कोई भी छोटा बड़ा नही है। सभी मानव समान हैं।

 

एक थे पण्डित जी और एक थी पण्डिताइन। पण्डित जी के मन में जातिवाद कूट-कूट कर भरा था। परन्तु पण्डिताइन समझदार थी। समाज की विकृत रूढ़ियों को नही मानती थी। एक दिन पण्डित जी को प्यास लगी। संयोगवश् घर में पानी नही था। इसलिए पण्डिताइन पड़ोस से पानी ले आयी। पानी पीकर पण्डित जी ने … पूछा।
पण्डित जी- कहाँ से लाई हो। बहुत ठण्डा पानी है।
पण्डिताइन जी- पड़ोस के कुम्हार के घर से।
पण्डित जी ने यह सुन कर लोटा फेंक दिया और उनके तेवर चढ़
गये। वे जोर-जोर से चीखने लगे।
पण्डित जी- अरी तूने तो मेरा धर्म भ्रष्ट कर दिया। कुम्हार के
घर का पानी पिला दिया।
पण्डिताइन भय से थर-थर काँपने लगी, उसने पण्डित जी से
माफी माँग ली।
पण्डिताइन- अबऐसी भूल नही होगी।
शाम को पण्डित जी जब खाना खाने बैठे तो पण्डिताइन ने उन्हें
सूखी रोटियाँ परस दी।
पण्डित जी- साग नही बनाया।
पण्डिताइन जी- बनाया तो था, लेकिन फेंक दिया। क्योंकि जिस
हाँडी में वो पकाया था, वो तो कुम्हार के घर की थी।
पण्डित जी- तू तो पगली है। कहीं हाँडी में भी छूत होती है?
यह कह कर पण्डित जी ने दो-चार कौर खाये और बोले-
पण्डित जी- पानी तो ले आ।
पण्डिताइन जी- पानी तो नही है जी।
पण्डित जी- घड़े कहाँ गये?
पण्डिताइन जी- वो तो मैंने फेंक दिये। कुम्हार के हाथों से बने थे
ना।
पण्डित जी ने फिर दो-चार कौर खाये और बोले-
पण्डित जी- दूध ही ले आ। उसमें ये सूखी रोटी मसल कर
खा लूँगा।
पण्डिताइन जी- दूध भी फेंक दिया जी। गाय को जिस नौकर ने
दुहा था, वह भी कुम्हार ही था।
पण्डित जी- हद कर दी! तूने तो, यह भी नही जानती दूध में छूत
नही लगती।
पण्डिताइन जी- यह कैसी छूत है जी! जो पानी में तो लगती है,
परन्तु दूध में नही लगती।
पण्डित जी के मन में आया कि दीवार से सर फोड़ ले, गुर्रा कर
बोले
पण्डित जी- तूने मुझे चौपट कर दिया। जा अब आँगन में खाट
डाल दे। मुझे नींद आ रही है।
पण्डिताइन जी- खाट! उसे तो मैंने तोड़ कर फेंक दिया। उसे
नीची जात के आदमी ने बुना था ना।
पण्डित जी चीखे !
पण्डित जी- सब मे आग लगा दो। घर में कुछ बचा भी है या नही।
पण्डिताइन जी- हाँ! घर बचा है। उसे भी तोड़ना बाकी है।क्योकि उसे भी तो नीची जाति के मजदूरों ने ही बनाया है।
पण्डित जी कुछ देर गुम-सुम खड़े रहे! फिर बोले
पण्डित जी- तूने मेरी आँखें खोल दीं। मेरी नासमझी से ही सब गड़-बड़ हो रही थी।
कोई भी छोटा बड़ा नही है। सभी मानव समान हैं।
कोई भी छोटा बड़ा नही है। सभी मानव समान हैं।

दलितौद्धार के लिए अपने प्राण न्योछावर करने वाले हुतात्मा वीर मेघराज जी

डॉ विवेक आर्य

वीर मेघराज जी स्वामी दयानंद की उसी शिष्य परम्परा के अनमोल रत्न थे जो दलितौद्धार जैसे पवित्र कार्य के लिए अपने प्राणों की आहुति देने से भी पीछे नहीं हटे. स्वामी दयानंद द्वारा जातिवाद के उनर्मुलन एवं पिछड़े और निर्धन वर्ग के उद्धार के सन्देश को हजारों आर्यों ने सम्पूर्ण देश में घर घर पहुचायाँ. अनेक कष्ट सहते हुए भी, अनेक प्रकार के दुखों को सहते हुए भी इस पवित्र यज्ञ में अपने प्राणों की आहुति देने वाले आर्यों में वीर मेघराज का नाम विशेष स्थान रखता हैं. आपका जन्म १८८१ में इंदौर के नारायणगढ़ में एक स्वर्ण जाट परिवार में हुआ था. बचपन से पौराणिक संस्कारों में पले बढे मेघराज की जिज्ञासु प्रवृति थी.एक वर्ष आपके क्षेत्र में आर्यसमाज के प्रचारक श्री विनायकराव जी का आगमन हुआ. विनायक जी ने अन्धविश्वास, सच्चे ईश्वर की भक्ति, जातिवाद उनर्मुलन आदि का प्रचार किया तो अज्ञानी पौरानिकों ने उन पर ईट पत्थर आदि से वर्षा कर उन्हें घायल करने की कोशिश करी. मेघराज का इस अमानवीय व्यवहार से ह्रदय परिवर्तन हो गया और वे समाजसेवी और तपस्वी विनायक राव को अपने घर ले आए. उनकी सेवा करी, उनसे वार्तालाप किया , शंका समाधान किया. उनसे प्रेरणा पाकर मेघराज जी ने स्वामी दयानंद के ग्रंथों का स्वाध्याय किया और सैद्धांतिक रूप से अपने को समृद्ध कर आप सच्चे आर्य और वैदिक धर्मी बन गए.

अब मेघराज जी दीन दुखियों, दलितों और अनाथों की सेवा और रक्षा में सदा तत्पर रहने लगे. इस कार्य के लिए आप मपने मित्रों के साथ कोसों दूर दूर तक प्रचार करते थे. सन १९३८ में इंदौर के महाराज ने अपने राज्य के सभी दलितों को मंदिर में प्रवेश देने की साहसिक घोषणा कर दी. इस घोषणा से अज्ञानी पौराणिक समाज में खलबली मच गई. पोंगा पंडितों ने घोषणा कर दी की वे किसी भी दलित को किसी भी मंदिर में प्रवेश नहीं करने देंगे. उनके प्रतिरोध से राजकीय घोषणा कागजों तक सिमित रह गई.

