his share for his services thus rendered. (This is where the Vedic ideal of enshrined in Ashtang Yog of Yam and Niyam comes in to play for a stable strife /conflict free society. The non ostentatious simple  life style promoted for all should be such as everyone is able to live , irrespective of the work being performed by him. There should be little gap in the visible life style of rich and poor.

Gandhi ji called it as a self chosen lifestyle of simple living as a poor.

Inefficiency, trade union conflicts between employees and employers would vanish In modern industries and offices if employees are made to realize that they are to perform their duties as service and in larger cause of society . And the bosses, the employers in charge of the wealth and power are made to realize that they   trustees of the wealth and should make it available for welfare of all.

In the past under this Vedic directive kings and wealthy persons used to dedicate and donate all their extra wealth at the feet of divinities in the temples. Temples were expected to promote actions to build the society by promoting character building by education, study of Vedas, enabling skills and norms of good cows, agriculture, social community services etc. When over a period of time our temples no longer carried out these functions properly by utilizing the donations received by them, vast landed properties, wealth and gold started accumulating in the temples. This attracted hordes of foreign marauding invaders to mount regular periodic attacks on our temples to repeatedly raid India to plunder and loot our temples, destroy any resistance offered take slaves of our men and abduct our women. In fact the intervals between attacks on India by Mahmud Gazanavi and Mohammed Ghori gave them a very good estimate of the annual income generated in India by the areas commanded by different temples. The amount of annual tributes fixed for various Muslim governors that were appointed by them after wards was  based on the estimates of the income generation in the respective provinces.

Thus inaction by non performance by our temples of their duties in using temple wealth for service of the society was the main cause for downfall of our great nation.

And the greatest reformer of India in modern age, Swami Dayanand Saraswati had to point out that Idolatry that had led to establishment of these temples as institutions to become huge sources of power and wealth were  the main cause of decline of our society.)

5.   नाके राजन्प्रति तिष्ठ तत्रैतत्प्रति तिष्ठतु  ।

विद्धि पूर्तस्य नो राजन्त्स देव सुमना भव  । ।AV6.123.5

इस प्रकार प्रशस्त मन वाला , दीप्त जीवन वाला साधक राजा इत्यादि जन वेदों के उपदेश आधारित यज्ञादि उत्तम कर्मों के द्वारा सुखमय लोक (स्वर्ग)  में प्रतिष्ठित होते  हैं .

Thus enlightened persons and kings , perform various yajnas  according to Vedic wisdom and establish heaven on earth by providing happy life for everybody.

वैदिक विज्ञानं, हिन्दी

Importance of speech वाक in Vedas

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Importance of speech वाक in Vedas
Author : Subodh Kumar
Human speech RV10.125,reiterated as  AV4.30

ऋषि:- अथर्वा, देवता:- वाक 

1.अहं रुद्रेभिर्वसुभिश्चराम्यहमादित्यैरुत  विश्वदेव्यैः |

अहं मित्रावरुणोभा बिभर्यमिंद्राग्नी अहमश्विनोभा ||

अथर्व 4.30.1,ऋ10.125.1

 मैं वाक  शक्ति पृथिवी के आठ वसुओं , ग्यारह प्राण.आदित्यै बारह मासों,विश्वेदेवाः ऋतुओं और मित्रा वरुणा दिन और  रात द्यौलोक और भूलोक  सब को धारण करती हूं. ( मानव सम्पूर्ण विश्व पर  वाक शक्ति  के  सामर्थ्य  से ही अपना कार्य क्षेत्र  स्थापित करता है)  

2. अहं  राष्ट्री सङ्गमनी  वसूनां चिकितुषो प्रथमा यज्ञियानाम्‌|

तां मा  देवा व्यदधुः पुरुत्रा भूरिस्थात्रां भूर्यावेशयंतः ||

अथर्व 4.30.2 ऋ10.125.3

मैं (वाक शक्ति) जगद्रूप राष्ट्र  की स्वामिनी हो कर धन प्रदान करने वाली हूँ , सब वसुओं को मिला कर सृष्टि का सामंजस्य  बनाये रख कर सब को ज्ञान देने वाली हूँ. यज्ञ द्वारा सब देवों मे अग्रगण्य  हूँ. अनेक स्थानों पर अनेक रूप से प्रतिष्ठित रहती हूँ.

