Sunday, November 30, 2014

POLITY AND GOVERNANCE IN VED

Photo: =========== Polity And Governance In Ved ===========

Swaraj-Freedom :  

There are forty-nine Riks about Swaraj in the Rig Ved Samhita.  The word “Swarajah” occurs in seven mantras, “Swarajam” in four mantras, “Swaraje” in three mantras, “Swarajyam” in sixteen mantras, “Swarajye” in one mantra and “Swarat” in five mantras.  

आ वामश्वासः शुचयः पयस्पा वातरंहसो दिव्यासो अत्याः | 
मनोजुवो वर्षणो वीतप्र्ष्ठा एह सवराजो अश्विनावहन्तु || 
(Rig Ved 1.181.2)  

In this mantra the phrase “सवराजो अश्विनावहन्तु” indicates : O Ashwins ! Let Swaraj bring you here i.e. may Swaraj be established and coming here you become ruler of Swaraj.   

तं घेमित्था नमस्विन उप सवराजमासते | 
(Rig Ved 1.36.7)  

“To him in his own Swaraj draw near in worship the devout.” i.e. after being united may the chief men serve (rule) the Swaraj devotedly.   

इदं नमो वर्षभाय सवराजे सत्यशुष्माय तवसे.अवाचि | 
अस्मिन्निन्द्र वर्जने सर्ववीराः समत सूरिभिस्तव शर्मन सयाम ||
(Rig Ved 1.51.15)  

“To him the Mighty One, the self-resplendent, verily strong and great, this praise is uttered. May we and all the heroes, with the princes, be, in this fray, O Indra, in thy keeping.”  

This hymn is being recited against the fear of external enemies in the absence of a king. Here the word “सवराजे” signifies the ruler of Swaraj, the self-resplendent Indra.  

सवराळ इन्द्रो दम आ विश्वगूर्तः सवरिरमत्रो ववक्षे रणाय || 
(Rig Ved 1.61.9)

“Indra, approved by all men, self-resplendent, waxed in his home, loud-voiced and strong for battle.”  

He who has become the ruler of Swaraj after winning the battle by vanquishing enemies come to be known as “svarāḷ indro”.  

Democracy In Ved :  

There is evidence in Vedas that in Vedic age the king was elected by the people. The concept of Democracy is found in the Samhitas.  

आ तवाहार्षमन्तरेधि धरुवस्तिष्ठाविचाचलिः | 
विशस्त्वा सर्वा वाञ्छन्तु मा तवद राष्ट्रमधि भरशत || 
इहैवैधि माप चयोष्ठाः पर्वत इवाविचाचलिः | 
इन्द्रैवेह धरुवस्तिष्ठेह राष्ट्रमु धारय || 
(Rig Ved 10.173.1-2, Atharva Ved 6.87.1-2)  

“Be with us; I have chosen you: stand stedfast and immovable. Let all the people wish for you, let not your kingship fall away. Be even here; fall not away, be like a mountain unremoved. Stand stedfast here like Indra's self, and hold the kingship in the grasp.”  

The word “विशस्त्वा सर्वा वाञ्छन्तु” signifies that : We have chosen you as our king.  The subjects recite this mantra while choosing their king.  

Such mantras are found in Atharva Ved Samhita too. Atharva Ved 3.3.5 mentions the charm for restoration of an expelled king. 

“Let your opponents call you back. Your friends have chosen you again. Indra and Agni, all the Deities have kept your home amid the tribe.” 

(Atharva Ved 3.3.5)  

Atharva Ved 3.4 speaks for A benediction at the election of a king :

“ To you has come the kingship with its splendour. On! Shine as lord, sole ruler of the people. King! let all regions of the heavens invite you. Here let men wait on you and bow before you. “

(Atharva Ved 3.4.1)

“ The tribesmen shall elect you for the Kingship, these five celestial regions shall elect you. Rest on the height and top of kingly power: thence as a mighty man award us treasures. “  

(Atharva Ved 3.4.2)

“ Pass to the tribes of men. O Indra, among Indras. You the Varunas has been found accordant. To his own place this one hath called you, saying, Let him adore the Deities and guide the clansmen. ”  

(Atharva Ved 3.4.6)   

Here the king has been addressed as ‘Indra’. The word ‘Indrendra’ means the best among kings.

“ The Bounteous Paths in several forms and places, all in accord, have given you room and comfort. Let all of these in concert call you here. Live your tenth decade here, a strong kind ruler. “  

(Atharva Ved 3.4.7)   

The above verse says that the king was elected by all and he should enjoy rulership for ten years. It is evident that the chosen king used to rule for a certain period.

Trade In Ved :  

समुद्रं न संचरणे सनिष्यवः | (Rig Ved 1.56.2) 

“Those who seek fortune should go to the Samudra (sea).”   

समुद्रं न संचरणे सनिष्यवो | (Rig Ved 4.55.6)  

“As if to win the sea”  

Both of these verses indicate maritime trade.  

Again we find :  

सुदासे दस्रा वसु बिभ्रता रथे पर्क्षो वहतमश्विना | 
रयिं समुद्रादुत वा दिवस पर्यस्मे धत्तं पुरुस्प्र्हम || 
(Rig Ved 1.47.6)

“O Mighty Ones, you gave Sudās abundant food, brought on your treasure-laden car; So now grant us the wealth which many desire, either from sky or from the sea.”

The above mantra signifies that the Ashwins brought wealth for king Sudas by travelling through sky and sea.   

In Rig Ved the words “Duta”, “Dutah”, “Dutam” and “Dutasya” occur in more than a hundred verses. It seems that like today’s foreign ministers, the representatives of these kings were send to different lands in ancient age .   

Tax System In Ved :  

The word ‘Habih’, ‘Balih’ occur in Ved which means Tax. The kings used to collect tax.   

स निरुध्या नहुषो यज्वो अग्निर्विशश्चक्रे बलिह्र्तः सहोभिः || 
(Rig Ved 7.6.5)  

“Mighty Agni, who with conquering strength subduing the tribes of Nahush made them bring their tributaries.”  

This verse implies that Agni compelled the tribes of king Nahush to pay tax to the king. The commentary of Sayanacharya also indicates the same.  

Another verse indicates that Indra forced his subjects to pay Tax :  

अथो तैन्द्रः केवलीर्विशो बलिह्र्तस करत || 
(Rig Ved 10.173.6)  

“And then may Indra make the clans bring tributaries unto you alone.”  

The commentary of Sayanacharya also supports this view.   

“ Unto you let your fellows come, calling (you); Agni shall go along as speedy messenger, let the wives, the sons, be friendly minded ; you mighty one shall see abundant tribute. “ 

(Atharva Ved 3.4.3)   

“ At one place Indra is exhorted to "portion thou this man (the king elect) in village, in horses, in kine ".  (Atharva Ved 4.22.27)

This suggests that the king by then had already had a regular share in the agricultural produce and cattle. 

In various other hymns of Atharvaveda, subjects are projected as bringer of tributes (bali) to king as all human beings are tribute bearers to deities.  (Atharva Ved. 11. 4.19, 10. 1. 20, 6. 117.1)  

Yad Rajano Bibhajanta Ishtapurtasya Shodasham Yamasyami Sabhasadah |
Abistasmath Pra Munchati Dattah Shitipath Svadha ||  
(Rig Ved)

This mantra suggests that the courtiers of king used to fix the amount of Tax. The king used to get the sixteenth part of the Ishtapurta Karya as well.

Two types of taxes were being collected depending on fertile or barren land. The corresponding Riks are :  

इमानि तरीणि विष्टपा तानीन्द्र वि रोहय | 
शिरस्ततस्योर्वरामादिदं म उपोदरे || 
असौ च या न उर्वरादिमां तन्वं मम | 
अथो ततस्य यच्छिरः सर्वा ता रोमशा कर्धि || 
(Rig Ved 8.91.6-7)   

Assembly-Council :  

The existence of Assembly or Council is found in Ved. 

सदसस पतिमद्भुतं परियमिन्द्रस्य काम्यम | 
सनिं मेधामयासिषम || 
(Rig Ved 1.18.6)

“ To the Assembly's wondrous Lord, to Indra's lovely Friend who gives Wisdom, have I drawn near in prayer. “

This “Sadaspati” was a friend of Indra. The assembly was conducted by him. It may be mentioned that decisions were taken by the council to subdue the enemies during war. Several mantras of Ved give a hint on this.  

The word विदथे occur in Rig ved 1.31.6. The word “Vidatheshu” also occurs in Rig Ved. Many take the meaning of these words as Assembly or Council.   

ATHARVA VED (7.12)
Rishi: Shaunaka

"May the Assembly and the Council, the two Daughters of Prajapati be in concord and Protect me! May every one I meet guide me; Fathers, may I speak finely in the meetings." (1)

"I know your name, O Assembly, "The Desired of Men" is the name you have; May all those who are your members agree with me in my opinion. " (2)

" Let me receive the brilliance and the wisdom of those seated here together; and among these people assembled here make me the most illustrious, Indra ! " (3)

"Whether your thoughts are turned away, or are bound fast here and here, I turn those thoughts of yours found; in me may your minds delight ." (4)

Polity And Governance In Atharva Ved : 

There are 28 hymns in this category. Atharva Ved indicates an advanced civilisation. Atharva Ved 3.4.2 declares that the king of the region should be elected by the people or their representatives vishah in an assembly :

"The tribesmen shall elect you for the Kingship, these five celestial regions shall elect you. Rest on the height and top of kingly power: thence as a mighty man award us treasures. "

Atharva Ved 12.1.56 describes the several types of organisations like 'grama', village or town, 'sabha', the general assembly, 'samiti' , council or smaller meeting 'sangrama' the meeting between the different villages or towns. There are references to assemblies in other hymns like Atharva Ved 7.12.

The Atharva Ved 6.64 calls for extended debates on all topics leading to a unanimous conclusion. This hymn of 3 verses (6.64) is same as Rig Ved 10.191.2-4. 

सं गछध्वं सं वदध्वं सं वो मनांसि जानताम | 
देवा भागं यथा पूर्वे संजानाना उपासते || 

"Join together; speak one word; Let your minds arrive at one knowledge Even as the ancient gods arriving at one knowledge." 

समानो मन्त्रः समितिः समानी समानं मनः सह चित्तमेषाम | 
समानं मन्त्रमभि मण्त्रये वः समानेन वोहविषा जुहोमि || 

"Common mantra have all these, A common gathering to union, They are together in one knowledge. I pronounce for you a common mantra. I do sacrifice for you with a common offering." 

समानी व आकूतिः समाना हर्दयानि वः | 
समानमस्तु वोमनो यथा वः सुसहासति || 

"One and common be your aspiration, United your hearts, Common to you be your friend –so close companionship may be yours."

Sri Aurobindo in his book “The ideal of human unity” regards the verse as the earliest instance of the human aspiration for a global society in which all disputes can be settled harmoniously in a manner satisfactory to all parties. The meeting should end with a unanimous resolution.

Knowledge Of All :

"All were called upon to invoke the Divine Word which will give the right intuition in solving problems. Step beyond what is human, elect for the Divine Word, and establish your leadership, along with all the friends you have." 

........ Atharva Ved 7.105

"The teacher wanted to spread the wisdom among all persons. There was no attempt at keeping the people ignorant. Ashvins, Lords of light, fill me with the sweetness of the bee-honey,so may I speak the glorious Word to the masses of the people. "

........ Atharva Ved 6.69

"Om Shanti Shanti Shanti"
Happy Republic Day 
Polity And Governance In Ved

Swaraj-Freedom :

There are forty-nine Riks about Swaraj in the Rig Ved Samhita. The word “Swarajah” occurs in seven mantras, “Swarajam” in four mantras, “Swaraje” in three mantras, “Swarajyam” in sixteen mantras, “Swarajye” in one mantra and “Swarat” in five mantras.

