DHARMA SHASTRA & STATUES
REPORTER OF INDIA
(RNI Regn. No. 34546/79)
2008
PART-I DHARMA SHASTRAS OF INDIA
1- Aryanist Concept of Supreme Lord.
2- Concept of Ved : As it Was
3- VED with its Aryanist Approach.
PART-II STATUTES OF INDIA
1- INDIAN PENAL CODE, 1860 with recent concepts of Supreme Court & its subject - index. (Contd.)
EDITOR
ARYA O.P. TEWARI
Advocate-on-Record
Supreme Court of India
Publisher
INDIA LAW AGENCY
Plot No. B-9, Shastripuram, Agra - 7
WWW. INDIA LAW AGENCY. COM
E-mail : Tewari Agra @ g mail .com
PART - I
DHARMA SHASTRAS OF INDIA
1- Aryanist concept of Supreme Lord.
2- Concept of VED : As it was.
3- VED : Text & its Aryanist Approach (Continued).
NOTE -
WE ARE PRODUCING ARYAN SCRIPTURES BEREFT OF DEFILEMNTS MADE BY INCONSTENT INSERTIONS
1- ARYANIST CONCEPT OF SUPREME LORD
(PARMESHWAR)
BRAMAA is admittedly the Creator of this universe and universes beyond it. He is male and does not have a Female Partner. Woman was created by Him. He has created BRAHMA LOKA (The Heaven) where He Himself resides and wherefrom he rules the whole BRAHMANDA, all universes here and beyond. This concept of Christiainty about God is the same and of Hazrat Mohammed about Allah also is the same.
PRAY to Him in open space or over roof thus :
I bow to BRAHMAA the only Supreme Lord who is the Lord of this universe and is worhshipable.
I bow to BRAHMA the FORMAL IDENTITY OF BRAHMA ¼czá½ the unformal existence of the lord. I bow to HIM WHO IS GOOD and is the cause of this Creation. I bow to the BENEFICIAL LORD who is the shelter of all this unverse. I bow to ALL PLEASANT SUPREME LORD.
Oh. LORD OF THE CREATION : You have created not only these universes but universes beyond these. Whatever are our requirements we pray to you those be available to us. We may become the masters of the required properties.
Oh Lord there may be peace in Heaven , peace on the earth, peace in the Etherial Sky , peace in waters, peace in vegitables, peace in medicines, peace in the civilans of the universe, peace in the Lord Brahmaa , peace everywhere, that peace to me, peace herein Oh Lord, peace & peace ever and every where.
Note - This short Prayer is recommended by ARAYAN MISSION.
2- CONCEPT OF VED
Ved is the knowledge brvadeast by Supreme Lord Brahmaa the Creator of this universe at the initial stage of the Creation (Srishti) to Human beings at their different establishments in all the plannets where human life was probable and existing. Brahmaa being the formal existence of Brahma the informal Supreme Lord. He resides in the Brahma Loka (the Heaven) according to this Ved Mantra :-
Om Prajaapate na twad etaani anye vishwaa jaataani.
paritaa babhoova- Yat kaamah te juhumah Tad no astu ..
Vayam syaam patayo rayeenaam ...
Oh : Lord of the Cretion, Brahmaa ! You have created not only these universes but other universes also beyond these. You reside beyond them. Whatever are our reqisites those may be available to us. We may become the lords of properties.
The Supreme Lord Brahmaa is male and has no female partner, woman was created by Him. The same is the philosphical concept of Jesus Christ who has given the name God to the Supreme Lord and the same is the concept of Hazrat Mohammed, who has given Him the name of Allah.
Ved is the First Book imparted to human beings by Him by brodcasting, which was capehured by our Sages and imparted it from precepter to disciple, one after the other. As such the Ved has been called Shruti (That which is heard) it is in the Brahamee Version, the language of the Supreme Lord Brahamaa. Later in Sanskrit (the refined version) and mixed version (Sanskrit and Brahmee), insersions and substitutions were made in the original Brahamee version broadcast by the Supreme Lord.