3.अहमेव स्वयमिदं वदामि जुष्टं देवानामुत मानुषाणाम्‌ |

तं तमुग्रं  कृणोमि तं  ब्रह्माणं तमृषिं तं सुमेधाम्‌ ||

अथर्व 4.30.3ऋ10.125.5

संसार में जो भी ज्ञान है देवत्व धारण करने पर मनुष्यों में उस दैवीय ज्ञान  का प्रकाश मैं (वाक शक्ति) ही करती हूँ. मेरे द्वारा ही मनुष्यों  में क्षत्रिय स्वभाव  की उग्रता, ऋषियों जैसा ब्राह्मण्त्व और  मेधा स्थापित  होती है.

4.मया सोSन्नमत्ति यो  विपश्यति यः प्रणीति य ईं शृणोत्युक्तम्‌ |

अमन्तवो मां  त  उप  क्षियन्ति श्रुधि श्रुत श्रद्धेयं ते वदामि ||

अथर्व4.30.4ऋ10.125.4

मेरे द्वारा ही अन्न प्राप्ति के साधन  बनते  हैं , जो भी कुछ कहा जाता है, सुना जाता है, देखा  जाता है, मुझे  श्रद्धा से ध्यान देने से ही प्राप्त  होता है. जो मेरी उपेक्षा करते  हैं , मुझे अनसुनी कर देते हैं, वे अपना विनाश कर लेते हैं.

5.अहं रुद्राय धनुरा  तनोमि  ब्रह्मद्विशे  शरवे हन्तवा  उ |

अहं  जनाय सुमदं कृणोभ्यहं द्यावापृथिवी आ विवेश ||

अथर्व 4.30.5ऋ10.125.6

असमाजिक दुष्कर्मा शक्तियों के विरुद्ध संग्राम की भूमिका मेरे द्वारा ही स्थापित होती है. पार्थिव जीवन मे विवादों  के  निराकरण से मेरे द्वारा ही शांति स्थापित होती है.

6. अहं सोममाहनसं  विभर्यहं त्वष्टारमुत पूषणं भगम्‌ |

अहं दधामि  द्रविणा हविष्मते सुप्राव्या3 यजमानाय  सुन्वते ||

अथर्व 4.30.6 ऋ10.125,2

श्रम, उद्योग, कृषि, द्वारा  जीवन में आनंद के साधन मेरे द्वारा ही सम्भव  होते हैं .जो  धन धान्य से भरपूर समृद्धि प्रदान करते  हैं.

7. अहं सुवे पितरमस्य मूर्धन्मम योनिरप्स्व1न्तः समुद्रे |

ततो वि तिष्ठे भुवनानि विश्वोतामूं द्यां वर्ष्मणोप स्पृश्यामि ||

अथर्व 4.30.7ऋ10.125.7

मैं अंतःकरण में गर्भावस्था से ही पूर्वजन्मों के संस्कारों का अपार समुद्र ले कर मनुष्य के मस्तिष्क में स्थापित होती हूँ  पृथ्वी  तथा द्युलोक के भुवनों तक स्थापित होती हूँ.

8.अहमेव वात इव प्र वाम्यारभमाणा  भुवनानि  विश्वा |

परो  दिवा पर एना पृथिव्यैतावती महिम्ना सं बभूव ||

अथर्व 4.30.8 ऋ 10.125.8

मैं ही सब भुवनों पृथ्वी के परे द्युलोक तक वायु के समान फैल कर अपने मह्त्व को विशाल होता देखती हूँ |

English, Social Reform

Gross Happiness Entrepreneurship

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Entrepreneurship

RV1.3 Gross Happiness Entrepreneurship

Author:- Subodh Kumar

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

शिल्प ज्ञान उन्नति का आधार

Life sustainability by technology

अश्विना यज्वरीरिषो द्रवत्पाणी शुभस्पती ।

पुरुभुजा चनस्यतम् ।। RV 1.3.1 (Dayanand Bhashyaadharit)

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

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

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

 

