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डॉ अम्बेडकर की वेदों के प्रति कुछ भ्रान्ति के बारे में हमने पिछली पोस्टो पर लिखा .इस बार अम्बेडकर जी की सांख्य दर्शन पर भ्रान्ति का निराकरण का प्रयास किया है ..
डॉ अम्बेडकर जी अपने बुद्ध और उनका धम्म नामक पुस्तक में लिखते है की सांख्य दर्शन के रचेता कपिल मुनि ईश्वर को नही मानते है ओर अम्बेडकर जी ये भी मानते है कि गौतम बुद्ध इस दर्शन से प्रभावित थे और उन्होंने इस की शिक्षा भी ली ..वैसे बुद्ध साहित्य के अनुसार बुद्ध ने सांख्य की ही नही वेदों की भी शिक्षा ली थी ..बुद्ध ग्रन्थ ललितविस्तर में इसका उलेख है :-
“स ब्रह्मचारी गुरुगेह वासी ,तत्कार्यकारी विहितान्नभोजी।
सांय प्रभात च हुताशसेवी ,वृतेन वेदाश्चं समध्यगीष्ट ।।”
अर्थात सिद्धार्थ गौतम ने ब्रह्मचारी बन,गुरु के कुल में निवास और उन की सेवा करते हुए शास्त्र विहित भोजन,प्रात सांय हवन और व्रतो को धारण करते हुए वेदों का अध्यन्न किया …
अत: यह स्पष्ट है कि बुद्ध ने सनातन ग्रंथो की शिक्षा ली थी ..
अब अम्बेडकर जी की भ्रान्ति देखते है जिसमे उन्होंने माना है की सांख्य कार ईश्वर को नही मानता है ,,

अब हम यहा यही कहेंगे की अम्बेडकर जी ने शायद सांख्य दर्शन नही पढ़े होंगे ..या फिर किसी फिरंगी अनुवादक या किसी वेद विरुधि की पुस्तक पढ़ ये बात लिखी होगी ..

सांख्य से ही प्रमाण प्रस्तुत किये जा रहे है कि सांख्य कार कपिल मुनि जी ईश्वर ओर वेद दोनों को मानते थे :

“स हि सर्ववित् सर्वकर्ता (सांख्य ३:५६)” अर्थात ईश्वर सर्वत्र और निमित कारण रूप से जगत का कर्ता है …….

“ईदृशेश्वरसिद्ध: सिद्धा (सांख्य ३:५७ )” ऐसे जगत के निमित कारण रूप सर्वत्र ईश्वर की सिद्धी सिद्ध है …..

इन उपरोक्त प्रमाणों से स्पष्ट है कि कपिल मुनि ईश्वर को मानते थे ..अब उनके वेद विषय में देखते है :-

” नात्रिभीपौरुषेयत्वाद्वेदस्यतदर्थस्यातिन्द्रियत्वात् (सांख्य ५:४१)” वेद अपौरुष होने और वेदार्थ के अति इन्द्रिय होने से उक्त तीनो कारणों से नही हो सकता है …

“पौरुषेयत्व तत्कर्त्तः पुरुषस्याऽभावत् (सांख्य ३:५६)” वेदों का कर्ता पुरुष न होने से पौरुषेत्व नही बनता है …

इन सभी प्रमाणों से स्पष्ट है कि सांख्य कार कपिल ईश्वर ओर वेद दोनों को मानते थे ..

संधर्भित पुस्तके एवम ग्रन्थ :-(१) सांख्य दर्शन

(२) वेदों का यथार्थ स्वरूप :-प. धर्मदेव जी

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बुद्ध मत में अन्धविश्वास

July 13, 2014 siddhguru 20 Comments

अक्सर बुद्ध मत के समर्थक ओर नास्तिक अम्बेडकरवादी सनातन धर्म पर अंधविश्वास का आरोप लगाते है ,ओर खुद को अंधविश्वास रहित बताते बताते नही थकते है ..लेकिन हद तो तब कर देते है जब वेदों पर भी अंधविश्वास का आरोप लगाते है ..यहाँ हम बुद्ध मत में वर्णित विभिन्न तरह के अंधविश्वास ,काल्पनिक बातें और आडम्बर के बारे में बतायेंगे ..बुद्धो में हीनयान,महायान ,सिध्यान ,वज्रयान नाम के कई सम्प्रदाय है इन सभी में अंधविश्वास आपको मिल जायेगा …
बुद्धो में भूत ,पिशाच के बारे में अंध विश्वास :-
एक समय की बात है कि मुर्रा नाम की एक भूतनी ने भेष बदल कर बुद्ध से प्रेम का इकरार किया लेकिन बुद्ध ने मना कर दिया ,,उसने नृत्य ,श्रृंगार ,रूप आदि से बुद्ध को लुभाने की खूब कोसिस की लेकिन बुद्ध ने उसकी एक न मानी ..तब क्रोधित मुर्रा भूतनी ने बुद्ध पर आक्रमण किया लेकिन उसके सारे हमले निष्फल हो जाते है ..फिर वो भूतनी अपने भूत प्रेतों के टोले के साथ आक्रमण करती है ..लेकिन बुद्ध पर इन सबका कोई प्रभाव नही होता है और फिर सभी भूत और भूतनिया बुद्ध के आगे झुक जाती है ..और बुद्ध इन्हें मोक्ष प्रदान करते है ..
अब इस काल्पनिक कहानी से निम्न प्रश्न उठते है :-
क्या बुद्ध मत भूत ,प्रेत को मानता है ..
क्या कोई आत्मा किसी के प्रति आकर्षित हो सकती है ..
क्या आत्मा भूत आदि सम्भोग की इच्छा कर सकते है ..

इसी तरह प्रेतवत्तु सूक्त के अनुसार जब कोई व्यक्ति तपस्या करते भिक्षु को कंकड़ मारता है तो वो प्रेत बन जाता है ..इसी सूक्त में एक और प्रेतनी का वर्णन है जो कि गंगा के पास पानी पीने जाती है और उसे नदी का पानी लहू दिखने लगता है ……

इस तरह की अनेक भूत पिशाचो की बातें बुद्ध मत में मिलेगी ………………………………………………..

बुद्ध मत में आडम्बर :-

(१)प्रार्थना चक्र :-

चित्र में बुद्ध भिक्षुओ के पास एक प्रार्थना चक्र है जिसे ये घुमाते रहते है ,,आइये जानते है प्रार्थना चक्र के बारे में

ये हाथ में पकड़ कर घुमाने की साइज़ से लेकर १०० फिट का होता है …जिसे गूगल पर बुद्ध प्रेयर व्हील नाम से खोज कर देख सकते है …

इस पर संस्कृत में लिखा होता है ,ॐ मणि पद्मे हुम् “

इनका मानना है कि चक्र को घुमाने से मन पवित्र होता है और पुण्य प्राप्त होता है …भूत प्रेत आदि नकाराताम्क उर्जाये दूर होती है ..

इस चक्र को घडी की दिशा में घुमाने से ध्यान अच्छे से लगता है और विपरीत दिशा में घुमाने से तंत्र में सफलता मिलती है …यदि कोई जानवर भी इसकी छाया से गुजरे तो उसे भी अध्यात्म की प्राप्ति होती है ….

अब ये बात लोग खुद सोचे क्या चक्र से भूत भाग सकते है ?

क्या चक्र से अध्यात्मिक सुख की अनुभूति हो सकती है ?

बुद्धो द्वारा दांत की पूजा करने वाले एक मंदिर को इस लिंक में देखिये /Temple_of_the_Tooth

इससे पता चलता है कि बुद्धो में कितना पाखंड भरा है ..इसी तरह ये लोग बुद्ध के भिक्षा पात्र की भी पूजा करते है … विमानवत्थु सूक्त के अनुसार स्तूप (मठो आदि ) पर माला अर्पण करने से शांति और अध्यात्म ,सुख की प्राप्ति होती है …अब अन्धविश्वासी बुद्धो से कोई पूछे की अच्छे कर्मो से सुख ,अध्यात्म आएगा या माला आदि ढोंगो से ..

बुद्ध द्वारा काल्पनिक चीजों का निर्माण :-

बुद्ध वंस के रतनचंगमनण्ड के अनुसार धम्मप्रवर्तक चक्र चलाने से पहले बुद्ध बुद्ध जादू से रत्नों और मणियो से सुसज्जित रत्न खचित चक्रमण भूमि का निर्माण करते है …

अशोकवंदन अनुसार उसने पिछले जन्म में 500 हिरनों की ऑंखें फोड़ दी थी
फलस्वरूप
वह पैदा तो आँखों के साथ हुआ पर उसके आँखों की रौशनी चली गई बाद में
कैसे गई इसपर कई कहानी है
बाद में एक अरहंत या एक सिद्ध बोध भिक्षु ने अपनी शक्तियों से कुनाल की आंखे ठीक करदी …

महा बौधि मंदिर में स्थापित बुद्ध की मूर्ति का सम्बन्ध ये लोग स्वयं बुद्ध से बताते है ..कहा जाता है कि इसमें बुद्ध की आकर्षण मूर्ति की स्थापना करने का विचार किया गया लेकिन कोई ऐसा शिल्पकार नही मिला जो बुद्ध की मूर्ति बना सके ..

सहसा एक व्यक्ति आया और उसने बुद्ध की मूर्ति बनाने की बात कही लेकिन इसके लिए उसने कुछ शर्त भी रखी …कि उसे पत्थर का एक स्तम्भ और लेम्प दिया जाये ..

उसकी एक और शर्त थी कि उसे ६ महीनो का समय दिया जाए और उससे पहले कोई भी मंदिर का दरवाजा न खोले ……

उसकी शर्त मान ली गयी..लेकिन व्याकुल ग्राम वासियों ने तय समय से ४ दिन पहले मंदिर के द्वार खोल दिए ..उन्होंने मंदिर में एक आकर्षित मूर्ति देखि .जिसका हर अंग आकर्षित था सिवाय छाती के क्यूँ की छाती वाला भाग अभी तक नही तराशा गया था …

कुछ समय बात बुद्ध भिक्षु इस मंदीर में रहने लगे और एक बुद्ध भिक्षु के सपने में आकर भगवन बुद्ध बोले की ये मूर्ति उन्होंने बनाई है …..

इसी तरह की कई काल्पनिक बातें बुद्ध साहित्यों और बुद्धो द्वारा प्रचारित की जाती है जिससे अंधविश्वास को बढवा मिलता है ….

भविष्यवाणी ओर भाग्यवाद सम्बंधित पाखंड :-

उपरोक्त चित्र लाफिंग बुद्ध का है ,,जिसे ये बुद्ध लोग ये मानते है कि घर में रखने से सुख समर्धि और शांति प्राप्त होती है …अब भला बिना पुरुषार्थ के एक जड़ से सुख शांति कैसे मिल सकती है ये बात तो यही बुद्ध जानते होंगे …

इनता ही नही ये बुद्ध किसी भी व्यक्ति की भविष्यवाणी भी कर देते थे ..पुब्बकम्मपिलोतिक बुद्ध अपदान में बुद्ध ओर उनसे पूर्व के २४ और साथ के ३ और आगे आने वाले बुद्ध के बारे में ..उनके जीवन परिचय के बारे में है …

इसी के बुद्धपकिण्णक कण्ड के अनुसार गौतम बुद्ध आने वाले बुद्ध मेतेर्य बुद्ध की भविष्यवाणी करते है ..

(१) सरुची नाम के तपस्वी के लिए पनोमदस्सी भगवान ने भविष्य वाणी की कि यह अपने अंतिम जीवन में सारिया नाम की ब्राह्मणी की कोख से पैदा होकर सारीपुत्त नाम वाला होकर पेनी प्रज्ञा वाला होगा …यह उस समय धर्मचक्र अनुप्रवर्तक बनेगा .. (सारीपुत्तत्थेर अपदान )

(२) कोसिय नाम के जटाधारी के लिए पुदुमुतर भगवान ने भविष्यवाणी की कि यह इश्वाकू वंश के कुले गौतम शाशककाल में प्रव्रज्या प्राप्त कर उनका सुभूति नामका श्रावक होगा ..(सूभूतित्थेर अपदान )

(३) अनोम नाम के तापस के लिए पियदस्सी भगवान ने भविष्यवाणी की कि चक्षुमान गौतम बुद्ध के शासक काल में यह अभिरमण करता हुआ ,उनके धर्म को सुन कर, अपने दुखो का विनाश करेगा और सारे आसन्वो का परिज्ञान कर अनानसव होकर निर्वान प्राप्त करेगा …(हेमकत्थेर अपादान )

अब निम्न बातो को पढने से पता चलता है कि बुद्ध मत भी पाखंडियो की तरह कर्म को महत्व न दे भाग्यवाद और भविष्यवाणी में विश्वास करता है ….

