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Tuesday, May 31, 2016

!! वेदोंमें हिंसा नहीं है !!, Veda prohibits cruelty




!! वेदोंमें हिंसा नहीं है !!
कहा जाता है ,वेदोंमें यज्ञके लिए पशुहिंसाकी विधि है । अतः वेदोंका मान रखनेके लिए कुछ लोग "वैदिकी हिंसा हिंसा न भवति !" वेदविहित हिंसाका नाम हिंसाही नहीं है ,ऐसा कहा करते हैं ! परन्तु हिंसा हिंसा ही है,फिर वह चाहे कैसी ही हो ! वेदोंकी तो यह स्पष्ट आज्ञा है -"मा हिंस्यात् सर्वा भूतानि !" (किसी भी प्राणीकी हिंसा न करे ) फिर वैदिक हिंसा क्या वस्तु है ?
महाभारत अनुशासनपर्व में कहा गया है कि प्राचीन कालमें मनुष्य यज्ञ-यगादि केवल अन्नसे ही करते थे !मद्य मांस आदिकी प्रथा तो पीछे से धूर्त असुरोंने चला दी । वेदमें इन वस्तुओंका विधान नहीं है !
"श्रूयते हि पुरा कल्पे नृणां व्रीहिमय: पशु: ! येनायजन्त यज्वानः पुण्यलोकपरायणा: (महाभारत०अनु०११५/५६)
"सुरां मत्स्यान् मधु मांसमासवं कृसरौदनम् ! धूर्तै: प्रवर्तितं ह्येतन्नैतद् वेदेषु कल्पितम् !!(महाभारत०शान्ति०२६५/९)
शिक्षा,कल्प,निरुक्ति,छन्द, ज्योतिष और व्याकरण -ये षड्वेदाङ्ग हैं । ये वेदोंके साथ अङ्गाङ्गी -भावसे सम्बद्ध हैं वेदाङ्गोंमें पारंगत हुए बिना श्रुतिके गूढ़ रहस्य और प्रकृत अर्थको हृदयंगम करना सम्भव नहीं है ।
"ध्वर" शब्द का अर्थ हिंसा । जहाँ ध्वर अर्थात् हिंसा न हो ,उसी को "अध्वर " कहते हैं । यह "अध्वर" शब्द यज्ञका ही पर्याय है । अतः हिंसात्मक कृत्य कभी यज्ञ नहीं माना जा सकता ।
वैदिक यज्ञोंमें तो मांसका इतना विरोध है कि मांस जलाने वाली आग को सर्वदा त्याज्य निश्चित कर दिया गया है । प्रायः चिताग्नि ही मांस जलाने वाली होती है । जहाँ अपनी मृत्युसे मरे हुए मनुष्योंके अंत्येष्टि-संस्कारमें उपयोगकी हुई आगका भी बहिष्कार है,वहाँ पावन वेदी पर प्रतिष्ठित विशुद्ध अग्निमें अपने मारे हुए पशुके होमका विधान कैसे हो सकता है ? आज भी जब वेदी पर अग्निकी स्थापना होती है तो उसमें से थोड़ीसी आग निकालकर बाहर कर दी जाती है । इसलिए कि कहीं उसमें क्रव्याद (मांस-भक्षी या मांस जलाने वाली आग) -के परमाणु न मिल गए हों । अतएव 'क्रव्यादांशं त्यक्त्वा' (क्रव्यादका अंश निकालकर ही) होमकी विधि है । ऋग्वेदकी श्रुति प्रमाण है -
"क्रव्यादमग्निं प्रहिणोमि दूरं यज्ञराज्ञो गच्छतु रिप्रवाह: !
इहैवायमितरो जातवेदा देवेभ्यो हव्यं वहतु प्रजानन् !!(ऋक्०७/२१/९)
अर्थात् -मैं मांस खाने या जलाने वाली अग्नि को दूर हटाता हूँ ,यह पापका भार ढोनेवाली है ;अतः यमराजके घरमें जाय । इससे भिन्न जो ये दूसरे पवित्र और सर्वज्ञ अग्निदेव हैं,इनको ही यहां उपस्थित करता हूँ ! ये इस हविष्यको देवताओंके समीप पहुंचाएं ;क्योंकि ये सब देवताओंको जानने वाले हैं ।"
यजुर्वेदके अनेक मन्त्रों में भगवान् से प्रार्थनाकी गयी है कि वे हमारे पुत्रों ,पशुओं -गाय और घोड़ोंको हिंसाजनित मृत्युसे बचावें -
'मा नस्तनये मा नो गोषु मा नो अश्वेषु रीरिषु: !'
'पशून् पाहि,गां मा हिंसी:,अजां मा हिंसी:,अविं मा हिंसी:, !इमं मा हिंसीर्द्विपादं पशुम् ,मा हिंसीरेकशफं पशुम्,मा हिंस्यात् सर्वा भूतानि !
पशुओंकी रक्षाकरो !''गायको न मारो!' 'बकरी को न मारो!' 'भेड़ोंको न मारो!' 'इन दो पैर वाले प्राणियोंको न मारो!' 'एक खुरवाले घोड़े-गधे आदि पशुओंको न मारो ' ' किसी भी प्राणीकी हिंसा न करो ' आदि ।
ऋग्वेद में तो यहाँ तक कहा गया है कि जो राक्षस मनुष्य,घोड़े और गायका मांस खाता हो तथा गायके दूधको चुराता लेता हो,उसका मस्तक काट डालो--
"य: पौरुषेयेण क्रविषा समङ्क्ते यो अश्व्येन पशुना यातुधानः !
यो अघ्न्याया भरति क्षीरमग्ने तेषां शीर्षाणि हरसापि वृश्च !!(ऋक्०८/४/१६)
अब प्रश्न होता है कि वेदमें यदि मांसका वाचक या पशुहिंसाका बोधक कोई शब्द ही प्रयुक्त न हुआ होता तो कोई भी कैसे उस तरहका अर्थ निकाल सकता है ? इसके उत्तरमें हम महाभारतसे एक प्रसङ्ग उद्धृत कर देना चाहते हैं । एक बार ऋषियों तथा दूसरे लोगों में "अज" शब्दके अर्थ पर विवाद हुआ । एक पक्ष कहता था 'अजेन यष्टव्यम् ' का अर्थ है 'अन्नसे यज्ञ करना चाहिए । अजका अर्थ है -उत्पत्तिरहित;अन्नका बीज ही अनादि -परम्परासे चला आ रहा है; अतः वही 'अज' का मुख्य अर्थ है ; इसकी उत्पत्तीका समय किसीको ज्ञात नहीं हैं , अतः वही 'अज' है !' दूसरा पक्ष कहता था 'अज' का अर्थ बकरा है । पहला पक्ष ऋषियोंका था ! दोनों राजा वसुके पास निर्णय कराने के लिए गए ! वसु अनेक यज्ञ कर चुका था । उसके किसी भी यज्ञमें मांस का उपयोग नहीं हुआ था । वह सदा अन्नमय यज्ञ करता था ,परन्तु म्लेच्छोंके संसर्गसे पीछे चलकर वह ऋषियोंका द्वेषी बन गया था । ऋषि उसकी बदली हुई मनोवृत्ति से परिचित न थे । वे विश्वास करते गए । राजा सहसा निर्णय न दे सका । उसने पूछा 'किसका क्या पक्ष है ' ? जब उसे पता चला ऋषि लोग 'अज' का अर्थ अन्न करते हैं ,तो उसने उनके विरोधी पक्षका ही समर्थन करते हुए कहा 'छागेनाजेन यष्टव्यम् !' असुर तो यही चाहते ही थे । वे उसके प्रचारक बन गए ; परन्तु ऋषियोंने उस मत को ग्रहण नहीं किया ; क्योंकि वह पूर्वोक्त चारों हेतुओंसे असङ्गत ठहरता है ! 'अज' शब्द का तीसरा अर्थ परमात्मा भी है तो क्या यज्ञमें परमात्माकी बलि दी जाती है ? या परमात्माको बलि समर्पित की जाती है ?
संस्कृत वाङ्मयमें अनेकार्थक शब्द बहुत हैं । 'शब्दा: कामधेनव: ' यह प्रसिद्ध है । उनसे अनन्त अर्थों का दोहन होता है । कौन सा अर्थ कहाँ लेना ठीक है ;इसका निश्चय विवेकशील विद्वान् ही कर सकते हैं । "सैंधव" शब्द के अनेक अर्थ हैं , नमक,घोडा ,नदी और समुद्र होता है -
कोई यात्रा पर जा रहा हो और उसकी सवारीके लिए 'सैंधव'लाने का आदेश दे तो उस समय नमक देने वाला मनुष्य मुर्ख ही समझा जाता है , वहाँ सिंधु देशीय अश्व ही लाना उचित होगा ! इसी प्रकार भोजन में 'सैंधव ' डालने का आदेश देने पर नमक ही दिया जाएगा न कि अश्व काटके भोजन में डाल दिया जाए !
इसी प्रकार वेदके यज्ञ प्रकरणमें आये हुए शब्दका वहाँके सात्विक वातावरणके अनुरूप ही अर्थ ठीक हो सकता है । जहाँ दवा बनाने के लिए 'प्रस्थं कुमारिकामांसम् 'की आज्ञा है ; वहाँ सेरभर घीकुआँरका गुदा ही डाला जाएगा । कुमारी कन्या का एक सेर मांस डालने की तो कोई पिशाच ही सोच सकता है ।
यज्ञमें पशु बांधनेकी बात आती है । प्रश्न होता है ,वह पशु क्या है ? इसका उत्तर शतपथ-ब्राह्मणके एक प्रश्नोत्तर से स्पष्ट हो जाता है -'कतमः प्रजापति:? प्रजापति अर्थात् प्रजाका पालन करने वाला कौन है ? उत्तर मिलता है -'पशुरिति'-पशु ही प्रजापालक है । तात्पर्य यह कि जो पदार्थ या शक्तियाँ प्रजाका पोषण करने वाली हैं ; उन्हें पशु कहा गया है । इसीलिए भिन्न-भिन्न प्रकारके पशुओंकी यज्ञ में चर्चा की गयी है । 'नृणां व्रीहिमयः पशु:' - मनुष्योंके यज्ञमें अन्नमय पशुका उपयोग होता आया है । 'यज्ञेन यज्ञमयजन्त देवा: ' देवताओंने यज्ञसे ही यज्ञ किया था ; उनका यज्ञमय ही पशु था !
बिना वेदाङ्गोंके वेद मन्त्र का सही अर्थ नही किया जा सकता और वेदाङ्ग में