प्रोद्योगकि शिक्षा

Technical Education  

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

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

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

विषमता नाशक ज्ञान

Knowledge to remove hardship

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

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

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

 

शिल्प ज्ञान  की उपलब्धियां

Gifts of Entrepreneurship

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

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

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

चमत्कारी आविष्कार 

Creation of innovative products

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

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

सफल शिल्पी अत्यंत सफल आविष्कारक  होते हैं

नवीन आविष्कार

New Technological products  

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

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

प्रोद्योगिकि शिक्षा का लक्ष्य

Objects of Technical  Education  

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

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

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

 

शिक्षकों का दायित्व Role of Teachers

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

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

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

 

शिक्षा का  परिणाम Results of Education

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

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

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

 उत्तम ज्ञानाधारित वाणि का महत्व  

Good articulate communication

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

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

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

 

मिथ्याचरण का त्याग Take Ethical Stand

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

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

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

उत्तम वाणि शासन का मूलमंत्र

Secret of success- Excellent Articulation

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

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

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

English, Uncategorized, Vedic Religion

FROM VEDIC TO CLASSICAL SANSKRIT (DEVELOPMENT OR DECAY)

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development or decoy

FROM VEDIC TO CLASSICAL SANSKRIT (DEVELOPMENT OR DECAY)

Author : Pt Dharmdev Vidyamartand 

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

IN TERMS OF WORDS

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

shachi

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

vrutra

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

ahi

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

varah

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

ghrutam

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

vish

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

varah

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

ashma

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

dhara

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

ghrut

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

gaya

IN TERMS OF GRAMMAR

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

bahulam

bahulam 1

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

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

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

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

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

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

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

shlok 1

shlok 2

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

brahmi

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

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

jambh

But in the Amara Kosa only 27 remain ;

 

 

aapah

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

grava

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

ambh

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

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

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

V. VENDRYES in his book Language observes :

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

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

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

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

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

‘Lecures on the Science of Language, vol.l

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

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

‘the mother of languages’

VEDIC-THE MOTHER OF ALL LANGUAGES

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

A FEW EXAMPLES

1. Vasra-in Vedic and, in its slightly different or corrupt forms, in different languages of the world :

The word [vasra] has been used in the Rigveda on the following occasions-vasra 1O.119.4; vasra’iva 1.33.2, 1.28.8; 2.34.15; 7.149.4; 1.37.11, 1.96.6; 6.7.7, 9.1.37, 10.75.4.

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

vashra

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

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

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

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

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

jaaya

But in Sanskrit literature and in classical lexicons, like the Amarakosa, dama occurs nowhere in the sense of ‘home’ or ‘wife.’

And so we should not be surprised to find the word, with slight changes, used in several languages of Europe-English, Swedish, Danish, Dutch, German in the sense of ‘lady’ : dame, dane, dem.

4. mira (ocean) ‘submarine fire’ and also vadavagni ! ; German meer ; French la mer ; Spanish and Portugese mar.

5. apa’ ítí-‘karma’-nama (Nighantu. 2.1) ; opus (Latin), operation (English).

These five exmples should suffice to show that Vedic is the most ancient-and accordingly, the mother-of all languages.

MULTIPLICATION OF LANGUAGES

lf, Vedic is the universal mother (or foster-mother as some would like to call it), the question naturally arises : how these hundreds and thousands of languages and dialects have sprung up from that one source. How to explain their multifurcation ?

The answer may be briefly given as follows (taking into consideration what native and foreign scholars have written on the subject) Some probable causes suggested are :

PROBABLE CAUSES

(l) Physiological causes– when some people cannot pronounce some difficult sounds on account of some defect in the anatomy;

(2) Geographical surroundings-sometimes making it difficult to pronounce words correctly (due to severe cold.);

(3) Communication and Correspondence (difficulties)- people of distant lands also sometimes cause pidgin-like change(s) in the language and its pronunciation ;

(4) Change of model-e.g., a new king may ascend the throne and his subjects begin copying his style ;

(5) Association-also causes change,

Examples

yasya

(6) Analogy-is defined (by Vendryes) as “the power of other words in a languages to exempt any special word from the operation of phonetic laws or to compensate it for changes which those laws may press or produce.”