संभोग योगा :-

बुद्ध मत में वज्रयान नाम की एक शाखा है .जिसमे तरह तरह के तंत्र मन्त्र होते है ..ये तरह तरह के देवी देवताओ विशेष कर तारा देवी को पूजते है …

ये लोग वाम्मार्गियो की तरह ही बलि और टोटके करते है ..इन्ही में भेरवी चक्र होता है ..जिसमे ये लोग शराब और स्त्री भोग करते है ..जिसे ये सम्भोग योग कहते है ..इनका मानना है की विशेस तरह से स्त्री के साथ योन सम्बन्ध बनाने से समाधी की प्राप्ति होती है ..इस तरह का पाखंड इन बुद्धो में भरा है ..एक महान बौद्ध राहुल सांस्कृत्यायन के अनुसार भारत में बुद्ध मत का नाश इसी वज्रयान के कारण हुआ था …………………..

आज भी थाईलैंड ,चाइना आदि वज्रयान बुद्ध विहारों पर कई नाबालिक लडकियों का कौमार्य इन दुष्ट भिक्षुओ द्वारा तोडा जाता है ……

अन्य बौद्ध पाखंड या काल्पनिक बातें :-

मझिम निकाय के अनुसार बुद्ध लाखो में विभक्त होकर एक हो जाते थे ..बुद्ध खुद को बहुत विशाल ओर खुद को चीटी जैसा छोटा भी कर लेते थे .. शीलवती बौद्ध भिक्षुणी के पैर के अंगूठे को बुद्ध देव सपने में आकर छू देते है ओर वह गर्भवती हो जाती है …

जापानी बुद्धो द्वारा एक लोक कथा प्रचलित है की एक भिक्षुणीकी जिसे ८०० नन कहा जाता है .. जापान में एक मान्यता थी की यदि कोई जलपरी का मॉस खा ले तो अमर बन जाएगा ..अब उस भिक्षुणी का नाम था याओ .याओ के पिता एक मछुवारे थे ..एक दिन उनके जाल में जल पारी फस गयी और याओ ने उसका मॉस खा लिया जिसके कारण वह अमर हो गयी तक़रीबन ८०० साल बाद वह बुद्ध की शरण में गयी और मोक्ष को प्राप्त कर गयी …

ललितविस्तर सूक्त के अनुसार बुद्ध पैदा होते ही चलने लगे थे और जहा जहा वे चलते वहा वहा कमल खिलने लगते …

इस तरह की कई अवैज्ञानिक ,स्रष्टि नियम विरुद्ध बातें बुद्ध मत में आपको मिलेगी लेकिन दुसरो के बारे में बोलने वाले नास्तिक कभी भी अपने अंधविश्वास को नही उजागर करेंगे ,,

यहा हमने बुद्धो के कुछ ही अंधविश्वास प्रस्तुत किये है ..इसके अलावा बुद्ध साहित्य और बुद्ध स्थलों ,मठो और बिहारो में तरह तरह के पाखंड देखे जा सकते है ..पाठक गण थोड़े से ही पता कर सकते है की बुद्ध मत में कितना पाखंड है ………….

Uncategorized, पाखण्ड खंडिनी, हिन्दी

कर्मानुसार वैदिक वर्ण व्यवस्था भाग – १ : विपुल प्रकाश आर्य

June 18, 2014 GuestPost 3 Comments

शास्त्रों में गुण कर्मानुसार वर्ण व्यवस्था का समर्थन करने वाले श्लोक अथवा मंत्र,जिनका गलत अर्थ लगा कर पाखण्डी जाति प्रथा का समर्थन करते हैं (भाग १):-

प्रिय पाठकगण, इस लेख शृङ्खला को शुरु करने के पीछे लेखक का उद्देश्य है आपके सामने वेदादि सत्य शास्त्रों से ऐसे प्रमाणों को प्रस्तुत करना जो कि स्पष्ट रूप से गुण कर्मानुसार वर्ण व्यवस्था का समर्थन करते हैं और साथ ही यह भी दिखाना कि किस प्रकार जातिवादी पाखण्डी उनका गलत अर्थ करके अपना मतलब साधते हैं। जहां तक ईशवर प्रदत्त चारों वेदों का सवाल है,उसके मन्त्रों का गलत अर्थ विगत ३००० वर्षों में अनेक लोगों ने अज्ञानवश अथवा स्वार्थसिद्धी के लिए किया है और जहां तक ऋषि मुनियों द्वारा रचित ग्रन्थों जैसे मनुस्मृति इत्यादि का सवाल है वहां पर तो श्लोकों का गलत अर्थ करने के साथ साथ कुछ कुछ नये श्लोक मनमाने तरीके से अपना मतलब साधने के लिए मिला दिये हैं। ऐसे नये मिलाए गये श्लोकों को प्रक्षिप्त श्लोक कहा जाता है। इस लेख शृङ्खला में ऐसे श्लोकों का सही अर्थ किया जाएगा जिनके गलत अर्थ से जातिवाद की सिद्धी की जाती है तथा प्रक्षिप्त श्लोकों को भी युक्तिपूर्वक प्रक्षिप्त सिद्ध किया जाएगा।

मनुस्मृति में गुणकर्मानुसार वर्ण व्यवस्था की सिद्धी करने वाला ऐसा ही एक श्लोक निम्नलिखित है:-

शूद्रो ब्राह्मणतामेति ब्राहमणश्चैति शूद्रतां।

क्षत्रियाज्जात्मेवं तु विद्याद्वैश्यात्तथैव च। । (मनु १०:६५)

इस श्लोक का सही अर्थ इस प्रकार है :- शूद्र ब्राह्मण हो सकता है और ब्राह्मण शूद्र हो सकता है,इसी प्रकार क्षत्रिय और वैश्य की सन्तानों के विषय में भी समझना चाहिए।

इस श्लोक से स्पष्ट रूप से यह विदित होता है कि ब्राहमण की सन्तान अपने गुण कर्मों के आधार पर शूद्र हो सकती है और शूद्र की सन्तान भी अगर ब्राह्मण बनने के योग्य हो तो ब्राह्मण हो जाएगी। यही नहीं अगर कोई शूद्र स्वयं भी ब्राह्मणत्व के योग्य हॊ तो वह ब्राहमण हो जाएगा। उसी तरह अगर कोई ब्राहमण स्वयं भी शूद्र बन जाने के योग्य कर्म करेगा तो शूद्र हो जाएगा। और अगर ब्राहमण का शूद्र बनना और शूद्र का ब्राहमण बनना सम्भव है तो फ़िर क्षत्रिय अथवा वैश्य बनना क्यों असम्भव हो सकता है। ठीक ऐसा ही क्षत्रिय अथवा वैश्य के घर पैदा हुई सन्तानों के बारे में समझा जाना चाहिए।

इस श्लोक से स्पष्ट रूप से गुण कर्मानुसार वर्ण व्यवस्था का समर्थन है। मगर जातिवाद के समर्थक इसका गलत अर्थ निम्नलिखित तरीके से लगाते हैं:-

अगर किसी ब्राह्मण का ब्याह शूद्रा से हो और उससे कोई कन्या उत्पन्न हो और उस कन्या का ब्याह किसी ब्राहमण पुरुष से हो और फ़िर कन्या उत्पन्न हो और उसका ब्याह फ़िर एक ब्राह्मण से हो तो इस तरह से सातवीं पीढी में जो सन्तान होगी वह ब्राहमण होगी। और अगर ब्राह्मण का शूद्रा से कोई पुत्र उत्पन्न हो और उस पुत्र का ब्याह शूद्रा से हो और उनका भी पुत्र उत्पन्न हो और उसका ब्याह भी शुद्रा से किया जाए तो इस तरह से सातवीं पीढी की सन्तान शूद्र होगी। यही विधान क्षत्रिय और वैश्य के साथ भी समझना चाहिए ।

और इस अर्थ की सिद्धी के लिए उपर दिए गये श्लोक (१०:६५) से पहले एक प्रक्षिप्त श्लोक भी मनुस्मृति में मिलाया हुआ है जो कि निम्नलिखित है:-

शूद्रायां ब्राह्मणाज्जातःश्रेयसा चेत्प्रजायते।

अश्रेयान्श्रेयसीं जातिं गच्छत्यासप्तमाद्युगात् । । (मनु १०:६४)

जिसका अर्थ वे इस प्रकार लगाते हैं:-अगर किसी ब्राह्मण का ब्याह शूद्रा से हो और उससे कोई कन्या उत्पन्न हो और उस कन्या का ब्याह किसी ब्राहमण पुरुष से हो और फ़िर कन्या उत्पन्न हो और उसका ब्याह फ़िर एक ब्राह्मण से हो तो इस तरह से सातवीं पीढी में जो सन्तान होगी वह ब्राहमण होगी।

और इसी के साथ मिला कर के अगले श्लोक (शूद्रो ब्राह्मणतामेति १०:६५) का अर्थ लगाते है कि शुद्र (ब्राह्मण से शूद्रा में उत्पन्न पुत्री को ब्राह्मण से उपर्युक्त विधि से ब्याह्ने से सातवीं पीढी में उत्पन्न पुत्र )जैसे ब्राह्मणता को प्राप्त करता है वैसे ब्राह्मण भी शूद्रता को प्राप्त करता है (अगर ब्राह्मण द्वारा शूद्रा में पुत्र हो और उसका विवाह भी शूद्रा से हो तो इस प्रकार सातवीं पीढी की सन्तान शूद्र होगी) । वैसे ही क्षत्रिय से शूद्रा में उत्पन्न पुत्र छठी पीढी में शूद्रता को प्राप्त करता है और वैश्य से शूद्रा में उत्पन्न पुत्र पाचवी पीढी में शूद्रता प्राप्त करता है इत्यादि।

यहां गौरतलब है कि प्रक्षेपक महोदय ने श्लोकों का अर्थ बिगाडने का काम बहुत ही चतुराई से किया है । मगर हम ध्यानपूर्वक दोनो श्लोकों की समीक्षा करें तो सारी कलै खुल के सामने आ जाती है।

सर्वप्रथम तो हम श्लोक संख्या १०:६५ के शाब्दिक अर्थ को देखें :-शूद्र ब्राह्मण हो सकता है और ब्राह्मण शूद्र हो सकता है,इसी प्रकार क्षत्रिय और वैश्य की सन्तानों के विषय में भी समझना चाहिए।

अब हमें सर्वप्रथम ये विचार करना चाहिए कि मनु महाराज ने शूद्र अथवा ब्राह्मण किनको कहा है? अगर मनुस्मृति का अध्ययन किया जाय तो ह्म पाएंगे कि प्रथम तो शूद्र या ब्राह्मण शब्द या तो उस व्यक्ति के लिए प्रयुक्त हो सक्ता है जो कि स्वयं शूद्र अथवा ब्राह्मण वर्ण का हो । दूसरा ब्राह्मण क्षत्रिय वैश्य अथवा शूद्र द्वारा समान वर्णों की स्त्रियों में उत्पन्न सन्तानो को भी क्रमशः ब्राह्मण क्षत्रिय वैश्य अथवा शूद्र जाति से जाना जाता है(मनु १०: ५)। यहां यह ध्यान देने योग्य है कि उपर्युक्त जातियों का आशय सिर्फ़ उपनयन संस्कार इत्यादि की आयु निर्धारण करने से है ना कि जन्म के आधार पे बालक का वर्ण निर्धारण करने से।

मगर हम १०:६५ श्लोक के जातिवादियों द्वारा लगाए गये अर्थ की समीक्षा करें तो हम पाएंगे कि “शुद्रो ब्राह्मणतामेति ” मे शूद्र का अर्थ उन्होने लगाया है ब्राह्मण पुरुष की शूद्रा स्त्री से उत्पन्न हुइ पुत्री को पुनः ब्राह्मण पुरुष को ब्याहकर और फ़िर उनकी पुत्री को पुनः ब्राह्मण पुरुष को ब्याहकर इस प्रकार सातवीं पीढी में जो सन्तान होगी । उसी प्रकार ‘ब्राह्मणश्चैति शूद्रतां ‘ मे ब्राह्मण शब्द का अर्थ उन्होने लगाया है कि ब्राह्मण पुरुष द्वारा शूद्रा स्त्री से उत्पन्न पुत्र को शूद्रा से ब्याह कर फ़िर उनसे उत्पन्न पुत्र को पुनः शूद्रा से ब्याह्कर इस प्रकार जो सातवीं पीढी में सन्तान उत्पन्न हो। अब भला शूद्र और ब्राह्मण शब्द का इतना विचित्र अर्थ ये लोग किस व्याकरण के नियम के अनुसार लगाते हैं ये तो यही लोग जानते होंगे। इसी प्रकार क्षत्रियाज्जातः का अर्थ होता है कि जो क्षत्रिय पिता के द्वारा उत्पन्न हो । मगर इस श्लोक में जातिवादी इस शब्द का अर्थ लगाते हैं क्षत्रिय द्वारा शुद्रा में उपर्युक्त विधी से उत्पन्न छठी पीढी की सन्तान । अब यहां विचारणीय है कि अगर छ्ठी पीढी की सन्तान को ‘क्षत्रियाज्जातः’बोलेंगे तो ५वी पीढी की सन्तान को क्षत्रिय मानना पडेगा । अब जबकि जातिवादी लोग क्षत्रिय द्वारा शूद्रा में उत्पन्न पहली पीढी की सन्तान( जिसको उग्र बोला जाता है) को भी क्षत्रिय नहीं मानते हैं तो ५ वी पीढी की सन्तान को क्षत्रिय मान लेना क्या सिर्फ़ मतलब साधने वाली बात नहीं है?