आ वामश्वासः शुचयः पयस्पा वातरंहसो दिव्यासो अत्याः |
मनोजुवो वर्षणो वीतप्र्ष्ठा एह सवराजो अश्विनावहन्तु ||
(Rig Ved 1.181.2)


In this mantra the phrase “सवराजो अश्विनावहन्तु” indicates : O Ashwins ! Let Swaraj bring you here i.e. may Swaraj be established and coming here you become ruler of Swaraj.

तं घेमित्था नमस्विन उप सवराजमासते |
(Rig Ved 1.36.7)

“To him in his own Swaraj draw near in worship the devout.” i.e. after being united may the chief men serve (rule) the Swaraj devotedly.

इदं नमो वर्षभाय सवराजे सत्यशुष्माय तवसे.अवाचि |
अस्मिन्निन्द्र वर्जने सर्ववीराः समत सूरिभिस्तव शर्मन सयाम ||
(Rig Ved 1.51.15)

“To him the Mighty One, the self-resplendent, verily strong and great, this praise is uttered. May we and all the heroes, with the princes, be, in this fray, O Indra, in thy keeping.”

This hymn is being recited against the fear of external enemies in the absence of a king. Here the word “सवराजे” signifies the ruler of Swaraj, the self-resplendent Indra.

सवराळ इन्द्रो दम आ विश्वगूर्तः सवरिरमत्रो ववक्षे रणाय ||
(Rig Ved 1.61.9)

“Indra, approved by all men, self-resplendent, waxed in his home, loud-voiced and strong for battle.”

He who has become the ruler of Swaraj after winning the battle by vanquishing enemies come to be known as “svarāḷ indro”.

Democracy In Ved :

There is evidence in Vedas that in Vedic age the king was elected by the people. The concept of Democracy is found in the Samhitas.

आ तवाहार्षमन्तरेधि धरुवस्तिष्ठाविचाचलिः |
विशस्त्वा सर्वा वाञ्छन्तु मा तवद राष्ट्रमधि भरशत ||
इहैवैधि माप चयोष्ठाः पर्वत इवाविचाचलिः |
इन्द्रैवेह धरुवस्तिष्ठेह राष्ट्रमु धारय ||
(Rig Ved 10.173.1-2, Atharva Ved 6.87.1-2)

“Be with us; I have chosen you: stand stedfast and immovable. Let all the people wish for you, let not your kingship fall away. Be even here; fall not away, be like a mountain unremoved. Stand stedfast here like Indra's self, and hold the kingship in the grasp.”

The word “विशस्त्वा सर्वा वाञ्छन्तु” signifies that : We have chosen you as our king. The subjects recite this mantra while choosing their king.

Such mantras are found in Atharva Ved Samhita too. Atharva Ved 3.3.5 mentions the charm for restoration of an expelled king.

“Let your opponents call you back. Your friends have chosen you again. Indra and Agni, all the Deities have kept your home amid the tribe.”

(Atharva Ved 3.3.5)

Atharva Ved 3.4 speaks for A benediction at the election of a king :

“ To you has come the kingship with its splendour. On! Shine as lord, sole ruler of the people. King! let all regions of the heavens invite you. Here let men wait on you and bow before you. “

(Atharva Ved 3.4.1)

“ The tribesmen shall elect you for the Kingship, these five celestial regions shall elect you. Rest on the height and top of kingly power: thence as a mighty man award us treasures. “

(Atharva Ved 3.4.2)

“ Pass to the tribes of men. O Indra, among Indras. You the Varunas has been found accordant. To his own place this one hath called you, saying, Let him adore the Deities and guide the clansmen. ”

(Atharva Ved 3.4.6)

Here the king has been addressed as ‘Indra’. The word ‘Indrendra’ means the best among kings.

“ The Bounteous Paths in several forms and places, all in accord, have given you room and comfort. Let all of these in concert call you here. Live your tenth decade here, a strong kind ruler. “

(Atharva Ved 3.4.7)

The above verse says that the king was elected by all and he should enjoy rulership for ten years. It is evident that the chosen king used to rule for a certain period.

Trade In Ved :

समुद्रं न संचरणे सनिष्यवः | (Rig Ved 1.56.2)

“Those who seek fortune should go to the Samudra (sea).”

समुद्रं न संचरणे सनिष्यवो | (Rig Ved 4.55.6)

“As if to win the sea”

Both of these verses indicate maritime trade.

Again we find :

सुदासे दस्रा वसु बिभ्रता रथे पर्क्षो वहतमश्विना |
रयिं समुद्रादुत वा दिवस पर्यस्मे धत्तं पुरुस्प्र्हम ||
(Rig Ved 1.47.6)

“O Mighty Ones, you gave Sudās abundant food, brought on your treasure-laden car; So now grant us the wealth which many desire, either from sky or from the sea.”

The above mantra signifies that the Ashwins brought wealth for king Sudas by travelling through sky and sea.

In Rig Ved the words “Duta”, “Dutah”, “Dutam” and “Dutasya” occur in more than a hundred verses. It seems that like today’s foreign ministers, the representatives of these kings were send to different lands in ancient age .

Tax System In Ved :

The word ‘Habih’, ‘Balih’ occur in Ved which means Tax. The kings used to collect tax.

स निरुध्या नहुषो यज्वो अग्निर्विशश्चक्रे बलिह्र्तः सहोभिः ||
(Rig Ved 7.6.5)

“Mighty Agni, who with conquering strength subduing the tribes of Nahush made them bring their tributaries.”

This verse implies that Agni compelled the tribes of king Nahush to pay tax to the king. The commentary of Sayanacharya also indicates the same.

Another verse indicates that Indra forced his subjects to pay Tax :

अथो तैन्द्रः केवलीर्विशो बलिह्र्तस करत ||
(Rig Ved 10.173.6)

“And then may Indra make the clans bring tributaries unto you alone.”

The commentary of Sayanacharya also supports this view.

“ Unto you let your fellows come, calling (you); Agni shall go along as speedy messenger, let the wives, the sons, be friendly minded ; you mighty one shall see abundant tribute. “

(Atharva Ved 3.4.3)

“ At one place Indra is exhorted to "portion thou this man (the king elect) in village, in horses, in kine ". (Atharva Ved 4.22.27)

This suggests that the king by then had already had a regular share in the agricultural produce and cattle.

In various other hymns of Atharvaveda, subjects are projected as bringer of tributes (bali) to king as all human beings are tribute bearers to deities. (Atharva Ved. 11. 4.19, 10. 1. 20, 6. 117.1)

Yad Rajano Bibhajanta Ishtapurtasya Shodasham Yamasyami Sabhasadah |
Abistasmath Pra Munchati Dattah Shitipath Svadha ||
(Rig Ved)

This mantra suggests that the courtiers of king used to fix the amount of Tax. The king used to get the sixteenth part of the Ishtapurta Karya as well.

Two types of taxes were being collected depending on fertile or barren land. The corresponding Riks are :

इमानि तरीणि विष्टपा तानीन्द्र वि रोहय |
शिरस्ततस्योर्वरामादिदं म उपोदरे ||
असौ च या न उर्वरादिमां तन्वं मम |
अथो ततस्य यच्छिरः सर्वा ता रोमशा कर्धि ||
(Rig Ved 8.91.6-7)

Assembly-Council :

The existence of Assembly or Council is found in Ved.

सदसस पतिमद्भुतं परियमिन्द्रस्य काम्यम |
सनिं मेधामयासिषम ||
(Rig Ved 1.18.6)

“ To the Assembly's wondrous Lord, to Indra's lovely Friend who gives Wisdom, have I drawn near in prayer. “

This “Sadaspati” was a friend of Indra. The assembly was conducted by him. It may be mentioned that decisions were taken by the council to subdue the enemies during war. Several mantras of Ved give a hint on this.

The word विदथे occur in Rig ved 1.31.6. The word “Vidatheshu” also occurs in Rig Ved. Many take the meaning of these words as Assembly or Council.

ATHARVA VED (7.12)
Rishi: Shaunaka

"May the Assembly and the Council, the two Daughters of Prajapati be in concord and Protect me! May every one I meet guide me; Fathers, may I speak finely in the meetings." (1)

"I know your name, O Assembly, "The Desired of Men" is the name you have; May all those who are your members agree with me in my opinion. " (2)

" Let me receive the brilliance and the wisdom of those seated here together; and among these people assembled here make me the most illustrious, Indra ! " (3)

"Whether your thoughts are turned away, or are bound fast here and here, I turn those thoughts of yours found; in me may your minds delight ." (4)

Polity And Governance In Atharva Ved :

There are 28 hymns in this category. Atharva Ved indicates an advanced civilisation. Atharva Ved 3.4.2 declares that the king of the region should be elected by the people or their representatives vishah in an assembly :

"The tribesmen shall elect you for the Kingship, these five celestial regions shall elect you. Rest on the height and top of kingly power: thence as a mighty man award us treasures. "

Atharva Ved 12.1.56 describes the several types of organisations like 'grama', village or town, 'sabha', the general assembly, 'samiti' , council or smaller meeting 'sangrama' the meeting between the different villages or towns. There are references to assemblies in other hymns like Atharva Ved 7.12.

The Atharva Ved 6.64 calls for extended debates on all topics leading to a unanimous conclusion. This hymn of 3 verses (6.64) is same as Rig Ved 10.191.2-4.

सं गछध्वं सं वदध्वं सं वो मनांसि जानताम |
देवा भागं यथा पूर्वे संजानाना उपासते ||

"Join together; speak one word; Let your minds arrive at one knowledge Even as the ancient gods arriving at one knowledge."

समानो मन्त्रः समितिः समानी समानं मनः सह चित्तमेषाम |
समानं मन्त्रमभि मण्त्रये वः समानेन वोहविषा जुहोमि ||

"Common mantra have all these, A common gathering to union, They are together in one knowledge. I pronounce for you a common mantra. I do sacrifice for you with a common offering."

समानी व आकूतिः समाना हर्दयानि वः |
समानमस्तु वोमनो यथा वः सुसहासति ||

"One and common be your aspiration, United your hearts, Common to you be your friend –so close companionship may be yours."

Sri Aurobindo in his book “The ideal of human unity” regards the verse as the earliest instance of the human aspiration for a global society in which all disputes can be settled harmoniously in a manner satisfactory to all parties. The meeting should end with a unanimous resolution.

Knowledge Of All :

"All were called upon to invoke the Divine Word which will give the right intuition in solving problems. Step beyond what is human, elect for the Divine Word, and establish your leadership, along with all the friends you have."

........ Atharva Ved 7.105

"The teacher wanted to spread the wisdom among all persons. There was no attempt at keeping the people ignorant. Ashvins, Lords of light, fill me with the sweetness of the bee-honey,so may I speak the glorious Word to the masses of the people. "

........ Atharva Ved 6.69

ANCIENT INDIAN ASTRAS

Photo: THE ASTRAS : 

== The Divine Subtle Weapons Mentioned In Hindu Literature ==

Astra is a general term that refers to celestial weapons in Hindu literature. They are not weapons that are wielded by the hand, but rather weapons that are invoked by chanting a mantra and then directed through a medium such as an arrow. Astras require no physical effort, but intense mental concentration is required to invoke, direct, and withdraw them. Improper use of an astra, such as not knowing all the words in the mantra or attempting to use the weapon on an unworthy foe, can be disastrous or even fatal.

Astras can be both physical and/or illusory. Some astras cause destruction through showers of arrows, fire, or radiation while others can cause mental afflictions such as confusion, unconsciousness or sleep. Each astra has a presiding deity and to obtain the astra one must meditate and conduct severe austeries, and through ascetic merit obtain the sanction of the deity in question. Alternatively, a mantra can be learned from someone who already knows it via word of mouth. However, astras are only passed on to worthy disciples who have the wisdom to use them responsibly. Word of mouth may weaken the potency of the astra as it is passed down over the course of generations. In the Mahabharata, Arjuna had learned many astras from his preceptor Drona (who had in turn learned them from Bharadwaja who had learned them from Bhargava) but he still went in search of the celestial weapons from the source (Shiva and others) because they were more potent when learned directly from the gods.