0ne clear instance of this change by analogy is cows. ln Old English it was spelt (inflected) as kine ; but, as table, book, boy and other words are formed by just adding an “s” at the end, so the plural of cow also became cows-(though foot did not become foots such as.

(7) Economy of effort-with regular vagaries-

(a) varna-viparyaya or ‘metathesis’ :

budhe

(b) varna-lopa (dropping out of a letter, usually owing to inadvertence) :

chaturiya

(c) samikarana-(assimilation) :

yasya 1

cf. Edward Sturtivant (Introduction to linguistic Science : “Of great linguistic importance is the assimilation of contiguous consonants”

(d) viprakasa-(dissimilation) :

mukur

(e) svara-bhakti (hiatus) :

bhawati

(f) agro’pajana-(prothesis)

school

(g) sthana-viparyaya-(interchange) :

signal

The following verse, quoted by Durgacarya in his ‘gloss’ on the Nirukta(Ch. 1), gives in brief most of these ‘rules’ :

varno

(1)    pro/epen/post-thesis ; (2) interchange ; (3) distortion ;

(1)(4) elision; (5) ‘sense suggesting = engendering another sound!’.

(1)In various fonns of P/’akrta and in English, Greek, Latin,Russian and other languages ‘changes’ have taken place according to the above ‘rules’. It is thus that words actually become corrupt and new languages spring up. Defective and imperfect scripts also have helped in the distortion of a ‘pure` language no less :

(1)In Tamil (script) there are only k and n ; c and n ; t and n ; t and

(1)n ; p and m. [In Arabic script there is no p.]

(1)In English there is no provision for t, th, d dh, n ;

(1)In French there is no room for t, th, d, dh, n.

PASTO & SANSKRIT

Pashto is the language spoken by Pathans and allied tribals of the North-Western Frontier. The author learnt from a letter, received from the Vice-Chancellor of Peshawar University, some years back, that “here Sanskrit is compulsory for all students of languages, as it is thought here, said the letter that, abounding in Sanskrit Vocabulary as it is, Pashto cannot be mastered without a good

grounding in Sanskrit.”

Following is the list of some Sanskrit words, with their Pasto variants, to stress the point :

sanskrit

sanskrit 1

Also, for ‘grandfather’ the Pashto is Nikoh-derived from ‘niskrodha’-free from anger and, therefore., loving ; likewise, for grandmother anniya ‘anna-datri“,? But, we are just suggesting ; nothing more.

SANSKRIT & SOUTH INDIAN LANGUAGES

There are some words in the South Indian languages, which have their origin in Sanskrit.

On studying Kasakrtsna-Dhatupatha-Vrtti with the gloss of Channa-Vira Kavi, we have come to know of these ‘suspected origins’ ever more clearly-ever more surely. It should be borne in mind that Kasakrtsna had been a South-Indian grammarian centuries before Panini, recording some 800 more roots, i.e., in addition to the 2000 found in Panini !

(1) amma / avva, tayi-mother : These are the words used for ‘mother’ in different parts of the country.

Of these amma-(1) is considered by some a corruption of ‘amba’ ; but according to Kasakrtsna’s Dhatupathavrtti, it is derived from V amm ‘gatau’ (1.224) ; avva (2) from V avv-bandha-ne-palane (1-226) ;t’yt (3) from V tayr, ‘santana-palanayon’(1.493).

[In Tamil the word used for mother, tadar, too appears to have come from the same root] In Marathi, the word used for ‘mother’ is dyt V ay gat au (1.485)

(2) appa = pitar (in Kannada, Tulgu and some other South Indian languages) from V app palane !

(3) ammi-putrí from V amm gatau (Kannada).

(4) akka ‘elder sister’ (Kan.) from V akk bandane + palane.

(5) atta, mother-in-law ; attika, sister-in-law (Kan.) from V at gatau.

(6) appa-‘elder brother’ (Kan.) from V ap sabde (1.206).

(7) nathi, dog (Kan., Tam.) from V nin ‘prapane’.

(8) dana, animal (Kan.) from V dhan ‘calane’.