ये तो थी १०:६५ नं० श्लोक के इनके द्वारा किए गये अर्थ (अनर्थ) की समीक्षा । इससे स्पष्ट हो जाता है कि ६४ वे श्लोक से ६५ वे श्लोक का दूर दूर तक कोई सम्बन्ध नहीं है क्योंकि ६४ वे श्लोक से प्रासङ्गिक तालमेल बैठाने के लिए शूद्र,ब्राह्मण,क्षत्रिय इत्यादि शब्द का किस प्रकार व्याकरण विरुद्ध अर्थ लगाना पड रहा है। सिर्फ़ इतना ही नहीं, अपितु अगर ६४ वें श्लोक के अर्थ की भी समीक्षा करें तो हम पाते हैं कि “शूद्रायां ब्राह्मणाज्जातः” यह पद तो पुल्लिङ्ग है मगर इसका प्रयोग पुरुष अथवा स्त्री पुरुष दोनो के लिए न होकर सिर्फ़ स्त्री सन्तान के लिए हुआ है। भला ऐसा विचित्र प्रकार का श्लोक परम विद्वान महर्षि मनु का कैसे हो सकता है? इससे सिद्ध हॊता है कि यह श्लोक (१०:६४) अगले (१०:६५) श्लोक का अर्थ बिगाडने के हेतु से किसी धूर्त व्यक्ति द्वारा मिलाया गया है। अतः श्लोक संख्या १०:६४ को प्रक्षिप्त मानना ही उचित है।

अब तक की समीक्षा से हम इस निष्कर्ष पे पहुंचे हैं कि मनु १०:६५ का जातिवादियों के द्वारा किया गया अर्थ गलत है और उसका सही अर्थ गुण कर्मानुसार वर्ण वयवस्था का ही पोषक है जो कि इस प्रकार है :-

कि ब्राहमण की सन्तान अपने गुण कर्मों के आधार पर शूद्र हो सकती है और शूद्र की सन्तान भी अगर ब्राह्मण बनने के योग्य हो तो ब्राह्मण हो जाएगी। यही नहीं अगर कोई शूद्र स्वयं भी ब्राह्मणत्व के योग्य हॊ तो वह ब्राहमण हो जाएगा। उसी तरह अगर कोई ब्राहमण स्वयं भी शूद्र बन जाने के योग्य कर्म करेगा तो शूद्र हो जाएगा। और अगर ब्राहमण का शूद्र बनना और शूद्र का ब्राहमण बनना सम्भव है तो फ़िर क्षत्रिय अथवा वैश्य बनना क्यों कर असम्भव हो सकता है। ठीक ऐसा ही क्षत्रिय अथवा वैश्य के घर पैदा हुई सन्तानों के बारे में समझा जाना चाहिए ।

प्रिय पाठकगण हमें आशा है कि यह लेख सत्य और असत्य का विवेक करने में आपके लिए सहायताप्रद सिद्ध होगा। त्रुटियों के लिए हम क्षमाप्रार्थी हैं.

अगले भाग में फ़िर इसी तरह एक नये श्लोक,सूत्र अथवा मन्त्र की समीक्षा की जाएगी ।

(क्रमशः)

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Gayatri mantra : Mahrum ji

June 11, 2014 Rishwa Arya 1 Comment

ॐ भूर्भुवः स्वः तत्सवितुर्वरेण्यं । भर्गो देवस्य धीमहि धियो यो नः प्रचोदयात् ॥

ترجو ما ے گیاترے
پنڈت تری لوک چند ماہرو م
جسنے ہمیں پیدا کیا اور پرورش کر رہا ہے جو
جسسے ہے کومی جنداگئی درد اور دوخ ہارتا ہے جو
جسکا جلال برترے ہے شو ب شو جوہ فسان
عا لم کے جررے جررے میں رہتا راحت رساں ے آرام جان
کرتے ہیں اوساکا دھ ین ہم اور مانگتے ہیں یہ دوا
یا رب ہمارے اکل کو نکے کے راستے پر چلا

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Rishi Gatha by Brahmchari Arun Kumar Aryaveer

June 1, 2014 Rishwa Arya Leave a comment

Rishi Gadha by Brahmchari Arun Kumar Aryaveer

English, Uncategorized, Vedic Religion

FROM VEDIC TO CLASSICAL SANSKRIT (DEVELOPMENT OR DECAY)

May 25, 2014 rdhoot 1 Comment

FROM VEDIC TO CLASSICAL SANSKRIT (DEVELOPMENT OR DECAY)

Author : Pt Dharmdev Vidyamartand

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

IN TERMS OF WORDS

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

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

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

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

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

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

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

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

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

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

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

IN TERMS OF GRAMMAR

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

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

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

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

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

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

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

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

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

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

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

But in the Amara Kosa only 27 remain ;

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

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

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

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

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

V. VENDRYES in his book Language observes :

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

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

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

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

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

‘Lecures on the Science of Language, vol.l

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

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

‘the mother of languages’

VEDIC-THE MOTHER OF ALL LANGUAGES

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

A FEW EXAMPLES

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

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

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

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

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

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

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

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

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

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

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

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

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

MULTIPLICATION OF LANGUAGES

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

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

PROBABLE CAUSES

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

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

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

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

(5) Association-also causes change,

Examples

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

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

(7) Economy of effort-with regular vagaries-

(a) varna-viparyaya or ‘metathesis’ :

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

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

(d) viprakasa-(dissimilation) :

(e) svara-bhakti (hiatus) :

(f) agro’pajana-(prothesis)

(g) sthana-viparyaya-(interchange) :

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

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

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

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

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

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

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

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

PASTO & SANSKRIT

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

grounding in Sanskrit.”

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

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

SANSKRIT & SOUTH INDIAN LANGUAGES

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

VEDIC AND THE REST

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

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

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

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

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

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

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

English, Uncategorized, Vedic Religion

Rigveda: Industrial Management & Training By Subodh Kumar

May 19, 2014 Rishwa Arya Leave a comment

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

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

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

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

Uncategorized

Secularism a Dangerous Nonsense – Dr. Vidhu

May 13, 2014 Rishwa Arya Leave a comment

The dilemma facing the people of Pakistan is that the culture of its people is most definitely Vedo-Sanskritic; it is signally not Arabic. One example of evidence for this is the fact that Urdu is grammatically much closer to Hindi than it is to Persian (and is definitely quite ‘remote’ from Arabic).

It is the ‘Arabisation’ of Pakistan’s Islam that has exacerbated the murderous bigotry of some of its people, which we see today in the form of the Taliban and Lashkar-e-taiba etc. The binary nature of this dilemma, on which Pakistan’s immediate future balances on a dangerous knife edge, is whether or not Vedic/Sanskritic Islam can re-surge, overcome and defeat the evil and bigoted version of Islam that currently is ‘in power’.

This problem is also relevant to India. That is why I welcome Modi’s election. India (if not the whole world) must always remain Vedic (not Hindu); the monotheistic Vedic Dharma as espoused by the founder of the Arya Samaj movement, Dayanand Sarasvati, is underpinned by ahimsa (non-hatred and non-violence that begins with strict vegetarianism) and shaanti (peace) consolidated through meditational yoga. Secularism is a dangerous nonsense enshrined in India’s Constitution as a result of the influence of the legacy bequeathed to India over two centuries of rule by imperial Britain who, further, created Pakistan by using Gandhi – Jinnah alone could not have done it – to father that Islamic state.

India will need very strong political leadership to ensure that the Islam that prevails in India is of its Vedo-sanskritic form, and not Arabic. The latter is starting to raise its ugly head in India and so must be crushed. Most of India’s Muslims will agree with this. If I not I ask the question of them – would they prefer to live in India or Pakistan? Most, I predict, would opt for the freedom of thought, peaceful tolerance and liberality to be enjoyed in India; features that are, quite simply, predicated on the foundations of India’s heart and soul being indelibly Vedic.

The dream for India is that that a renaissance of the Vedic Dharma will result in the purification of India so that Hinduism as we know it now eventually disappears, by being reformed and re-absorbedinto its original sanatan Vedic dharma. For this India will need to, as a first step, begin to regard Dayanand as its founding figure and not Gandhi, whose legacy as a religious philosopher was negligible. It is because of the need for a comprehensive and coherent blueprint for how humanity should approach life that the only solution to India’s serious problems is for all facets of its life to become Vedic to the core, beginning with the revamping of its governing Constitution.

Only thus, will all of the peoples of India -and then eventually the whole world – start uniting under one God.

English, Uncategorized, Vedic Religion

VEDAS & Interpolation

March 28, 2014 rdhoot 4 Comments

VEDAS & Interpolation

Author : Pt Dharmadev Vidyamartand

Authors of the Vedic Age have asserted that several parts of Vedas are no more than later additions or interpolations.

Asserting that the tenth Mandala is manifestly an earlier addition, they argue in favor of their contention that: (1) the language of this mandala is different from that of other mandalas. (2) the content of this mandala with such philosophic hymns as श्रद्धा,दान and नासदीय is also different from that of others.

Some western scholars also hold the view that the entire Kandas 15,17,18,19 and 20 have been interpolated in Atharva Veda. Even the whole of Atharva Veda was composed leter and added to the Vedas.

They say in Yajurveda also, only तैतिरीय सहिंता or कृष्ण यजुर्वेद is ancient, the वाजसनेय सहिंता which is also known as शुक्ल यजुर्वेद is comparatively modern.

In their opinion the whole of Samaveda has been stolen from the Rigveda; there is nothing original or new in it. Likewise there are many other parts of the Vedas which the authors of the “Vedic Age” have tried to show as later additions or interpolations.

IS 10th MANDALA AN INTERPOLATION?

Describing the 10th Mandala as “Atharvedic in character” the authors of the Vedic Age claim:

“That the Tenth mandala is later in origin than the ﬁrst nine, is, however, perfectly certain from the evidence of the language”

But illustrations given by these authors to prove their contention are highly illogical and irrational.

It is a common observation that at times one and the same author uses two different styles on two occasions in accordance with the subject he is dealing with. Sometime his language appears to be difﬁcult and at the other very simple. Vedas were revealed for the beneﬁt of the mankind including both the intellectuals and ordinary persons. This is the reason why in some mantras like the विश्वानि देव सवितर्दुरितानि परासुव, the language is so lucid and simple while in others, it is so abstruse and difﬁcult.

The modernity or antiquity of a passage cannot be determined by the presence or absence of particular words. But the authors of the Vedic Age have asserted that some of the words used in the 10^th mandala of Rigveda such as लोक, मोघ, विसर्ग, गुप् do not occur in the Vedas except in the interpolated portions or Balhilya Hymns. They have no evidence to show what is interpolated and what is not. The distinction made by them is imaginary.

THE WORD “लोक “

Besides in the previous Mandals, the word ‘लोक” occurs at several places in the Rigveda; for instance, it is there in 1.93.6, 2.30.6; 3.2.9; 4.17.17; 5.4.11; 6.23.3; 7; 6.47.8; 6.73.2; 7.20.2; 7.33.5; 7.60.9; 7.84.2; 7.99.4; 8.100.12; 9.92.6; ‘लोका:’ Rig. 9.113.9; ‘लोके’ Rig. 329.8; 5.1.6; 9113.72;

Even the authors of the “Vedic Age’ do not consider these portions to be interpolated and, therefore, it is surprising how they included this word among those which, according to them, occur only in the 10^th Mandala or the interpolated portions.

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

The word `विसर्ग also occurs in the 103th hymn of the seventh Mandala of Rigveda तप्ता धर्मा अश्नुवते विसर्गम ln the 10th Mandala also, this word occurs though only once.

Proving modernity of l0th Mandala on the basis of the occurrence of the word विजय as done by the authors of the “Vedic Age`, is simply absurd as the word, in its various forms, occurs many a time in Rigveda.

For instance the word विजय has been used in Rigveda 2. 1 9.9 in यस्मान्न ऋते विजयन्ते जनास:

lt occurs in other forms in the following places :-

About the word सोम the authors of the Vedic Age say that while it occurs 50 times in the Ninth Mandala, it is used only once in the 1Oth Mandala.

ls it important for this word to occur many times there even if it be not needed in the context? We fail to understand how the existence of separate subjects in different Mandalas and use of different words accordingly go to prove modernity? The authors of the “Vedic Age” have said that the words सर्व, भगवान, प्राण, हृदय etc. mostly, though not exclusively, occur in the Tenth Mandala. If they also occur in the other Mandalas, how do they, even according to their theory, show the modernity of the Tenth Mandala ?