वीर मेघराज से यह अनर्थ न देखा गया. करुणासागर दयालु दयानंद का शिष्य मेघराज दलितों को समान नागरिक अधिकार दिलवाने के लिए तत्पर हो उठा.

उन्होंने दलित बंधुयों में घोषणा कर दी की में आपको आपका अधिकार दिलाने के लिए आगे लगूंगा आप मेरे साथ मंदिर में प्रवेश करना. जो कोई मुझे या आपको रोकने की कोशिश करेगा उसे में इंदौर नरेश के पास ले जाऊँगा. वीरवर की हुंकार से पौराणिक दल में शोर मच गया. वे मेघराज को कष्ट देने के लिए उनके पीछे लग गए. मेघराज किसी कार्य से जंगल में गए तो उन्हें अकेले में घेर लिया और लाठियों से उन पर वार कर उन्हें घायल अचेत अवस्था में छोड़कर भाग गए. जैसे ही यह समाचार उनकी पत्नी और मित्रों को मिला तो वे भागते हुए उनके पास गए. वीर मेघराज को अपनी अवस्था पर तनिक भी दुःख नहीं हुआ. उन्होंने यहीं अंतिम सन्देश दिया की “भगवान इन भूले भटके लोगों की ऑंखें खोलें. यह सुपथगामी हो और आर्य जाति का कल्याण हो ” इतना कहकर सदा सदा के लिए अपनी ऑंखें मूंदकर अमर हो गए.

उन समय आर्य मुसाफिर आदि पत्रों में उनकी पत्नी का यही सन्देश छपा की अपने पति की मृत्यु के पश्चात भी वे दलितोद्धार जैसे पवित्र कार्य से पीछे नहीं हटेंगी. सरकार ने कुछ लोगों को दंड में जेल भेज दिया. कुछ काल बाद वे आर्यसमाज के साथ मिलकर वीर मेघराज के अधुरें कार्यों में लग गए. जिन्हें मेघराज जीते जी न बदल सके उन्हें उनके बलिदान ने बदल दिया.

वीर मेघराज के बलिदान पर हमे एक ही सन्देश देना चाहते हैं –

आज भी उनकी मुहब्बत कौम के सीने में हैं.

मौत ऐसी हो नसीबों में तो क्या जीने में हैं..

 

Maharishi Manu in right prespective

IMPORTANCE & RELEVANCE OF MANUSMRITI WITHOUT INTERPOLATIONS ANDWORLDWIDE INFLUENCE OF MAHARISHI MANU

CONTRIBUTED BY SHRI Y K WADHWA

 

It is observed that today a large section of our people have very little knowledge about the true perspective of Maharishi Manu and significance of his Laws which has had a great impact on human race in general and Hindus in particular. Some persons say that in the present context Manusmriti has lost its relevance, oppose Manu’s Dharma Shastra tooth and nail and decry it. On the other hand there are also people who opine that a sizeable part of Manusmriti is very good. However, this later category also have some reservations in accepting Manu Dharmshastra as their precious patrimony because of ongoing disinformation campaign against it. This Group is also trying to disgrace Manusmriti on account of some objectionable material(particularly relating to hereditary caste system and some shlokas relating to women) in it. The answer to this darker side is quite simple – separate the good part from the bad part(interpolations) and make best use of Manusmriti. This is what Maharishi Dayananda Saraswati has done to attack hereditary caste system who while quoting from the same Manusmriti(verse 10/65) said that a Shudra becomes a Brahman and vice versa a Brahman becomes a Shudra on the basis of one’s merits, actions and aptitude(Gun, Karma and Swabhava). The same basis of interchange also applies to Kshatriya and Vaishya as well. Swamiji made it clear that caste is based on one’s worth(karmana) and not birth(janmana).

Reaching the gems of Manusmriti

During the period of decadence, the whole scenario changed and obnoxious practices made their way into our social structure and many of our texts. So the solution lies in removal of these later additions and accretions from the texts in a rational and scientific manner. After all what do you do to make water potable if it is full of impurities? You set up a water treatment plant. What do you do if you have an eye problem? You do not pluck the eye but go for the eye treatment. Just because the ores are full of impurities you do not leave them in the earth in insitu condition and discard the gold mine. You simply go for processing of ores for removal of extraneous matter to meet your metal requirements and especially gold.

Relevance of Manusmriti in modern context

Similarly, it is absurd to assume that Manu Smriti is obsolete. Manu’s definition of Dharma is as relevant today as it was in the past which says “Dhriti Kshama Damostayam shauchamindriyanigraha. Dhirvidhya satyamakrodho dashkam dharmalakshnam.”(Manusmriti 6.92), i.e., There are ten characteristics of Dharma, (1) dhriti(perseverance), (2)forgiveness(kshama), (3)self restraint(dama), (4) not to take possessions of others without permission(asteya), (5)internal and external purification(shaucha), (6)subjection to senses(indriya nigraha), (7)improvement of intellect(dhi), (8)acquisition of accurate knowledge(vidya), (9)truth(satya),(10) abstaining from anger(akrodha). There is a unanimity amongst scholars both Indian and foreign with regard to position of Manu ‘as the basis of Indian thought’ and the significant role of Manusmriti in the context of Indian tradition. Maharishi Manu attaches lot of importance to Veda as well as Logic and says “Every thing pertaining to dharma should stand the test of Veda and logic” (Manusmriti 12/106). Acharya Brihaspati says “When there is a contradiction among the Smrities, treat Manu Smriti as authentic. But it should be taken like this only, when the Manu Smriti is in consonance with the Vedas and not where it contradicts the Vedas.”