For the most powerful astras, knowing just the mantra is not enough to invoke the weapon. One must also obtain the sanction of its presiding deity to use the weapon. This is most likely due to the destructive nature of the astra, and the consequence of using it improperly. For instance, the Brahma Astra is said to be powerful enough to destroy the entire universe if not properly directed at an individual or army.

In literature, the most common medium for an astra is an arrow shot from a bow. However, not all astras are invoked in such a way. In the case of Aisika the medium is a grass stalk or reed used because it was the only object available on hand. Spears, maces, and other weapons can also be used and some astras do not require any medium and could be considered a weapon of pure thought.

List of Astras:

Agni Astra
Aindra Astra
Antardhana Astra
Bhauma Astra
Brahma Astra
Brahmasira
Garuda Astra
Mohini Astra
Naga Astra
Narayana Astra
Parjanya Astra
Parvata Astra
Pasupata
Prajna Astra
Sakti
Sammohana Astra
Surya Astra
Vaishnava Astra
Vajra Astra
Varuna Astra
Vayu Astra
Visoshana 

1. Brahmastra :

As described in a number of the Puranas, it was considered the deadliest weapon. It was said that when the Brahmastra was discharged, there was neither a counter attack nor a defense that could stop it, except by Brahmadanda, a stick also created by Brahma. The Brahmastra never missed its mark and had to be used with very specific intent against an individual enemy or army, as the target would face complete annihilation. It was believed to be obtained by meditating on the Lord Brahma; it could only be used once in a lifetime. The user would have to display immense amounts of mental concentration. According to ancient Sanskrit writings, the Brahmastra is invoked by a key phrase or invocation that is bestowed upon the user when given this weapon. Through this invocation the user can call upon the weapon and use it via a medium against his adversary. It has been used multiple times in Ramayana,Indrajit used it against hanuman, Lakshmana asked permission to use it against Indrajit,which lord Rama declined,lakshmana used it to kill atikaya,lord Rama used it as final arrow to kill Ravana.
Presiding Deity: Brahma
Weapon’s Effect: Total annihilation
Warriors:Arjuna, karna, Drona, Bhishma, Ashwatthama, Bhima, Satyaki, Yudhishthira, Dristidyumna, Rama, Ravana, Inderjeet Megnadh, Laxmana

2. Brahmashira :

Brahma had created a weapon even more powerful than the Brahmastra, called the Brahmashira. The Brahmashira was never used in war, as it had four times more power than the Brahmastra, i.e. Fourth power square, as the name suggests , since Brahma has Four Heads. Only Arjuna and Ashwatthama possessed the knowledge to summon the Brahmashira
Presiding Deity: Brahma
Weapon’s Effect: Total annihilation
Warriors: Drona, Arjuna and Ashwatthama.

3. Bhargav astra :

Parsurama is owner of this astra and he provided this powerful weapon to Karna.
Presiding Deity : Parsurama
Weapon’s effect : Total annihilation
Warriors- Parsurama, Karna

4. Aindra astra:

Presiding Deity: Indra
Weapon’s Effect: Would bring about a shower of arrows from the sky.

5. Vasavi astra: A deadly weapon like Pasupata, the magical dart weapon of Indra, unfailing at executing its target. Indra granted it to Karna during the Kurukshetra war,first used by Indrajit against lakshmana in Ramayana, in Mahabharata it was used by karna to kill ghatotkacha.
Warrior: Karna

6. Vajra astra: 

Indra’s favorite weapon. This weapon was made from the bones of sage dadhichi and it was used by Indra to slay demon called vritra. 
Weapon’s Effect: Target would be struck with bolts of lightning (vajra referring to Indra’s thunderbolt).
Warrior: Arjuna.

7. Indrastra- A powerful missile used to scatter the opposing army.
Warriors- Arjuna,Drona, Ashwatthama, Yudhishthira.

8. Agneya astra:

Presiding Deity: Agni
Weapon’s Effect: The weapon discharged would emit flames inextinguishable through normal means.

9. Varuna astra: 

Presiding Deity: Varuna
Weapon’s Effect: The weapon discharged would release torrential volumes of water. This weapon is commonly mentioned as used to counter the Agneyastra.

10. Naga astra:

Presiding Deity: The Nagas
Weapon’s Effect: The weapon would have an un-erring aim and take on the form of a snake, proving deadly upon impact.

11. Naga paasha:

Presiding Deity: The Nagas
Weapon’s Effect: Upon impact, this weapon would bind the target in coils of living venomous snakes. In the Ramayana, it was used against Lord Rama and Lakshmana by Indrajit.

12. Vayu astra:

Presiding Deity: Vayu
Weapon’s Effect: Bring about a gale capable of lifting armies off the ground.

13. Surya astra:

Presiding Deity: Surya
Weapon’s Effect: Create a dazzling light that would dispel any darkness about.

14. Parjanya astra : 

Presiding Deity : Parjanya 
Weapon Effect : It is a weapon in which can summon clouds, rain, thunder, and obscure the light of the sun. The presiding deity is Parjanya, lord of the rains. In Sanskrit it means "weapon capable of generating rain" (par = related to rain, janya = generating, astra = weapon). It is also referred to as Meghastra (megha = cloud). Arjuna used the Parjanya Astra during a demonstration of skill in the Mahabharata, Adi Parva section 137.

15. Mohini astra:

Presiding Deity: Mohini, Visnu avatar
Weapon’s Effect: Dispel any form of maya or sorcery in the vicinity.

16. Twashtar astra:

Presiding Deity: Twashtr
Weapon’s Effect: When used against a group of opponents (such as an army), would cause them to mistake each other for enemies and fight each other.

17. Sammohana/ Pramohana astra:

Weapon’s Effect: Would cause entire hosts/armies to collapse in a trance.

18. Parvata astra:

Weapon’s Effect: Would cause a Parvata/mountain to fall on the target from the skies.

19. Narayana astra:  

Invincible and painful, this astra is unconquerable except by total submission. In Mahabharata ashwathama used it against pandava army to avenge his father's death.

Presiding Deity: Visnu 
Weapon’s Effect: Would create showers of arrows and discs. The astra’s power would increase with the resistance offered to it. This weapon had to be obtained from Vishnu directly, and could be used only once.

20. Vaishnava astra: 

One of the most powerful astras, this cannot be stopped by anyone except its creator, Vishnu,it was used by king bhagdatt against Arjuna, only to be saved by lord krishna,since he is the incarnation of lord Vishnu.

Presiding Deity: Visnu
Weapon’s Effect: Would destroy target completely, irrespective of target’s nature. Infallible. This weapon had to be obtained from Vishnu directly.

21. Pashupata astra:

It is the crescent-shaped irresistible and most destructive personal weapon of Kali and Shiva, discharged by the mind, the eyes, words, or a bow. It was used in the Mahabharata war by Arjuna to kill Jayadratha. It was used against Lakshmana by Meghanada. According to Kurma Puran, in the battle between the Purusha and demonic forces, Narasimha avatar escapes a powerful weapon called Pashupata. It is returned without causing any harm since it can be used only to uphold Dharma.
Presiding Deity: Shiva
Weapon’s Effect: Would destroy target completely, irrespective of target’s nature. Infallible. This weapon had to be obtained from Shiva directly. 


"Om Shanti Shanti Shanti"
THE ASTRAS : 

== The Divine Subtle Weapons Mentioned In Hindu Literature ==

Astra is a general term that refers to celestial weapons in Hindu literature. They are not weapons that are wielded by the hand, but rather weapons that are invoked by chanting a mantra and then directed through a medium such as an arrow. Astras require no physical effort, but intense mental concentration is required to invoke, direct, and withdraw them. Improper use of an astra, such as not knowing all the words in the mantra or attempting to use the weapon on an unworthy foe, can be disastrous or even fatal.

Astras can be both physical and/or illusory. Some astras cause destruction through showers of arrows, fire, or radiation while others can cause mental afflictions such as confusion, unconsciousness or sleep. Each astra has a presiding deity and to obtain the astra one must meditate and conduct severe austeries, and through ascetic merit obtain the sanction of the deity in question. Alternatively, a mantra can be learned from someone who already knows it via word of mouth. However, astras are only passed on to worthy disciples who have the wisdom to use them responsibly. Word of mouth may weaken the potency of the astra as it is passed down over the course of generations. In the Mahabharata, Arjuna had learned many astras from his preceptor Drona (who had in turn learned them from Bharadwaja who had learned them from Bhargava) but he still went in search of the celestial weapons from the source (Shiva and others) because they were more potent when learned directly from the gods.

For the most powerful astras, knowing just the mantra is not enough to invoke the weapon. One must also obtain the sanction of its presiding deity to use the weapon. This is most likely due to the destructive nature of the astra, and the consequence of using it improperly. For instance, the Brahma Astra is said to be powerful enough to destroy the entire universe if not properly directed at an individual or army.

In literature, the most common medium for an astra is an arrow shot from a bow. However, not all astras are invoked in such a way. In the case of Aisika the medium is a grass stalk or reed used because it was the only object available on hand. Spears, maces, and other weapons can also be used and some astras do not require any medium and could be considered a weapon of pure thought.

List of Astras:

Agni Astra
Aindra Astra
Antardhana Astra
Bhauma Astra
Brahma Astra
Brahmasira
Garuda Astra
Mohini Astra
Naga Astra
Narayana Astra
Parjanya Astra
Parvata Astra
Pasupata
Prajna Astra
Sakti
Sammohana Astra
Surya Astra
Vaishnava Astra
Vajra Astra
Varuna Astra
Vayu Astra
Visoshana

1. Brahmastra :

As described in a number of the Puranas, it was considered the deadliest weapon. It was said that when the Brahmastra was discharged, there was neither a counter attack nor a defense that could stop it, except by Brahmadanda, a stick also created by Brahma. The Brahmastra never missed its mark and had to be used with very specific intent against an individual enemy or army, as the target would face complete annihilation. It was believed to be obtained by meditating on the Lord Brahma; it could only be used once in a lifetime. The user would have to display immense amounts of mental concentration. According to ancient Sanskrit writings, the Brahmastra is invoked by a key phrase or invocation that is bestowed upon the user when given this weapon. Through this invocation the user can call upon the weapon and use it via a medium against his adversary. It has been used multiple times in Ramayana,Indrajit used it against hanuman, Lakshmana asked permission to use it against Indrajit,which lord Rama declined,lakshmana used it to kill atikaya,lord Rama used it as final arrow to kill Ravana.
Presiding Deity: Brahma
Weapon’s Effect: Total annihilation
Warriors:Arjuna, karna, Drona, Bhishma, Ashwatthama, Bhima, Satyaki, Yudhishthira, Dristidyumna, Rama, Ravana, Inderjeet Megnadh, Laxmana

2. Brahmashira :

Brahma had created a weapon even more powerful than the Brahmastra, called the Brahmashira. The Brahmashira was never used in war, as it had four times more power than the Brahmastra, i.e. Fourth power square, as the name suggests , since Brahma has Four Heads. Only Arjuna and Ashwatthama possessed the knowledge to summon the Brahmashira
Presiding Deity: Brahma
Weapon’s Effect: Total annihilation
Warriors: Drona, Arjuna and Ashwatthama.

3. Bhargav astra :

Parsurama is owner of this astra and he provided this powerful weapon to Karna.
Presiding Deity : Parsurama
Weapon’s effect : Total annihilation
Warriors- Parsurama, Karna

4. Aindra astra:

Presiding Deity: Indra
Weapon’s Effect: Would bring about a shower of arrows from the sky.

5. Vasavi astra: A deadly weapon like Pasupata, the magical dart weapon of Indra, unfailing at executing its target. Indra granted it to Karna during the Kurukshetra war,first used by Indrajit against lakshmana in Ramayana, in Mahabharata it was used by karna to kill ghatotkacha.
Warrior: Karna

6. Vajra astra:

Indra’s favorite weapon. This weapon was made from the bones of sage dadhichi and it was used by Indra to slay demon called vritra.
Weapon’s Effect: Target would be struck with bolts of lightning (vajra referring to Indra’s thunderbolt).
Warrior: Arjuna.