We consider Vedas to be the Voice of God and therefore, the words used there are inevitable and indispensable:

We have absolutely no business to ask why particular words did not occur in this or that Mandala. It will be only impertinence on our part to raise this question. Even the ordinary writers know that the use of words changes in harmony with the content of a write up.

We can give many illustrations to show how one writer has resorted to different styles in different books in keeping with the spirit, the temper and the mood of their content.

For instance, it is well-known that the language of Panini`s अष्टाध्यायी is different from his जाम्बवती विजय महाकाव्य. There is also a lot of difference between the language of Jaimini”s Mimansa and his “Brahmana”.

The language of Katyana’s श्रौतसूत्र and स्मृति also varies widely.

Among the modem writers also Sri Aurobindo’s ‘Life Divíne ‘ differs very much from his “Basis of Yaga ” in respect of language.

We do not think that it matters very much if words like पृत्सु, गिवर्ण:, विचर्षनि:, वीती do not occur in the Tenth Mandala even when they are frequent in the preceding Mandalas. As we have pointed out earlier, it is not at all important to use the same words everywhere. What great difference does it make after all if instead of ` विचर्षनि the word प्रचेता or विश्ववेदा: has been used in the Tenth Mandala ?

The word ‘ विचर्षनि is also not to be found in the Seventh Mandala. Does it prove the modernity of this Mandala also on this count?

In fact the whole bogey of interpolation in the Vedas was raised by Western scholars like Macdonald. They raised this issue because they could not imagine that ”barbarous” people could express their thoughts so clearly on the spiritual, philosophical and psychological subjects as found in such hymns as हिरण्यगर्भ सूक्त,नासदीय सूक्त,श्रद्धा सूक्त, मन्युसुक्तादी.

The Western scholars, in fact, stressed the distinction of language to prove that the l0th mandala is an appendix of the Rigveda. They have contended that the language and the content of the mantras contained in the mandala are different from those of preceding mandala. We, however, beg to differ with their view.

The seers of many hymns of the Tenth mandala and those of the ﬁrst and several others are the same. Only the scholars who are impartial and objective can decide on how is this in keeping with the belief of those who advocate the theory of appendix?

As pointed out earlier, the Western evolutionists and the Christian scholars, were greatly surprised to note enunciation of the theory of monotheism and other philosophical concepts in such hymns as हिरण्यगर्भ सूक्त.

In their perception the entire hymns containing such concept was “modem.”

But they fail to see that the idea of the oneness of God occurs in many other mandalas. For instance, this idea of monotheism is also expressed in the ﬁrst, second and the fourth manandalas.

Even the concept of monotheism found in the Tenth Mandala has been earlier expressed in the Second mandala. Dr. Macdonald, who is one of the advocates of the theory of interpolation of the l0th mandala in Rigveda, has contradicted himself in regard to this issue.

For instance, while, on the one hand, he has tried to show that the Tenth mandala was added later and, therefore, considered it to be modern comparatively, on the other, he maintains “Nevertheless, the supplements collected in it (Tenth mandala) appear for the most part to be older than the additions which occur in earlier books.”

Thus he demolishes his own argument regarding interpolation (in the Tenth mandala) on the basis of the distinctions in language. We may also mention here that some of the Rishis of the Tenth Mandala as for instance, Aditi…. Janshayane, Vaivastan, Yama Vaivaswat, Yami Vaivaswat Yama Yami etc. are very ancient-almost contemporaries of Manu Vaivasta.

ls it not ridiculous to call a hymn to be of recent origin or modem when its Rishis who revealed them are so ancient?

The word नत्युoccurs three times in the First mandala, two times in the Fourth, two times in the Fifth and Sixth, four times in the Seventh and one time in the Ninth mandala.

विश्वदेवा: is the ‘devata’ (subject matter) of three hymns of the First Mandala, two of the Sixth and Ninth mandalas, and of three hymns of the Tenth Mandala.

The word उषसalso occurs 32 times in the First mandala, nine times in the Second mandala, 16 times in the Third, 27 times in the Fourth, 9 times in the Fifth, 14 times in the Sixth, 29 times in 14, two times in the Eighth mandala, 8 times in the Ninth and 23 times in the Tenth mandala.

lt is, therefore, illogical to prove the modernity of 10^th mandala on the basis of such words.

In अनुवाकानुक्रमणी and चरण व्यूह it is stated :-

(There are 64 chapters and 18 Mandalas in Rigveda)

It is because of its comprising 10 mandalas that Rigveda has been described as दाशतयी by Yaskaracharya in his Nirukta.

We will now discuss the Balkhilya hymns.

ARE BALKHILYA HYMN S INTERPOLATED?

Eleven hymns in the Eighth mandale of Rigveda– from 49 to 59-are called बालखिल्य सूक्त named after their preacher Balkhilya.

Some Western scholars and their followers like the authors of the Vedic Age hold the opinion that these hymns were later added in the Eighth Mandala. Not only that, they have even made some contradictory statements in regard to theses hymns.

After showing its distinction from other mandalas, the authors of the “Vedic Age” write about the Eight mandala:-

“This peculiarity of the Eighth mandala does suggest-by no means proves, that the Eighth mandala was subjoined at a later date to the kernal constituted by the family mandalas. But there is positive reason to believe that there was a time when the Eighth mandala was actually considered to be the last in the Samhita, for why else, should the Balkhilya hymns be thrust into the Eigth mandala and not added after the Tenth.”

This whole chain of arguments seems to be incongruous. First of all, the authors themselves have given only suggestion or indication but no proof that this mandala was added later. Then why to state this uncertain thing as a fact? Moreover to say that the Rigveda ended definitely with the Eighth mandala demolishes the argument that it was added later on – and it also presupposes that the Balkhilya hymns were interpolated, the fact which itself has not been proved by any strong evidence.

One of the arguments advanced in support of the theory of interpolation of Balkhilya Sukta is the existence of the following in the Aiterya Brahmana :-

Explaining it, writes Sayanacharya:-

(i.e. there was a Rishi called Balakhilya whose 8 hymns were compiled in a book called “बालखिल्य”.

It appears that some of the hymns, which Rishi Balkilya popularized, were compiled and were available in the form of a booklet, possibly with explanation just as some such hymns of the Rigveda संगठन सूक्त ( Rig. 10.191) स्वराज्य सूक्त (1.80),शिवसंकल्पमंड ( Yaju. 34.10 ) were separately available. This does not show any evidence of any interpolation but only popularity of these particular hymns.

lt may be stressed here that the portion, from which the above sentence has been quoted from Taittireya Brahmana, is itself considered interpolated as stated in the chapter on “AncientSanskrít

literature ” in the Encyclopaedia Britannica. Therefore, a doubtful and interpolated statement cannot be given as evidence of interpolation of the Balkhilya Hymns.

These hymns which are not different from others in respect of their language or content were also included by Max Muller in his European edition of the Rigveda.

Referring to the antiquity of these hymns, Wintenitz writes in his book “A History of Indian Literature :-

“The word khilya means ‘supplement’ and this name in itself indicated that there are texts which were collected and added to the Samhita only after the latter had already been concluded; this does not exclude the possibility that some of these khilyas are of no less antiquity than the hymns of the Rigveda Samhita, but for some reason unknown to us, were not included in the collection.”

While we do not agree even with the sentiments expressed by Wintenitz (because we do not see any difference in these hymns from 49^th and others in Rigveda), his remark on their antiquity, however, deserves the attention of the readers.

Winternitz has also acknowledged that these hymns, available in the form of a hand written manuscript, are found at the end of the book.

lt was very improper on the part of Grifﬁth to take out these hymns from the middle of the Eighth mandala and to publish them at its end. He had no right to do so. lt will not be proper to call them

interpolations only because they are preceded with अथ and ended with इति. It seems that “अथ “, “इति” were added to them when they were compiled separately for the beneﬁt of the the common man.

The Aryas had made arrangements since the beginning to preserve the Vedas in their purest form leaving no scope for interpolations. One of such arrangements was devising eight forms of their recitation known as :-

जटा पाठ (Jata path), माला पाठ (Mala path), शिक्षा पाठ (Shiksha path), लेखा पाठ (Lekha path), ध्वजा पाठ (Dhwaja path),दंड पाठ (Dand path), रथ पाठ (Rath path), धन पाठ(Dhan path) I

In view of the prevalance of these different modes of recitation, it was difficult to make any addition without their immediate detection.

Another devise to preserve the accuracy of the text of the Vedic mantras was to prepare many indices of the number of metres, of words and the seers and devatas (subject matter) of different mantras.

KRISHANA YAJURVEDA VS SHUKLA YAJUREDA

The authors of the Vedic Age have advanced the view that कृष्ण यजुर्वेद{ (Black Yajurveda) is more ancient than than शुक्ल यजुर्वेद(White Yajuweda.)

The Black Yajurveda consists of the original mantras and the Brahmanas (which consist of explanatory notes and commentaries of the text of the mantras).

The Vedic Age authors are of the view that the mantras and the Brahmanas (which were separate in the White Yajurveda) were mixed up in the Black Yajurveda at a later date.

These authors say that listing the ﬁrst words of the White Yajurveda in the Black Yajurveda might give the impression that the White Yajurveda represents the original tradition of which the Black Yajurveda (with all its variation) is a later version.

But, they assert, “Truth should rather be just the opposite, it is hardly possible that the mantras and Brahmnas kept separate in the white Yajurveda tradition, should have got mixed up at a later date.”

They hold the view therefore, that the Black Yajurveda is older than the White Yajurveda.

Despite whatever these authors might say, we are clear that Brahmanas (which are explanatory data and commentaries on the text) cannot come before the text.

The very deﬁnition of the Brahmana (given below), presupposes the existence of the text before the commentaty.

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

(The explanatory notes by learned Brahamins and Risis, added to the Vedas for elucidation of the Vedic hymns, are called Brahrnanas. Because of the mixture of the mantras and the explanatory notes, the Taitteriya Samhita is considered of later origin. To consider a Brahmana to be more ancient than the original text, is illogical.

It is a matter of great regret that the authors of the Vedic Age failed to see this small matter and committed the blunder of imagining the White Yajurveda as of later date than the Black Yajurveda.

ATHARVAVEDA : WAS IT WRITTEN AFTERWARDS?

Western scholars like Bloomfield hold the view that Atharvaveda was composed much later than the other three Vedas. ln fact, they do not regard it as a Veda at all.

Perhaps such scholars formed this view on the basis of the use of the word त्रयीविद्या, which they thought denoted the existence of three Vedas.

But the fact is that this word actually denotes three subjects that the Vedas deal with – knowledge, action and devotion and the three styles ‘साम (musical) ऋक्(metrical) and यजु (prose).

Says Mimansa Shastra :

(i.e., where there is metrical composition, it is called ऋक्where there is music, it is साम and the rest is यजु. (prose)

In his introduction to `सर्वानुक्रमणी’, Sadguru Darshan, following Mimansa, has rightly observcd :-

(Though there are four Vedas, they have been divided into three categories on the basis of metre, music and prose.)

Bloomfield and many other Western scholars believe Rigveda to be the original Veda. Other Vedas are supposed by them to have been composed with mantras from the Rigveda with a few more additions. But this belief is also wrong. Many mantras from this Veda (which is considered to be the most ancient) give evidence of the existence of the four Vedas.

In the following mantra from Rigveda itself, it is clear that there are four and not three Vedas :-

ln this mantra a devotee offers prayers for his protection through एकया (Rigveda) द्वितियया (Yajurveda), तिस्रूभि: (Samveda) चतुस्रुभि: (Atharveda).

This mantra is repeated in Yajurveda (20,43) and also in Samaveda (mantra 36 and 1554). The word अथर्वा means a person with equilibrium of mind who is well-versed in the knowledge of the Atharvaveda .

The word अथर्वा or अंगिरा occurs in many mantras in the Rigveda.

For instance :

Thus there is no doubt that Atharvaveda is as ancient and authentic as Rigveda.

The same is also true of the Yajurveda and the Samveda because they have also been mentioned in the above mantras.

Besides Vedas, there is also clear reference to the Atharvaveda in other Scriptures.

For instance, the importance of the repetition of the mantras from the Atharvaveda has been stressed in Kanva Samhita :

Many such quotations can be given from scriptures to prove the authenticity and antiquity of the Atharvaveda. However those given above are, for the time being, sufﬁcient to show how absurd are the views of Bloomﬁeld and others on this subject.