निरुक्तिकार यास्क ने इस मन्त्र का अर्थ करते हुए लिखा है -
'अग्नि: पशुरासीत्तं देवा अलभन्त '
'अग्नि ही पशु था ,उसीको देवता प्राप्त हुए । ' इतना ही नहीं अग्नि,वायु और सूर्य को भी 'पशु 'नाम दिया गया है -
"अग्नि: पशुरासीत्तेनायजन्त ! वायु: पशुरासीत्तेनायजन्त ! सूर्यः पशुरासीत्तेनायजन्त !"
'अबध्नन् पुरुषं पशुम् 'इस मन्त्र में पुरुषको ही पशु कहा गया है । वहाँ सात परिधि और इक्कीस समिधाओंकी चर्चा है -
"सप्तास्यासन् परिधयस्त्रि:सप्त समिधः कृता: ।
उसके दो अर्थ किए जाते हैं - शरीरगत सात धातु ही सात परिध हैं और पाँच ज्ञानेन्द्रिय ,पाँच कर्मेन्द्रिय,दस प्राण और एक मन -ये इक्कीस समिधाएँ हैं ,इनको लेकर 'आत्मा'रूपी पुरुषसे देवताओंने 'शरीर यज्ञ'किया । इन सबके सहयोगसे ही मानव शरीरकी सम्यक् सृष्टि हुई ! दूसरा अर्थ सङ्गीत -यज्ञपरक होता है । इसमें सात स्वर ही सात परिधि और इक्कीस मूर्छनाऐं ही समिधा हैं । नाद ही वहाँ पशु है । इनसे सङ्गीत यज्ञ सम्पन्न होता है ।
इसी प्रकार यदि विवेकको साथ रखते हुए वेदार्थपर विचार किया जायेगा तो वेद भगवान् ही ऐसी सामग्री प्रस्तुत कर देंगेव,जिससे सत्य अर्थका भान हो जाय । जहाँ द्वय अर्थक शब्दोंके कारण भ्रम होनेकी सम्भावना हो सकती है , वहाँ बहुतेरे स्थलोंपर स्वयं वेदने ही अर्थका स्पष्टीकरण कर दिया -
"धाना धेनुरभवद् वत्सोऽस्यास्तिलः !"(अथर्ववेद १८/४/३२)
अर्थात् -'धान ही धेनु (गाय) है और तिल ही उसका बछड़ा हुआ है । '
"अश्वा: कणा गावस्ताण्डुला मशकास्तुषा: । श्याममयोऽस्य मांसानि लोहितमस्य लोहितम् !! (अथर्ववेद ११/३/५-७)
अर्थात् 'चावलके कण ही अश्व हैं । चावल ही गौ हैं । भूसी ही मशक है । चावलोंका जो श्यामभाग है ,वह मांस है और लालभाग ही रुधिर है !'
इन सब प्रमाणोंसे ये सिद्ध है कि हवन-प्रकरणमें जहाँ कहीं भी अश्व ,गौ,अजा ,मांस ,अस्थि और मज्जा आदि शब्द आते हैं ,उनसे अन्नका ही ग्रहण होता है ; पशुओं और उनके अवयवोंका नहीं । 'शतपथ ब्राह्मण'आदि में भी ऐसे स्थलोंका स्पष्टीकरण किया गया है -
" यदा पिष्टान्यथ लोमानि भवन्ति । यदाप आनयत्यथ त्वग् भवति । यदा स यौत्यथ मांसं भवति । संतत इव हि तर्हि भवति । संततमिव हि मांसम् । यदा शृतोऽथास्थि भवति । दारुणमित्यस्थि । अथ यदुद्वायसन्नभिधारयति तं मज्जानं ददाति । एषा सा संपद् यदाहुः पाक्तः पशुरिति !" (शतपथ ब्राह्मण )
- 'केवल पीसा हुआ सुखा आटा 'लोम' है ! पानी मिलानेपर वह 'चर्म' कहलाता है । गूंथने पर उसकी 'मांस' संज्ञा होती है । तपाने पर उसीको 'अस्थि ' कहते हैं । घी डालने पर इसीका 'मज्जा' नाम होता है । इस प्रकार पककर जो पदार्थ बनता है,उसका नाम 'पाक्तःपशु 'होता है ।
ऐतरेय ब्राह्मणमें भी इसी तरहका स्पष्टीकरण देखा जाता है -' स वा एष पशुरेवालभ्यते यतपुरोडाशस्तस्य । यानि किंशारूपाणि तानि रोमाणि । ये तुषा: सा त्वक् । ये फलीकरणास्तद् असृग् यत्पिष्टं त्नमांसम् । एष पशूनां मेधेन यजते ।' इस मन्त्रमें पुरोडाशके अंतर्गत जो अन्नके दाने हैं ,उन्हें अन्नमय पशुका रोम ,भूसीको त्वचा ,टुकड़ोंको सींग और आटेको मांस नाम दिया गया है । '
अथर्ववेदके अनुसार व्रीहि और यव क्रमशः प्राण और अपान हैं ।
"प्राणापानौ व्रीहियवौ अनड्वान् प्राण उच्यते ! (अर्थववेद !११/४/१३)
उपरोक्त मन्त्रोंसे सिद्ध है कि वैदिक यज्ञमें पशुमांस से होम नहीं किया जाता है अपितु अन्नमय पुरोडाश का नाम ही मांस और पशु है ।
मीमांसा सूत्रमें तो पशुहिंसा और मांस-पाकका स्पष्टतः निषेध मिलता है -
"मांसपाकप्रतिषेधश्च तद्वत् (१२/२/२)
: 'यज्ञमें जैसे पशुहिंसाका निषेध है ,उसी प्रकार मांस पाकका भी निषेध है !'
"धेनुवच्च अश्वदक्षिणा"(मीमांसा ०१०/३/६५)
'गौकी भाँती घोडा भी यज्ञमें दक्षिणाके लिए ही उपयोग में लाया जाता है । '
"अपि वा दानमात्रं स्याद् भक्षशब्दानभिसम्बन्धनात् !"(मीमांसा०१०/७/१५)
'अथवा वह केवल दान मात्रके लिए ही है ; क्योंकि गौकी भाँती अश्व के लिए भी कहीं 'भक्षण' शब्द नहीं आया है !' (तात्पर्य यह है कि मनुष्योंके भोजनमें केवल अन्नका ही उपयोग होताहै ,गौ और अश्व आदि का नहीं )
आश्वलायनसूत्रमें स्पष्ट कहा गया है कि हवन सामग्री में मांस वर्जित होती है -'होमियं च मांसवर्जम् !'
कात्यायन का मत है -
'आहवनीये मांसप्रतिषेध: !'
उपर्युक्त प्रमाणोंसे सिद्ध है कि यज्ञमें मांसका उपयोग कभी शिष्टपुरुषों द्वारा स्वीकृत नहीं हुआ ।
कुछ लोगोंने ये भ्रम फैलाया कि वैदिक ऋषि अतिथिको गौ मांस खिलाते थे । 'गोघ्नोऽतिथि: ' मन्त्र का उदाहरण देते हैं ।
इसका अर्थ भ्रमवश ऐसा मानने लगे हैं कि अतिथिके किए गाय मारी जाती थी ;परन्तु ऐसी नहीं है । 'हन्' धातु का प्रयोग हिंसा और गति अर्थ में होता है । गति के भी ज्ञान ,गमन और प्राप्ति आदि अनेक अर्थ हैं । इनमेंसे प्राप्ति अर्थको लेकर ही यहाँ 'गोघ्न' का प्रयोग होता है । वह अतिथि जिसको गौकी प्राप्ति हो-जिसे गाय दी जाय वह 'गोघ्न' कहलाता है । व्याकरणके आदि आचार्य महर्षि पाणिनिने अपने एक सूत्रद्वारा इसी अभिप्रायकी पुष्टिकी है ! वह सूत्र है -'दाशगोघ्नौ सम्प्रदाने' (३/४/७३)
इसके द्वारा सम्प्रदाने अर्थ में 'दाश' और 'गोघ्न' शब्द सिद्ध होते हैं । यदि यहाँ चतुर्थीमात्र ही अभीष्ट होता -अर्थात् अतिथि के उद्देश्यसे गाय को मारना ही सूचित करना होता तो 'सम्प्रदाने ' न कहकर 'तस्मै' इस विभक्तिप्रतिरुपक अव्ययका ही प्रयोग कर देते ; परन्तु ऐसा न करके 'सम्प्रदाने' लिखा है ; इससे यहाँ दानार्थकी अभिव्यक्ति सूचित होती है । अतः जिसे गाय दी जाए ,उस अतिथि को ही 'गोघ्न' कहते हैं । पूर्वकाल में अतिथि को गौ दान करने की परिपाठी थी । आज भी प्राचीन परम्परा के अनुसार विवाहमें घरमें पधारे हुए वर को आतिथ्यके लिए गोदान की जाती है ।
डॉ बी०आर० अम्बेडकर ने अपकी पुस्तक 'अछूत कौन ?और वे अछूत कैसे बने ? में लिखते हैं हिन्दू जिनमें ब्राह्मण और गैरब्रह्मण दोनों ही आते हैं गाय ,बैल ,बछड़े और सांडके मांस को खाते थे । मधुपर्क,गोघ्नोऽतिथि शब्दोंसे यही सिद्ध करते हैं कि अतिथि को गौमांस दिया जाता था ।
ऊपर गोघ्नोऽतिथि का अर्थ कर चुका हूँ -जिस अतिथि को गाय प्रदान की जाय ।
अब मधुपर्क - तीन भाग दही,एक भाग शहद और एक भाग घीको काँसेके पात्रमें रखनेपर उसकी 'मधुपर्क' संज्ञा होती है । मधुपर्क नाम ही मधुर पदार्थोंका सम्पर्क सूचित करता है । इसमें गौमांस की तो गन्ध भी नहीं है ।
डॉ अम्बेडकरने और कम्युनिस्ट इतिहासकारोंने वेदोंमें "औक्ष" और "ऋषभ" शब्द देखकर गौ और सांडके मांसकी वीभत्स कल्पना कर ली । जबकि ऊपर ये बता चुका हूँ कि वेदोंमें किसी भी तरह के मांस खाने का उल्लेख नहीं ।
आयुर्वेदमें जो मांस प्रधान औषधियां हैं ,उन्हें द्विजोंने कभी स्वीकार नहीं किया ; अतएव चरकने लिखा है -द्विजोंकी पुष्टिके लिए तो मिश्रीयुक्त घी और दूध ही औषधि है !
"द्विजानामोषधीसिद्धिं घृतं मांसविवृद्धये । सितायुक्तं प्रदातव्यं गव्येन पयसा भृशम् !! (चरक चि०८/१४९)
मांस तो यक्ष,राक्षस और पिशाचोंका भोजन है । (यक्षरसः पिशाचान्नम् ')