7. Indrastra- A powerful missile used to scatter the opposing army.
Warriors- Arjuna,Drona, Ashwatthama, Yudhishthira.

8. Agneya astra:

Presiding Deity: Agni
Weapon’s Effect: The weapon discharged would emit flames inextinguishable through normal means.

9. Varuna astra:

Presiding Deity: Varuna
Weapon’s Effect: The weapon discharged would release torrential volumes of water. This weapon is commonly mentioned as used to counter the Agneyastra.

10. Naga astra:

Presiding Deity: The Nagas
Weapon’s Effect: The weapon would have an un-erring aim and take on the form of a snake, proving deadly upon impact.

11. Naga paasha:

Presiding Deity: The Nagas
Weapon’s Effect: Upon impact, this weapon would bind the target in coils of living venomous snakes. In the Ramayana, it was used against Lord Rama and Lakshmana by Indrajit.

12. Vayu astra:

Presiding Deity: Vayu
Weapon’s Effect: Bring about a gale capable of lifting armies off the ground.

13. Surya astra:

Presiding Deity: Surya
Weapon’s Effect: Create a dazzling light that would dispel any darkness about.

14. Parjanya astra :

Presiding Deity : Parjanya
Weapon Effect : It is a weapon in which can summon clouds, rain, thunder, and obscure the light of the sun. The presiding deity is Parjanya, lord of the rains. In Sanskrit it means "weapon capable of generating rain" (par = related to rain, janya = generating, astra = weapon). It is also referred to as Meghastra (megha = cloud). Arjuna used the Parjanya Astra during a demonstration of skill in the Mahabharata, Adi Parva section 137.

15. Mohini astra:

Presiding Deity: Mohini, Visnu avatar
Weapon’s Effect: Dispel any form of maya or sorcery in the vicinity.

16. Twashtar astra:

Presiding Deity: Twashtr
Weapon’s Effect: When used against a group of opponents (such as an army), would cause them to mistake each other for enemies and fight each other.

17. Sammohana/ Pramohana astra:

Weapon’s Effect: Would cause entire hosts/armies to collapse in a trance.

18. Parvata astra:

Weapon’s Effect: Would cause a Parvata/mountain to fall on the target from the skies.

19. Narayana astra:

Invincible and painful, this astra is unconquerable except by total submission. In Mahabharata ashwathama used it against pandava army to avenge his father's death.

Presiding Deity: Visnu
Weapon’s Effect: Would create showers of arrows and discs. The astra’s power would increase with the resistance offered to it. This weapon had to be obtained from Vishnu directly, and could be used only once.

20. Vaishnava astra:

One of the most powerful astras, this cannot be stopped by anyone except its creator, Vishnu,it was used by king bhagdatt against Arjuna, only to be saved by lord krishna,since he is the incarnation of lord Vishnu.

Presiding Deity: Visnu
Weapon’s Effect: Would destroy target completely, irrespective of target’s nature. Infallible. This weapon had to be obtained from Vishnu directly.

21. Pashupata astra:

It is the crescent-shaped irresistible and most destructive personal weapon of Kali and Shiva, discharged by the mind, the eyes, words, or a bow. It was used in the Mahabharata war by Arjuna to kill Jayadratha. It was used against Lakshmana by Meghanada. According to Kurma Puran, in the battle between the Purusha and demonic forces, Narasimha avatar escapes a powerful weapon called Pashupata. It is returned without causing any harm since it can be used only to uphold Dharma.
Presiding Deity: Shiva
Weapon’s Effect: Would destroy target completely, irrespective of target’s nature. Infallible. This weapon had to be obtained from Shiva directly. 

ANTI HINDU PROPAGANDA- TRUTH IS HERE.

Photo: =============झूठ का पर्दाफाश============
====हिंदू विरोधियों द्वारा वेदों के श्लोकों का गलत प्रचार===
“ओम नमो भगवते वासुदेवायः”

प्रिय भक्तों जैसा कि हम सब जानते हैं विगत समय में कई हिंदू विरोधी शक्तियों द्वारा सनातन धर्म की कई ग्रंथों के कुछ श्लोकों का गलत अनुवाद करके प्रचारित किया जा रहा है| उन हिंदू विरोधियों में अति धूर्त और झूठ बोलने में माहिर जाकिर नाईक सबसे आगे है| जाकिर नाईक ने झूठ बोलने के कई नए तरीकों की खोज की है | वह विस्तृत फैले कई ग्रंथों से कुछ ऐसे शब्दों को चुनता है जिसका अरब, इस्लाम या उनके पैगम्बर से कोई भी जुड़े किसी भी शब्द, घटना या अर्थ से समानता हो जाये | फिर वह उन शब्दों का अपनी सुविधानुसार अर्थ निकालकर लोगों के सामने झूठ रख देता है| चूँकि वेद और दूसरे सनातन ग्रन्थ इतने विस्तृत हैं और कई लोग अपने साधारण जीवन में वेद नहीं पढते इसलिए किसी साधरण व्यक्ति के लिए उन झूठ को पकड़ना एकदम से संभव नहीं होता |दूसरी बात इन्टरनेट पर सनातन ग्रन्थ बहुतायत में उपलब्ध नहीं है उनके झूठ को पकडना और भी कठिन हो जाता है|

जाकिर नाईक ने सिर्फ झूठ ही नहीं बोला उसने यह पूरा प्लान बनाकर यह निश्चित किया किया कि उसका झूठ अधिक से अधिक लोगों तक पहुँच सके| वह हजारों लोगों की सभा में बेधड़क वेद के श्लोकों का नंबर पढता है और अपनी सुविधा के अनुसार अर्थ बताकर लोगों को प्रभित करता है| इस प्रकार उसके दो लक्ष पुरे होतें हैं, एक तो यह को उसका झूठ अधिक लोगों तक पहुंचाता है, दूसरा यह कि वह प्रसिद्ध होता है| उसके झूठ के विडियो youtube पर हर जगह पाए जा सकते हैं| पुस्तकों के रूप में भी उसके भाषण सब जगह उपलब्ध हैं|
कई लोगों ने उसके झूठ को उजागर किया है हमने भी उसके कई झूठ को इस पेज पर पोस्ट किया है| इस पोस्ट में भी हम उसके एक झूठ को उजागर करेंगे:

झूठ : वेद में मोहम्मद की भविष्यवाणी की गयी है
---------------------------------------------------------
जाकिर नाईक ने कई प्रकार के झूठ बोले हैं लेकिन उनमे से एक प्रमुख यह कि वेदों और पुरानों में मोहम्मद की भविष्यवाणी की गयी है|हजारों लोगों के सामने कई बार उसने इस बात को दुहराया है|वेद के कई श्लोकों को वह लोगों के सामने रखकर ऐसा दवा करता है, उन वेद श्लोकों में से कुछ निम्न हैं

ऋग वेद
---------- 
Rig Veda: (1/13/3), (1/18/9), (1/106/4), (1/142/3), (2/3/2), (5/5/2), (7/2/2), (10/64/3) and (10/182/2),(8/1/1)

Samveda :2.6.8

Atharva veda: 10.2.33

हम ऊपर के सभी श्लोकों का बारी बारी से विवेचन करेंगे, चूँकि झूठ बोले गए श्लोकों की संख्या बहुत ज्यादा है इसलिए सबको एक ही पोस्ट में नहीं लिखा जा सकता | इस पोस्ट में रिग वेद (1/13/3) का निरीक्षण करेंगे|

दावा
-----
यह है ऋग वेद 1/13/3 का श्लोक

नराशंसमिह प्रियमस्मिन यज्ञ उप ह्वये | मधुजिह्वंहविष्कृतम् || 3||

जाकिर नाईक का यह दावा है कि इस श्लोक में मोहम्मद की भविष्य वाणी की गयी है| उसका यह दावा श्लोक में उपस्थित एक शब्द “नराशंस” के आधार पर है, उसका यह कहना है कि नराशंस का अर्थ “मोहम्मद” होता है और इसलिए यह निष्कर्ष निकलता हि कि इस श्लोक में मोहम्मद की भविष्यवाणी की गयी है| यह सरासर झूठ और हास्यापद है|

नराशंस का अर्थ क्या होता है?
----------------------------------
यह कहना कि नराशंस का अर्थ “मोहम्मद” होता है एक सरासर झूठ है|
नराशंस कर अर्थ निम्न होता है
नराशंस : पूजनीय, पूजने योग्य आदि(Praiseworthy, worthy of worship etc) |

यह एक विशेष युक्त समास है, जो दो शब्दों से बना है
नराशंस = नर + आशंस = नरो(मनुष्यों) के पूजनीय हैं जो है जो अर्थात = देवता

कुछ जो हिंदी या संस्कृत व्याकरण जानते हैं बहुब्रीही समास से अवश्य परिचित होंगे और इस प्रकार के कई शब्दों को भी जानते होंगे, मैं कुछ उदहारण दे देता हूँ(याद दिलाने के लिए):

चंद्रशेखर=चंद्र + शेखर = चन्द्रमा है जिसके सिर पर अर्थात = शिव
दशानन = दश + आनन = दस मुह हैं जिसके अर्थात = रावण
लम्बोदर = लम्ब + उदर = लंबा हा उदर जिसका अर्थात = गणेश
इसी प्रकार नराशंस कर अर्थ निकालता है , नरों के पूजनीय हैं जो अर्थात देवता|

नराशंस संस्कृत का एक साधारण शब्द है जिसका प्रयोग किसी के लिए आदर, पूजनीय भाव प्रदर्शित करने के लिए होता है| हिंदी में यह शब्द “पूजनीय” या “आदरणीय” इतना आम है कि इसका प्रयोग बच्चों के द्वार लिखे गए दरखास्त में भी होता है| बड़ों के लिए, शिक्षकों के लिए, और यहाँ तक के नेताओं के लिए भी इन शब्दों का प्रयोग होता है| “पूजनीय”, “आदरणीय” व्याकरण के हिसाब से विशेषण या समास हो सकते हैं जिसका प्रयोग किसी के लिए आदर का भाव प्रकट करने के लिए होता है | यह स्वाभाविक है कि हम सभी देवताओं के नाम आदर से लेते हैं और विभिन्न आदरसूचक शब्दों का प्रयोग करते हैं| यह सिर्फ वेद में ही नहीं साधारण बोलचाल में भी हम आदरणीय मनुष्यों के लिए भी ऐसे आदरसूचक शब्दों का प्रयोग करंते हैं|

इस प्रकार के शब्द का प्रयोग सभी भाषाओँ में अपने अपने हिसाब से विभिन्न व्यक्तियों या उचित आराध्य के लिए होता होगा | इस शब्द का प्रयोग किसके लिए हो रहा है उसका निर्धारण वाक्य में उल्लेखित नाम को जानकार ही किया जा सकता है या उस भाषा के अंदर निहित व्याकरण के नियम को जानकर| 

नराशंस एक विशेषण और समास है जिसका प्रयोग वेद में देवताओं की प्रति आदर का भाव प्रकट करने के लिए होता है| किस किस देवता के लिए यह शब्द प्रयोग हो रहा है वह वाक्य में आगे या पीछे वर्णित देवता के नाम को देखकर ही बताया जा सकता है| कोई यह कह दे कि नराशंस का अर्थ “मोहम्मद” या “इसा मसीह” या “गौतम बुद्ध “ है यह सरासर गलत है|  

(इस शब्द के सम्बंधित व्याकरण का विवरण मैं अगल पोस्ट में दूँगा)