INTERPOLATIONS IN ATI-IARVA VEDA

On the one hand Bloomﬁeld and his followers like the authors of the ‘Vedic Age”, regard Atharva Veda to be modem and on the other, they try to show that l5th , 17^th , l9th and 2Oth Kandas were later additions. They have advanced very strange arguments in support of their contention, Their main argument is that some of these Kandas are absent in the Paíppalada recension. But their argument becomes weak in view of the fact that some of these kandas (which they say were interpolated) are present in this recension. Only a few mantras have been omitted.

Absence of some mantras in these recensions does not go to prove that they were added later or are unauthentic.

But without taking this into account, the authors of the “Vedic Age” blindly follow Bloomﬁeld when they write :-

“Of the 20 Kandas of the Atharva Veda, the last one is manifestly a later addition manufactured almost wholly out of the borrowings from the Rigveda to serve as a manual for the priest called Brahmanacchamsin who had a definite though minor role to play at the Soma sacriﬁce. Moreover, the Kuntapa Suktas of this kanda are without any Pada Patha and nothing parallel to them can be found in the Paíppalada recension – showing that they had been given a place in this late kanda of the Samhita at a very late date.

“In fact, the 19’“ Kanda ends with signiﬁcant prayer which strongly suggests that the Samhita, at one time, was considered to end with it.”

But how can the fact that many mantras in the 20^th Kanda of the Atharva Veda had been taken from the Rigveda, prove the modernity of the former? On the other hand, it should only show antiquity of these mantras because the authors regard Rigveda to be oldest of all the Vedas!

lt is also wrong to presume that the 20” Kanda was added only to emphasise the role of a priest because the kanda contains many other important hymns such as इन्द्र सूक्त and स्वराज्य सूक्त. etc.

Even where there is repetition of some mantras from other Vedas in this Kanda, they serve some definite purpose.

On the repetition of mantras in different Vedas, Swami Dayananda writes in his “Introduction to Rígveda: ”

“By the Rig verses, we deﬁne objects, by the Yaju verses we apply them to use and by the same verses in Sama, we sing them.”

What Swami Dayanand observes becomes clear when we examine the following mantra which occurs in all the four Vedas :

When the mantra occurs in the Rigveda, it deals particularly with the properties of water; In Yajurveda, its application is for achmana (sipping of water). It is to be taken for God in Samaveda, which mainly deals with devotion and contemplation.

In Atharvaveda the utility of water for different technical purposes is stressed. lt also symbolises peace of which women are embodiment.

The last mantra of the 19″‘ kanda (which the authors of the Vedic Age consider to be indicative of the end of the Atharvaveda) is as follows :-

(We are putting the veda in the bag from which we had taken it out for preservation and safety etc.)

There is nothing to indicate the end of this Veda in the above mantra. This can as well denote the end of a particular chapter or a Kanda, in this case, of the conclusion of the 19” Kanda.

But most ridiculous is their remark which again seems to have been influenced by Bloomﬁeld.

“But there are reasons to believe that the 19^th kanda itself is a late compilation, for its hymns, though found in the Paippalada recension, are scattered throughout that text.”

This cuts at the root of their presumption that the Atharvaveda ends at the 19^th kanda. If it is a late compilation, how could it be taken to mark the end of Atharva Veda?

Then it also falsiﬁes their assumption that this hymn is not present in the Paippalada recension because they have themselves admitted that “these hymns, though found in the Paippalada recension, are scattered throught that text.”

As we have pointed out that in such recension, it is quite natural to ﬁnd change in the order of the mantras. The new order is guided by the special purpose of such compilations.

SAMA VEDA : ITS SEPARATE EXISTENCE

The authors of the Vedic Age hold the wrong notion that most of the mantras contained in Samaveda had been taken from Rigveda and that it has no separate existence. If it were so, there would have been no specific reference of Samaveds and its psalms at many places in Rigveda itself as for instances, in the following mantras-

(In these mantras, there is a clear mention of one who sings the songs of the Sama Veda.)

The following mantra, mentions the hymns of the Sama Veda side by side with Rigveda :-

ln the mantra given below the word सामगा has been used for one who sings the hymns of the Sama Veda and separately for the knower

of the Atharva Veda thus clearly pointing out to the separate existence of the two :

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

इति

English, Uncategorized, Vedic Religion

National Planning in Rig Veda

March 27, 2014 GuestPost Leave a comment

National Planning in Rig Veda

By Subodh Kumar

Email- subodh1934@gmail.com

If one were to identify the problems being faced by our Nation today and list out in order of priority, the tasks facing us, following would be considered as a reasonable blue print for future action:

1. Education System Overhaul to teach future generations to grow in to responsible, fearless, confident, energetic, self motivated, honest good citizens in the service of society and provide Good teachers and mind motivators.

2. Water conservation and rain water harvesting.

Measures to control Global Warming and repair of damaged ozone
cover.( to avert Natural disasters like Tsunami and Draughts)

5 Sustainable disposal of Sanitation, Sewage and Pollution

6 Organic Agriculture, for healthy disease, poverty free society

7 Honesty and transparency in public life, underpinning the role of

Teachers, Governments, leaders and the media, for educating

Cultivation of proper non exploitative mental attitudes in

Society

7. Eradicate Corruptions and Parallel Economy.

8. Bio technology research to work on systems in a cow, which converts

Fodder (uneatable agriculture waste) to probiotic nutrition for Humans, and maintains soil health.

9. Promote transparency economy and check on ‘Black money’

10. Tackle the socially deviant behaviour

It may come as a big surprise that this agenda is found given in the same order of priority as the actions of the Prime Minister of the Country, and in this chronological order, are the subject explained in Rig Veda 2.14..

RigVeda 2-14 Rishi-Gritsamda Devta-Indra

Sub: Adhwaryu

Introductory note: – The term Adhwaryu has traditionally, come to designate a person responsible for making arrangements for carrying out a Karmakand Yagna.

According to Monier Williams, Adhwaryu is a person,

who measures the ground. First of all he has to make the project note for all the facilities, which will be required for the Yagna. They could range in sizes from small agnihotra to a large community Yagnas. Obviously he has to first survey the required size of. Land. Then only he can proceed to acquire, level and make it fit for the Yagna.
He has to build the altar. For the building of altar he has to have command on civil engineering /architectural skills to specify and estimate the quality and quantity of construction material like bricks and mortar from which the altar will be made. He must have materials management skills to arrange for delivery at the Yagna site. He should also have civil construction skills to carry out the construction of the Altar.
He has to prepare the sacrificial vessels and implements. This means, he also has to specify correct materials of which these implements will be made of. He has to specify the design of these vessels and the implements, which will be required for the specific Yagna. This means he should also have engineering skills involving material science and fabrication techniques.
He has to fetch wood and water. Thus he also has to make an estimate of the quantities, which will be required for the Yagna, and ensure proper quality and quantity of fuel wood and water to be available at hand. He should have knowledge and awareness about natural resources.
He has to light the fire. He is also expected to know the art of creating a sustainable fire. An engineer to develop sustainable source of Energy.
He has to bring the animals for the Yagna. Thus he has to be a practicing veterinarian to know and care for the various animals. And their role in society.- and so on.

Considering that the Yagnas happened to be often very large community based activities, it is reasonable to submit that to day an Adhwaryu, will be a highly trained and skilled General Manager CEO, Educator, Engineer, Veterinarian, a Materials Manager, an Environmentalist, a Multidiscipline well educated project Manager. In fact an Adhwaryu acts as the Prime Minister presiding over the activities and the planning of the YAGYA. Running of the Nation is also a Yagna. Indeed Adhwaryu has been translated as a Prime Minister in many writings.

Rig Vedic interpretations available to day, from Sayan/ MaxMuller to later day Swami Dayanand Saraswati, Shri Damodar Satawlekarji, Swami Satya Prakash Saraswati and Shri Aurobindo , give very deep poetical interpretations of this Sukta. Wilson and Griffith also make significant addition to the vast scholarship. However with the traditional concepts which see the role of an Adhwaryu as limited to only the Karmakand Yagna, the full significance of this Rigvedic Sukta remains at best, spiritually and poetically masked.

But the same RigVedic Sukta lays bare its entire context, when the full life sized concepts behind terms like Adhwaryu, Indra, Soma are given interpretations like Swami Dayanand and Yogi Aurobindo.

(This interpretation is based largely on the RigVed Bhashya of Swami Dayanand Saraswati)

RV2.14

इस सूक्त की विशेषता और महत्व.

Significance of this VED Sookt

(Subodh Kumar)

Shows most modern scientific civilized social concepts from Rig Ved

1. This sookt is addressed to Adhwaryu . He is one who adopts nonviolent-(Democratic) strategies for implementing all projects , but operates on war footing – Always highly charged in his actions.
2. The Sookt sets out to describe the duties of a King/governor of a nation. And sets down topics in order of priorities for governance/life style for a sustainable prosperous welfare state.
3. It Starts with Global warming and Ozone layer protection.
4. Proceeds to define roles of a good governance – Education, Social welfare rehabilitation after natural calamities, Rain water Harvesting, Food safety & security, IPM ( integrated Pest Management) dealing with hoarders and black marketers, Responsible media.
5. Maharshi Dayanand’s incisively modern interpretations are very clearly evident here. He just only falls short of by a hair breadth in making use of modern scientific terminology in Vedas.

ऋषि: = गृत्समद (आङ्गिरस: शौनहोत्र: पश्चाद्) भार्गव: शौनक: , प्रथम में

भार्गव: शौनक: था , भार्गव: भृगु पुत्र होने से भार्गव कहलाया था अर्थात खूब तपस्वी था, और ‘शौनक:’ = ( शुन्‌ गतौ) खूब क्रिया शील था . जो पश्चाद्‌ बना, गृत्समद: = ‘गृणाति इति गृत्स:’ ‘माद्यतीति मद:’=प्रभु की स्तुति करता है, सदैव प्रसन्न रहता है ।आंगिरस=अंगों की शक्ति से सम्पन्न है, । शौनहोत्र: = (शौनं सुखं जुहोति) लोक सुख के लिए अपने सुख की आहुति देता है ।

देवता:- इन्द्र: = जन कल्याण हेतु कर्मठ सदैव विजयी उत्साहपूर्ण क्रियाशील देवत्वधारण किये हुवा व्यक्तित्व ।

छन्द- त्रिष्टुप् ।

Rigveda 2-14 (STAFF FUNCTIONS)

1.First Priority

सर्वोच्च प्राथमिकता

उत्तम शिक्षा व्यवस्था

Creation of excellent education system to provide the society with self motivated ,creative talent for its all round welfare and progress.

( महर्षि दयानंद अन्वयार्थ आधारित ) O Managers (Adhvayavo)! Provide (Sinchata) for Entrepreneurship (Indraya) sufficient (Bharat) knowledge (Somam) and exhilarating (Maddham) resource- that motivates one in single minded pursuit like a blind person- (Andhah) from well cultivated -filled vessels- resources stores (Amatrabhi).

That (Asya=Indra=Entrepreneurship) is empowered (Veerah) and always (Sadam) having a temperament of being desirous (Kami) of consumption (Peetim)

(of Soma=knowledge & Maddham anna= exhilarating resource). by performing action -Yajna (Juhota) to this provider of benefits (Vrashne) by the active persons. These -benefits- (Eshah) he (Entrepreneur=Indra) desired (Vashti).

समाज में ‘सोम’ के विस्तार प्रसार के लिए उच्चतम शिक्षा प्राप्त कराने हेतु गुरुकुल,उत्तम शिक्षक गण और अनुसंधान की सुविधान की सुविधाएं उपलब्ध कराओ.

अध्वर्यवो भरतेन्द्राय सोममामत्रेभि: सिञ्चतामद्यमन्ध: ।

कामी हि वीर: सदमस्य पीतिं जुहोत वृष्णे तदिदेष वष्टि ।। 2.14.1.

महर्षि दयानंद पदार्थ – हे (अध्वर्यव: ) अपने को यज्ञ कर्म की चाहना करने वाले मनुष्यो ! तुम जो (एष: ) यह (कामी) कामना करने के स्वभाव वाला (वीर:) वीर ( वृष्णे) बल बढ़ाने के लिए (अस्य) इस सोम रस के (पीतिम्‌) पान को (वष्टि) चाहता है, (तत्‌ इत्‌) उसे (सदम्‌) पाने योग्य सोम (हि) को निश्चय से तुम (जुहोत) ग्रहण करो (इन्द्राय) और परमैश्वर्य के लिए (अमत्रेभि:) उत्तम पात्रों से (मद्यम्‌) हर्ष देने वाले (अन्ध: ) अन्न को तथा (सोमम्‌) सोम रस को (सिञ्चत) सींचो और बल को (आ, भरत) पुष्ट करो ॥1॥

परमैश्वर्य, अन्न, सुख, साधनोंं, बल, पौरुष की कामना करने के स्वभाव की वृद्धि के लिए उत्तम शिक्षा देने और उत्तम शिक्षक गण तैयार करने की औरअनुसंधान की व्यवस्था करो ।

Adhvaryus should provide good appropriate Soma – knowledge and technology in good measure for the Indras for self motivation of individuals to ensure achievement of abundance and prosperity, by good nutrition, health and peace for the land and those living off it. Adhvaryus – Govt./Establishment should create knowledge institutions to develop Motivated , creative minds and mental attitudes by creating and developing knowledge enabling institutions, schools, colleges for education , training of students and teachers.