वैदिक ग्रन्थों में बहुत से पशु-पक्षियोंके नाम वाले औषध देखे जाते हैं । उदाहरण के लिए वृषभ( ऋषभकन्द),श्वान (ग्रन्थिपर्ण),मार्जार (चित्ता) ,अश्व (अश्वगन्धा),अज (अजमोदा) ,सर्प (सर्पगन्धा ),मयूरक (अपामार्ग),मयुरी(अजमोदा),कुक्कुटी(शाल्मली),मेष(जीव शाक),नकुल(नाकुली बूटी) ,गौ (गौलोमी),खर (खरपर्णिनी ),काक(काकमाची),वाराह(वाराहीकन्द),महिष (गुग्गुल) आदि शब्द दृष्टव्य हैं ।
वेदोंमें जहाँ कहीं भी 'औक्षण' या 'ऋषभ ' शब्द आया है डॉ अम्बेडकरने सांड या बैल अर्थ किया है जो कि असङ्गत है ।
"औक्ष" और "ऋषभक" नामकी औषधि हैं । जैसे "प्रस्थं कुमारिकामांसम् ' के अनुसार एक सेर कुमारी कन्या के मांस की कल्पना कर ली जाय । उसी प्रकार बैलकी कल्पना कर ली गयी । ये तो अवैदिक असुरोंके दिमागकी ही उपज हो सकती है । "औक्षण" शब्द का दूसरा अर्थ होता है उबला हुआ अन्न !
उदाहरणके लिए बृहदारण्यकोपनिषद्के (६/४/१८)वें मन्त्रपर दृष्टिपात करें । इस मन्त्र में आये 'औक्षण' और 'आर्षभ' शब्द और मांसौदन शब्द का अर्थ गौ-बछड़े का मांस अर्थ किया है जबकि ये दोनों ही औषधियां हैं ।
ओदन कहते हैं खिचड़ीको और इस मन्त्र में 'औक्षण' और 'आर्षभ' औषधि मिलाकर खिचड़ी खाने का उल्लेख है । प्रायः मूँग या उड़दकी दाल मिलाकर ही खिचड़ी बनती है । मूँगकी खिचड़ी को 'मुद्गौड़न' और उड़दमिश्रित खिचड़ीको 'माषौदन' कहते हैं । यहाँ मांसौदन का अर्थ 'औक्षण' और 'आर्षभ' औषधिके गूदेके मिश्रण को कहते हैं ।
"अपक्वे चूतफले स्नाय्वस्थिमज्जान: सूक्ष्मत्वान्नोपलभ्यन्ते पक्के त्वाविर्भूता उपलभ्यन्ते "
अर्थात् - 'आमके कच्चे फलमें सूक्ष्म होनेके कारण स्नायु,हड्डी और मज्जा नहीं दिखायी देतीं ; परन्तु पकने पर ये सब प्रकट हो जाती हैं । '
- यह सबको जानना चाहिए फलोंके गूदेको 'मांस' छाल को 'चर्म' गुठली को 'अस्थि' मेदाको 'मेद' और रेशाको 'स्नायु' कहते हैं ।
इसलिए उपरोक्त मन्त्र का अर्थ होगा -
"अथ य इच्छेत् पुत्रो मे पण्डितो विगीत: समतिंगम: शुश्रूषितां वाचं भाषिता जायते सर्वान् वेदाननुब्रवीत सर्वमायुरियादिति मा ँ् सौदनं पाचयित्वा संर्पिष्मन्तमश्नीयातामीश्वरौ जनयित वा औक्षण वार्षभेण वा ।" (बृहदारण्यकोपनिषद् ६/४/१८)
अर्थात् - जो पुरुष यह चाहता हो मेरा पुत्र जगत् में विख्यात पण्डित हो और विद्वानोंकी सभामें निर्भीक होकर प्रगल्भतापूर्वक संस्कृत वाणी बोलने वाला हो,वेद-शास्त्रोंको पढ़ने वाला तथा वेदके रहस्योंको जानने वाला हो, पूर्णायु -सौ वर्ष तक जीनेवाला हो,ऐसी सन्तान चाहने वाले माता-पिताको चाहिए कि 'उक्षा' (सोम औषधि) और 'ऋषभक' औषधि के गूदेको घृतसिक्त करके गौके दुग्धसे खीर पकायें और उसका सेवन करें । ऐसा करने से बलवान् और मेधावी पुत्र उत्पन्न होता है !'
यहाँ गौमांस या बछड़े की मांस की वीभत्स कल्पना करना तो असुरोंकी ही बुद्धिको ग्राह्य होगा ।
जब वेदोंने गौ माता को 'अघ्न्या' (जिसका वध न किया जाए) कहा है फिर वेद भगवान् गौहत्या का आदेश कैसे दे सकते हैं । जिस प्रकार गौ माता 'अघ्न्या' हैं उसी प्रकार वृषभ भी अघ्न्या हैं ।
"गवां यः पतिरघन्य:"(अथर्ववेद ९/४/१७)
'बैल गाय का पति 'अघ्न्या' हैं ।
"अघ्न्यानां नः पोषे कृणोतु "(अथर्व०९/४/२)
"अघ्न्या" की व्याख्या -
जो न तो स्वयं किसीको कष्ट पहुंचाती है और न जो अन्य किसीके द्वारा कभी मारी पीटी या क्लेश पहुंचाई जाने योग्य है अर्थात् पूज्या ,वन्द्या और श्रद्धेया है -इस अर्थ में उज्ज्वलदत्त आदिने 'न हन्यते कैर्वापि','न वा हन्ति दातारम् ','ग्रहितारं वा ' इस व्युत्पत्तिद्वारा 'अघ्न्यादयश्च ' (उणादि ४/११२) सूत्रकी व्याख्या में यक् प्रत्ययसे इस 'अघ्न्या' पदकी साधुता स्वीकार की है ।
-'यक: कित्वात् ','गमहन०इत्युपधालोपे 'हो हन्ते: 'इति कुत्वेन हस्य घ: !
'निरुक्तिमें' भी श्रीयास्कने (११/४३में) स्वयं ही अहन्तव्या भवतीत्यघघ्नीति वा अघ्न्या ' कहकर इसकी व्याख्या लिखी है । निरुक्त निघण्टु २/११/१ की व्यख्यामें देवराज यज्वाने आगे लिखा है -
"अघस्य दुर्भिक्षादेर्हन्त्री वा अहन्तव्या वेति अघ्न्या"
महाभारत शांतिपर्व (२६२/४७)में भीष्मने सुस्पष्ट रूपसे व्युत्प्त्ति करते हुए कहा था -- 'श्रुतियों में गौओंको अघ्न्या (अवध्य) कहा गया है ,फिर कौन उन्हें मारने का विचार कर करेगा ? जो पुरुष गाय और बैलोंको मारता है ,वह महान् पाप करता है -
"अघ्न्या इति गवां नाम क एता हन्तुमर्हति ।
महाच्चकाराकुशलं वृषं गां वाऽऽलभेत् तु यः !!
उपरोक्त विवरण से ज्ञात होता हैं वेदोंमें मांस भक्षण और गौ मांस का मिथ्या अरोप लगाया है जबकि वेद -
"मा हिंस्यात् सर्वाभूतानि " की घोषणा करते हैं ।
डॉ अम्बेडकरने बौध्द ग्रन्थ 'संयुक्त निकाय (१११-१-९)
का प्रमाण देते हुए कहा है
भगवान् बुद्धने कौशल नरेश पसेंडी के यज्ञसे पांच सौ सांड ,पांच सौ बछड़े मुक्त कराये थे इससे उस समय यज्ञमें गौहत्या होती थी ।'
इस प्रश्नका उत्तर है गौतम बुद्धका निर्वाण पांचवी शती ई पू में हुआ था उनके निर्वाणके ५००-६०० वर्ष बाद बौद्ध ग्रन्थ लिखे गए तो उन ग्रन्थोंमें बुद्धकाल की घटनाकी कितनी सत्यता है ? आप स्वयं विचार कीजिए । बौद्ध जो कि हिन्दू धर्म से द्वेष रखते थे । ये प्रयत्न सदैव करते रहे कि हिंदुओंको निकृष्ट और बौद्धोंको श्रेष्ठ सिद्ध किया जा सके । तथाकथिक महान् अशोक को बौद्धोंने महिमामण्डित किया उसी अशोक को बौद्धोंने चण्डाशोक कहा था जब वो वैदिक धर्म का पालन करता था तब वो दुष्ट राजा था ( चण्ड -खूंखार) । और जब अशोक बौद्ध बन गया तो वो चण्डाशोक से धर्माशोक बन गया ( धर्म का स्वरूप ) ! जबकि अशोकवर्धन मौर्य्य और धर्माशोक दोनों ही अलग अलग राजा थे और दोनों समकालीन थे । अशोकवर्धन मगध सम्राट था तो धर्माशोक कश्मीर का गोनन्द वंश का राजा था ।
ये विवरण बौद्धोंका वैदिक धर्मके द्वेषका प्रमाण है ।
अब बात करते हैं यज्ञ की तो सांडों और बैलोंकी बलि उतनी ही सत्य है जितनी सत्य सीता जी दशरथकी पुत्री और रामकी बहन ।
भगवान् बुद्ध कहते थे - वो ही दशरथ पुत्र श्रीराम थे और यशोधरा देवी ही सीता थीं ,दशरथ ही शुद्धोदन थे और माया देवी ही कौसल्या थीं ।
गौतम बुद्धके निर्वाणके सैकड़ों वर्ष बाद ( कम्युनिस्ट इतिहासकार ४८३ ई पू मानते हैं और एथेंसके इतिहाससे ज्ञात होता है १८०७ ई पू में निर्वाण हुआ ) हिंदुओंसे द्वेषके कारण बौद्धोंने "दशरथ जातक" , "अनामकम जातक और "श्यामजातक" ग्रन्थोंकी रचना की ।जो रामायण के विकृत रूप हैं इन बौद्ध ग्रन्थों में जम्बूद्वीप के राजा दशरथ के तीन सन्तान बताईं गयीं हैं राम (लामन पण्डित ) लक्ष्मण (लक्खन पण्डित) और सीता । तीनो बहन भाई थे किन्तु रामने अपनी बहन सीता से विवाह किया । इस तरह के विकृत ग्रन्थ सिद्ध करते हैं कि बौद्ध हिंदुओं से कितना द्वेष इ
रखते थे ।
ये सत्य है बुद्धकाल में हिंसक यज्ञ होते थे ,ये भी सत्य है कि बुद्ध ही श्रीराम थे ।
किन्तु उन यज्ञोंमें सांड और बछड़े की बलि दी जाती थी ये उसी प्रकार झूठ है द्वेष मात्र है जितना झूठ और द्वेष ये कि सीता दशरथकी पुत्री थी और श्रीरामकी बहन थीं ।
वरुण पाण्डेय
कृष्णानुरागी वरुण