श्री ऋग विद 1.13
------------------
यह सूक्त अग्नि देव को समर्पित है, अग्नि देव जिन्हें कई नामो से पुकारा जाता है जैसे मधुर जिव्हा,पवित्रकर्ता आदि, को यज्ञ का संपादक भी मन जाता है| यह अग्नि देव ही हैं जो सभी प्रकार के यज्ञों में अर्पित हवन को ग्रहण करते हैं| भले ही किसी देवता को हवन अर्पित किया जाये वह हवन अग्नि देव के द्वारा ही देवताओं तक पहुंचती हैं| इसलिए उन्हें मित्र, देवताओं के प्रिय आदि नामो से भी जाना जाता है| पुरे सनातन धर्म में अग्नि सबसे अधिक पूजे जाने वाले देवताओं में से एक हैं| एक छोटी पूजा से लेकर विशाल यज्ञ का प्रतिपादन अग्नि देव को समपित हवन से ही किया जाता है| इस प्रकार पुरे वेद में भी एक बहुत बड़ा भाग अग्नि देव की साधना के लिए समर्पित है| यह सूक्त भी अग्नि देव को यज्ञ में आहवान और उनकी महिमा मंडन के लिए है| इस सूक्त का विवरण और अर्थ इस प्रकार हैं

ऋषि : मेधातिथि कान्व्
देवता:अग्नि, इला, सरसवती, भारती|
छंद:गायत्री

श्लोक और अर्थ
-------------------
इस सूक्त के सभी श्लोक और उनके अर्थ इस प्रकार हैं

ऋग्वेद 1.13.3 
-----------------
सुसमिद्धो न आ वह देवानग्ने हविष्मते |होतः पावक यक्षि च || 1||
मधुमन्तं तनूनपाद् यज्ञं देवेषु नः कवे | अद्या कर्णुहि वीतये || 2||
नराशंसमिह प्रियमस्मिन यज्ञ उप ह्वये | मधुजिह्वंहविष्कृतम् || 3||
अग्ने सुखतमे रथे देवाँ ईळित आ वह | असि होता मनुर्हितः || 4||
सत्र्णीत बर्हिरानुषग घर्तप्र्ष्ठं मनीषिणः | यत्राम्र्तस्य चक्षणम || 5||
वि शरयन्तां रताव्र्धो दवारो देवीरसश्चतः | अद्या नूनं च यष्टवे ||6|| 
नक्तोषासा सुपेशसास्मिन यज्ञ उप हवये | इदं नो बर्हिरासदे || 7||
ता सुजिह्वा उप हवये होतारा दैव्या कवी |यज्ञं नो यक्षतामिमम ||8| 
इळा सरस्वती मही तिस्रो देवीर्मयोभुवः | बर्हिः सीदन्त्वस्रिधः || 9||
इह तवष्टारमग्रियं विश्वरूपमुप हवये | अस्माकमस्तुकेवलः || 10||
अव सर्जा वनस्पते देव देवेभ्यो हविः | पर दातुरस्तु चेतनम || 11||
सवाहा यज्ञं कर्णोतनेन्द्राय यज्वनो गर्हे |तत्र देवानुप हवये ||12||
अर्थ
-----
१. पवित्रकर्ता,यज्ञ संपादनकर्ता, हे अग्निदेव! [दिव्य रूप से] प्रज्वल्लित होकर यग्यमान(यजमान) के लिए देवताओं का आह्वाहन करें और उनको लक्ष्य करके यज्ञ संपन्न करें, अर्थात देवताओं के पोषण के लिए हविष्यान्न(हवन में अर्पित अन्न आदि) ग्रहण करें|

२.उर्ध्वागामी, मेधावी, हे अग्निदेव! हमारी रक्षा के लिए प्राणवर्धक मधुर हवियों(हवन) को देवताओं के लिए निमित्त(देवताओं के प्रतिनिधि बनकर) प्राप्त करे  और उन तक(देवताओं तक) पहुंचाएं|

३. [मनुष्यों के] पूजनीय (नाराशंस), देवताओं के प्रिय और आह्लादक (मधुजिव्ह) अग्नि देव का हम इस यज्ञ में आह्वान करते हैं| वह हमारे हवियों (हवन) को देवताओं तक पहुँचाने वाले हैं,अस्तु, स्तुत्य हैं| 

४, मानवमात्र के हितैषी हे अग्निदेव! आप अपने श्रेष्ठ सुखदायी रथ से देवतों को लेकर [यज्ञ स्थल पर ] पधारं  | हम आपकी वंदना करते हैं|

५. हे मेधावी पुरुषों! आप इस यज्ञ में कुश के आसनों को परस्पर मिलकर ऐसे बिछाएं कि उसपर धृत-पात्र को भली भांति रखा जा सके, जिससे अमृत-तुल्य धृत का सम्यक दर्शन हो सके|

६. आज यज्ञ करने के लिए निश्चित रूप से ऋत(यज्ञीय वातावरण) की वृद्धि करने वाले अविनाशी दिव्य-द्वार खुल जाएँ |

७.सुंदर रूपवती रात्रि और उषा(प्रभात) का हम इस यज्ञ में आह्वाहन करते हैं | हमारी ओर से आसान रूप में या बरही (कुश) प्रस्तुत है||७||

८. उन उत्तम वचन वाले और मेधावी दों(अग्नियों) दिव्या होताओं(हवन करने वाले) को यज्ञ में यजन के निमित्त(यज्ञ करने के लिए) हम बुलाते हैं|

९ इला, सरस्वती और मही ये तीन देवियाँ सुखकारी और क्श्यरहित) हैं | ये तीनो दीप्तमान दिव्य कुश आसन पर विराजमान हों|

10 प्रथम पूज्य, विविध रूप वाले त्वष्टादेव का इस यज्ञ में आह्वाहन करते हैं, वे देव केवल हमारे ही हों |

११ हे वनस्पति देव! आप देवों के लिए नित्य हविष्यान्न प्रदान करने वाले दाता को प्राण रूप उत्साह प्रदान करें||११||

१२.(हे अध्वर्यु!) आप याजकों के घर में इन्द्रदेव की तुष्टि के लिए आहुतियाँ समर्पित करें | हम होता(हवन देने वाले) वहाँ देवों को आमंत्रित करते हैं||१२|| 

ऊपर में इस सूक्त के सभी श्लोकों को पढकर कोई मुर्ख भी बता सकता है कि किस चीज़ की बात हो रही है| इस सूक्त में यज्ञ से सम्बंधित मन्त्र हैं जिसमे यग्य के लिए और यजमान के कल्याण के लिए अग्नि का आह्वाहन किया गया है उनका आदर किया गया है| अग्निदेव यज्ञ के अग्रिम देवता हैं और उनसे से यज्ञ आरम्भ और पूर्ण होता है| हवन चाहे किसी और देवता को हि क्यों न दी जाये, किसी और देवता का अहवाहन ही क्यों न किया जाये लेकिन वह अग्नि देव के द्वारा ही सम्पन्न होती है| अग्नि देव की सभी देवताओं के प्रतिनिधि के तौर प् हवन ग्रहण करते हैं और उनके द्वारा ही देवता यज्ञ में सम्मिल्लित होते हैं| इस पूरी बात को इस सूक्त में बताया गया है| अग्नि देव को प्रसन्न करने के लिए उनकी प्रशंसा में कई आदरणीय शब्दों का प्रयोग है, जैसे 
मधुजिह्वं(मधुर जिव्हा युक्त), तनूनपाद् (उर्ध्वगामी), नराशंस(मनुष्यों के पूजनीय) , सुखतमे(सुख प्रदान करने वाले या हितैषी), मधुमन्तं(मेधावी) आदि| यह सभी शब्द समासीय विशेषण(qualifying adjective) हैं| 
जो लोग व्याकरण का थोडा भी जानते हैं उन्हें मालूम होना चाहिए कि विशेषण और संज्ञा में क्या अंतर होता है? 

ऊपर के सूक्त में यह सभी शब्द “अग्निदेव” के सम्मान में सभी आदरणीय शब्दों का प्रयोग है | नराशंस भी उसमे से एक है| दूसरे स्थान पर इस शब्द नराशंस(पूजनीय) शब्द का प्रयोग दूसरे देवतों के सम्मान में भी किया गया है क्योंकि दूसरे देवता भी पूजनीय हैं|
लंबा, छोटा , मोटा, काला, गोरा, हंसमुख आदि विशेषण हैं जो संज्ञा की विशेषता बताने के लिए प्रयुक्त होते हैं| कहीं किसी पुस्तक में “काला” लिखा हो और कोई आकर यह कहना शुरू कर दे की उस पुस्तक ने “ओबामा” की भविष्यवाणी की है तो इसे मूर्खता की हद ही समझना चाहिए|

Rig Ved 1.13.3
------------------
इस पुरे सूक्त में से तीसरे श्लोक का गलत अर्थ निकला गया है, वह श्लोक यह है

नराशंसमिह प्रियमस्मिन यज्ञ उप ह्वये | मधुजिह्वंहविष्कृतम् || 3||

और उसका सही अर्थ यह है
३. [मनुष्यों के] पूजनीय (नाराशंस), देवताओं के प्रिय और आह्लादक (मधुजिव्ह) [अग्नि] देव का हम इस यज्ञ में आह्वान करते हैं| वह हमारे हवियों (हवन) को देवताओं तक पहुँचाने वाले हैं,अस्तु, स्तुत्य हैं|

इस श्लोक में नराशंस का प्रयोग अग्नि देव के लिए किया गया है| अग्नि देव के नाम का सीधा प्रयोग इस पहले ही शलोक में है, फिर तीसरे श्लोक में भी है| इस श्लोक में ही यज्ञ के लिए अग्नि देव का बहुत आदर के साथ आह्वान किया गया है और इसलिए इस शब्द “नराशंस” अर्थात सबके पूजनीय का प्रयोग है| किसी प्रकार अगर कोई नराशंस के अर्थ पर शंका भी कर ले तो उसे यह जानने मे कोई दिक्कत नहीं होनी चाहिए कि यज्ञ के लिए किसका अहवान होता है? अगर यहाँ यह शब्द नराशंस नहीं भी होता और एकदम खाली जगह होती तब भी इस श्लोक से अग्नि देव का ही अर्थ निकलता है क्योंकि यग्य में अग्नि का ही अहवान होता है|

इस शब्द का व्याकरण के अनुसार व्याख्या मैं आगे के पोस्ट में दूँगा| बाकि शेष सूक्तों का अर्थ भी प्रस्तुत किया जायेगा |लेकिन सभी से मैं यह आग्रह करता हूँ कि वेद के सही अर्थ को स्वयं पढ़ें और दूसरों तक पहुंचाएं| झूठ को परास्त करने का सबसे उत्तम उपाय यह है कि सत्य को फैलाया जाये| 

“श्री हरि ओम तत् सत्”=============झूठ का पर्दाफाश============
====हिंदू विरोधियों द्वारा वेदों के श्लोकों का गलत प्रचार===
“ओम नमो भगवते वासुदेवायः”

प्रिय भक्तों जैसा कि हम सब जानते हैं विगत समय में कई हिंदू विरोधी शक्तियों द्वारा सनातन धर्म की कई ग्रंथों के कुछ श्लोकों का गलत अनुवाद करके प्रचारित किया जा रहा है| उन हिंदू विरोधियों में अति धूर्त और झूठ बोलने में माहिर जाकिर नाईक सबसे आगे है| जाकिर नाईक ने झूठ बोलने के कई नए तरीकों की खोज की है | वह विस्तृत फैले कई ग्रंथों से कुछ ऐसे शब्दों को चुनता है जिसका अरब, इस्लाम या उनके पैगम्बर से कोई भी जुड़े किसी भी शब्द, घटना या अर्थ से समानता हो जाये | फिर वह उन शब्दों का अपनी सुविधानुसार अर्थ निकालकर लोगों के सामने झूठ रख देता है| चूँकि वेद और दूसरे सनातन ग्रन्थ इतने विस्तृत हैं और कई लोग अपने साधारण जीवन में वेद नहीं पढते इसलिए किसी साधरण व्यक्ति के लिए उन झूठ को पकड़ना एकदम से संभव नहीं होता |दूसरी बात इन्टरनेट पर सनातन ग्रन्थ बहुतायत में उपलब्ध नहीं है उनके झूठ को पकडना और भी कठिन हो जाता है|