Refutation of disinformation campaign about Manusmriti by Arya Samaj

Arya Samaj scholars did not prefer to remain in their cocoons while Manusmriti was being attacked by Kanshi Ram, Mayavati, leftists, etc. Eight booklets in defence of uninterpolated Manusmriti compiling the works of eminent Arya Samaj scholars like Vasudev Sharan Agarwal, Bhagwad Dutt, Bhawani Lal Bhartiya, Dr.K.V. Paliwal, etc. were published by Samarpan Shood Sansthan, under the guidance of Swami Dikshanand Saraswati. Again Arya Samaj will not remain silent to put things in the right perspective when some pseudo Hindus are fleeing from their responsibility and rather trying to tarnish the image of Maharishi Manu and true spirit of Manusmriti. Consequent upon the resolution passed on 28th June, 1989, by the full administrative bench of the Rajasthan High Court it was decided to shift the statue of Manu from the premises of the High Court. However, as a result of serious efforts and writ petition filed by a scholarly leader of of Arya Samaj (when the opposite party could hardly say anything), that the High Court passed an interim order staying its own administrative resolution and the statue continues to stay installed where it was.

Maharishi Manu proclaims flexibility of Varnas and their growth

Vedas proclaim that all human beings should move forward in unison and there cannot be any distinction on the basis of birth. Atharva Veda says “All the four Varnas should live in harmony and with love” Priyam ma krnu devesu priyam rajasu ma krnu, priyam sarvasya pasyata uta sudra utarye.(Atharva Veda 19-62-1). As per true Vedic concept, the duty of each Varna is to serve the society and every individual irrespective of his varna has to discover his soul (self-realization). Soceity will not obstruct the growth and progress of even Shudra to awaken his soul. That is why Manusmriti ( WITHOUT INTERPOLATIONS) says:

“Shudro brahmanatameti brahmanashchaiti shudratam.

Kshatriyanjalamevamtu vidyadvaishyattathaiva cha.”(Manusmriti 10/65)

i.e. a Shudra can become a brahmin by acquiring learning, merit, virtuous life, etc.and a brahmin lacking in above traits becomes a Shudra. The above principle of merit, action and personality traits (Guna-karma-Swabhava) also holds good for Kshatriya and Vaishya for their upward or downward mobility. According to Dr.Paliwal “Manu not only gave the right and the freedom to the shudra to rise upto the status of the Brahmanhood but also has shown him the ways and means to reach there thus:This human body is transformed into the the body of the Brahman through studies and dissemination of all knowledge, practice of celibacy , by following the rules of the truthful speech, performing yajnas and agni hotras, adoption of truthful action, renunciation of untruth, worship and acquisition of learning of crafts and science, etc., having good progeny and its upbringing as directed in the Vedas.” The shloka reads as Swadhyayenvratairhomaistra vidyenejyaya sutaih. Mahayagyaisheha yagyaishcha brahmiyam kriyate tanuh. (Manusmriti 2.28).

Again Manu says”A person desirous of entering the Brahman varna should attain more excellence through eschewing the company of the debased, characterless, narrow minds and the low, and by developing more contacts with the best of persons. Whereas by conducting himself just opposite to this, even a Brahman will be reduced to shudra-hood.” “uttaoniruttamairmityam sambandha nacharestsah. Ninishuh kule mutkarshamadhamanadhamanstyajel.” (Manusmriti 4.244). Source: Manu Ambedkar and Caste System by Prof.K.V. Paliwal, pub by Hindu Writers’ Forum, New Delhi, Ed.1998.

SPURIOUS INTERPOLATIONS /ADULTERATIONS IN MANUSMRITI

 

A perusal of complete Manusmriti will reveal that it is a carrier of paradoxes. We have noble commandments and profound philosophy in some of the verses and at the same time there are objectionable verses totally opposed to the original and real ideas of Maharishi Manu. Manu who considers Vedas as the final authority said “Vedo khilo dharma mulam“i.e., ‘Vedas are the main source of all Law’ while in the presently available Manusmriti we find many verses which are not in accordance with the Vedic precepts. Further we find that there are verses supporting meat eating and some verses against it. In certain verses women & shudras have been highly eulogised while in some they have been looked down upon. An important question ,therefore, arises here that when ordinary writers avoid self contradictory statements in their works, is it possible that a person of Maharishi Manu’s stature shall ever allow for paradoxical views in his own Dharma Sastra which has a universal significance? The answer is a definite ‘No” So the best lies in removal of the dust and rust by way of pin pointing the interpolated portions/later accretions with the standard literary parameters in a logical way not only from Manusmriti but also from other Shastras by bringing out their critical editions. Baring the Vedas which were well preserved by the oral tradition, interpolations in the absence of copy rights or rigid checks have been going on with many texts for centuries willy-nilly. If it was not so, the eminent scholar – Medhatithi during his time(9th century) would not have cried from house tops. regarding interpolations in Manusmriti. Maharishi Dayananda(1824-1883), Vishwanath Narayan Mandlik (1886), Jagannath Raghunath Dharpure (1920), Pt.Tulsi Ram(1907) and many other scholars have pointed out about interpolations in Manusmriti with varying number of interpolated shlokas. The recent publication of Dr.Surendra Kumar, (former Principal, Govt.College, Gurgaon) who has come out with uninterpolated Vishudh Manusmriti purged of extraneous matter has examined on the basis of 7 scientific parametres and declared 1471 shlokas as interpolations out of a total of 2685 verses. Prof.K.V. Paliwal, President Hindu Writers Forum, New Delhi in his book ‘Manu Ambedkar and Caste System agree with the findings of Dr.Surendra Kumar and the dispassionate and scientific research methodology used by him to identify interpolated verses in the Manusmriti.