Idol worship is always allowed in Vedas.



मूर्ति पूजा का विरोध क्यों ? जिस प्रकार मनुष्य का शरीर पञ्चतत्त्व से निर्मित होता है ऐसे ही दारु-धातुमय विग्रह भगवान् का शरीर होता है । मूर्ति पूजा की निन्दा करने वाले वास्तवमें मूर्तिका अर्थ केवल पाषाण ही समझते हैं , किन्तु मूर्ति का अर्थ है भगवान् का आकार या स्वरूप । रंग रूप आकार रहित भगवान् का अर्चन कैसे करें ? इसीलिए मूर्तिमय भगवान् का अर्चन किया जाता है । जैसे माता-पिता गुरुजनोंकी सेवा करना , यद्यपि माता-पिता अस्थि-चर्मसे निर्मित शरीर नहीं हैं , शरीरके अंदर... रहने वाले भगवदंश आत्मा ही हैं तथापि आत्मा की सेवा नही की जा सकती ,शरीरके द्वारा ही माता पिताकी सेवा की जाती है । अस्थि-चर्म निर्मित शरीरके द्वारा माता-पिताकी सेवाकी जाती है फिर भी ये नहीं कहते कि अस्थि-चर्मकी सेवा कर रहे हैं इसी प्रकार भगवान् का अर्चन श्रीविग्रहके द्वारा किया जाता है क्योंकि देव परोक्षप्रिय होते हैं -- "परोक्षप्रिया इव हि देवा: " !(ऐतरेय० १/३/१४) अब यदि कहो कि हम तो केवल यज्ञ किया करते हैं ,मूर्ति पूजा नहीं करते तब तो अज्ञानता ही है सुनिए - मूर्तिके द्वारा भगवान् का अर्चन कैसे करते हैं ? दारु-धातु-मृण्मय श्रीविग्रहकी षोड्शउपचारों द्वारा (धूप-दीप-नैवेद्य आदि) भगवद् अर्चन किया जाता है जिसे आप मूर्ति पूजा कहते हैं अब यज्ञके द्वारा यजन सुनिए - १०८०० इष्टकाओं,मृण्मयसे निर्मित यज्ञकुण्डमें समिधा द्वारा दूध ,दही ,घी ,सोमलता ,यवागू ,भात ,कच्चे चावल ,फल और जल इत्यादि से किया जाता है । अब दोनों ही पूजाओंमें क्या अंतर रहा ? इष्टकाओं-मृण्मय यज्ञकुण्डसे पूजन करना क्या मूर्ति पूजा नहीं है? भगवान् ने सृष्टिके समय यज्ञके रूप में अपनी मूर्तिकी पूजा की स्थापना की थी -- " अथैनमात्मान: प्रतिमामसृजत यद् यज्ञम् ,तस्मादाहु: प्रजापतिर्यज्ञ इत्यात्मनो ह्येनं प्रतिमासृजत !! (शतपथ ब्राह्मण ११/१/८/३) प्रजापति परमात्माने अपनी प्रतिमा (मूर्ति)के रूपमें सर्वप्रथम यज्ञको उतपन्न किया । अतः यज्ञ साक्षाद् भगवान् का स्वरूप हैं ।। निश्चित ही मूर्तिपूजा है ! हिन्दू यज्ञके द्वारा ,श्रीविग्रह के द्वारा सर्वशक्तिमान ईश्वरकी आराधना करता है न कि यज्ञ-मूर्तिकी ।



अन्धन्तम: प्रवशन्ति येऽसंभूतिमुपासते ! ततो भूय ऽ इव ते तमो यऽउ संभूत्या ँ् रताः !!( शुक्ल यजुर्वेद ४०/९) अर्थात्
 जो असम्भूति (अव्यक्त प्रकृति ) की उपासना करते हैं ,वे घोर अंधकारमें प्रवेश करते हैं और जो सम्भूति (कार्यब्रह्म) में रत हैं ,वे मानो उनसे भी अधिक अंधकारमें प्रवेश करते हैं ।
।" यहाँ श्रुति भगवती सम्भूतिकी(कार्य ब्रह्म -पृथ्वी-पाषाणादि) उपासना करने का फल अंधकारमय बता रही हैं