जाकिर नाईक ने सिर्फ झूठ ही नहीं बोला उसने यह पूरा प्लान बनाकर यह निश्चित किया किया कि उसका झूठ अधिक से अधिक लोगों तक पहुँच सके| वह हजारों लोगों की सभा में बेधड़क वेद के श्लोकों का नंबर पढता है और अपनी सुविधा के अनुसार अर्थ बताकर लोगों को प्रभित करता है| इस प्रकार उसके दो लक्ष पुरे होतें हैं, एक तो यह को उसका झूठ अधिक लोगों तक पहुंचाता है, दूसरा यह कि वह प्रसिद्ध होता है| उसके झूठ के विडियो youtube पर हर जगह पाए जा सकते हैं| पुस्तकों के रूप में भी उसके भाषण सब जगह उपलब्ध हैं|
कई लोगों ने उसके झूठ को उजागर किया है हमने भी उसके कई झूठ को इस पेज पर पोस्ट किया है| इस पोस्ट में भी हम उसके एक झूठ को उजागर करेंगे:

झूठ : वेद में मोहम्मद की भविष्यवाणी की गयी है
---------------------------------------------------------
जाकिर नाईक ने कई प्रकार के झूठ बोले हैं लेकिन उनमे से एक प्रमुख यह कि वेदों और पुरानों में मोहम्मद की भविष्यवाणी की गयी है|हजारों लोगों के सामने कई बार उसने इस बात को दुहराया है|वेद के कई श्लोकों को वह लोगों के सामने रखकर ऐसा दवा करता है, उन वेद श्लोकों में से कुछ निम्न हैं

ऋग वेद
----------
Rig Veda: (1/13/3), (1/18/9), (1/106/4), (1/142/3), (2/3/2), (5/5/2), (7/2/2), (10/64/3) and (10/182/2),(8/1/1)

Samveda :2.6.8

Atharva veda: 10.2.33

हम ऊपर के सभी श्लोकों का बारी बारी से विवेचन करेंगे, चूँकि झूठ बोले गए श्लोकों की संख्या बहुत ज्यादा है इसलिए सबको एक ही पोस्ट में नहीं लिखा जा सकता | इस पोस्ट में रिग वेद (1/13/3) का निरीक्षण करेंगे|

दावा
-----
यह है ऋग वेद 1/13/3 का श्लोक

नराशंसमिह प्रियमस्मिन यज्ञ उप ह्वये | मधुजिह्वंहविष्कृतम् || 3||

जाकिर नाईक का यह दावा है कि इस श्लोक में मोहम्मद की भविष्य वाणी की गयी है| उसका यह दावा श्लोक में उपस्थित एक शब्द “नराशंस” के आधार पर है, उसका यह कहना है कि नराशंस का अर्थ “मोहम्मद” होता है और इसलिए यह निष्कर्ष निकलता हि कि इस श्लोक में मोहम्मद की भविष्यवाणी की गयी है| यह सरासर झूठ और हास्यापद है|

नराशंस का अर्थ क्या होता है?
----------------------------------
यह कहना कि नराशंस का अर्थ “मोहम्मद” होता है एक सरासर झूठ है|
नराशंस कर अर्थ निम्न होता है
नराशंस : पूजनीय, पूजने योग्य आदि(Praiseworthy, worthy of worship etc) |

यह एक विशेष युक्त समास है, जो दो शब्दों से बना है
नराशंस = नर + आशंस = नरो(मनुष्यों) के पूजनीय हैं जो है जो अर्थात = देवता

कुछ जो हिंदी या संस्कृत व्याकरण जानते हैं बहुब्रीही समास से अवश्य परिचित होंगे और इस प्रकार के कई शब्दों को भी जानते होंगे, मैं कुछ उदहारण दे देता हूँ(याद दिलाने के लिए):

चंद्रशेखर=चंद्र + शेखर = चन्द्रमा है जिसके सिर पर अर्थात = शिव
दशानन = दश + आनन = दस मुह हैं जिसके अर्थात = रावण
लम्बोदर = लम्ब + उदर = लंबा हा उदर जिसका अर्थात = गणेश
इसी प्रकार नराशंस कर अर्थ निकालता है , नरों के पूजनीय हैं जो अर्थात देवता|

नराशंस संस्कृत का एक साधारण शब्द है जिसका प्रयोग किसी के लिए आदर, पूजनीय भाव प्रदर्शित करने के लिए होता है| हिंदी में यह शब्द “पूजनीय” या “आदरणीय” इतना आम है कि इसका प्रयोग बच्चों के द्वार लिखे गए दरखास्त में भी होता है| बड़ों के लिए, शिक्षकों के लिए, और यहाँ तक के नेताओं के लिए भी इन शब्दों का प्रयोग होता है| “पूजनीय”, “आदरणीय” व्याकरण के हिसाब से विशेषण या समास हो सकते हैं जिसका प्रयोग किसी के लिए आदर का भाव प्रकट करने के लिए होता है | यह स्वाभाविक है कि हम सभी देवताओं के नाम आदर से लेते हैं और विभिन्न आदरसूचक शब्दों का प्रयोग करते हैं| यह सिर्फ वेद में ही नहीं साधारण बोलचाल में भी हम आदरणीय मनुष्यों के लिए भी ऐसे आदरसूचक शब्दों का प्रयोग करंते हैं|

इस प्रकार के शब्द का प्रयोग सभी भाषाओँ में अपने अपने हिसाब से विभिन्न व्यक्तियों या उचित आराध्य के लिए होता होगा | इस शब्द का प्रयोग किसके लिए हो रहा है उसका निर्धारण वाक्य में उल्लेखित नाम को जानकार ही किया जा सकता है या उस भाषा के अंदर निहित व्याकरण के नियम को जानकर|

नराशंस एक विशेषण और समास है जिसका प्रयोग वेद में देवताओं की प्रति आदर का भाव प्रकट करने के लिए होता है| किस किस देवता के लिए यह शब्द प्रयोग हो रहा है वह वाक्य में आगे या पीछे वर्णित देवता के नाम को देखकर ही बताया जा सकता है| कोई यह कह दे कि नराशंस का अर्थ “मोहम्मद” या “इसा मसीह” या “गौतम बुद्ध “ है यह सरासर गलत है|

(इस शब्द के सम्बंधित व्याकरण का विवरण मैं अगल पोस्ट में दूँगा)

श्री ऋग विद 1.13
------------------
यह सूक्त अग्नि देव को समर्पित है, अग्नि देव जिन्हें कई नामो से पुकारा जाता है जैसे मधुर जिव्हा,पवित्रकर्ता आदि, को यज्ञ का संपादक भी मन जाता है| यह अग्नि देव ही हैं जो सभी प्रकार के यज्ञों में अर्पित हवन को ग्रहण करते हैं| भले ही किसी देवता को हवन अर्पित किया जाये वह हवन अग्नि देव के द्वारा ही देवताओं तक पहुंचती हैं| इसलिए उन्हें मित्र, देवताओं के प्रिय आदि नामो से भी जाना जाता है| पुरे सनातन धर्म में अग्नि सबसे अधिक पूजे जाने वाले देवताओं में से एक हैं| एक छोटी पूजा से लेकर विशाल यज्ञ का प्रतिपादन अग्नि देव को समपित हवन से ही किया जाता है| इस प्रकार पुरे वेद में भी एक बहुत बड़ा भाग अग्नि देव की साधना के लिए समर्पित है| यह सूक्त भी अग्नि देव को यज्ञ में आहवान और उनकी महिमा मंडन के लिए है| इस सूक्त का विवरण और अर्थ इस प्रकार हैं

ऋषि : मेधातिथि कान्व्
देवता:अग्नि, इला, सरसवती, भारती|
छंद:गायत्री

श्लोक और अर्थ
-------------------
इस सूक्त के सभी श्लोक और उनके अर्थ इस प्रकार हैं

ऋग्वेद 1.13.3
-----------------
सुसमिद्धो न आ वह देवानग्ने हविष्मते |होतः पावक यक्षि च || 1||
मधुमन्तं तनूनपाद् यज्ञं देवेषु नः कवे | अद्या कर्णुहि वीतये || 2||
नराशंसमिह प्रियमस्मिन यज्ञ उप ह्वये | मधुजिह्वंहविष्कृतम् || 3||
अग्ने सुखतमे रथे देवाँ ईळित आ वह | असि होता मनुर्हितः || 4||
सत्र्णीत बर्हिरानुषग घर्तप्र्ष्ठं मनीषिणः | यत्राम्र्तस्य चक्षणम || 5||
वि शरयन्तां रताव्र्धो दवारो देवीरसश्चतः | अद्या नूनं च यष्टवे ||6||
नक्तोषासा सुपेशसास्मिन यज्ञ उप हवये | इदं नो बर्हिरासदे || 7||
ता सुजिह्वा उप हवये होतारा दैव्या कवी |यज्ञं नो यक्षतामिमम ||8|
इळा सरस्वती मही तिस्रो देवीर्मयोभुवः | बर्हिः सीदन्त्वस्रिधः || 9||
इह तवष्टारमग्रियं विश्वरूपमुप हवये | अस्माकमस्तुकेवलः || 10||
अव सर्जा वनस्पते देव देवेभ्यो हविः | पर दातुरस्तु चेतनम || 11||
सवाहा यज्ञं कर्णोतनेन्द्राय यज्वनो गर्हे |तत्र देवानुप हवये ||12||
अर्थ
-----
१. पवित्रकर्ता,यज्ञ संपादनकर्ता, हे अग्निदेव! [दिव्य रूप से] प्रज्वल्लित होकर यग्यमान(यजमान) के लिए देवताओं का आह्वाहन करें और उनको लक्ष्य करके यज्ञ संपन्न करें, अर्थात देवताओं के पोषण के लिए हविष्यान्न(हवन में अर्पित अन्न आदि) ग्रहण करें|

२.उर्ध्वागामी, मेधावी, हे अग्निदेव! हमारी रक्षा के लिए प्राणवर्धक मधुर हवियों(हवन) को देवताओं के लिए निमित्त(देवताओं के प्रतिनिधि बनकर) प्राप्त करे और उन तक(देवताओं तक) पहुंचाएं|

३. [मनुष्यों के] पूजनीय (नाराशंस), देवताओं के प्रिय और आह्लादक (मधुजिव्ह) अग्नि देव का हम इस यज्ञ में आह्वान करते हैं| वह हमारे हवियों (हवन) को देवताओं तक पहुँचाने वाले हैं,अस्तु, स्तुत्य हैं|

४, मानवमात्र के हितैषी हे अग्निदेव! आप अपने श्रेष्ठ सुखदायी रथ से देवतों को लेकर [यज्ञ स्थल पर ] पधारं | हम आपकी वंदना करते हैं|

५. हे मेधावी पुरुषों! आप इस यज्ञ में कुश के आसनों को परस्पर मिलकर ऐसे बिछाएं कि उसपर धृत-पात्र को भली भांति रखा जा सके, जिससे अमृत-तुल्य धृत का सम्यक दर्शन हो सके|

६. आज यज्ञ करने के लिए निश्चित रूप से ऋत(यज्ञीय वातावरण) की वृद्धि करने वाले अविनाशी दिव्य-द्वार खुल जाएँ |

७.सुंदर रूपवती रात्रि और उषा(प्रभात) का हम इस यज्ञ में आह्वाहन करते हैं | हमारी ओर से आसान रूप में या बरही (कुश) प्रस्तुत है||७||

८. उन उत्तम वचन वाले और मेधावी दों(अग्नियों) दिव्या होताओं(हवन करने वाले) को यज्ञ में यजन के निमित्त(यज्ञ करने के लिए) हम बुलाते हैं|

९ इला, सरस्वती और मही ये तीन देवियाँ सुखकारी और क्श्यरहित) हैं | ये तीनो दीप्तमान दिव्य कुश आसन पर विराजमान हों|