The original Brahamee version is in simple languge understandable by every human being, even may he not be a learned man. It is in Gaayatree Couplets (Couplet having three singing steps only) which may still be seperated from the present form of Vedas and one Book of Ved easily approahable to all human beings may be recreated to save and protect the humanity from the vested ends of the beguiling Pandits, who led the human beings to blind, unseientific faiths and ideoey of common masses and even the educated persons.
The Braahmee version imparted to the Creation is the original and initial languge of Human Beings. Sanskrit as a refined languge came in existance later on and it was successiveley developped as such. The Aacharyas, not understanding or avoiding the real seuse of the original Ved inserted therein and subshilited even, their own ideas which led the revohetren of Lord Buddha by which the complete so delivered and deformed Ved and arranged into four Vedas, were evaded and avoided. How much and how long the people have been befooled by the contents of the deformed Vedas, the strory and history is very long and startling. Diffrent and self-inconsestent interprctations of the four Vedas have been being made by different Aachaaryas.
2. INSERTIONS AND SUBSTITUTIONS WERE MADE EVEN IN VED.
Not only this the vested Pandits did not leave even this Pious Divine Book Ved in order to serve their selfish ends. For uistance caste-system by birth :
Brahmano Asya Mukham aaseet .
Baahoo raajanyah kritah ..
Uroo Tasya yad vaishyah .
Padbhyaam Shuodro ajaayat ..
By this couplet is meant that Brahmanas were the month of His (of Brahmaa), His arms were made kshatriyas. His thies as they were the Vaishyas and Shoodras were created by his feet.
The reasons for declaring this couplet as an insertion are :
Firstly, that it is not in Braahmee version. It is in pure Sanskrit version.
Secondly, in the first three steps the case is the first case the Nominative case, but in the fourth step it is the fifth case Apaadaan case. ‘Padbhyaam’ means from the feet, is in the fifth case.
It we take this couplet to be original even, then, it would mean: that Brahmanas were his mouth. Kshatreyas were his arms. Vaishyas were his thies. The Shoodras were created from his feet, while the first three steps were limbs of his body, then how Shoodras were created from his feet. There is no word for creation of the first there varmas how the fourth was created. The inserter had neither the knowledge of Sanskrit Grammar, nor of Boetics even.
3. The Aachrayas not having given attention to the insersions have given pre-coneived explainations to the couplets of Ved.
Swamy Dayanand also, instead of traeing the inisertions in the ved, gave his pre-conceived explaniations According to him this couplet has been explained in his Satyarth Prakash thus :
It literally means :
"Who (Its) in the creation of the couplete Supreme Soul is like mouth, may be the best he (Brahman) like (arm) ‘Arm is the power and vigour’ ‘Shatpath Brahman’ the name of power and vigour is arm, due to which being more in whom (kingly) kshatrya (Thus) below which and above (knees) is named, who in all matters and in all countres enters by force of thies he (Vaishya) Vaishya and who like feet that is like mean limb is of the qualities of idiocey etc, is Shoodra"
This is the interpretation given by Swamy Dayanand. Is this the very light of the interpretation of Vedas. To what extent is expressed inferiority of Shoodras is worth atteution.
In order to understand the original text of Ved, its Braahmee language, the Brahmee Grammar and Brahmee Diction have to be understood. When the above mentoned couplet to not in Brahmee language then its having been inserted is self-proved.
Berides the ignorance of Brahmee Grammar and knowledge of poeties the inserters have defled the simple and easy store of knowledge in the Ved. It is very essential and expedient to discover the original form of Ved, about which nobody has so for paid any attention. We are malcing the original part of Ved extracted from its inserted parts. The inserted portions are in Sanskrit or mixed Sanskrit and Brahmee.
As the inserters have filled such a great portion in the Mahabharata written by Aayan Sage Ved Vyasa that its volume has become so burdenous as may be loaded on an ass. In the same way the inserters have ereated a great familywith its parts and sub-parts, its issues and grand issues and it is now very difficult for the commen persons to read and understand different Vedas so created by them. Therefore we are extracting the probable original Ved and are publishing its original text and easy commentray.