(9) hana = wealth, woman (Kan.) from V han sabde. (niskasya dasamo bhagah.)

(10) duddu, money (Kan.) from V duddu dharane.

(11) gíni, parrot (Kan.) from V gin sabde.

(12) gande, wall (Kan.) from V gadi bandhane.

(13) vayí, mouth (K. and Ta.) from V vay gatau.

(14) ane, hand (K., Ta.) from V an prapane.

(15) avu, cow (Tel.) from V av palane. cf. ava-ni=’gau’ (earth)!

(16) nalla, good (Tam.) from V nall palane.

(17) ganda-pati, husband (Kan.) from V gadí vadaníkadese (sahayyam karoti)-cheek-by-j owl.

(18) guli, bull (Kan.) from V gul bhaksane.

(19) gulle, bubble, foam (Kan.) from V gull bhavane(vivarte).

(20) hammu, pride (Kan.) from V hammu gatau (brain-wave)

(21) pandu, fruit (Tel.) from V padí gatau.

(22) jenu, honey (moon face ?), Kan. from V jin sambhaktau !

(23) channa, honey, fair lady (Kan. et al) from V cann sambhaktau!

(24) havu, serpent from V havva (ghost) Kan.

(25) hedi, coward (Kan) from V hedr calane ?

VEDIC AND THE REST

Comparative lists of words of different European languages clearly establish the affinity of these languages to Sanskrit. The question remains to be answered is : what relationship Sanskrit bears to the different languages of the world ? Is it Sister/aunt/mother of them? It is here that scholars widely differ. Max Muller : “Sanskrit, no doubt, has an immense advantage over all the other ancient languages of the East. lt is so attractive and has been so widely admired that it almost seems at times to excite a certain amount of feminine jealousy.. We are ourselves lndo-Europeans. In a certain sense we are still speaking and thinking Sanskrit ; or, more correctly, Sanskrit is like a dear aunt to us and [vasudhaiva kutumbakam] she [responsibly] takes the place of a mother who is no more. [Chips from a German Workshop] vol. 5.

It (Sanskrit) is the most regular language known, and is especially remarkable-as containing the roots of the various languages of Europe-Greek, Latin, German, Slavonic, says Baron Cuvier in Lectures on the Natural Sciences.”

And here is what Adelung has to say in “Sanskrit Language”. “The great number of languages, which are said to owe their origin – or bear a close affinity-to Sanskrit, is truly astonishing and-is yet another proof of the latter’s high antiquity. Rudiger avers it to be the parent of upwards of a hundred languages and dialects among which he enumerates l2 Indian, 7 Median Persic, 2 Austric Albanian, 7 Greek, 18 Latin, 14 Slavonic, and 6 Celtic Gallic. The various vocabularies, which we now possess as a result of laborious and learned investigations, render it pretty evident that Sanskrit has not only furnished words for all the languages of Europe, but forms a main feature in almost all those of the East. A host of writers have made it the immediate parent of the Greek and Latin and German families of languages [no less]

Bopp in Edinburgh Review, vol. 33, expresses his opinion that “At one time, Sanskrit was the one languages spoken all over the world.”

And lastly, to quote from W.C. Taylor’s “India in Greece” :

It was an astounding discovery that Hindustan possessed a language of unrivalled richness and variety, a language the parent of all those dialects that Europe has fondly called classical-the source alike of the Greek flexibility and the Roman strength, a philosophy compared with which lessons of Pythagoras are but of yesterday [in point of age, in point of enduring speculation], Plato’s boldest efforts [sound] tame and commonplace…a poetry more purely intellectual than any of which we had before any conception, and a system of science whose antiquity baffles all powers of astronomical calculations. This literature, with all its colossal proportions, which can scarcely be described with-out [a] semblance of bombast and exaggeration, claims of course, a place for itself-it stands alone, [has been] able to stand alone. Its literature seems exhaustless. The utmost [of] stretch-of-imagination can scarce comprehend its boundless mythology. Its philosophy, far from shunning, has touched upon every metaphysical difficulty [and has much to contribute on each and every issue].

lt is, thus, clear that many impartial linguists and philologists of the West also admit that Sanskrit is the mother (not sister or aunt) of all the important languages of the world. It is unfortunate that, even in India, not much attention is being paid to the study and spread of Sanskrit either by the people or by the Government. It is high time the study of Sanskrit is made compulsory at schools and in colleges, throughout the country.