द्वितीय प्राथमिकता

उत्तम जल संरक्षण नीति

2. अध्वर्यवो यो अपो वव्रिवांसंवृत्रं जघानाशन्येव वृक्षम् ।

तस्मा एतं भरत तद्वशायँएष इन्द्रो अर्हति पीतिमस्य ।। 2.14.2

महर्षि दयानंद पदार्थ – हे! (अध्वर्यव: ) अपने को अहिंसा की इच्छा करने वालो ! (य: ) जो सूर्य (वब्रिवांसं ) आवरणकरने वाले (वृत्रम्‌) मेघ को (अशन्येव) बिजुली के समान(वृक्षम्‌) वृक्षको (जघान) मारता है अर्थात दहशक्ति से भस्मकरदेता है और (आप: ) जलों को वर्षाता तथा जो (एष: ) यह (इन्द्र: )

ऐश्वर्यवान्‌जन (अस्य) सोमलतादि रस के (पीतिम्‌) पीने को (अर्हति) योग्य होता है इस कारण (तद्वशाय) उन उन पदार्थों को कामना करनेवाले के लिए (यतम्‌) उक्त पदार्थ द्वय को धारण करो अर्थात्‌ उन के गुणों को अपने मन में निश्चित करो ॥2॥

वर्षा के जल सब से उत्तम जल होता है. इस के संग्रह और सदुपयोग की व्यवस्था द्वारा जैविक कृषि की उत्तम व्यवस्था करो.

Harness those waters of rains, which are released by the actions of lightening, that strikes the trees and sets them on fire. Thus work for the creation of bounties of fertilized soil by rich biomass feeds and prosperity of vegetation, as the gifts provided by Indra.

(All the futuristic strategies are for conservation of our water resources. Rain water harvesting is the most significant item on not only Global level, but is of utmost importance for India, particularly, when it is realized that the total water requirements of entire India are just about 5% of the total rain fall in our coastal regions. And almost 100% of that rainfall just flows in to the sea.)

तृतीय प्राथमिकता

पर्यावरण संरक्षण वन सम्पदा का महत्व

अध्वर्यवो यो दृभीकं जघान यो गा उदाजदप हि वलं व: ।

तस्मा एतमन्तरिक्षे न वातमिन्द्रं सोमैरोर्णतजूर्णवस्त्रै: ।। 2.14.3

महर्षि दयानंद पदार्थ – हे! (अध्वर्यव: ) यज्ञ संपादन करने वाले जनों ! (य: ) जो (दृभीकम्‌) भयङ्कर प्राणी को (जघान्‌) मारता है किस को कि (य: ) जो (गा: ) गौओं को (उदाजत्‌) विविध प्रकार से फैंके अर्थात उठाय उठाय पटके और मारे और (बलम्‌) बल को (अप, व: ) अपवरण करें रोकें ( तस्मै) उस के लिए (हि) ही (एतम्‌) इस यज्ञ को (अन्तरिक्षे) अन्तरिक्ष में (वातम्‌) पवन के ( न) समान वा(इन्द्रम्‌) मेघों के धारण करने वाले सूर्य को (वस्त्रै: ) वस्त्रों से (जू: ) बुड्ढे के(न) समान(सोमै: ) ओषधियों वा ऐश्वर्यों से (आ, उर्णुत्‌) | आच्छादित करो अर्थात्‌ अपने यज्ञ धूम से सूर्य को ढापो.

हमारी पृथ्वी पर एक पुराने वस्त्र का आवरण है,( यह आवरण घने बादलों जैसा होता है. इस मे छिद्र नहीं होने चाहियें , यह नीचे दिए चित्र से स्पष्ट हो जाएगा ) इस आवरण के द्वारा हि पृथ्वी पर ओषधि वनस्पति अन्न इत्यादि सम्भव हो पाए हैं । परंतु इस आवरण के छिद्रो के कारण अंतरिक्ष मे पवन और मेघों द्वारा ऐसे विनाशकारी बलशाली उत्पात होते है जो गौओं और सब नगरीय व्यवस्थाओं को बार बार उठा उठा कर पटक देते हैं इस आवरण के छिद्रों को यज्ञादि कार्यों से ढको. ( वेदो का स्पष्ट संकेत सुनामी जैसी प्राकृतिक आपदाओं की ओर है, जो पर्यावरण के संरक्षण पर ध्यान न देने के कारण विश्वस्तर पर जलवायु का तपमान बढने से उत्पन्न हो रहा है ।)

This phenomenon mentioned in Vedas was discovered by modern science only in 1985, as described below.

Joe Farman, ozone hole discoverer, dies at 82

Farman not only revealed the atmospheric leak above Antarctica in 1985, but also helped coax humanity into rallying against a global environmental threat.

Mon, May 20 2013 at 2:42 PM

A 3-D image of the ozone hole over Antarctica, produced with a mapping spectrometer.

Joe Farman, a British scientist who discovered manmade damage to Earth’s ozone layer in the 1980s, has died at age 82. On top of exposing the leak, Farman also helped set the stage for the 1987 Montreal Protocol, an ozone-saving treaty that showed humanity can right environmental wrongs without economic collapse, even on a global scale.

Farman studied natural sciences at England’s Corpus Christi College, then served in the British Army and worked for an aircraft company before he found his calling. He answered an ad in 1956 seeking scientists to work in Antarctica, and soon joined what’s now known asthe British Antarctic Survey. Then, after 30 years of dogged and often unappreciated research, he published one of the most important scientific papers of the 20th century.

The sky is failing

Scientists had already begun to grasp the complex nature of ozone — a pollutant at ground level but a life-saving shield in the atmosphere — and even knew it may be vulnerable to chlorofluorocarbons (CFCs), chemicals used in aerosol sprays and refrigeration systems. But with no solid evidence that CFCs were actually hurting the ozone layer, there seemed little urgency to rein in their widespread use around the world.

The ozone layer begins roughly 10 kilometers (6 miles) above the Earth’s surface.

Farman left Antarctica in 1959 to take a management role in England, but he continued to oversee the survey’s ozone research through the 1960s and ’70s. This work came under fire in the early ’80s amid budget cuts, though, and the New York Times reports Farman’s superiors mocked his insistence that decades of ozone data would be useful. But Prime Minister Margaret Thatcher eventually came to the British Antarctic Survey’s rescue, the Guardian points out, as the former chemist saw its scientific potential as well as its strategic importance in Britain’s struggle with Argentina over the Falkland Islands.

Then, in 1982, Farman’s career-defining breakthrough began. Using an outdated spectrometer to measure ozone levels, he initially thought his instrument must be broken. He was seeing a dramatic drop in Antarctic ozone, and since not even NASA satellites had detected this, he ordered new equipment. But the new one also “went haywire,” as he described it, and he began to realize he was on to something. Along with co-authors Brian Gardiner and Jonathan Shanklin, he published a groundbreaking study in 1985 that shocked the world and launched a new era of international eco-politics.

The 1985 study showed a 40 percent drop in ozone above Antarctica, creating a soft spot in the ozone layer — not literally a hole — that let in ultraviolet (UV) radiation from the sun. This not only embarrassed NASA and other scientists who had missed the leak, but also sparked a frenzy to minimize its effects on public health. According to calculations by the U.S. Environmental Protection Agency, the excess UV exposure could trigger 40 million cases of skin cancer and 800,000 cancer deaths in the U.S. alone.

Spectrometer images show the ozone hole grow during the 1980s and ’90s. Dark blue indicates the thinnest ozone, while light blue, green and yellow represent progressively thicker layers. (Images: NASA)

Ozone defense

Many environmental crises of the ’60s and ’70s were mostly local — like toxic waste dumping and wildlife declines — but the ozone hole represented a serious danger to life across the planet. And despite chemical industry protests that phasing out CFCs would cripple economic growth, the unprecedented rehab effort proved them wrong.

Leaders from around the world met in Montreal in September 1987, eventually producing a treaty to curtail CFCs called the Montreal Protocol on Substances that Deplete the Ozone Layer. Eventually ratified by all 197 members of the United Nations, the Montreal Protocol has undergone several revisions in the past 25 years but is still widely considered a model for environmental treaties of all kinds. Former U.N. Secretary General Kofi Annan has called it “perhaps the single most successful international agreement to date.”

The Montreal Protocol has also had pitfalls, though: CFCs were sometimes replaced with hydrofluorocarbons (HFCs), which later turned out to be heat-trapping greenhouse gases even more potent than carbon dioxide. But safer alternatives also emerged, and despite some missteps, the treaty is expected to help Earth’s ozone layer fully recover by 2080. That’s far from a quick fix, but according to the Guardian, “without the work of Farman the effects could have been catastrophic.”

The treaty also remains a beacon to world leaders and diplomats trying to strike a meaningful global pact on climate change. Carbon-emitting fossil fuels are much more deeply embedded in the economy than CFCs were, but the Montreal Protocol at least serves as a precedent demonstrating how humanity can tackle a broad environmental threat by banding together and following scientists’ advice.

An animation of projected ozone over North America if the Montreal Protocol had failed.

Although several scientists won a Nobel Prize for their work on CFCs, Farman never received that honor. He was granted many other scientific awards, though, including the U.K. Polar Medal, the Society of Chemical Industry’s environmental medal, the Appleton (formerly Chree) medal and prize, and membership in the United Nations Global 500 honor roll. He conducted research in Antarctica until his retirement in 1990, and remained active well into his later years, the Guardian reports, growing his own vegetables at home and biking to work until he suffered a stroke in February.

Farman died May 11 in Cambridge, England, according to a statement released by the British Antarctic Survey. He is survived by Paula, his wife of 42 years.

“Joe was an excellent physicist and his work changed the way that we view the natural world,” says Alan Rodger, interim director of the British Antarctic Survey, in a press release. “After making the discovery of the ozone hole he became an energetic ambassador for our planet. Our thoughts are with his wife, Paula.”

ओज़ोन आवरण के छिद्र को समझने के लिए चित्र

Ozone cover representation with hole in it

Exercise control over natural calamities like the violent storms, which with immense forces, play havocs like demons tossing all cattle and life in to air and smashing on to the ground, which cause great upheavals by disrupting life and property. These are brought about by the holes in the protective garment, which covers the earth in the space. These holes are like holes in a worn out old garment. Heal and repair the holes in the covering, by actions of rain making clouds and atmosphere helped by green vegetation and herbs by grace of Indra.

^{Quoted thankfully from “the secret life of GERMS” by Philip M. Tierno)}

(According to modern science during the period of formation of Earth’s History, intense volcanic activity was producing oxygen by releasing it from Earth’s interior. In the primordial soup, ancient blue green algae lived by photosynthesis, and also produced Oxygen. Over the course of perhaps three billion years, the Oxygen produced by algae and the Oxygen spewed by the volcanoes changed the Earth’s atmosphere , creating an Oxygen blanket that allowed higher life forms to evolve from germs. Oxygen in upper atmosphere came in contact with UV (Ultra Violet) Rays and electrical discharges. This converted Oxygen in upper atmosphere in to ozone that can more strongly absorb UV rays. In this way Earth’s Ozone layer was formed. If land dwelling organisms had to face the full force of Sun’s UV rays, all life on Earth would have eventually destroyed. This Ozone layer in the upper atmosphere prevents this by acting as a protective shield.)¹

Earth’s Atmosphere

The total global environment consists of four major realms: a gaseous atmosphere, liquid hydrosphere, solid lithosphere, and living biosphere.

From space, Earth’s atmosphere looks like a blue sphere with gaseous envelopes .. This fragile, nearly transparent envelope of gases supplies the air that we breathe each day. It also regulates the global temperature and filters out dangerous levels of solar radiation. In recent years, scientific research has shown that the chemical composition of the atmosphere is changing because of both natural and human induced causes. There is growing concern over the impact of human activities. Mankind may be increasing levels of heat absorbing gases, thereby contributing to global warming and destroying ozone, the fragile atmospheric ingredient that shields the planet from ultraviolet (UV) radiation.

Ozone and the Atmosphere

Earth is an extraordinary planet. Complex interactions between the land, oceans, and atmosphere created conditions that are favorable for life. One species, man, has managed to alter the environment on a global scale. In order to fully comprehend the impact of our actions, we must view the planet as a whole and understand the relationship between its basic components; land, water, and air.