3. THE SUBJECT-MATTER OF VED IS NOT SELF-INCONSISTENT-
The subject-matter of Ved must not be self-inconsistent and anti of one portion to another of it. What is self-inconsistent or not in the Brahmee language connot be the subject-matter of Ved. Ved is a compact seripture given to all human beings who should read it every day and should make their conducts accordingly.
Some comminlators have given meaning to certain words as the names of different Gods and Goddesses. In order to establish their idolworship and defraud the people under blind faith to palce their offerings before idols and miseppropreate them for their selfish ends instead of utilising them for social development or to upleft the down-tordden or poor persons. Some commentators like Swamy Dayanand have given the meaning to such words as names of Supreme Being. Who is according to them all pervading and all-powerful.
Swamy Dayanand has attempted to prove the words "Agni, Mitra, Inidra, Varun" etc. To be synonyms of ‘Eeshrar’ (Lord) on the basis of a mantra of Rigved which says :
"Eko sad vipraa bahudhaa vadanti" In the Mantraa, the word ‘BAHUDHAA’ means ‘in many ways’ and not ‘many’ As such ‘Agni’ does not mean ‘Eshwar’ but ‘like fire’ , ‘Indra’ does not mean ‘Eshwar’ but like Indra or ‘king’ or ‘Lord’ the word ‘BAHUDHAA’ is ‘Avyaya’ (Adverb) and not ‘Visheshana’(Adjective) As such the mantra means that the learned persons deseribe the Supereme Lord in many ways and not ‘by many names’ the pedantic meanings given by Swamy Dayanand do not meet with the conformity of the language of Vedas.
4. SUPREME LORD IN INFORMAL AND FORMAL EXISTENCE IN VED -
Lord BRAHMAA has explained the mysteries of Nature to human beings which the Aryans understood in their correct suise and realised the informal Brahma pervading in the nature by accute inspection of the Nature, whom they contacted in themselves. By DHHYAANANA YOGA(Concentration Therapy). Ved is in the language of Nature which is the version given to the initial human beings by Lord Brahmaa.
OM ! PRAJAAPATE NA TWAD ETAANI ANYE VISHWAA JAATAANI
PARITAA BABHOOVA A YAT KAAMAAH TE NO JUHUMAH TAD NO ASTU AA
VAYAM SYAAM TATAYO RAYEENAAM III
Oh. LORD OF THE CREATION : You have created not only these universes but universes (beyond these). Whatever are our requirements we pray to you those be available to us. We may become the masters of properties. (real, inhtectual etc.)
In this Mantra there is clear indicatin that the Supreme Lord resides sumenhere in Heaven beyond all these Lokas (universes).
In Mantra 75, of shloka 100 of Mandal 1 of Rigved it has been said NA ASYA DEVAA DEVATAA NA MARTAA) in this Mantra Devaa, Devataa and Maitaa (mortals) are deseribed seperately. It follows that Devas and Davataas are not one and the same specie and both the words cannot mean Vidwaan (liarned persons). In Mantra 7 of Shloka 8 of Mandal 2 of Rigved, it has been said (DEVAAN DEVAYATO YAJA). All these uses admit the existence of Devatas (Gods). At some places, the words ‘Dev’, ‘DEVATAA’ and ‘VIDWAAN’ have been used together. Thus in the Ved the FORMAL Exprression of the Supreme Lord, and His attendants Gods and Goddesses also are found. Who may be worshipped as they are in Heaven and not in idols. Ved does not preseribe idol worship.
There is the faith to Informal and Formal Supreme Lord in the Ved. By faith to Formal Supreme Lord, attainment of Heaven hereafter is probable But by faith to informal Supreme Lord, Heaven or salvation or any of them may be attained. Hindus, Christeans and Mohammedans all are worshippers of Formal Supreme Lord. In the Seruptires of all of them, there is the deseription of Formal Supreme Lord and Gods and Godesses. Wherein there is the distinction only in the language and way of expression. Thus Their jurisdictions are sunilar to one another. Through Devatas (Gods), every thing is achieved by men through the Supreme Lord verily. It has been said in Bhagwat Geetaa.