Examination of Interpolations

In the present day available complete Manusmriti contradictions and interpolations are of course there which have led to mis-conceptions. Dr.Surendra Kumar, in his book “Opposition to Manu Why?” pub.by Arsh Sahitya Prachar Trust, Khari Baoli, Delhi observes on scientific examination of Manusmriti that there are interpolations which have been added to it from time to time designed to suit the vested interests of interpolators. “The original verses are contextually relevant and written in a sober style which matches with the principle of due consideration for an individual’s merits, actions and potentialities so dearly upheld by Manu. The interpolated verses are written in a different style and are not only irrelevant and out of context but also thematically discordant.” To carry out social reform programmes, Swami Dayananda Saraswati extensively quoted only original verses of Manu in his works since he accepted interpolations in Manusmriti. Taking cue from Swamiji, a

number of Arya Samaj scholars in the last over hundred years have come out with several editions of Manusmriti by purging interpolations from complete manusmriti. However, the latest edition of Vishudh Manusmriti(sans interpolations) by Dr.Surendra Kumar is considered to be most authoritative, scientific and exhaustive. In his above publication, out of 2685 verses in the complete Manusmriti, Dr.Kumar has pin pointed 1471 shlokas as interpolations while 1214 verses are original. The criteria adopted by Dr.Surendra Kumar for identification of interpolated verses is based on logical yardsticks,namely, 1. Vishay-Virodh(Contradiction in subject matter), 2.Prasang-Virodh(Contextual contradiction), 3.Anter Virodh (Internal Contradiction), 4.Puneraktiyan(Repetition), 5.Shailey- Virodh (Contradiction in style), 6.Avanter Virodh(Accretion in interpolated verses),7.Ved-Virudh(Contradiction to the Vedas) Note:Since Manu believes in the final authority of the Vedas, obviously the verses contradicting Vedas in present day complete Manusmriti are interpolated.

Writing about interpolations in Manusmriti, Dr.K.V. Paliwal states “A reference in Narad Smriti also says that Manu wrote a dharma shastra, comprising 24 sections, 1080 chapters, and 1,00,000 verses and read it over to Narad who abridged it into 12000 verses and read it over to Markandeya. Markandeya abridged the verses to 8,000 and passed on to Sumati Bhargava who, in turn himself abridged them to 4,000 verses.” “Revisions and changes continued to be affected in it between the period of its writing and the commentary by Medhatithi in the 9th century”. Medhatithi during his time cried from house tops regarding interpolations in Manusmriti. Readers interested in deeper study of original Manusmriti who would like to know about additions, adulterations and later accretions shall find the research work of Dr.Surendra Kumar in both his Sampurna Manusmriti and Vishudh Manusmriti(pub.by Arsh Sahitya Prachar Trust, Khari Baoli, Delhi) very useful. As a matter of fact, entire Dalitodhar programme undertaken for upliftment of downtrodden classes by Arya Samaj since 1875 has been greatly influenced and motivated by original verses of Manusmriti quoted by Swami Dayananda Saraswati and other Arya Samaj scholars in their works. As a result, a large number of Gurukul students hailing from the so called low classes after completing their studies became Pandits/Purohits of Arya Samaj and some of them even had the distinction of becoming eminent Vedic scholars.

Worldwide Influence of Maharishi Manu

According to Dr.Kewal Motwani teachings of Manu have not only influenced India but also several other countries of Far East, South Asia, West Asia and Europe. He further says “Manu does not belong to the dead past of some forgotten antiquity, but is a living force in the life of every civilized human being that breathes on the face of this earth today.” “Thus, judged from a purely pragmatic point of view, Manu is the only Teacher among the elect of the human race, whose teachings have done the greatest good, to the greatest number of people, over the largest area of the world and for the longest period of time! But this phase of human history has escaped the attention of academic historians and in vain shall be our search for even a hint of it in the history text-books, now in use in schools, colleges and universities throughout the world.” “Manu belongs to no single nation or race; he belongs to the whole world. His teachings are not addressed to an isolated group, caste or sect, but to humanity.”Source: Manu Dharma Sastra by Dr.Kewal Motwani, pub.by Ganesh & Co.(Madras) Pvt.Ltd.,1958 Ed (Note: The above book is also reported to be Ph.D thesis of Dr.Motwani written for Harward University).

King and Brahamanas liable for maximum punishment while Shudra for minimum punishment for the same crime as per Manu’s Penal Code.

Even the king could lose his position if he dared to deviate from the legal code. Where an ordinary person should be fined a small amount, for the same offence king should be fined a thousand times more(Manusmriti 8-336). As per Manu’s penal code, while determining the quantum of punishment, a brahmin is liable for most rigorous punishment for a similar offence as compared to the other three vernas because being more knowledgeable he is expected to be the role model for the entire society. Manusmriti (8-337,338) says “A convict in similar crimes like theft etc. has to be punished keeping in mind the principle that higher the status of an individual and higher the knowledge level, the greater he should realise his responsibility. Thus, a Shudra is to be punished 8 times more, the Vaishya 16 times more, a Kashatriya 32 times more, a Brahmin 64 times more or 128 more rigorous for a similar crime of theft.

Exaggerated and preposterous notions of upper caste oppression

Due to the endless repetition of the Upper Caste Oppression Theory which is based on half baked knowledge and one sided view of our vast literature, it has not only established firmly into the minds of a common man but also that of intelligentsia. The impact of this can be seen on the ‘Report of the Backward Classes Commission'(Mandal Commission Report). In Chapter IV(Vol.I&II) the report states “One important outcome of this ritual ranking of castes has been to create deep – rooted vested interests in this system and to enable the higher castes to exploit the lower ones through the institutional framework of social organisation.” The above Report also states “Like the limbs of the body, they cannot properly exchange their place or function”.

The above statements are contrary to the Vedic ethos since Vedic Soceity in general did not stop the progress or self development of any individual. For ascending the social order complete flexibility has been shown by various scriptures. Mahabharta says “A man cannot be a brahmin on account of his family. Even a Chandal who exercises restraint and has a good conduct is a brahmin”(Mahabharata Van Parva 226.14). There are numerous instances of children of non-Brahmana parents becoming Brahmana by virtue of their merit, action, learning and temperament. Swami Dayananda Saraswati in Chapter IV of his magnum opus Satyartha Prakasha says “Jabali of the Chhandogya Upanishad whose birth and lineage were unknown became a Brahmana. Sage Vishwamitra was born in a Kshatriya family but became Brahmarshi. Sage Matunga belonged to a very low Chandala family but became Brahmana and called a Rishi”. Apart from the popular verse 10/65, Manusmriti has dozen of other verses downgrading Brahamanas to Shudra,such as, 2/37,2/40, 2/103, 4/245,etc for neglecting their prescribed duties and upgrading shudras(9/335) in accordance with the merit, action and abilities of a particular varna.

OTHER HISTORICAL EXAMPLES REGARDING CHANGE OF VARNA

1. Kavash Ailush, a son of a maid-woman, and Vatsa, a son of a Shudra-woman became Rigvedic Rishis for their having become seers of Mantras(exponents of Vedic hymns).