 

English, Veda and Science

Rigveda on prosperity through industry

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rigveda and technique

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 ?

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soul_body

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:

rig 6.9.4

(“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:-

rebirth in 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:-

rig 1.64.20

(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:-

soul 1

“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).

soul 2

(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.)

soul 3

(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:

yajurveda 4.15

(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:

soul 4

(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:-

soul 5

(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:-

soul 6.1

soul 6.2

(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 :

rig 4.33.15

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

soul in yajur

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 97th  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:-

prayer 1

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

prayer 2

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

prayer 3

(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 :

rigvedic god

(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 :-

rigveda god 1

“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 :-

rig 10.85.30

(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 :

rigveda god 2

(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.)

rigveda god 3

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

rigveda god 4

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

rigveda god 5

(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 :

rig 14.2.64

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 :-

cowives

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 :-

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 :

gambling 1

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 :

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 :

mahabharat 5

mahabharat 6

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 :

drinking 1

Yaskacharya has described these seven vices as follows in Nírukta :

drinking 2

(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 3

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

drinking 4

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

drinking 5

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 :

drinking 6

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:

rig 9.108.1

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 :-

drinking 7

(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 :

drinking 8

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 :

drinking 9

(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 :-

drinking 10

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’

4 Comments

meaning of arya

 “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 :

rig 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.

sanskrit dictionary

(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”:

mahabharat 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 :

vyas and arya

(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 :

valmiki ramayan and arya

(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) :

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 :

veda and dasyu

(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 :

veda and dasyu 1

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 :

rig 6.22.10

(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 :-

veda and dasyu 2

(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 :-

veda and dasyu 3

(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:-

mahabharat and dasyu

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 :-

rig 1.51.8

(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 :-

kannad and sanskrit

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 :

telagu and sanskrit

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 :-

malyalam and sanskrit

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 4th 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 13th century), Ketana, has stated that Sanskrit is the Mother of all languages. The author of the Malayalam grammar belonging to the 14th century writes :-

kannad grammer and sanskrit

(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.

rig 2.4.3

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.

ath 9.3.21

(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 :-

veda and ship

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, Social Reform

Hatred for Hindus

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Hatred for Hindus

Source:  See more at: http://www.thefridaytimes.com/tft/hatred-for-hindus/#sthash.bP8mAB3V.dpuf ( Pakistan Independant weekly newspaper )

There are over 35,000 Hindus living in Larkana, making up around nine percent of the city’s population. And so when the ever-ready Muslim mob conjured the blasphemy card, in turn torching a temple and a dharamshala in the city on March 16, the religious tension in the city was as palpable as it gets. The reverberations of said tension were felt in Osta Muhammad and Dera Murad Jamali as well, as the Pakistani Muslim’s ancestral animosity towards Hindus, coupled with a baseless allegation of Holy Quran’s desecration, spilt bigotry all over the country.

It is very important for Pakistani Muslims (97 percent of the population) to differentiate themselves from Hindus. After all it’s precisely this difference that became our state’s raison d’etre in 1947. And differentiating is the first step en route to the development of hatred that eventually inflates into bigotry.

For the average Pakistani Muslim this bigotry wards off the increasingly looming identity crisis, and reaffirms the illusions of historical and religious grandeur.

Mehmood Ghaznavi was Shia-phobic

The destruction of the Somnath Temple in 1,025 AD by Mahmud Ghaznavi is one of the “proudest” moments in the “history of Pakistan” that ostensibly began when the first Muslim (Muhammad bin Qasim) entered the region in the 8th century. During his endeavour to destroy the temple, Ghaznavi also butchered 50,000 Hindus – about the same number of people that the Pakistani Taliban have obliterated in over a decade with significantly deadlier arsenal. Such is the status of destroying a Hindu temple in defining the ideology of Pakistan that the fact that Ghaznavi invaded Multan in 1,005 AD to ruthlessly massacre Ismaili Shias is conveniently forgotten.