10 प्रथम पूज्य, विविध रूप वाले त्वष्टादेव का इस यज्ञ में आह्वाहन करते हैं, वे देव केवल हमारे ही हों |

११ हे वनस्पति देव! आप देवों के लिए नित्य हविष्यान्न प्रदान करने वाले दाता को प्राण रूप उत्साह प्रदान करें||११||

१२.(हे अध्वर्यु!) आप याजकों के घर में इन्द्रदेव की तुष्टि के लिए आहुतियाँ समर्पित करें | हम होता(हवन देने वाले) वहाँ देवों को आमंत्रित करते हैं||१२||

ऊपर में इस सूक्त के सभी श्लोकों को पढकर कोई मुर्ख भी बता सकता है कि किस चीज़ की बात हो रही है| इस सूक्त में यज्ञ से सम्बंधित मन्त्र हैं जिसमे यग्य के लिए और यजमान के कल्याण के लिए अग्नि का आह्वाहन किया गया है उनका आदर किया गया है| अग्निदेव यज्ञ के अग्रिम देवता हैं और उनसे से यज्ञ आरम्भ और पूर्ण होता है| हवन चाहे किसी और देवता को हि क्यों न दी जाये, किसी और देवता का अहवाहन ही क्यों न किया जाये लेकिन वह अग्नि देव के द्वारा ही सम्पन्न होती है| अग्नि देव की सभी देवताओं के प्रतिनिधि के तौर प् हवन ग्रहण करते हैं और उनके द्वारा ही देवता यज्ञ में सम्मिल्लित होते हैं| इस पूरी बात को इस सूक्त में बताया गया है| अग्नि देव को प्रसन्न करने के लिए उनकी प्रशंसा में कई आदरणीय शब्दों का प्रयोग है, जैसे
मधुजिह्वं(मधुर जिव्हा युक्त), तनूनपाद् (उर्ध्वगामी), नराशंस(मनुष्यों के पूजनीय) , सुखतमे(सुख प्रदान करने वाले या हितैषी), मधुमन्तं(मेधावी) आदि| यह सभी शब्द समासीय विशेषण(qualifying adjective) हैं|
जो लोग व्याकरण का थोडा भी जानते हैं उन्हें मालूम होना चाहिए कि विशेषण और संज्ञा में क्या अंतर होता है?

ऊपर के सूक्त में यह सभी शब्द “अग्निदेव” के सम्मान में सभी आदरणीय शब्दों का प्रयोग है | नराशंस भी उसमे से एक है| दूसरे स्थान पर इस शब्द नराशंस(पूजनीय) शब्द का प्रयोग दूसरे देवतों के सम्मान में भी किया गया है क्योंकि दूसरे देवता भी पूजनीय हैं|
लंबा, छोटा , मोटा, काला, गोरा, हंसमुख आदि विशेषण हैं जो संज्ञा की विशेषता बताने के लिए प्रयुक्त होते हैं| कहीं किसी पुस्तक में “काला” लिखा हो और कोई आकर यह कहना शुरू कर दे की उस पुस्तक ने “ओबामा” की भविष्यवाणी की है तो इसे मूर्खता की हद ही समझना चाहिए|

Rig Ved 1.13.3
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इस पुरे सूक्त में से तीसरे श्लोक का गलत अर्थ निकला गया है, वह श्लोक यह है

नराशंसमिह प्रियमस्मिन यज्ञ उप ह्वये | मधुजिह्वंहविष्कृतम् || 3||

और उसका सही अर्थ यह है
३. [मनुष्यों के] पूजनीय (नाराशंस), देवताओं के प्रिय और आह्लादक (मधुजिव्ह) [अग्नि] देव का हम इस यज्ञ में आह्वान करते हैं| वह हमारे हवियों (हवन) को देवताओं तक पहुँचाने वाले हैं,अस्तु, स्तुत्य हैं|

इस श्लोक में नराशंस का प्रयोग अग्नि देव के लिए किया गया है| अग्नि देव के नाम का सीधा प्रयोग इस पहले ही शलोक में है, फिर तीसरे श्लोक में भी है| इस श्लोक में ही यज्ञ के लिए अग्नि देव का बहुत आदर के साथ आह्वान किया गया है और इसलिए इस शब्द “नराशंस” अर्थात सबके पूजनीय का प्रयोग है| किसी प्रकार अगर कोई नराशंस के अर्थ पर शंका भी कर ले तो उसे यह जानने मे कोई दिक्कत नहीं होनी चाहिए कि यज्ञ के लिए किसका अहवान होता है? अगर यहाँ यह शब्द नराशंस नहीं भी होता और एकदम खाली जगह होती तब भी इस श्लोक से अग्नि देव का ही अर्थ निकलता है क्योंकि यग्य में अग्नि का ही अहवान होता है|

इस शब्द का व्याकरण के अनुसार व्याख्या मैं आगे के पोस्ट में दूँगा| बाकि शेष सूक्तों का अर्थ भी प्रस्तुत किया जायेगा |लेकिन सभी से मैं यह आग्रह करता हूँ कि वेद के सही अर्थ को स्वयं पढ़ें और दूसरों तक पहुंचाएं| झूठ को परास्त करने का सबसे उत्तम उपाय यह है कि सत्य को फैलाया जाये|

“श्री हरि ओम तत् सत्”

The Crusades: A Response to Islamic Aggression

The Crusades: A Response to Islamic Aggression
by John J. O’Neill

One of the most potent myths of our age is that the Crusades were little more than an unprovoked attack by a barbarous Europe against a quiescent and cultured Islamic world. According to conventional ideas, the seventh and eighth centuries constitute the great age of Islamic expansion. By the eleventh century — the time of the First Crusade — we are told that the Islamic world was quiescent and settled and that, by implication, the Crusaders were the aggressors. Indeed, the Crusaders are routinely portrayed as a horde of barbarians from a backward and superstitious Europe irrupting into the cultured and urbane world of the eleventh century Near East.

This at least is the populist language often employed on television and in newspaper articles. In my recent book Holy Warriors: Islam and the Demise of Classical Civilization, I have shown however that before the advent of Islam Christians had no concept of “Holy War” at all, and that it was from the Muslims themselves that Europeans took this idea. I showed too that the Crusades, far from being an unprovoked act of aggression on the part of Christian Europe, was part of a rearguard action aimed at stemming the Muslim advance which, by the start of the eleventh century, was threatening as never before to overwhelm the whole of Europe.

Notwithstanding the evidence presented in Holy Warriors, the consensus among the majority of medieval historians is that the threat from Islam had very little, if anything, to do with the Crusades; the Muslims were simply the convenient targets of a savage and brutal Europe, mired in a culture of habitual violence and rapine. The “energies” of Europe’s warrior-class, it is held, were simply directed by the Papacy away from internal destruction onto the convenient targets of the Islamic world. This, for example, is the line taken by Marcus Bull in his examination of the origins of the Crusades in The Oxford History of the Crusades. In an article of almost ten thousand words, Bull fails to consider the Muslim threat at all. Indeed he mentions it only to dismiss it:

“The perspective of a Mediterranean-wide struggle [between Islam and Christianity] was visible only to those institutions, in particular the papacy, which had the intelligence networks, grasp of geography, and sense of long historical tradition to take a broad overview of Christendom and its threatened predicament, real or supposed. This is a point which needs to be emphasized because the terminology of the crusades is often applied inaccurately to all the occasions in the decades before 1095 when Christians and Muslims found themselves coming to blows. An idea which underpins the imprecise usage is that the First Crusade was the last in, and the culmination of, a series of wars in the eleventh century which had been crusading in character, effectively ‘trial runs’ which had introduced Europeans to the essential features of the crusade. This is an untenable view.”(Marcus Bull, “Origins,” in Jonathan Riley-Smith (ed..) The Oxford History of the Crusades, p. 19)

With what justification, we might ask, does Bull dissociate the earlier Christian-Muslim conflicts of the eleventh century in Spain, Sicily, and Anatolia from the First Crusade? The answer can hardly be described as convincing. “There is plenty of evidence,” he says, “to suggest that people regarded Pope Urban II’s crusade appeal of 1095-6 as something of a shock to the communal system: it was felt to be effective precisely because it was different from anything attempted before.” (Ibid) Of course it was different: the Pope had called a meeting of all the potentates and prelates of Europe to urge the assembly of a mighty force to march to Constantinople and eventually to retake the Holy Land. It was new because of its scale and its ambition. But to thus dismiss the connection with what went before in Spain and Sicily — and Anatolia — is ridiculous. Such a statement can only derive from a mindset which somehow has to see the Crusaders as the aggressors and to thereby detach them from the legitimate defensive wars which Christians had been fighting in Spain and throughout the Mediterranean in the decades immediately preceding 1095.

The fact is, in the twenty years before the First Crusade, Christendom had lost the whole of Anatolia, an area greater than France, and a region right on the doorstep of Europe. In 1050 the Seljuk leader Togrul Beg undertook Holy War against the Christians of Anatolia, who had thus far resisted the power of the Caliphs. We are told that 130,000 Christians died in the war, but that, upon Togrul Beg’s death in 1063 the Christians reasserted their independence and freedom. This was however to be of short duration, and no sooner had Togrul Beg’s nephew Alp Arslan been proclaimed Sultan than the war was renewed. In 1064 the old Armenian capital of Ani was destroyed; and the prince of Kars, the last independent Armenian ruler, “gladly handed over his lands to the [Byzantine] Emperor in return for estates in the Taurus mountains. Large numbers of Armenians accompanied him to his new home.” (Steven Runciman, The History of the Crusades Vol. 1 (Cambridge, 1951) p.61) Indeed, at this time, the entire Armenian nation was effectively transplanted hundreds of miles to the south and west.

But the Turkish attacks continued. From 1065 onwards the great frontier-fortress of Edessa was assaulted yearly. In 1066 they occupied the pass of the Amanus Mountains, and next spring they sacked the Cappadocian metropolis of Caesarea. Next winter the Byzantine armies were defeated at Melitene and Sebastea. These victories gave Alp Arslan control of all Armenia, and a year later he raided far into the Empire, to Neocaesarea and Amorium in 1068, to Iconium in 1069, and in 1070 to Chonae, near the Aegean coast. (Ibid.)
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These events make it perfectly clear that the Turks now threatened all the of Empire’s Asiatic possessions, with the position of Constantinople herself increasingly insecure. The imperial government was forced to take action. Constantine X, whose neglect of the army was largely responsible for the catastrophes which now overwhelmed the Empire, had died in 1067, leaving a young son, Michael VII under the regency of the Empress-mother Eudocia. Next year Eudocia married the commander-in-chief, Romanus Diogenes, who was raised to the throne. Romanus was a distinguished soldier and a sincere patriot, who saw that the safety of the Empire depended on the rebuilding of the army and ultimately the reconquest of Armenia. (Ibid.) Within four months of his accession, Romanus had gathered together a large but unreliable force and set out to meet the foe. “In three laborious campaigns,” writes Gibbon, “the Turks were driven beyond the Euphrates; in the fourth, and last, Romanus undertook the deliverance of Armenia.” (Decline and Fall, Ch. 57) Here however, at the seminal battle of Manzikert (1071), he was defeated and captured and all of Anatolia was irretrievably lost.

Any honest reading of these events leaves us in no doubt whatsoever that the aggressor was Alp Arslan and his Turks, and that Romanus Diogenes’ march into Armenia was a last-ditch counter-attack by the Byzantines to prevent the loss of all of Anatolia.. Yet observe how the battle is described in the recently-publishedChambers Dictionary of World History: “The Byzantine Emperor, Romanus IV Diogenes (1068/71), tried to extend his empire into Armenia but was defeated at Manzikert near Lake Van by the Seljuk Turks under Alp Arslan (1063/72), who then launched a full-scale invasion of Anatolia.” (Bruce Lenman (ed.) Chambers Dictionary of World History (London, 2000) p. 585)

We see in the above a graphic example of the disinformation disseminated by the mentality of political correctness, where the victim is transformed into the aggressor and the aggressor portrayed as the victim.