2.Valmiki who (according to some legends) was lowly-born acquired the fame which goes with the name of Maharishi Valmiki.

3.Maid woman’s son, Vidur, became the Prime Minister of Raja Dhritarashra and came to be known as Mahatma.

4. Shri Ram, a son of King Dashratha, and Shri Krishna, born in a Yadav family, came to be regarded as God. They became venerable even for the Brahmanas, their birth in a Kshatriya family notwithstanding.

5.On the other hand, Ravana who was born in a clan of Pulastya Rishi came to be called a Rakshasha ‘demon’ for indulging in evil deeds and for his mis-conduct.

6. Raghu, the ancestor of Rama had a son named Pravridha. He was outcast from the Kshatriya clan due to his misdeeds and misdemeanour and became a demon.

7. Trishanku, originally a king became a Chandal.

8. Many of the Vishwamitra’s sons came to be called Shudras.

(Source: 1.Opposition to Manu Why? by Dr.Surendra Kumar, pub.by Arsh Sahitya Prachar Trust, Delhi and

2.Untouchability Alien to Hindu Dharma, by Dr.K.V. Paliwal(pub by Hindu Writers Forum, New Delhi, 2005 Ed.)

Varna System Cycles – sometimes by birth and sometimes by worth – Periods of degeneration followed by periods of regeneration

The eminent Vedic scholar, Mr.Kireet Joshi in a seminar organised by WAVES at New Delhi remarked “Even when there have been failures and periods of decline, there have been sudden revivals and creations of new institutions and forms which have not hurt the fundamental continuity.” Opposition to Caste system based on birth has been there since ancient times. Manu Smriti, Mahabharata, Bhagwat Gita and various other scriptures clearly record Varna determination as per ones personality traits, i.e. Guna, Karma and Swabhava. The world is governed by three gunas, i.e., Sattva(quality of purity and goodness), Rajas (passion and activity) and Tamas (ignorance and inertia). It is the combination and domination of one of these three gunas which make a person a brahmin, kshatriya, vaishya and shudra. Swami Vidya Nand Vidhey elaborates this in his book on Gitayog(4.13) that a brahmana has sattvik, kshatriya has rajsik, vaishya has a mix of sattvik and rajsik while a shudra has a combination of rajsik and tamsik gunas. Later Jain Tirthankars, Mahatma Budha, Sidhas from 9th to 12th century, Gorakh Nath and other Naths from 12th to 15th century exploded the birth based cast rigidies. One full chapter of Dhampada is devoted to the description of a true Brahmin. A large number of disciples of Mahatma Budha were Brahmins who preached budhism both within and outside India. Budha says “Not by birth is one a Brahmana, nor is one by birth a non Brahmana. It is by ones actions a person becomes a brahmin”Dhampada. As per Skand Purana”Every body is born as a Shudra, however, by education he becomes a Dwija(twice born) . Meghatheeth who wrote a commentry on Manu Smriti in 9th century, remarked that Varna was determined by ones actions(karmas) and not by birth(janma).

The core message of Bhakti movement which originated in the south in 8th century spread subsequently all over the country was also the same. Its main exponent in North was Ramananda – a brahmin who had a formative influence on number of medieval age saints. Ramananda is regarded as Guru of not only Kabir but of several low caste saints, such as Ravidas(even brahmins of Banaras used to touch his feet), Pipa, Sain and Dhana. The works of Ramananda’s disciples are included in the Guru Granth Sahib(Adi Granth) while the highest representation has been given to Kabir with 541 hymns. Guru Nanak and other Sikh Gurus continued their crusade against hereditary caste system and gave a verdict that it is only the karma which decides ones varna(caste). It can therefore be inferred that at different points of time, caste system in India has been either by Karma or by Janma and cycles of caste rigidies and flexibilities have been there since ancient times.

Period of decadence – Vedic Studies falling into oblivion

The saints of the sant tradition started with a spirit of social criticism and protest directed against the caste ridden and ritualistic brahminism and barren scholasticism of the Vedas but did not practice their teachings. Actual Vedic Studies had fallen into oblivion and even Brahmanas were unable to comprehend various shades of meanings of the Vedas. That is why Kabir had to point out “Do not say the Vedas are untrue, Untrue person is one who does not delve deep into their study” (Adi Granth page 1330). The period of decadence continued till 19th century and this is evident from the autobiography of Maharishi Devendra Nath Tagore who remarked”The Vedas had become virtually extinctint in Bengal. Nyaya and Smriti shastras merely studied in every tol(Sanskrit School) and many Pandits versed in these Shastras came forth thence, but the Vedas were totally ignored. The business of the Brahmanas, that of learning and teaching the Vedas, had altogether disappeared from the country, there remained Brahmanas only in name, bereft of all Vedic knowledge, bearing the sacred thread only, with the exception of one or two learned Brahman Pandits they did not even know the meaning of their daily prayers.” Disturbed by the declining state of true Vedic tradition which was getting extinct, Swami Dayananda had to give a clarion call “Back to the Vedas.”

MAHARISHI DAYANANDA SARASWATI OPENED DOORS FOR STUDY OF VEDAS FOR ALL INCLUDING WOMEN

Swami Dayananda opened the doors for the study of Vedas for the downtrodden classes and women and quoted Yajurveda in this regard:

“Yathemam vacham kalyanimavadani janebhyah. Brahma rajanyabhyam shudraya charyay swaya charnaya.”(Yajurveda 26.2). “Just as God reveals and tells the Veda-vani(divine knowledge) to the Brahmanas, the Kshatriyas, the Vaishyas, the Shudras, women, servants and men of the best quality born elsewhere, so should all men teach and spread it to one and all. No one is unauthorised in this regard”.(Eng.translation from Dr.K.V. Paliwal’s book – Manu Ambedkar and Caste System pub.by Hindu Writers’Forum, New Delhi). Taking cue from Swami Dayananda Saraswati, Arya Samaj took up various programmes for the upliftment of depressed classes and established number of Dalitodhar Sabhas, namely:

VARIOUS DALITODHAR SABHAS SET UP BY ARYA SAMAJ FOR UPLIFTMENT OF DOWNTRODDEN CLASSES:

1.Megodhar Sabha, Sialkot, 1903
2.Dayanand Dalitodhar Sabha, Lahore, 1930
3.Arya Dalitsabha, Dinanagar(Punjab)
4.Amritsar Achutodhar Sabha
5.Achutodhar Sabha, Lakimpur
6.Lahore Megh Sabha
7.Ashprishyata Nivarak Samriti, Allahabad
8.Achutodhar Sabha, Meerut
9.Ashprishyata Nivaran Sangh, Bihar
11.Depressed Classes Mission of India
12.Bengal and Assam Depressed Classes Mission
13.ALL INDIA SHRADHANAND DALITODHAR SABHA, DELHI 1921
(Source: Contribution of Arya Samaj in the Making of Modern India 1875-1947 by Radhey Shyam Pareek, pub.by Sarvadeshik Arya Pratinidhi Sabha, New Delhi,1973 Ed.)