This web site discusses the chemical composition and evolution of Earth’s atmosphere, focusing on the protective layer of ozone in the stratosphere. The destructive properties of troposphere ozone are also presented. Diagrams and animation sequences are used to visually depict the delicate structure of the ozone molecule and the chemical reactions involved in its formation and destruction. Ozone destroying pollutants were first identified in 1973.Since that time there has been a considerable amount of controversy surrounding the subject of ozone depletion. More than 20 years of ozone-related scientific studies, international meetings, and global industrial agreements are summarized in the last section of this site.

Historical Atmosphere

Earth is believed to have formed about 5 billion years ago. In the first 500 million years a dense atmosphere emerged from the vapor and gases that were expelled during degassing of the planet’s interior. These gases may have consisted of hydrogen (H₂), water vapor, methane (CH₄), and carbon oxides. Prior to 3.5 billion years ago the atmosphere probably consisted of carbon dioxide (CO₂), carbon monoxide (CO), water (H₂O), nitrogen (N₂), and hydrogen.

The hydrosphere was formed 4 billion years ago from the condensation of water vapour, resulting in oceans of water in which sedimentation occurred.

The most important feature of the ancient environment was the absence of free oxygen. Evidence of such an anaerobic reducing atmosphere is hidden in early rock formations that contain many elements, such as iron and uranium, in their reduced states. Elements in this state are not found in the rocks of mid-Precambrian and younger ages, less than 3 billion years old

Formation of the Ozone Layer

One billion years ago, early aquatic organisms called blue-green algae began using energy from the Sun to split molecules of H₂O and CO₂ and recombine them into organic compounds and molecular oxygen (O₂).This solar energy conversion process is known as photosynthesis. Some of the photo synthetically created oxygen combined with organic carbon to recreate CO₂ molecules. The remaining oxygen accumulated in the atmosphere, touching off a massive ecological disaster with respect to early existing anaerobic organisms.As oxygen in the atmosphere increased, CO₂ decreased.

High in the atmosphere, some oxygen (O₂) molecules absorbed energy from the Sun’s ultraviolet (UV) rays and split to form single oxygen atoms. These with remaining oxygen (O₂) to form ozone (O₃) molecules, are very effective at absorbing UV rays. The thin layer of ozone that surrounds Earth acts as a shield, protecting the planet from irradiation by UV light.

The amount of ozone required to shield Earth from biologically lethal UV radiation, wavelengths from 200 to 300 nanometers (nm), is believed to have been in existence 600 million years ago. At this time, the oxygen level was approximately 10% of its present atmospheric concentration. Prior to this period, life was restricted to the ocean. The presence of ozone enabled organisms to develop and live on the land. Ozone played a significant role in the evolution of life on Earth, and allows life as we presently know it to exist.

Present Day Atmosphere

The atmosphere we breathe is a relatively stable mixture of several hundred types of gases from different origins. This gaseous envelope surrounds the planet and revolves with it. It has a mass of about 5.15 x 10E¹⁵ tons held to the planet by gravitational attraction. The proportions of gases, excluding water vapor, are nearly uniform up to approximately 80 kilometers (km) above Earth’s surface. The major components of this region, by volume, are oxygen (21%), nitrogen (78%), and argon (0.93%).Small amounts of other gases are also present. These remaining trace gases exist in such small quantities that they are measured in terms of a mixing ratio. This ratio is defined as the number of molecules of the trace gas divided by the total number of molecules present in the volume sampled. For example, O₃, CO₂, and chlorofluorocarbons (CFCs) are measured in parts per million by volume (ppmv), parts per billion by volume (ppbv) or parts per trillion by volume (pptv).

Atmospheric temperature and chemistry are believed to be controlled by the trace gases.There is increasing evidence that the percentages of environmentally significant trace gases are changing because of both natural and human factors. Examples of man-made gases are the chlorofluorocarbons CFC-11 and CFC-12 and halons. Carbon dioxide, nitrous oxide, and methane (CH₄) are produced by the burning of fossil fuels, expelled from living and dead biomass, and released by the metabolic processes of microorganisms in the soil, wetlands, and oceans of our planet.

4. ओज़ोन आवरण के संरक्षण में वन सम्पदा और जीवन शैलि का मह्त्व

Veda is clearly referring to the green house gases causing the damage to Ozone

अध्वर्यवो य उरणं जघान नव चख्वांसंनवतिं च बाहून् ।

यो अर्बुदमव नीचा बबाधे तमिन्द्र सोमस्य भृथेहिनोत ।। 2.14.4

महर्षि दयानंद पदार्थ – हे! (अध्वर्यव: ) सब के प्रिय चरणों को करने वाले विद्वानों ! तुम (य: ) जो जन (उरुणम्‌) आच्छादन करने वाले (चख्वांसम्‌) मारने वाले के प्रति मारने वाले को ( जघान्‌) मारे और ( नव, नवितम्‌) न्यन्यानवे (बाहून्‌) बाहुओं के समान सहाय करने वालों को (च) भी मारे (य: ) जो (अर्बुदम्‌ ) दश क्रोड़ (नीचा) नीचों को (अव, बबाधे) बिलोता है (तम्‌) उस (इन्द्रम्‌) बिजुलीके समान सेनापति को (सोमस्य) ऐश्वर्य के (भृथे) धारण करने माइं (हिनोत्‌) प्रेरणा देओ॥4॥

इस आच्छादन को क्षति पहुंचाने वाले सीमित श्रेणियों के तत्वों पर नियंत्रण करो ,तथा इस आवरण की सुरक्षा करने वाले असंख्य वनस्पतियों और व्यवस्थित जीवनशैलि की आवश्यकता को युद्ध स्तर पर एक कुशल सेनापति की तरह कार्यान्वित करो ( वनसम्पदा का संरक्षण और वृक्षारोपण का महत्व और सात्विक जीवन शैलि को अपना कर ही ऐसा होगा. ) पर्यावरण में व्यवस्था ठीक होने से वर्षा यथा समय होगी, आंधी तूफान तंग नहीं करेंगे.

Agents causing damage to Ozone layer (limited in No) .

ओज़ोन आवरण नष्ट करने वाले भिन्न भिन्न श्रेणी के कार्य.

Ozone layer protecting actions are in very large numbers, starting with saving forest cover, tree plantation and change in human life style to more simple living habits as shown in diagram here.

ओज़ोन आवरण की रक्षा करने वाले असंख्य स्वप्रेरित वनस्पति वृक्षारोपण से ले कर सादा जीवनशैलि कितने असंख्य हैं । जैसा इस मानचित्र से दिखाया गया है.

This protective garment is like the fleece of a sheep. There are trillions of hands on the ground, which supports the actions to prevent damage to this garment (in the space) and to keep it in good repair like new. These trillions of hands-ting with promotion of green cover on ground- to a change in human life style to simpler plain living habits , brings orderliness in environments with greenery and controlled atmospheric disturbances to disarm the attackers of the fleece like protective cover. Like a good leader of armies, motivate these ‘GREEN’ actions on the lands to bring prosperity to all.

(The scientific evidence clearly indicates that reduced green cover causes increased levels of carbon dioxide in our air are enhancing the global greenhouse effect and throwing the Earth’s energy equation out of balance. That means more energy for storms in all seasons, for more extreme weather, for more droughts and floods, for changing climate patterns. We’re heading into uncharted territory and we need to reverse course and bring CO2 back to 350 ppm or our children and grandchildren will scorn our selfish stupidity. It is long past time for us to take action.)

On this subject reference to such remedial actions is also given in Yajurveda3.45 as ;

पर्यावरण सुरक्षा पर यजुर्वेद 3.45 में भी निम्न उपदेश प्राप्त होता है.

Yaju Veda 3-45 Environmental Repair

यद्ग्रामे यदर्ण्ये यत्सभायां यदिनन्द्रिये । यदेनश्चकृमा वयमिदं तदवयजामहे स्वाहा।। यजु 3।45।।

Whatever wrong actions we have done in habitations, forests, and in communities, we want to rectify that wrong.

5. जमाखोरों काले धन के व्यापारियों ,भ्रष्ट तत्वों को नष्ट कर के दरिद्रता दुर्भिक्ष से मुक्त समाज स्थापित करो

Take strong action against the corrupt, hoarders & black marketers to eradicate poverty and prevent famines and starvation deaths.

अध्वर्यवो य: स्वश्नं जघान य: शुष्णमशुषं यो व्यंसम्।

य: पिप्रुं नमुचिं यो रुधिक्रां तस्मा इन्द्रायान्धसो जुहोत ।। 2.14.5

महर्षि दयानंद पदार्थ – हे! (अध्वर्यव: ) अपने को यज्ञ कर्म की चाहना करने वाले वा ) सब के प्रिय चरणों को करने वालो ! तुम (य: ) जो जन सूर्य जैसे(स्वश्णम्‌) सुन्दर मेघ को वैसे शत्रु को (जघान्‌) मारता है वा (य: ) जो (शुष्णम्‌) सूखे पदार्थ को (अशुषम्‌) गीला वा (य: ) जो (व्यंसम्‌) शत्रु को निर्भुज करता वा (य: ) जो (नमुचिम्‌) अधर्मात्मा (पिप्रुम्‌) प्रजापालक अर्थात्‌ राजाको वा (य: ) जो ( रुधिक्राम्‌) राज्य व्यवहारो को रोकने वलों को निरन्तर गिराता है (तस्मै) उस ( इन्द्राय) सूर्य के समान सेनापति के लिये (अन्धस: )अन्न (जुहोत्‌) देओ ॥5॥

पिप्रुम वे स्वार्थी जन जो केवल अपना ही पेट भरते हैं , और नमुचि – कर न देने वाला,दुर्भिक्ष कालिक मेघ के समान प्रजा के निमित्त कुछ भी सुख न देने वाला क्षमाके अयोग्य होते हैं । उन्हें किसी भी अवस्थामें (रुधिक्रा) राज्य शासन दण्ड व्यवस्था द्वारा क्षमा नहीं करना चाहिए.

Oh men desirous of positive roles, deal like the sun, which hunts down even the beautiful clouds to shed the rains, which wet the earth to disarm the enemies such as draught, by bringing wetness. With pipram पिप्रुम the selfish ones’ who only fill their own belly, the namuchiनमुची being those who do not help in times of social distress such as famines should never be pardoned, by rudhikra रुधिक्रा the stern law enforcement agency should deal sternly to ensure equitable justice food and nutrition for all.

6. आपदाओं के उपरान्त युद्धस्तरीय पुनर्वास योजना

Rehabilitation of society on war footing

अध्वर्यवो य: शतं शम्बरस्य पुरो बिभेदाश्मनेव पूर्वी:।

यो वर्चिन: शतमिन्द्रो सहस्रमवावपद् भरता सोममस्मै ।। 2.14.6

महर्षि दयानंद पदार्थ – हे ( अध्वर्यव: ) युद्धरूप यज्ञ को सिद्ध करने वालो! तुम लोगों में से (य: ) जो (शम्बर्स्य) जिस से स्वीकार किया जाता उस मेघ के (शतम्‌) सौ (पुर: ) पुरों को जैसे घोड़ों को (अश्मनैव: ) पत्थर से वैसे (विभेद) छिन्न भिन्न करता है (य: ) जो (इन्द्र: ) ऐश्वर्यवान्‌ ( वर्चिन्: ) प्रदीप्त अपने सर्व बल से दैदीप्यमान राजा के (शतम्‌) सौ और (सहस्रम्‌) हज़ार (पूर्वी: ) पहले हुइ प्रजाओं को (अपावपत्‌) नीचा करता है (अस्मै) इस सेनेश के लिए (सोमम्‌) ऐश्वर्यको (भरत) धारण करो ॥6॥

(सुदूर भूतकाल के समय से) जो आवरण उपयुक्त समय पर वर्षा इत्यादि की व्यवस्था प्रदान करता है उस आवरण की क्षति से उत्पन्न प्राकृतिक आपदाओं द्वारा आए संकट एवं विनाश को तत्काल युद्धस्तर पर निदान करने की व्यवस्था स्थापित करें ।

Like the mobilization on war footing, when the clouds were destroyed to smithereens of rain drops by the forces of Indra to bring bounties of plenty to the people, get activated to restore the earlier prosperity, of abundance for all.