अब अगला मन्त्र देखिए -
  "सम्भूतिं च विनाशं च यस्यद्वेदोभय ँ् सह ! विनाशेन मृत्युं तीर्त्वा सम्भूत्यामृतमश्नुते !!( शुक्ल यजुर्वेद ४०/११) अर्थात् -जो असम्भूति और कार्यब्रह्म( पृथ्वी-पाषाणादि) इन दोनोंको साथ साथ अर्थात् अव्यक्त प्रकृति और पृथ्वी-पाषाणादिको ब्रह्मही जानता है,वह कार्यब्रह्म (पृथ्वी-पाषाणादि) की उपासनासे मृत्युको पार करके अर्थात् जन्म-मृत्युके चक्रसे छूटकर असम्भूतिके द्वारा अर्थात् अव्यक्त प्रकृतिकेलय द्वारा अमृत्व प्राप्त कर लेता है ।
अर्थात् जगत् के कारण रूप परब्रह्मको और नाशवान् प्रकृति-शरीर आदि को एक ही जानता है वो मुक्त हो जाता है ।"
      ये श्रुति स्पष्ट कहती है - "ईशा वास्यमिद ँ् सर्वं यत्किन्च जगत्यां जगत् ! (शुक्ल यजुर्वेद ४०/१) अर्थात् - इस सृष्टिमें जो कुछ प्रत्यक्ष है ,जड़ अथवा चेतन है तथा प्राणी ,जीव, पर्वत ,समुद्र ,नदियां और भूमि हैं,वे सब परमात्माके द्वारा ही आच्छादित हैं !" जब सब कुछ परमात्माके द्वारा ही आच्छादित है तब प्रकृति-जड़ पाषाण-शरीरादि की उपासना निषेध क्यों होगी ? उसका फल अंधकारमय क्यों होगा ?
 अब यदि दयानन्द उपरोक्त मन्त्र ४०/९ में पृथ्वी-पाषाणादिकी पूजाको अंधकारमय ही मानते हैं तब ये वेद मन्त्र भी देखिए -
  "परि द्यावापृथिवी सद्यऽइत्वा परि लोकात् परि दिशः परि स्वः ! ऋतस्य तन्तुं विततं विचृत्य तदपश्यवत्तदभत्तदासीत !! (शुक्ल यजुर्वेद ३२/१२)
 अर्थात् - जो द्यावापृथ्वी को समस्त लोकों और दिशाओं को ब्रह्म मानते हुए स्वर्ग की परिक्रमा करते हैं तथा यज्ञ-कर्मको अनुष्ठानादि से संपन्न करके ब्रह्मको साक्षाद् रूप से देखते हैं ,वे अज्ञान से छूटकर उसी ब्रह्ममें एकाकार हो जाते हैं !" इस उपरोक्त यजुर्वेदके मन्त्र में पृथ्वी-स्वर्गादि समस्त चराचर जगत् को ब्रह्म मानकर परिक्रमा आदि उपासना करता है और जगत् को ब्रह्म ही मानता है जड़ नहीं वो ब्रह्ममें लीन हो जाता है ये स्पष्ट हो जाता है .........
मूर्ति पूजा प्रतिपादन - सत्यार्थ प्रकाश में दयानन्द सरस्वतीने शुक्ल यजुर्वेदके निम्न मन्त्रसे मूर्ति पूजा का निषेध किया है किन्तु ये बहुत ही भ्रामक है - दयानन्दका मन्त्र भाष्य - "अन्धतम: प्र विशन्ति येऽसम्भूतिमुपासते ! ततो भूयऽइव ते तमो यऽउ सम्भूत्या ँ् रताः !! ( शुक्ल यजुर्वेद ४०/९) अर्थात् - जो 'असम्भूति ' अर्थात् अनुत्पन्न प्रकृति कारण की , ब्रह्मके स्थान में उपासना करते हैं ,वे अंधकार अर्थात् अज्ञान और दुःखसागरमें डूबते हैं । और 'सम्भूति' जो कारण से उत्पन्न हुए कार्यरूप पृथ्वी आदि भूत, पाषाण और वृक्षादि अवयव और मनुष्यादि के शरीर की उपासना ब्रह्मके स्थान पर करते हैं ,वे अंधकार से भी अधिक अंधकार अर्थात् महामूर्ख चिरकाल घोर दुःखरूप नरक में गिरके महाक्लेश भोगते हैं !"जबकि इस मन्त्रमें मूर्ति पूजाका कहीं भी विरोध नही है .
 अब सही अर्थ देखिए -"अंध मूर्ति पूजा प्रतिपादन । सत्यार्थ प्रकाश एकादश समुल्लास पृष्ठ ३७७-३७८ में स्वामी दयानन्द ने - "न तस्य प्रतिमाऽअस्ति !!(यजुर्वेद ३२/३ अर्थात् - जो सब जगत् में व्यापक है उस निराकार परमात्मा की प्रतिमा ,परिमाण ,सादृश्य वा मूर्ति नही है !" ऐसा अर्थ करके मूर्ति पूजा का निषेध माना है ।
किन्तु इस मन्त्र का अब सम्यक् अर्थ करते हैं - " न तस्य प्रतिमाऽअस्ति यस्य नाम महद्यशः । हिरण्यगर्भऽइत्येष मा मा हि ँ् सादित्येषा यस्मान्न जातऽइत्येष: !! (शुक्ल यजुर्वेद ३२/३) अर्थात् - उस परमात्म स्वरूप पुरुष का कोई आकार नहीं है । उसका यशऔर नाम ही महान् है । "हिरण्यगर्भ" ,"यस्मान्न जातः ", और "मा मा हिंसित् " आदि मन्त्रों में उसकी महिमा का वर्णन हुआ है । " इस मन्त्र में कहा गया है यद्यपि उस परमात्मा का कोई आकार-स्वरूप या मूरत नहीं है तथापि उन महान् परमात्माका हिरण्यगर्भ आदि मन्त्रों में वर्णित है अर्थात् वो परमात्मा सृष्टि के आदि में आकार -स्वरूप रहित रहते हुए भी सर्गके समय स्वयं ही हिरण्यगर्भ ,विराटपुरुष ,प्रजापति और संवत्सर के रूप में मूर्तिमान् होता है । "संवत्सरे हि प्रजापतिरजायत । स इदं हिरण्यमाण्डं व्यसृजत् " ! ये विराट पुरुष या हिरण्यगर्भ ही इस परमात्माकी प्रथम मूर्ति है !
"संवत्सरस्य प्रतिमां यां त्वां रात्र्युपासते । सा न आयुष्मतीं प्रजां रायस्योषेण सं सृज " (अथर्ववेद ३/१०/३) अर्थात् - हे रात्रि ! संवत्सर (प्रजापति -परमात्मा ) की प्रतिमा (मूर्ति) जिस तेरी हम उपासना करते हैं ,वह तू प्रतिमा हमारी प्रजाको धान-पुष्टि आदिसे संयुक्त कर " की उक्ति से परमात्मा के साकार स्वरूप होने ,उनकी मूर्तिकी उपासना का प्रतिपादन किया गया है । भगवद्गीता में भी भगवान् कहते हैं - " मया ततमिदं सर्वं जगदव्यक्तमूर्तिना "(भगवद्गीता ९/४) । इन सब प्रमाणों से सिद्ध है शुक्ल यजुर्वेद का उपर्युक्त मन्त्र "न तस्य प्रतिमाऽअस्ति०"३२/३ में मूर्ति पूजा का निषेध नहीं है..
साभार-: कृष्णानुरागी वरुण

Sunday, May 29, 2016

A 40,000 YEAR OLD CAVE PAINTING!! PROOF OF A CIVILISATION!

A 40,000 YEAR OLD CAVE PAINTING!!
PROOF OF A CIVILISATION!

This is said to be a 40,000-year-old cave painting seen on a white silica sandstone rock shelter depicting existence of human civilization is seen in Banda district 800 kilometers(500 miles) southeast of New Delhi, India, Sunday, Oct. 27, 2002. The painting shows hunting by cave men in Paleolithic age. These caves were discovered recently. (AP Photo/Shekhar Srivastava) Notice the horse with rider.

Indonesian cave art 'raises questions about early mankind': 40,000-year-old paintings are the oldest ever found in Asia

  • Cave art dating back 40,000 years has been found in Sulawesi, Indonesia
  • It includes animal drawings and hand stencils that were drawn onto limestone cave sites in the south west of the country
  • Artwork is almost as old as those found in Europe
  • This raises questions about early man and spread of art in prehistoric times
  • The Indonesian art - which has been radiocarbon-dated to 40,000 years ago - was discovered by a team of Australian and Indonesian archaeologists
  • World’s oldest cave art is in El Castillo cave, Spain, and is 40,800 years old 

Cave paintings dating back almost 40,000 years have been discovered in Sulawesi, Indonesia.
The artwork includes animal drawings and hand stencils, and each was drawn onto limestone cave sites in the south west of the country.
The artwork is almost as old as those found in Europe, which experts claim raises questions about early mankind and how art developed globally in prehistoric times.