However, despite the efforts of Arya Samaj towards upliftment of depressed classes and to revive our ancient literature in its true perspective, the misinterpretation of Vedic texts by Imperialist scholars of 19th century is continuing even till today which has led to several misconceptions about Vedic studies including Manu’s Dharma Shastra. Therefore, it is only an intelligent and holistic approach for the study of Vedas, Manusmriti and other Arsha literature (composed by rishis) which would reveal the true nature of Varna System – the four divisions of social and occupational castes based on worth of a person rather than birth.

Chatur Varna: The four choices of service

Contributed by Shri Keshva Arya

On account of the impressions and influences which the Soul carry with them from life to life, each individual soul has its own tastes and inclinations, talents and capacities. Even a child knows that no two individuals are alike or equal to each other in every aspect. The difference in inclinations and capacities are fundamental, and as such they cannot be erased totally by applying any external pressures. The manufacturers of automobiles may be able to manufacture a few thousand vehicles of same shape, size, colour and power. But, it is not possible for even the most efficient, widely read, profoundly learned and scientifically advanced teacher to train two of his students to be equal to each other in every respect; and there is no wonder about it. Insentient things can be molded entirely to our likings but sentient and scient beings, that we human are cannot be shaped wholly according to our ideas and ideals. So, Wisdom lies in recognizing these innate differences in the individuals and trying to help them to develop their personalities(in a constructive way) according to their own tastes and capacities. The Vedas speak quite unequivocally about these inborn differences :

Naanaanam vaa u no dhiyO vi vrataani janaanam | Taksha rishtam bhisak brahma sunvantamicchanthindrayendo pari srava || (Rig 9.112.1)

(Naah dihyah) Our intellectual capacities, (naanaanam u) are indeed diverse and different, (vrataani) spiritual resolves and austeries too, (janaanaam) of the people, (vi) are various and divergent, (taksha) among us the carpenter, (icchati) likes to have, (rishtam) a saw, (bhisak) the doctor, (rutam) an ailing person and (brahmaa) the one well versed in Vedas, (sunvantam) a performer of a sacrifice, (indo) O Supreme moistener, (parisrava) shower thy mercy, (indraaya) for the sake of the soul endowed with perceptive faculties. Recognizing these natural differences, the Vedas describe four spheres of activities and provide each individual with the scope to develop himself or herself according to his/her choice.

Each sphere of activity based on the solid ground of individual choice, is styled VARNA.

The Varnas are 4 in number and they are termed

1> Brahmana or Intellectual.

2> Kshatriya or Martial.

3> Vaishya or Commercial.

4> Shudra or Manual.

These varnas are not invariably based on birth; and as such , they cannot be equated with the present day castes which run into thousands. The Varnas are scientific and rational divisions of mankind, aimed at progress of the individual as well as of the society, but the present day caste system is a bane on whole humanity, as it is based on birth of individuals, creating a lot of heart-burn and blood with its notions of superiority and inferiority. Though the present day caste system is remotely related to Vedic Varna Vyavastha, it is wrong to give a bad name to the latter, for, when ignorance, inertia and selfishness gain an upper hand , even the best principle can be reduced to a scourge. Even in case of some religions which was started for good of humanity, we can find that now they have become a centre of all demonic ideologies. Has not God been made an instrument for spilling precious human blood? Has not religion been defaced and reduced to a demonic terrorism force. Can any person turn against God or Dharma on that account? Varnas are natural and rational divisions that promote the cause of human welfare. According to the varna-system , all the activities or professions that human being can possibly adopt are broadly divided into 4 classes; and each individual is at liberty to choose any one of them and belong to it, ofcourse bearing in mind, his/her own inclinations and capacities. Birth in a particular prevailing varna may be helpful to some extent in making one’s choice, but it is neither necessary nor inevitable for a Brahmin’s son to be a Brahmin or a kshatriya’s son be a kshatriya. A lawyer son may or may not be a lawyer. It is not necessary that a doctor’s son should invariably become a doctor. The fundamental basis of varna system, according to the Vedas is the merit, profession and the nature of each individual(Its not based on birth at all). Birth in a particular family supposed to belong to a varna may cast its influence and may also help to impede, to an extent, the individual to make his or her choice. But it is of secondary importance.

Let us see what Vedas have to say on this subject.

In Yajur Veda , we read the following mantra : – Bṝahmanosya mukhamaasidbaahu raajanyah krtah | Uru tadasya yadvaishyaha padbhyam shudro ajaayata|| Yajurveda 31.11 (Brahmanaha) Brahmin, (aaseed) was , (asya mukham) its face, (rajanyaha) kshatriya, (krutaha) was made,(bahu) its arms, (tad) he (yat vaishyaha) who is vaishya (asya uru) was its thighs, (padbhyaam) for sake of, or , in the place of the feet, (ajaayata) was there, (sudro) the shudra.

The traditional interpretation of this mantra as presented by scholars of pouranic thought, is this : “Brahmin came out of Brahma’s mouth, the kshatriya was born from the arms of brahma, the Vaishya came from his thighs and the shoodra from his feet”. It is extremely ridiculous and totally incredible; for nowhere in the whole sukta does this four faced brahma appear. Instead of it, in literal sense, we see there in a purusha, a gigantic person with a thousand heads, thousand eyes and a thousand feet. There is no reference to his arms. Infact, that is not the description of any corporeal being at all. It is a figure of speech, we may say a personification, in which omniscient, omnipercipient and omni-present God, though absolutely formless, is personified.