Alp Arslan was killed a year later, and the conquest of Asia Minor, virtually all that was left of Byzantium’s Asiatic possessions, was completed by his son Malek Shah (1074 — 1084). These conquests left the Turks in possession of the fortress of Nicaea, on the southern shore of the Sea of Marmara, and the survival of Constantinople in question.

These then are the major political events which prefigured the First Crusade. Within a space of thirty-five years the Turks had seized control of Christian territories larger than the entire area of France, and they now stood poised on the very doorstep of Europe. We are accustomed to think of the Crusades as first and foremost an attempt by Christians to retake the Holy Land and Jerusalem; but this is a mistake. The Emperor Alexius Comnenus now made his famous plea to the Pope, not to free Jerusalem, but to drive the Turks from his door, to liberate the huge Christian territories in Asia Minor that had so recently been devastated and annexed by the followers of the crescent. It is true, of course, that the Turks, who had also assumed control of Syria/Palestine, now imposed a barbarous regime in that region; and that the sufferings of Christian pilgrims as well as native Christian populations in that region, described so vividly by Peter the Hermit and others, provided a powerful emotional impetus to the Crusading movement among ordinary Europeans; but the relief of pilgrims was not — to begin with at least — the primary goal of the Crusaders. Nonetheless, the barbarous nature of the Turkish actions in Palestine was a microcosm of their behavior throughout the Christian regions which they conquered, and the nature of their rule in the entire Near East is described thus by Gibbon in his usual vivid manner:

“The Oriental Christians and the Latin pilgrims deplored a revolution, which, instead of the regular government and old alliance of the caliphs, imposed on their necks the iron yoke of the strangers of the north. In his court and camp the great sultan had adopted in some degree the arts and manners of Persia; but the body of the Turkish nation, and more especially the pastoral tribes, still breathed the fierceness of the desert. From Nicaea to Jerusalem, the western countries of Asia were a scene of foreign and domestic hostility; and the shepherds of Palestine, who held a precarious sway on a doubtful frontier, had neither leisure nor capacity to await the slow profits of commercial and religious freedom. The pilgrims, who, through innumerable perils, had reached the gates of Jerusalem, were the victims of private rapine or public oppression, and often sunk under the pressure of famine and disease, before they were permitted to salute the holy sepulcher. A spirit of native barbarism, or recent zeal, prompted the Turkmans to insult the clergy of every sect; the patriarch was dragged by the hair along the pavement and cast into a dungeon, to extort a ransom from the sympathy of his flock; and the divine worship in the church of the Resurrection was often disturbed by the savage rudeness of its masters.” (Chapter 57)

The ordinary peasants of Europe may not have been fully cognizant of the danger from the east, but the ruling classes and the Church could not have been anything but alarmed. Yet even if the peasantry and artisans of Europe knew little about Anatolia, they would certainly have had some knowledge of the Muslim threat. It is Marcus Bull’s suggestion that they did not which is untenable. The advances of Abd er-Rahman III and Al-Mansur through northern Spain in the latter years of the tenth century would have sent a flood of Christian refugees into southern France; and the raids even into southern France which continued well into the eleventh century would have sent refugees from there fleeing into central and northern France. These people would have spread knowledge of the danger throughout western Europe. Granted, peasants and manual laborers would have had a very imperfect understanding of Islam and what Muslims actually believed; but that is not the point: They knew enough to know that Muslims were enemies of Christ; that they waged war against non-combatants and enslaved women and children, and that they had conquered all of Spain and threatened France.

And this is a point that needs to be stressed repeatedly: The reality is that, far from being quiescent and peaceful, by the latter years of the tenth century Islam was once again on the march. Muslim armies waged wars of conquest against non-believers from one end of the Islamic world to the other; from Spain in the west to India in the east; and this new aggression was not confined to the eastern and western extremities, but proceeded along the entire length of Islam’s borders. The Christian kingdoms of Armenia, Georgia and Byzantium were threatened with extinction, and Muslim armies fought with Christians in Sicily and other Mediterranean lands. Many aspects of this new Islamic thrust, particularly those which occurred around the beginning of the eleventh century in Spain and India, are strangely reminiscent of the earlier Islamic expansion in the eighth century, so reminiscent indeed that they might even cause the casual observer to wonder whether the birth of Islam has been somehow misdated and moved into the past by several centuries. So, for example, we are told that the main Islamic invasion of India began with the conquests of Mahmud of Ghazni, a Turkish-speaking prince based in Afghanistan, who launched a series of 17 campaigns into Northern India. These began in 1001 and ended in 1026, just four years or so before his death; a series of campaigns, we should note, which caused immense destruction and loss of life in the country. By the 1020s Mahmud ruled an empire that included much of the Indus Valley, Afghanistan and Persia. Yet these conquests, at the start of the eleventh century, seem to echo those of Muhammed bin Qasim, three centuries earlier, who created an Islamic Empire in roughly the same region (circa 710).

It is strange too that Mahmud of Ghazni’s name differs but little from that of his predecessor. Only the “n” in Ghazni differentiates it from Qasim, a word which could equally well be written as Qasmi.

In the western end of the Islamic world we encounter the same phenomenon. “In the tenth century,” says Runciman, “the Moslems of Spain represented a very real threat to Christendom.” (Runciman, op cit. p. 89) Under Abd er-Rahman III (912-961) the followers of Muhammad found a leader who promised to repeat the successes of the eighth century. As founder of the Cordoba Caliphate, he presided over a new age of splendor and military power. His forces battled the Christians to the north, and the boundary between the two religions was marked by the battles he fought. The most decisive of these were at Simancas (939), between Salamanca and Valladolid on the Duoro River, where he was stopped. These were areas that had been overrun by the Muslims two centuries earlier, though the Christians had apparently retaken them in the interim. In many ways then Abd er-Rahman III resembles his ancestor and namesake Abd er-Rahman I, who conquered these areas in the eighth century. And this new conquering impulse continued under Al-Mansur (980-1002), whose career was to see Muslim power once again enveloping all of Spain, including the far north. He burned Leon, Barcelona and Santiago de Compostela, and, copying his Muslim predecessors almost three centuries earlier, advanced over the Pyrenees. We are told that in Al-Mansur’s time, “Never had the Christians found themselves in such a critical position.” (Louis Bertrand, The History of Spain (2nd ed. London, 1945) p. 57)

It was the attacks of Al-Mansur that finally roused Christian Europe into undertaking the Reconquista, which commenced with the campaigns of Sancho III (called the Great) of Navarre and the Norman Baron Roger de Tony in the 1020s. Yet these events recall the earlier beginning of the Reconquista with the victory of Don Pelayo at Covadonga around 718.

The reader might well wonder why this “revival” of Islamic conquest in the eleventh century seems so uncannily to resemble the Islamic conquests of the seventh and eighth centuries. That indeed is a moot point: one to be discussed in a future article. For the moment, all that needs to be emphasized is that, contrary to popular belief, the tenth and eleventh centuries constitute a period of massive expansion by Islam, an expansion felt all along Islam’s boundary with Christendom. The Crusades were clearly part of an attempt to stem this aggression.

KASHMIR MYTH V/S REALITY

Kashmir issue is a widely contested issue between India and Pakistan. Ever since the country was partitioned on a narrow sectarian out look of Two-nation theory in 1947 and emergence of two independent sovereign states the erstwhile princely state of Jammu and Kashmir has become a bone of contention among claims and counter claims by different groups and political shades. In the process the worst hit has been the facts. Every one is interpreting and reproducing basic facts according to their convenience. Continued abuse of facts has resulted in creation of certain myths that are now being circulated as facts. It is to clear the dust and reproduce these facts as they are that we are undertaking this exercise.

Myth Number one : Kashmir is Jammu and Kashmir

One of the very basic distortions about the issue of J&K is that Kashmir means Jammu & Kashmir. This is  a deliberate attempt to mislead public opinion.
The Fact is that the state of Jammu and Kashmir comprises of several regions and Kashmir is just one and the smallest division as for as area is concerned.  Jammu and Kashmir princely state (including Jammu, Kashmir, Northern Areas, Ladakh, Trans-Karakoram Tract and Aksai Chin) Other major regions of the state  as per present  administrative control are as :
  Jammu
  Kashmir
  Laddakh
 Gilgat Baltistan
 Chinese Ocuupied Kashmir
 Pakistan Occupied Kashmir.
The total area of Jammu Kashmir as it existed on and before 15th August 1947 is 2,22,336 Sq.Km.  Pakistan Occupied an area of 83,294 sq. Kms. ( 37.4%) in 1947. out of which it gifted 5180 Sq. Kms to China in 1963.
Area occupied by China in 1962 is 37555 Sq. Kms (16.8% ). Therefore essentially total Area under illegal occupation of China and Pakistan is 1,20,849 Sq. Kms. That is 54.37%


Kashmir province is  just 15.63% of the part of the state that is under administrative control of India. Out of the total area of 1,01,387 Sq. Kms.  (45.62%)  Ladakh Division comprises of 59241 Sq.Kms.  (  26.65%  of  original state &  58.43% of state remaining with India) ;Jammu Division is 26293 Sq. Kms.    (11.83% of actual state &   25.93% of Indian administered parts); while Kashmir Province is only 15853 Sq. Kms.  That is 7.13% of original state and 15.63% of the state at present with India.
Therefore the  Kashmir is just a small province of Jammu and Kashmir.


Myth No 2 : Jammu and Kashmir Acceded to India but did not merge with it, thus making the accession conditional.

Nothing can be farther from the truth than this atrocious statement.  Fact is that the state of Jammu and Kashmir acceded to the dominion of India in pretty much the same manner as did any other Princely state. Ruler of the state, the only legally authorized person to sign the Instrument of Accession signed absolutely the same instrument deed as was signed by about 600 other rulers of native states. This was done according to the legal requirements necessitated under Indian Independence Act 1947 of the British Parliament. Signature on the deed of Accession and subsequent acceptance of the same by Governor General was the only way to make these states as an integral part of the country.
As far as merger issue is concerned, it is a deliberate attempt to confuse people. No other Princely state, repeat none merged with Indian dominion after Acceding. There was no instrument of merger on the pattern of Instrument of Accession. Yes certain tiny native states merged together to form a viable administrative unit in the independent India. But this merger amongst them had no affect on the overall integrity of the country. J&K was the largest state and hence administratively viable so there was no need to merge it with others or vice versa.


Myth No 3: Under partition plan and two-nation theory Muslim majority J&K should have gone to Pakistan.

 This is absolute non sense. Two nation theory was applicable to British India only. Native states were not to be divided. The rulers of these states were authorized to join either of the two dominions.


Myth No 4: Kashmir has never been a Part of India.

 Again a willful distortion.   Jammu and Kashmir behaved exactly in the same manner as did any other part of the nation. India as we understand it today was not always under one political regime. One or the other part of the country was  under separate political rulers. But it continued to be a sigle nation.Jammu akshmir was no different.

Myth No 5: India promised right of self determination to people of Kashmir.

India did not promise any plebiscite under the instrument of accession. There was neither any need nor the scope for such a promise. Neither cabinet meeting nor any other government of India decision making body decided to give a promise of any such kind to any native state.

Myth No  6 : People of J&K are up against India.

 Fact is that people of J&K are as much Indian as are the people from any other state. It is only a small section of population provoked by Pakistan and pampered by New Delhi that is creating the impression.

Myth No 7:Separatist movement in Kashmir is indigenous in character

The fact that Pakistan is sponsoring separatist tendency in Kashmir valley using religion as a toll and in fact militarizing the discontent is a well known fact, established by even the official documents of the government of Pakistan and its rulers.

Myth No 8: India is Holding Kashmir by mere force.

 That simply is not possible. No country can retain any territory by force. It is the common past and a common future that binds the people of this country from Kashmir to Kanyakumari. Kashmir is a proud symbol of ancient civilization and modern nationhood of India.