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Tuesday, May 24, 2016

ASOKA- History of Greatest warrior on earth

Ashoka - He was an Ideal Ruler, who dedicated himself to the victories of righteousness
"All men are my children. I am like a father to them. As every father desires the good and the happiness of his children, I wish that all men should be happy always."
These are the words of an emperor who lived two thousand and three hundred years ago.
This emperor was Ashoka (also called ‘Devanampriya Priyadarshi’). The wheel in the abacus of the pillar which he erected as a memorial at Saranath now adorns the national flag of free India.
The rock inscription of Devanampriya Priyadarshi were being discovered all over India for centuries. But for a long time the identity of this ‘Devanampriya Priyadarshi’ remained a puzzie.
One day in the year 1915 near a village called Maski in Raichur District of Karnataka, a rock inscription was discovered on a hill. In this inscription for the first time the name of Ashoka was found with titles like Devanampriya and Priyadarshi. It was then certain that Devanampriya Priyadarshi was no othe than Ashoka.
The Mauryan Emperor, whose name shone like a very bright star in the history of the world, and whom the world honors and lovers ven two thousand years after his death.
Ashoka was the grandson of Chandragupta Maurya. Chandragupta was the first ruler of the Mauryan Empire. He ruled for about twenty four years, and then, seeking peace of mind, handed over the reigns of his empire to his son, Bindusara. This Bindusara was the father of Ashoka.
Subhadrangi was the mother of Ashoka. She was the daughter of a poor man of Champakanagar.
As a boy Ashoka was not only active also mischievous. He was a skilful hunter. From the time of Chandragupta Maurya the hunting expedition of the Emperor and the royal family was a splendid sight.
Ashoka was not handsome. But no prince excelled him in valour, courage, dignity, love of adventure and ability in administration. Therefore even as a prince Ashoka was loved and respected by his subjects and by his ministers. Bindusara discovered the ability of his son quire early and, when Ashoka was still young, appointed him Governor of Avanti.
Ujjain was the capital of Avanti. It was a beautiful city, and the home of knowledge, wealth and art. Within a few days of taking over the administration of Avanti, Ashoka became an excellent statesman. It was when he was in this city he married Shakya Kumari, the beautiful daughter of a merchant of Vidishanagar. She gave birth to two children, Mahendra and Sanghamitra.
Ashoka’s valour, courage and wisdom were soon tested. The citizens of Taxila rose in revolt against the rule of Magadha. Bindusara’s eldest son, Susheema could not put down the rebellion. Bindusara sent Ashoka to suppress the revolt. Ashoka did not have enough forces but yet moved towards the city boldly.
A suprising thing happened. The citizens of Taxila never thought of fighting against Ashoka. They gave him a grand welcome.
They pleaded, "We do not hate either Bindusara or the royal family. The wicked ministers are responsible for our revolt. We misunderstood you because of their evil advice. We are not rebels. Please forgive us."
Ashoka understood the real situation and punished those responsible for the revolt. He stayed there for some days and gave the people some advice in simple and beautiful words. When complete peace had been established in the city, Ashoka returned to his province.
Days and years passed.
Bindusara grew old. His body became weak. His health declined. 
Among his ministers one minister by name Radhagupta was prominent. He and the others began to think about the future welfare of the empire.
Bindusara’s eldest son was Susheema. According to custom he should have succeeded to the throne.
But the rovolt of Taxila had exposed his weakness.
Besides, he had begun to behave with insolence.
The council of ministers felt that the empire would suffer and lose peace and prosperity and that there would be no justice in the land if Susheema was crowned king. Therefore they sent word to Ashoka that his father was ill and that he should rush to the bed side of his sick father.
Emperor Bindusara had won the title ‘Amitraghatha’ (one who strikes those who are unfriendly). He had annexed the area between the east coast and the west coast in south India and extended his empire. He ruled over this empire for twenty-five years and died in 272 B.C. Ashoka who had come to Pataliputra from Ujjain at the request of Radhagupta, the Chief Minister, was crowned king of Magadha after the death of his father.
What happened after this is not very clear. Perhaps Susheema heard the news of his father’s deth and feared that Ashoka might be crowned King; he probably came from Taxila with a large army. He came prepared to fight if necessary. But he was killed even as he was attempting to gain an entrance to the city.
There is a story that Ashoka had all his brothers killed for the sake of the kingdom. There is no historical basis for this story. Ashoka has spoken affectionately about his brothers in his rock inscriptions.
The fifth day of the third month Jyestamasa of the year 268 B.C. was the auspicious day on which Ashoka ws crowned king. Pataliputra was gaily decorated.
The auspicious time fixed for the coonation arrived. Auspicious music Sounded. Young and radiant Ashoka entered the court, surrounded by his bodyguards. The heir to the throne of Magadha bowed to the throne and ascended it. As the priests chanted sacred verses, the heir was adorned with the appropriate symbols of royalty and the crown was placed on his head. The citizens of Pataliputra rejoiced that the empire was blessed with an able ruler.
Ashoka was a very intelligent statesman. He ruled over Magadha wisely and ably. The council of ministers and officers of state were obedient, dutiful and able. Therefore peace and plenty brightened the land.
Happiness makes man forget how time passes.
Eight years passed without anyone realizing it.
Ashoka became the lord of a vast empire. But Kalinga, a small state (now called Orissa), remained independent, beyond Ashoka's empire.
Kalinga was a rich and fertile land between the Godavari and the Manhandi. The people of Kalinga were patriots and loved freedom. They were ready to fight and die in defense of their motherland.
During Ashoka's grandfather's time the Kalinga army had only 60,000 infantry, 1,000 cavalry and 700 elephants. During Bindusara's reign and at the beginning of Ashoka's reign Kalinga must have improved its armed forces considerably.
The mighty Magadha army marched towards Kalinga. Ashoka himself went at the head of his vast army.
The Kalinga army resisted the Magadha army and fought bravely. They were not afraid even of death. But their valor and sacrifices were in vain and finally it accepted defeat.
Ashoka won a glorious victory.
'What Have I done!
True, Ashoka was victorious and Kalinga was his.
What was the price of this victory?
Ashoka who led the army saw the battlefield with his own eyes.
As far as his eye could see he saw only the corpses of elephants and horses, and the limbs of soldiers killed in the battle. There were streams of blood. Soldiers were rolling on the ground in unbearable pain. There were orphaned children. And eagles flew about to feast on the dead bodies.
Not one or two but hundreds of terrible sights greeted Ashoka's eyes. His heart was broken with grief and shame.
He felt unhappy over the victory, which he had won at the cost of so much suffering. 'What a dreadful deed have I done? I was the head of a vast empire, but I longed to subjugate a small kingdom and caused the death of thousands of soldiers; I widowed thousands of women and orphaned thousands of children. With these oppressive thoughts in his minds he could not stay there any longer. He led his army back towards Pataliputra with a heavy heart.
Ashoka became the lord of Kalinga as he had wished. But the victory brought him not joy but grief. The sights of grim slaughter he had seen dimmed the pride of victory. Whether Ashoka was resting, sleeping or awake, the scenes of agony and death he had seen on the battlefield haunted him at all times; he could not have peace of mind even for a moment.
Ashoka understood that the flames of war not only burn and destroy on the battlefield but spread to other fields and destroy many innocent lives. 
The suffering caused by war does not end on the battlefield; it continues to poison the minds and lives of the survivors for a long time. At this time Ashoka was at the height of his power; he was the head of a vast empire; he had no equal in wealth or armed strength. And yet the Kalinga war, which was his first war, also became his last war! The power of arms bowed before the power of Dharma (righteousness).
Ashoka swore that he would never again take to arms and that he would never again commit such a crime against humanity. And it proved to be the oath of a man of iron would.
In the history of the world, many kings have sworn not to fight again, after they had been defeated. 
But how many kings have been moved by pity in the hour of victory and laid down arms?
Perhaps there has been only one such king in the history of the whole world-Ashoka.
'The victory of Dharma brings with it love and affection. Devanampriya believes that, however small may be the love gained by its victory, it brings ample reward in the other world."
This is what Ashoka has said in one of his inscriptions.
The teaching of Buddha brought peace to Ashoka who was haunted by memories of the agony he had seen in Kalinga.
Buddha's message of nonviolence, kindness and love of mankind appealed to the unhappy Ashoka. A disciple of Buddha, Upagupta initiated him into Buddhism. From that day Ashoka's heart became the home of compassion, right living, love and nonviolence. He gave up hunting and eating meat. He put an end to the killing of animals for the royal kitchen. Realizing that it was not enough if he lived a righteous life, he proclaimed that all his subjects also should live a life of righteousness.
'Of all victories, the victory of Dharma is the noblest. One may win a piece of land by fighting a war. But by kindness, love and pity one can win the hearts of people. The sharp point of the sword spills blood; but from Dharma springs the fountain of love. The victory won by arms brings fleeting joy but the victory of Dharma brings lasting joy'-Ashoka realized this truth. So he taught his subjects this lesson:
'All people should live a life of truthfulness, justice and love. Respect your parents. Treat your teachers and relatives with affection. Be modest in their presence. Give charity. Do not be unkind to animals. No one should think that he end his religion are the greatest. All religions preach the same virtues. Just as it is bad to indulge in self-praise and slandering others, it is bad to condemn other religions. Respect for other religions brings glory to one's own religion.'
Ashoka did not think of the good of only his subjects; he thought of the good of all mankinds'. He wished to win the hearts of people and to serve the world through religion and through goodwill and good action. He decided to dedicate his energy and all his powers and wealth to this goal.
The first thing that Ashoka did to spread righteousness among his people was to undertake a pilgrimage. It took place two years after the Kalinga war. His pilgrimage started with his visit to Sambodhi, the holy place where Gauthama, the Buddha breathed his last. He visited other holy places during the pilgrimage. Ashoka has explained in his own words the purpose of his pilgrimage. 'To meet Brahmins and Shramanas and to give gifts to them. To meet the elders and to honor them with gifts of gold. To meet people and to preach the law of Dharma and to discuss Dharma.' These were the important objects.
Ashoka was not content with visiting holy places. He believed that the message of Dharma should not become stagnant like standing water. He wanted it to spread within India and outside, too. He wanted the people of the world to bathe in its pure steam and purify themselves. Therefore he undertook a great task which could would be enduring. He got the laws of Dharma engraved on rocks and stone pillars both inside and outside the country. These inscriptions related to Dharma, social ethics and moral living. Ashoka himself has proclaimed that his desire was that his message should reach the people of all lands and enable them to follow and propagate the Dharma for the welfare of the world. Such inscriptions can be seen even today both in India and outside. In India they have been discovered in Madhya Pradesh, Gujarat, Uttar Pradesh, Maharashtra, Orissa, Andhra Pradesh and at Siddapura of Chitradurga District, Koppala and Maski in Raichur District of Karnataka. Outside India they have been found in Peshawar District in Pakistan as well as near Khadahar in Afghanistan and on the borders of Nepal.
We read in history about many kings who put up inscriptions about their invasions, charities, donations and the extension of their territories. But it is only Ashoka who got inscriptions carved on rocks and pillars, which lead people from untruth to truth, from death to immortality and from darkness to light. To this day they are like lights of wisdom. The laws of Dharma are like the seeds of virtue sown in the hearts of the people. They are steps leading to salvation.