He created the world (“tato viraadajaayata” – Yaju 31-5).

Then it is said again figuratively, that whole virat i.e , the whole creation was He, He being immanent. Thus “Virat Purusha” , the “universal person” was conceived. Thereafter with reference to this universal person, we find these questions :-

mukham kimaasyaaseet kim baahu kimuru paadaavuchyete ? | (Yaju 31.10) (Kim) what, (aaseet asya mukham) was the face of the universal person? (kim baahu) what were the arms? (kim) what again, (vuchyete) are said to be, (uru paada) the thighs and feet? In answer to these questions , the mantra appears. And what a fine metaphor. Is the pouranic interpretation any answer to these questions? Definitely not ! Though the word “Viraat” literally means “universe”, it should be taken to mean “human world” or “human society” as only mankind is in need of service of the intellectual, martial, mercantile and manual classes, and not the sub-human and insentient world. Secondly, all the message of the Vedas are addressed to mankind and not other living being, who have to achieve welfare only through mankind. Thus by reviewing the above verses in light of Vedas the whole thing is clear as day light. He who carries out in society the functions performed by the face in body of an individual is a Brahmin. All the organs of perception the visual, the olfactory, the palatal, the auditory and the tactile are located in the head.

Collecting knowledge and communicating it to the soul is the function of head. It is precisely this function that a Brahmin does in society. He who fulfills in society the functions carried on in the body of an individual by the arms is a kshatriya. The arms are the administrative as well as the protective organs of the body. It is precisely this thing that a kshatriya does in society; He rules and protects. What are the functions of the body central? The thighs represent the central part of the body.

The Atharva Veda clarifies the point further :- Braahmanosya mukhamaasidbaahu raajanyo abhavat | Madhyam tadasya yad vaishyaha padbhyaam shudro ajaayata || (Atharva 19.6.6)

(Brahmanaha) Brahmin, (aaseed asya mukham) was his face, (raajanyaha) Kshatriya, (abhavat asya baahu) was his arms, (tat)He, (yat vaishyaha) who is vaishya,(asya madhyam) was the central part of his body,(padbhyaam) for the function of the feet, (ajaayata)was, (shudraha) the Shoodra. In the central part of the body, from neck downwards are situated the heart, the lung, the stomach, the alimentary canal, the organs of procreation – in short all important organs that keep the body alive and help its development. These organs jointly produce energy and distribute it to all the parts of the body from the top of the head to the tip of the toes. He who does the same thing in society i.e who produces wealth and utilizes for the benefit of the society is a vaishya.

In the very nature of things, vaishyas are in a majority, so much so in the Vedas, the vit means vaishya is used to signify praja or subjects as in “tvaamvisho vrinataama raajyaaya(Atharva 3.4.2) i.e let vaishyas elect you to rule over the land. Let there be no mistake about it. It is not as though the ruler has to rule only over the vaishyas. It is only to be understood that because of their preponderance among the subjects, the word vit has been used as a synonym for the word praja. And, just as legs, carry it to the desired place, lower limbs, or say the feet uphold the whole body, He who carries the whole weight of the society is a Shoodra. No question of looking him down as sub-human or a slave arises at all. If one gives a little more attention he can feel the beauty and perceive the significance of this analogy. Suppose a thorn pricks the foot- the shoodra, it is the head , the Brahmin that sighs in grief first, It is the arm, the Kshatriya who hurries to remove the thorn through the thighs , the vaishyas moved accordingly to help the arm to remove the thorn. Thus in a society all these 4 varnas are inter-related and inter-linked. There is no question of superiority and inferiority among them. Each varna is equally great and useful in the spheres of their activity for the common good off the society. The Vedas strike at the very root of the sense of superiority and inferiority.

The Rig Veda says :- ajyeshtaso akanishtasa yete sam bhrataro vaavrdhuh saubhagaaya | yuvaa pitaa swaapaa rudra eshaam sudughaa prushnihi sudinaa marudbhyaha || (Rig 5.60.5)

(Ete) These men , (ajyeshtasaha) are without superiors, (akanishtasaha) without inferiors, (bhraataraha) they are mutual brothers, (vaavrudhuh) they march onwards, (saubhagaaya) for prosperity, (yuvaa) the eternally youthful, (svapaa) the soul protecting, (rudraha) grief alleviating God, (yeshaam pitaa) is their father, (sudughaa) the richly feeding, (prushnihi) mother earth, (sudinaa) produces happy days, (marudbhyaha) for these mortals.

Again, Te ajyeshtaa akanishtaasa udbhido amadhyamaaso mahasaa vi vavrdhuhu | Sujaataso janushaa prusnimaataro divo maryaa aa no acchaa jigaatana || (Rig 5.59.6)

(Te) among these men, (ajyeshtaha) there are no superiors, (akanishtasaha) no inferiors, (amadhyamaash) no middle ones either, (udbhidaha)they become great from smaller beginnings, (vi vaavrudhuhu) they make progress in different ways , (mahasaa) by dint of their merits ;; (janusaa) by birth, (sujaatasaha)they are all high born, because (prusnimaataraha) they are all children of mother earth, (divaha maryaaha) o ye, men of lord refulgent! (aa jigatana) be available to us, (acchaa) in a loveable manner or, (aa jigaatana) grow into praise worthy souls, (acchaa) in fairways. No one can deal a death blow to the feelings of superiority and inferiority more effectively than the Vedas. People of all varnas are equal in the eyes of God and his revealation, the Vedas.

Here is an incontrovertible proof of it :- Samaano mantaha samiti samaanee samaanam vratam saha chittamesham | Samaanena vo havishaa juhomi samaanam ceto abhisamvishadhvam || (Atharva 6.64.2) (Mantraha) may our thoughts and hymns, (samaanaha) be common, (samitihi) may your assembly, (samaani) be common, (vratam) may you austere vow, spiritual resolve, (samaanam) be common, (chittam)may the mind, (esham) of you all, (saha vah)be alike and united, (juhomi vaha) I provide you all, (samaanena havisha) with common food and other needs of life, (abhi sam vishadvam) enter from all sides, merge entirely in, (samaanam cetah) the common consciousness.