5. STYLES OF EXPRESSION IN THE VED -
ABHIDHAA, VYANJANAA and LAKSHANAA. (Simple, Figurative and Indiacative) all these three styles of expression have been used in Ved. ABHIDHAA (Simple) is that form of exporession in which some thing is paid in a very simple way. It is the literal expression of feelings or findings. VYANJAMAA (Figurative Style) is that form of exporession in which figures of speech are used and LAKSHANAA (Indicative Style) is that form of expression in which some word is used for indication of some other thing than meant by that which looks, For instance. you call a vegetable seller Oh! THEL ! Stop, that is, you want to say Oh Thelwale ! stop. This is indicative style. Figurative Style is that way of expression in which you want to express some mystery in a misterious way, as you say "You are the glorious Sun in the Univesity which means that you are very glorious in knoledge among the University Teachers etc. In the Ved all these three styles of exporession are used in great deal, but our Acharyas had been misinterpretting the words used therein and did not let approach the knowledge of Ved to common men or even the learned persons.
6. EXAMPLES OF SANATANIST AND ARYASAMAJIST PRE-CONCEIVED EXPLANATIONS -
For instance, take the very First Mantra of Rigved which is thus:
AGNIM EEDE PURUHITAM I
YAJYASYA DEVAM RITWIJAM II
HOTAARAM RATNA DHAATAMAM AAA
According to Saayanaacharya, Sri Ram Sharma has taken Agni to be a Devataa (a God) and has worshipped Him.
He says :
That is, I pray to formost lightened,
Yajya-doer, messenger of the God,
truthful, Agni (Fire god).
Swamy Dayanand has explained this Mantra thus :
It may be translated thus :
" (Yajyasya) We people, respect, company, glory and act of the learneds, (hotaaram) giver and acceptor (Purohitam) before the time of Creation, atom etc creation holder (Rtwijyam) again and again since the time of creation the creator of this formal creation and worshipable in season to season, (Ratnadhaatamam) and certainly the holder of the beautiful earth or gold etc. Jewels (Devam) giver, enlightener of all mtters (Agnim) to Supreme Lord, (Eede) worsip."
Swamy Dayanand has merely mis-interpreted the meanings of the words of the couplet and has given three explanationss in his Ved Bhaashya (Commuitany of Rigved) in details which is in different lines very difficult to be understood even by the educated persons.
According to the Aryanist Approach by me, Arya O.P. Tewari, the simple and easily understandeble meaning or interprection of this couplet is thus:
(I) (Agnim) To fire (Which is going to be produced by Aranies the Yajynma’s wood (Purohitam) the Priest of the Family, performer of this Yajyna, (Yajnyasya Devam) the Supreme Lord the Deva of this Yajyna for whom this Yajna is being preformed, (Ritwijam) the yajmaan or who is getting this Yajyna proeessed (hotaaram) the person who is offering the (samidhaa) saereficial matter to the fire in Yajnya Vedee and (Ratnadhaatamam) the Creator of all the Jewels of these universes.
In the same way the most popular Gaayatree Mantra which has been used in Rigved and also in Yajurved, has been interpretted in their preecoeeived expression. The Mantra is thus :
OM ! Bhoorbhuvah Swah Tat Savituh Varinyam I
Bhergo Devasya Dheemahi II
Dhiyo Yo nah Prachodayaat III
Saayanaacharya, the Sanatanist Preaptor, has interpreted this Mantra thus :
That is, --
Famous in aal shruties (Vedas) (Deva) Enlightening Sun being pervading all souls, creator of the world Supreme Lord, Self-pervador, worth choosing, being worshipable by all, having such knowledge is duly worshepable Bharga which destroys ignorance, therefore it is called ‘Bhaga’. Who is Himself enlightened is the glory of Parabrahma (Supreme Lord). Whatever I am I am the same. We coneentrate upon. (Whatever is) the same this is the adjective ‘Bharga’ (We) Conearitiate upon Savitaa God’s by Substace what does He require who gives such insperation. He who is Bharga may inspire (our) intelects (We) may concentrate is such harmony.