7. सातवीं प्राथमिकता. 7^th Priority

खाद्य सुरक्षा और गुणवत्ता

Food Safety & Security

7. Food Safety and Security (This is a very clear directive on what the modern agriculture science is involved with, Organic agriculture, better Seeds & IPM- Integrated pest management)

अध्वर्यवो य: शतमा सहस्रं भूभ्या उपस्थेऽवपज्जघन्वान् ।

कुत्सस्यायोरतिथिग्वस्य वीरान् न्यावृणग् भरता सोममस्मै ।। 2.14.7

महर्षि दयानंद पदार्थ- हे (अध्वर्यव: ) युद्ध-यज्ञरूप सिद्धि के करने वाले जनो ! तुम (य: ) जो सूर्य के समान (भूम्या: ) भूमि के (उपस्थे ) ऊपर ( शतम्‌) सेकड़ों वा ( सहस्रम्‌) सहस्रों वीरों को (आ, अपवत्‌) बोता अर्थात गिरा देता दुष्टों को (जघन्वान्‌ ) मारता वा (अतिथिग्वस्य) अतिथियों को प्राप्त होने वाले (आयो:) और प्राप्त हुए (कुत्सस्य) बाण आदि फैंकने वाले प्रजापति के (वीरान्‌) शत्रु बलों को व्याप्त होते वीरों को (नि,आवृणक्‌) निरंतर वर्जता है (अस्मै) इस के लिए (सोमम्‌) ऐश्वर्य को (भरत) पुष्टकरो ॥7॥

कृषक एक योद्धा के समान उर्वरक भूमि में जो अन्नोत्पादन के लिए प्रयत्न करता है, उसे सहस्रों खड़ पतवार, कीटाणु इत्यादि शत्रु नष्ट करने के प्रयास करते हैं. इन से निपटने के लिए उत्तम वीर स्थापित करो.

( इस विषय को जैविक खेती में अत्यंतमहत्वपूर्ण स्थान दिया जाता है.गौ माता के गोबर मूत्र इत्यादि से भूमि मे कृषि उत्पादन और जैविक खड़ पतवार कीट नियंत्रण विषय एकीकृत ( समन्वित) कीट प्रबंधन के नाम से आधुनिक कृषि विज्ञान का एक महत्वपूर्ण अनुसंधान का काम है )

Along with the innumerable crops being cultivated by the farmers for feeding the nation, the guests and dependents, innumerable enemies in the form of weeds, pests, etc also get in to the land. The Adhwaryus should work on war footing to provide sustainable herbal/organic remedies to help the growth of healthy agriculture crops to ensure health and prosperity to the people.

(Modern agriculture science calls it IPM –Integrated Pest Management.)

अपव्यय निषेध एवं प्रतीकार

Stop wasteful expenditure of public money

अध्वर्यवो यन्नर: कामयाध्वे श्रुष्टी वहन्तो नशथातदिन्द्रे ।

गभस्तिपूतंभरत श्रुतायेन्द्राय सोमं यज्यवोजुहोत ।।2.14.8

महर्षि दयानंद पदार्थ – हे! (अध्वर्यव: ) सब का हित चाहने वाले (नर: ) नायक मनुष्यो ! तुम (यत्‌) जिस राज्य या धन को (श्रुष्टी) शीघ्र (वहन्त: ) प्राप्त करते हुए (कामयाध्वे) उस की कामना करो ( नशथ) वा छिपाओ (तत्‌) उस (गभस्तिपूतम्‌) किरणों वा बाहुओं से पवित्र करे हुए को (इन्द्रे) सभापति के निमित्त (भरत) धारण करो । हे ( यज्यव: ) सङ्ग करनेवाले जनों ! तुम (श्रुताय)जिस का प्रशंसित श्रुति विषय है उस (इन्द्राय)सभापति के लिये(सोमम्‌) ओषधियों के रस को वा ऐश्वर्य को (जुहोत्‌) ग्रहण करो ॥8॥

सामाजिक संसाधनों एवं धन का अनावश्यक, अनुपयोगी, अनुत्तरदायी, अनुत्पादक उपयोग रोकने एवं उन्हें समाजोपयोगी पशंसा योग्य उपयोग के लिये बचाने की व्यवस्था करें ।

Stop wasteful expenditure of public money and save it for use in praise worthy social welfare projects.

राज्य के हित में किन विषयों को गोपनीय रखना है, इस पर अधिकारी वर्ग संयम स्वनियंत्रण और मर्यादा का पालन करना चाहिए

Official Secrets Action /Importance

राज्याधिकारी वर्ग को राज्य हित में गोपनीयता का पालन करना चाहिए

For the leaders and persons holding senior policy making responsibilities, when some strategies for public good are being contemplated, the deliberations should be held confidential, till they are totally worked out. It is only for the well thought out plans to be made available for general public to debate and consider sustainability.

9. प्रदूषण नियंत्रण

Pollution Control

(Waste water treatment strategy suggested by Yajurved 17.6 by root zone treatment, and energy crops similar to what NASA scientists have proposed )

अध्वर्यव: कत्तर्ना श्रुष्टिमस्मै वनेनिपूतंवनउन्नयध्वम् ।

जुषाणो हस्त्यमभि वावशे व इन्द्राय सोमं मदिरंजुहोत ।। 2.14.9

महर्षि दयानंद पदार्थ – हे! (अध्वर्यव: ) पुरुषार्थी जनों ! तुम (अस्मै) इस सभापति के लिये (वने) किरणों में (श्रुष्टिम्‌) शीघ्र (निपूतम्‌) निर न्तर पवित्र और दुर्गंध वा प्रमादपन से रहित पदार्थ (कर्त्तन) करो (वने) और किरणों में (उन्नयध्वम्‌) उत्कर्ष देओ जो (हस्त्यम्‌) हस्तों में उत्तम हुए पदार्थ को (जुषाण: ) प्रीति करता वा सेवन करता हुआ (मदिरम्‌) आनन्द देने वाली (सोमम्‌) सोमलतादिरस को ( अभि,वावशे) प्रत्यक्ष चाहता (तस्मै) उस सभापति के लिए और (व: ) तुम लोगोंको (इ न्द्राय) ऐश्वर्यवान जन के लिए उक्त पदार्थ को (जुहोत्‌) देओ.॥9॥

वैज्ञानिक विद्वतजन दुर्गंधित प्रदूषित जलों को सूर्य की किरणों द्वारा, लताओं इत्यादि के द्वारा दुर्गंध रहित और प्रदूषणमुक्त करें ।

It is for the technically knowledgeable community and the establishment to decide and implement, the handling of sewage, pollution and foul smell creating situations, by using solar photo remediation, natural vegetative filtration and the winning of the desirable components out of the system by the strategy of using wetlands and lagoons, for making the waste disposal a pleasant, acceptable and sustainable activity.

इस विषय पर यजुर्वेद 17.6 में निम्न विस्तृत उपदेश मिलता है. जो इस विषय को विस्तार पूर्वक बताता है.

On this subject very detailed directive is given in Yajurved and is placed below .

“उपज्मन्नुप वेतसेऽवतर नदीष्वा । अग्ने पित्तमपामसि मण्डूकि

ताभिरागहि सेमं नो यज्ञं पावकावर्णं शिवं कृधि।। Yajurved 17।6।।

अग्ने पित्तं आपसि—— pitta and agni i.e. fever in water is

polluted water

मण्डूकि ताभिरागहि—–marine life like frogs & fish family,

get at that

उपज्मन्नुप वेतसेऽवतर नदीष्वा —-growing plants of cane reed

family which are secondary crops ( crops not fit for direct human

consumption, but use as biomass and if fit cattle fodder etc.) in the

beds of streams of such water .

सा इमं अस्माभि यज्ञं पावकवर्णं शिव: भव —–may provide us

with means to purify the polluted water for our welfare.

Modern Science researches initiated by NASA in USA finally developed the most environments friendly process to treat pollutes waters called grey waters by process almost identical to what this Ved Mantra has prescribed.

The grey water is fist led in to wet lands with plenty of marine life to digest the organic pollutants. Next this water is led in to lagoons in which reed family of plants purify this water by photo remediation, subsequently this water is led through lagoons with ‘energy crops’. These are special plant species that harvest specific variety of heavy metal pollutants like ‘Lead’, ‘Cadmium’ , mercury and Magnesium etc.

This happens to be the most recent modern strategy to treat

sewage and polluted waters The Polluted water is run in to ponds

with frogs, fish like marine life, and then this marine life treated

water is run in to streams. On the beds of these streams plants of cane

& reed family are grown. The final run off water is clean water.

This technology has been known as ‘root zone treatment’ and

was first promoted by NASA scientists, and is described in his book

“Growing Clean Waters” by the NASA scientist Dr Wolverton.

Modern science is also growing special plants in polluted waters, for harvesting to extract specific minerals

गो दुग्ध खाद्यान्न की पौष्टिकता

Probiotics and Prebiotics.

अध्वर्यव: पयसोधर्यथा गो: सोमेभिरीं पृणता भोजमिन्द्रम् ।

वेदाहमस्य निभृतं म एतद् दित्सन्तंभूयोयजतश्चिकेत ।। 2.14.10

महर्षि दयानंद पदार्थ – हे! (अध्वर्यव: ) बड़ी बड़ी ओषधियों को सिद्ध करने वाले जनो ! तुम (यथा) जैसे (गो: ) गौ के (पयसा) दूध से (ऊध: ) ऐन बरा होता है वैसे (सोमेभि: ) खाई हुइ सोमादि ओषधियों के साथ (ईम्‌) जलको पी के (पृणत) तृप्त होवो जैसे (भोजम्‌) भोजन करनेवाले (इ न्द्रम्‌) ऐश्वर्यवानको (अहम्‌) मैं (व्द) जानूं (अस्य) इस की (निभृतम्‌) निश्चित पुष्टिको जानूं वैसे इस विषय को (भूय:: ) बार बार जो (चिकेत) जाने उस को तृप्त करो ॥10॥

वनस्पतियों ,ओषधियों और गो दुग्ध जल के पौष्टिक तत्वो को अनुसंधान द्वारा अधिक गुणों से परिपूर्ण करो. इन विषयों पर अनुसंधान अविरल गति से चलता रहे ।

It is a subject of continuous study to learn from the processes taking place in a cow and her udders, how while feeding on herbal greens and water, she provides the immensely medicinally, nutritionally beneficial milk for the humanity.

11. पारदर्शिता से धनोपार्जन और जीवन शैलि को महत्व दो

Clear role of society and media for the development of transparency and proper mental attitudes in society is stressed in this mantra.

अध्वर्यवो यो दिव्यस्य वस्वोय: पार्थिवस्यक्षम्यस्यराजा ।

तमूर्दरंन पृणता यवेनेन्द्रं सोमेभिस्तदपो वो अस्तु ।। 2.14.11

महर्षि दयानंद पदार्थ – हे! (अध्वर्यव: )राजसम्बन्धी विद्वानजनों ! (य: ) जो (दिव्यस्य ) प्रकाश में उत्पन्न हुए (वस्व: ) धन को वा (य: ) जो (पार्थिवस्य) पृथिवी मे विदित (क्षम्यस्य) सहनशीलता में उत्तम उस के बीच (व: ) तुम्हारे लिए ( राजा) राजा (अस्तु) हो. (तम्‌) उस (इन्द्रम्‌ ) ऐश्वर्यवान को (यवेन्) यव अन्न से जैसे(ऊर्दरम्‌) मटका को वा डिहरा को (न) वैसे) (सोमेभि: ) सोमादि ओषधियों से पृणत) पूरो परि पूर्ण करो (तत्‌) उस (अप: ) कर्म को प्राप्त हू ॥11॥

प्रकृति से कृषि से जैविक अन्न से,ओषदि युक्त वनस्पतियों पारदर्शिता और सहनशीलता की शिक्षा का उपदेश ग्रहण करो और सब से बिना स्वार्थ के बांटो ।

It is the responsibility of the establishment to allow the wealth created in the nation by transparently open like in broad day light, methods of learning, such as from nature’s resources like agriculture. Promote in the society the mental attitudes, for acceptance of only this mode of honest livelihood.

12. इस प्रकार एक सम्पन्न वैभव शाली राष्ट्र निर्माण करो

Immense bounties of nature always flow on us for welfare health and wealth of all, by the continuous pursuits of knowledge based transparent activities by our well-meaning gifted people.

अस्मभ्यं तद् वसो दानाय राध: समर्थयस्व बहु ते वसव्यम् ।

इन्द्र यच्चित्रं श्रवस्या अनु द्यून् बृहद्वदेम विदथे सुवीरा: ।। 2.14.12

हे (वसो) धन देने वाले (इन्द्र) परमैश्वर्ययुक्त ! (सुवीर:) सु न्दर वीरों वाले हम लोग जो (ते) तुम्हारा (बहु) बहुत ( चित्रम्‌) अद्‌भुत (वसव्यम्‌) पृथिवी आदि वसुओंसेसिद्ध हुए ( बृहत्‌ ) बहुत (राध: ) समृद्धि करने वाले धन को (श्रवस्या: ) अन्नों के लिए हित करने वाली पृथिवीके बीच (अनु द्यून्‌) प्रति दिन (विदथे ) विज्ञान रूपी संग्राम यज्ञ में (वदेम) कहें उस को हमारे लिए देने को आप (समर्थयस्य ) समर्थ करो ॥12॥

इस प्रकार एक अद्‌भुत सम्पन्न वैभव शाली राष्ट्र निर्माण करो ।

In this manner, create a prosperous welfare nation.

( It is for paucity of space that the detailed method and reasoning to arrive at the above Vedic interpretations have not been provided here.)