In order to foster greater understanding regarding Dharma, Ashoka took a bold and firm step. He wished to show that all religions teach the same path of virtue. In one of his inscriptions Ashoka says, 'We must respect the followers of other religions in every way. By doing so we can help the growth of our religion and we can help other religions also. If we act in a different way it will harm our religion and also other religions. The man who wants his religion to spread rapidly and honors only his religion and speaks ill of other religions will harm the interests of his own religion. The power of all religions should grow. Devanampriya does not consider charity and worship more important than this.' He appointed officers called 'Dharma - Mahamatras' in order to spread these ideas among the people. These officers met people of different religions and lived among them; they helped to remove the mistaken ideas they had about other religions and to know what was good in them. Often the money set apart for religious purposes was spent otherwise. Sometimes though it seems to have been spent for religious purpose, selfish people pocket it. It was the duty of the Dharma - Mahamatras to see that the money meant for religious purposes was spent properly. They toured the empire and visited the courts of justice also. They set right the errors in the conduct of affairs and in the awards of punishments. Such officers do not seem to have been appointed anywhere else in the history of the world. Besides these, other officers also toured the empire once in five years according to the orders of the emperor and spread the Dharma among the people.
After seventeen years of Ashoka's rule, unfortunately difference of opinion arose among the Buddhist monks and there was a split. There were many lazy and bad monks given to evil ways. These willful sanyasins were a curse to Buddhism. Buddhism was, therefore, losing its power. Ashoka felt unhappy over this. In order to save Buddhism for total eclipse and to increase its influence, Ashoka threw out many lazy monks from the Buddhist fold. He invited the worthy and the serious - minded monks to Ashokarama in Pataliputra for a conference. Moggaliputra Tishya presided over the conference attended by the Buddhist monks from the Four Corners of the country. Ashoka sat with the great teaches and sent for each Bhikshu and asked him, "What did Lord Buddha teach?" He discussed many things with them. After long discussions what Lord Buddha had taught came out clearly and unambiguously.
Buddhism gained a new strength from this conference. Ashoka unline other kings did not send his armies to foreign lands to conquer them. He who declared that the victory of Dharma was the real victory, he sent Buddhist monks to other lands to spread the light he had received from Buddhism. He sent Buddhist preachers to Syria, Egypt, Macedonia, Burma and Kashmir. To Ceylon (Srilanka) he sent his own children Mahendra and Sanghamitra. As a result off this, Buddhism spread to all countries in East Asia.
In the twentieth year of his reign, Ashoka undertook his second pilgrimage with his daughter and Upagupta. This we learn from his inscriptions. During this pilgrimage he visited the ruins of Vaishali and the places where Buddha used to rest. From Vaishali Ashoka traveled east and came to Ramagrama. He visited the stoopa at Ramagrama built by a king who had collected and preserved the sacred bones of Buddha after his death. Later he also visited Lumbini, Kapilavastu, Shravanti, Gaya and other holy places. Wherever he went he caused pillars and stoopas to be erected in memory of his visit. They remind us even today of the visit of Ashoka to those holy places.
There is one such memorial pillar at Sarnath. On the top of a stone pillar about fifty feet high there are beautifully carved figures of four standing lions. The figures of the lions are now to be seen in the official emblem of the government of free India, and the Ashoka Chakra adorns the national flag of India. In this way the government of India has paid a deserving tribute to the ideal king, Ashoka. But unfortunately the pillar at Sarnath is broken and mutilated. So we can see only fragments of the pillar. Of the eighty-four thousand stoopas said to have been built by Ashoka, the stoopa at Sanchi is both famous and splendid. To this day this fifty-four feet stoopa stands on a high pedestal and forms a semicircle. Besides these stoopas and pillars, Ashoka built cave dwellings, rest houses and Buddha Viharas in large numbers. They not only proclaim Ashoka's teachings but also are examples of the splendid architecture of those days.
There have been many emperors in the history of India but few that ruled over such a vast empire as Ashoka's. His empire extended over a large part of India and Afghanistan and Beluchistan beyond the Northwest province and Nepal in the North, as well as the Bengal, Bihar, Andhra Pradesh and a large part of Karnataka of today. The inscriptions discovered in these parts prove this.
Though Pataliputra was the capital of the vast empire, for the proper administration of his empire, Ashoka divided his empire into four provinces. Malava, Punjab, Dakshinapatha and Kalinga. Ujjain was the capital of Punjab, Taxila of Malava, Suvarnagiri of Dakshinapatha and Kosala of Kalinga. He appointed a representative in each province. The representatives were chosen for their ability and not on the basis of birth or high connections. They enjoyed considerable freedom in the administration of their provinces.
To assist the emperor there was a council of Minsters in the capital. If the emperor wanted to make changes, he used to consult the Minsters. After the council examined the pros and cons of a proposal it was implemented. Usually the emperor accepted the decision of the council of ministers.
Chanakya (kautilya), the Chief Minister of Chandragupta Maurya, has described the daily life of the kings of that age as follows:
'The king gets up at 3 a.m. And till half past four examines various matters relating to the empire and takes decisions. He then receives the blessings of teachers and priests. Then he meets his doctors and the officials of the kitchen. He then goes to the court hall and considers from 6 a.m. to 7 a.m. the revenue and the expenditure of the previous day. From 7.30 he grants interviews to persons who have come to meet the emperor on urgent matters, and examines their submissions. He retires to bathe at 9. After bath, prayer and breakfast, the emperor meets officers of the empire at 10.30 a.m. and issues instructions on many matters. At noon he meets the council of ministers and discusses matters of state. After rest between 1.30 and 3 p.m. he inspects the various divisions of the army. After this he receives reports from messengers and spies who have come from different parts of his empire and from other kingdom.'
Ashoka, who continued the ideal and the tradition of his grandfather Chandragupta, practiced in letter and spirit, the routine set down by Chanakya. Besides, Ashoka believed that the prosperity of his subjects was his prosperity; so he had appointed officers to report to him on the welfare and sufferings of the people. They were to report to him no matter what the hour was. His own order best shows his concern for the people:
"Whether I am dining or in my private apartments, asleep or engaged in some work, setting out on a journey or resting; wherever I may be and whatever the time of the day or night the officers must come and report to me about the people and their affairs. Wherever I may be I shall think about the welfare of the people and work for them." These words are enough to show Ashoka's devotion to the welfare of his people.
Ashoka defeated Kalinga in war, hadn't he? He then appointed officers to administer the kingdom. How do officers who go from the victorious state to the defeated land usually behave towards the people? They lose all sense of justice and fair play and behave proudly. They insult the defeated people. Ashoka did not want this to happen. He desired that the people of Kalinga should live in peace and honor. This was his order to the officers who were sent to Kalinga:
"I have put you in charge of thousands of people. Earn the love and affection of all those people. Whatever situation may arise treat all people alike. Be impartial in your actions. Give up rudeness, haste, laziness, and lack of interest and short temper. Nothing can be achieved if we are bored and idle. Therefore be active. If you understand how sacred your work is and behave with a sense of responsibility, you will go to heaven, and you will also repay your debt to the king who appointed you." Ashoka who treated his subjects as his children, further said, "Like a mother who gives her child to an able nurse, trusting that she would bring up the baby well. I have entrusted my subjects to your care."
Ashoka worked hard especially for the spread of education in his land. Nalanda is famous in history; it was the center of education and the University of Magadha. It is said that university of Magadha was established by Ashoka. Students of that university were very much respected. During his time trade with foreign countries was carried on by sea routes. He encouraged agriculture, trade and industries. There were canals to help irrigation. All the money paid into the Government treasury was spent for the welfare of the people.
Ashoka has big roads laid to help the growth of business and industries. For the benefit of travelers he had trees planted on both sides of the roads. Wells were dug and guest houses and rest houses were put up. There was free medical aid both for men and for animals. Ashoka is among the first in the world who built hospitals for the treatment of animals. He got medicinal plants and a variety of fruit-bearing trees from several places and planted them where they were not found. In one inscription he has expressed the wish that even the forest dwellers in his empire should live happily.
Sandalwood wears itself out to give a cool and fragrant paste to men. Sugarcane gives up its sweet juice to men and reduces itself to mere skin in the process. The candle burns itself out that others may have light. All his life Ashoka lived like the sandalwood, like the sugarcane, like the candle.
He worked hard without rest and taught the people to live a life of truthfulness, Dharma, Justice and morality. There was happiness and peace. There were social gatherings at which people of all castes and creeds gathered and enjoyed themselves without feeling of high and low.
Ashoka who was the embodiment of pity, kindness and love unfortunately had to suffer much in his old age. The reason was this-his sons, Mahendra, Kunala and Teevala were engaged in spreading Buddhism and so his grandsons Dasharatha and Samprati started quarrelling over the right of succession to the throne. Even the queens quarreled over the issue. There was one among them, Tishyarakshite who was a wicked woman. Ashoka was a monk among kings and had given up all pomp and pleasures and lived a very simple life. This did not please Tishyarakshite who loved the life of ease and comfort. All this made Ashoka sad. By this time he had grown old. Not much is known about the last ten years of his life and about his death. Some say, 'The emperor got disgusted in life and therefore he went on a pilgrimage as a Buddhist monk with his teacher, for the peace of his mind. At last he reached Taxila and stayed there. Ashoka, the beloved of Gods and men, left the earth at the age of seventy-two.'
However it is clear that Ashoka was unhappy in his old age.
The Brightest Star in the history of the world
For thirty-seven years Ashoka ruled over a vast realm as an able emperor, a skilled lawgiver, a hero who knew no defeat, a monk among the kings, a noble preacher of Dharma and as a friend of his subjects. He is unique in the history of mankind.
Ashoka has called himself 'Devanampriya' and 'Priyadarshi' in his inscriptions. 'Devanampriya' means the beloved of the Gods and 'Priyadarshi means one those appearance brings joy. These names are appropriate to Ashoka's nature. The Gods cannot but love a man of such virtues. There was no one to check him, no one to punish him if he did wrong. But he became his own teacher and checked his desires. He dedicated his life to the happiness and welfare of his people; it is no wonder that his subjects rejoiced when they saw him.
Some historians say that Ashoka followed the teachings of Buddhism so devotedly that he himself became a Buddhist monk. Though he was the emperor he probably stayed in the Viharas often. When he stayed in Viharas he must have fasted like the monk very strictly and must have rigidly observed religious practices. During his stay there he learnt the teachings of Buddha in great detail.
Ashoka passed away from this world two thousand years ago, but his empire of truthfulness, Dharma, nonviolence, compassion and love of subjects has remained an ideal for the world to this day. This empire is deathless. Therefore H.G.Wells, an English historian, has said, "In the history of the world there have been thousands of kings and emperors who called themselves 'Their Highnesses', 'Their majesties' and 'Their Exalted Majesties' and so on. They shone for a brief movement and disappeared. But Ashoka shines and shines brightly like a bright star even today." This praise is fully merited.
Author: Mohanachand Keeranagi