(He who) which Savitaa is Sun He may inspire (our) intelects in functions, Being such we concentrate upon the prism of glory, of the Creator God of all, who is enlightening, to that Sun who is seeable by all , is renown as such, choosable, who is worshipable by all, who is destroyer of sins, we may accept Him as the aim of our life (may consider). What the people could understand by this pedantic Courmentary of Saayana except that we should worship sun, we may acknowledge Him and Him the Supreme Lord (Parmeshwar).
According to Swamy Dayanand the Supreme Lord is not that physical Sun, but Savitaa is one of the names of Supreme Lord, therefore it has been prayed taking that Savitaa to be Supreme Lord, to inspire the intellects of all.According to Swamy Dayanand the Gaayatree Mantra has been explained thus :
"(Savituh) who hears and creates all the world that Savitaa, His who is the creator of all the world, who is giver of glory to all (Devasya) ‘who is enlightened and enlightens all (Sadevah) that Deva that giver of all comforts, and whose attainment (we) all desire (Varenyam) acceplable, very good, (Bhargah) pure formed and pious maker, lifely Brahma formed (Tat) to that Supreme Lord’s form we (Dheemahi) may conceive. Forwhat purpose that (Yat) Lord of the world which Sairtaa Deva, Paramaatma (Nah) to our (Dhiyah) intallects (Prachodayaat) may inspire that is, may inspire to adopt good functions getting relieved of bad acts."
Note that the word ‘Nah’ is in second case (Karma Kaarak) and not in sixth case meaning our.
Both the Aacharyas have misconceived the meaning of the Gayatree Mantraa and did not let the correct interpretation approach the minds of common persons.
The word ‘Savetuh’ in the Mantra is in the sixth case and not in first nominative case. This Mantra may simply be interprreted thus :
(Bhoor Bhurah Swah) Swayambho, that is self-created, (Bhurah) pervading (all) (swah) welfaring (all) (Tat) that (Savituh) Sun’s (Varenyam) choosable, (greater) (Bhargo Devasya) Supreme Lord’s power (Dheemahi) (we) coneentrete upon. (Dhiyah) which concentration (Nah) to us (Prachodayaat) Pra+cha+udayaat. may certainily UPLIFT (develep).
In this couplet the word ‘Savituh’ is in the sixth case and ‘Nah’ is in the second case and not in the sixth. Misuse of primary Sanskrit Grammer is apparent in both above interpretations.
7. THE KNOWLEDGE OF VED IS IN EASY BRAAHMEE VERSION, WHICH HAS BEEN GIVEN BY SUPREME LORD BRAHMAA TO ALL HUMAN BEINGS. THE BRAAHMEE LANGUAGE HAS ITS OWN DICTION AND GRAMMAR -
The Supreme Lord has given the knowledge of Ved to all human Beings. Which is in simple and easily understandable Braahmee language, which is the language of the Supreme Lord Brahmaa, which was given by Him through broadcaste (Aakaash Vaanee) to the universe, which has its own Braahmee Grammar. It is expedaent to explain the Ved-Vaanee in simple and easily understandable language.
We are communieating the Aryanist Approach of the Ved to the Humanity at large and desire and require the coopiration of all in this work.
Arya O.P. Tewari
NOTE :-For Hindi Verson of the Aryan Approach to Ved, contribute and read. --
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In This Reporter there are three parts -
1- (Aryanist Songs and historical Songs.)
2- (Aryanist ideas) Contaning the Aryanist Theology & Social structure, Aryanist polity and Aranist Economy.
3-(Aryanist Scripuretes, including Ved, Code of Manu, Bhagwad Geetaa: As it ut was, Arya Ramaayan, Arya Krishnaayan, Shankaraayan etc.
All the above in Hindi with Sanskrit Texts of the original Scriptures.