Ghaznavi was Shia-phobic, a murderer and plunderer; however, his massacre of Hindus and destruction of temples elevates his status to a ‘national’ hero even though he had died 900 years before the idea of this nation was conceived. It goes without saying that had Ghaznavi been alive he would have been very proud of the mob that destroyed the Hindu temple in Larkana.

An excerpt from Tipu Sultan’s – another hero and role model for Pakistanis – letter to Bekal’s governor, Budruz Zuman Khan in 1790 tells us more about him than the thousands of Hindu massacres that he orchestrated and the multiple coerced conversions that he oversaw;

“Don’t you know I have achieved a great victory recently in Malabar and over four lakh Hindus were converted to Islam? I am determined to march against that cursed Raman Nair (Rajah of Travancore) very soon. Since I am overjoyed at the prospect of converting him and his subjects to Islam, I have happily abandoned the idea of going back to Srirangapatanam now.”

From Ziauddin Barani’s Fatwa-i-Jahandari calling for “an all-out struggle against Hinduism” under Muhammad bin Tughlaq to Muhammad Ali Jinnah dubbing Pakistan’s establishment “essential to prevent Hindu imperialism spreading into the Middle East” in the lead up to August 1947, Muslim rulers and leaders in the Indian subcontinent often established antagonism against the Hindus as an integral part of their governance and policy making.

The bile against Hinduism that Pakistani school curricula spew has been well documented and condemned by liberal quarters. “The foundation of Hindu set-up was based on injustice and cruelty” (Grade 6, Social Studies Book); this is one of the many gems from the books that our children are taught to further proliferate xenophobia inside their already jingoistic heads. However, the significance of hating Hindus for Pakistanis is a lot more than just biased historical narratives or pumping up bigotry under the garb of patriotism.

It is not being implied that Hindus do not – or have never – reciprocated these sentiments

It is very important to realise here that it’s not being implied that Hindus do not – or have never – reciprocated these sentiments. The stereotypical Hindu of ‘secular’ India manifests similar communal antagonism. And the nation might very well be on the verge of electing a communalist as their next prime minister in the shape of Narendra Modi. However, what needs to be understood and underscored here is that an Indian Hindu manifesting communal bigotry contradicts the ‘idea’ of India, while a Pakistani Muslim by doing so conforms to the ‘idea’ of Pakistan. Opposition to Hindus, and antagonism between Hindus and Muslims, form the founding principle of Pakistan.

Ideally the Islamo-fascist clamours of the 1940s, that became patriotic anthems of the movement for Pakistan, should have no relevance to events in modern day Pakistan. But how can you expect Hindu-Muslim harmony in a state that was created through fanning the embers of Hindu-Muslim disharmony? How can Pakistan expect the Hindus and Muslims inhabiting the country to evolve into one nation, after creating a state that owes itself to the principle that Hindus and Muslims of the Indian subcontinent are two different nations and cannot survive in unison?

The rather popular “Arabisation” of and obsession with our Islamic identity is the direct corollary of the Pakistan movement, since the Muslim inhabitants of this region were told that they had nothing in common with the Hindus of the region. This has obviously resulted in Pakistanis considering their country as a quasi-Arab land.

Refusing to acknowledge the commonalities between Hindus and Muslims of the Indian subcontinent is a part of the legacy of our founding fathers, and the reason why Pakistan was created in the first place. We might castigate the Pakistan Studies curricula all we want, but if anti-Hindu material is taken out of these books, the curriculum designers and the narrators of Pakistan’s version of Indo-Pak history would find it really hard to justify the creation of Pakistan.

tft-7-p-16-r

Jinnah might have told the Pakistani Hindus on August 11, 1947 that they are “free to go to their temples,” but as long as his separatist movement and the cult of Ghazvani and Tipu Sultan is extolled, the Pakistani Muslims would continue to feel equally “free” to torch these temples.

For Pakistan to achieve religious harmony and existential stability it would inevitably have to question its founding ideology. That’s the paradox staring the country in the face right now.

– See more at: http://www.thefridaytimes.com/tft/hatred-for-hindus/#sthash.bP8mAB3V.dpuf