Monday, May 23, 2016

By citizenship from another country friendly to USA.

A person can gain citizenship by birth, marriage, employment, or in some cases by check. So where can you buy citizenship?

Sunday, May 22, 2016

15 ancient predictions coming true

mahabharat-shree-krishna
In the last section of the ancient Hindu text Bhagavata Gita, there is a list of predictions and prophecies about the dark times for the present age of Kali Yuga. The following fifteen predictions, written 5,000 years ago by Vedavyasa, are amazing because they appear so accurate.

Prediction 1

Srimad Bhagavatam 12.2.1Religion, truthfulness, cleanliness, tolerance, mercy, duration of life, physical strength, and memory will all diminish day by day because of the powerful influence of the age of Kali.
– Srimad Bhagavatam 12.2.1
sri-suka uvaca
tatas canu-dinam dharmah
satyam saucam ksama daya
kalena balina rajan
nanksyaty ayur balam smrtih

Prediction 2

kali-yug-quoteIn Kali Yuga, wealth alone will be considered the sign of a man’s good birth, proper behaviour, and fine qualities. And law and justice will be applied only on the basis of one’s power.
– Srimad Bhagavatam 12.2.2
vittam eva kalau nṝṇāḿ
janmācāra-guṇodayaḥ
dharma-nyāya-vyavasthāyāḿ
kāraṇaḿ balam eva hi

Prediction 3

kali-yug-quote1Men and women will live together merely because of superficial attraction, and success in business will depend on deceit. Womanliness and manliness will be judged according to one’s expertise in sex, and a man will be known as a brahmana just by his wearing a thread.
– Srimad Bhagavatam 12.2.3
dāmpatye ‘bhirucir hetur
māyaiva vyāvahārike
strītve puḿstve ca hi ratir
vipratve sūtram eva hi

Prediction 4

kali-yug-quote2A person’s spiritual position will be ascertained merely according to external symbols, and on that same basis, people will change from one spiritual order to the next. A person’s propriety will be seriously questioned if he do not earn a good living. And one who is very clever at juggling words will be considered a learned scholar.
– Srimad Bhagavatam 12.2.4
lińgaḿ evāśrama-khyātāv
anyonyāpatti-kāraṇam
avṛttyā nyāya-daurbalyaḿ
pāṇḍitye cāpalaḿ vacaḥ

Prediction 5

kali-yug-quote3A person will be judged unholy if he does not have money, and hypocrisy will be accepted as virtue. Marriage will be arranged simply by verbal agreement, and a person will think he is fit to appear in public if he has merely taken a bath.
– Srimad Bhagavatam 12.2.5
anāḍhyataivāsādhutve
sādhutve dambha eva tu
svīkāra eva codvāhe
snānam eva prasādhanam

Prediction 6

prediction-6A sacred place will be taken to consist of no more than a reservoir of waterlocated at a distance, and beauty will be thought to depend on one’s hairstyle. Filling the belly will become the goal of life, and one who is audacious will be accepted as truthful. He who can maintain a family will be regarded as an expert man, and the principles of religion will be observed only for the sake of reputation.
– Srimad Bhagavatam 12.2.6
dūre vāry-ayanaḿ tīrthaḿ
lāvaṇyaḿ keśa-dhāraṇam
udaraḿ-bharatā svārthaḥ
satyatve dhārṣṭyam eva hi
dākṣyaḿ kuṭumba-bharaṇaḿ
yaśo ‘rthe dharma-sevanam

Prediction 7

prediction-7As the earth thus becomes crowded with a corrupt population, whoever among any of the social classes shows himself to be the strongest will gain political power.
– Srimad Bhagavatam 12.2.7
evaḿ prajābhir duṣṭābhir
ākīrṇe kṣiti-maṇḍale
brahma-viṭ-kṣatra-śūdrāṇāḿ
yo balī bhavitā nṛpaḥ

Prediction 8

Harassed by famine and excessive taxes, people will resort to eating leaves, roots, flesh, wild honey, fruits, flowers, and seeds. Struck by drought, they will become completely ruined.
– Srimad Bhagavatam 12.2.9
śāka-mūlāmiṣa-kṣaudra-
phala-puṣpāṣṭi-bhojanāḥ
anāvṛṣṭyā vinańkṣyanti
durbhikṣa-kara-pīḍitāḥ

Prediction 9

The citizens will suffer greatly from cold, wind, heat, rain and snow. They will be further tormented by quarrels, hunger, thirst, disease, and severe anxiety.
– Srimad Bhagavatam 12.2.10
śīta-vātātapa-prāvṛḍ-
himair anyonyataḥ prajāḥ
kṣut-tṛḍbhyāḿ vyādhibhiś caiva
santapsyante ca cintayā

Prediction 10

The maximum duration of life for human beings in Kali Yuga will become 50 years.
– Srimad Bhagavatam 12.2.11
triḿśad viḿśati varṣāṇi
paramāyuḥ kalau nṛṇām

Prediction 11

Men will no longer protect their elderly parents.
Source: Srimad Bhagavatam 12.3.42
na rakshishyanti manujah
sthavirau pitarav api

Prediction 12

In Kali-yuga men will develop a hatred for each other even over a few coins. Giving up all friendly relations, they will be ready to lose their own lives and kill even their own relatives
– Srimad Bhagavatam 12.3.41
kalau kakinike ‘py arthe
vigrihya tyakta-sauhridah
tyakshyanti ca priyan pranan
hanishyanti svakan api

Prediction 13

Uncultured men will accept charity on behalf of the Lord and will earn their livelihood by making a show of austerity and wearing a mendicant’s dress. Those who know nothing about religion will mount a high seat and presume to speak on religious principles.
–  Srimad Bhagavatam 12.3.38
sudrah pratigrahishyanti
tapo-veshopajivinah
dharmam vakshyanty adharma-jna
adhiruhyottamasanam

Prediction 14

Servants will abandon a master who has lost his wealth, even if that master is a saintly person of exemplary character. Masters will abandon an incapacitated servant, even if that servant has been in the family for generations. Cows will be abandoned or killed when they stop giving milk.
– Srimad Bhagavatam 12.3.36
patim tyakshyanti nirdravyam
bhritya apy akhilottamam
bhrityam vipannam patayah
kaulam gas capayasvinih

Prediction 15

Cities will be dominated by thieves, the Vedas will be contaminated by speculative interpretations of atheists, political leaders will virtually consume the citizens, and the so-called priests and intellectuals will be devotees of their bellies and genitals.
Source: Srimad Bhagavatam 12.3.32
dasyutkrishta janapada
vedah pashanda-dushitah
rajanas ca praja-bhakshah
sisnodara-para dvijah
From detechter.com