A message of equality cannot be more candid, more appealing than that of the message of Vedas. One may be a Brahmin, a kshatriya, a vaishya or a shoodra;that makes no difference. They are all equal and enjoy equal rights, besides commanding equal respect. There is no doubt, ample room for criminal, heinous and bewildering inequality in the caste system; but the varnas are definitely not castes. Whereas castes are supposedly inherited; varnas are invariably acquired by choice. While castes are believed to be based on birth, which is a pure chance; varnas are rationally based on merit, profession and inclination of the individual. According to traditional belief , inter-caste dining and inter-caste marriages are taboo; but varna begins a matter of one’s own choice, of course, with the scientific basis of the cardinal factors as explained above. Thus the question of inter varna marriages does not arise at all. With the object of maintaining complete harmony, mutual attraction and undivided devotion to each other in married life, a man and a woman of like merits professions and inclinations must get married; whether they hail from the same caste or different ones is immaterial. From this stand point, “inter-caste marriage” is a misnomer, because, a man marries only a woman and they both are human beings(by birth). They belong to the same caste, we mean human species. If a man were to marry an animal or a bird, there would be something in it to deserve the name ‘inter-caste-marriage’ and inter-dining is no problem at all, again, in the varna system.

samaani prapaa saha vo annabhaagaha samaane yoktre saha vo yunajmi | samyanco agnim saparyataaraa naabhimivaabhitaha || (Atharva 3.30.6)

O you men,(vaha prapaa) may your water reservoirs, (samaani) be common, (annabhaagaha) may the shares of food, (saha) be enjoyed jointly, congregationally, (yunajmi) I unite, (vaha) you all, (samaane yoktre) under the yoke of a common code of conduct, (saha) with the other, (saparyata) worship, (agnim) the lord of luster, (samyancaha) congregationally, (iva) just as , (aaraaha) the spokes, touch , (naabhim) the hub, (anhitaha) from all round.

Common eating places, common places of worship, common associations are nothing new, they are all as old as the Vedas themselves. It is only the superstitious rigidity of the caste system, that stood in the way of a free and common social life as said in Vedas. Now lets try to grasp the Vedic concept of Varna-vyavastha :

Who are Brahmins ?

The Vedas say : Braahmanaasaha somino vaachamakrata brahma krunvantaha parivatsareenam | Adhvaryavo gharminaha sisvidaanaa aavirbhavanti guhyaa na ke cit || (Rig 7.103.8)

(Sominaha) devoted deeply to God and enjoying his bliss, (adhvaryavaha) absolutely non-violent and engaged in conducting yagnas , (gharminaha) brilliant with the splendor of knowledge and engaged in penace, (sisshvidanaha) sweating with severe discipline, (krunvantaha) propagating, (parivatsareenam brahma)the universal and divine vedic knowledge, (braahmanaasaha) the Brahmins, move about openly, (kechit na guhyaha) though they were hidden before, and, as though, (aavirbhavanti) they now come out with flying colours, after completing their spiritual activities like the deep study of scriptures, concentration, meditation etc. Devotion to God, a pleasant attitude of mind, non-violence, the performance of sacrifices, the light of knowledge, severe penance, the propagation of Vedas through discourses, common accessibility well, these are the characteristics of Brahmins according to the Vedas. Brahmins then, are the intellectuals liberal and unselfish by nature, learned and enlightening with knowledge, steadfast in devotion to God and services to mankind. The so called “caste” into which they are born is of no consequence, if those characteristics are found in them.

Who are Kshatriyas ?

The Vedic concept of a Kshatriya is as follows :

Dhrutavrataha kshatriyaa yajnanishkruto bruhaddivaa adhvaraanaamabhisriyaha| Agnihotaara rutasaapo adruho apo asrujannanu vrutraturye || (Rig 10.66.8) (Dhrutavrataaha) steadfast in abiding by spiritual resolve, (yagnanishkrutaha) purified by noble deeds, (bruhaddivaa) effulgent with profound knowledge of political science, and having, (adhvaraanaamabhishriyaha) the grace and luster of non-violent activities, (agnihotaraha) worshippers of Reffulgent and Omniscient Lord, (rutasaapaha) upholders of truth, justice, righteousness and divine knowledge and (adruhaha) free from malice and treachery, (kshatriyaaha)the kshatriyas, (asrajan)accomplish, (apaha) great deeds, (vrtraturye)by destroying inimical forces that intrude and invade.

Adherence to spiritual resolve, purity of character, erudition in political and administrative science, zeal to promote non-violent activities, undivided and single minded devotion to God, constant endeavour to uphold truth and injustice, righteousness and divine revelation and all comprehensive protection of the subjects at times of peace as well as of war by accomplishing noble deeds- these are the traits that mark out the kshatriyas.

Who are the Vaishyas? Indramaham vanijam codayaami san a aitu pura etaa no astu | Nudannaraatim paripanthinam mrugam sa ishaano dhanadaa astu mahyam || (Atharva 3.15.1)

(Aham) I, (codayaami) inspire, (indram) the affluent, (vanijam) man of commerce, (sah aa etu naha) may he be favourably disposed to us, (astu) may He be, (naha pura etaa) our fore-runner, our guide on the path of prosperity, (nudan) crushing, (araatim) miserliness and , (mrigam pripanthinam) the inimical sense of greed, (ishaanaha) being the master of wealth, (saha astu) may He be, (dhanadaa) the giver of wealth, (mahyam) to me. Thus it is this class of people who gives job and guide others in the job and provide the wealth(salary). SHUDRAS : The Rig Veda says that the Shudras are not a despicable lot. Just because they were incapable of taking to any other work than manual labour they should not be overlooked down upon. They have there own virtues that are praise worthy indeed .

Trudilaa atrudilaaso adrayo ashramanaa ashrathitaa amrutyavaha | Anaaturaa ajaraaha sthaamavishnavaha supeevaso atrushitaa atrushnajaha || (Rig 10.94.11)

(Amavishnavaha) desirous of protection from others, (Trudilaha) bereft of high attachments, (atrudilaasaha) still not detached from the world, (asramanaaha) untiring, (asruthhitaaha) indefatigable, (amrutyavaha) unfrightened by death, (anaaturaaha) unailing, (ajaraah) undebilitated by old age, (supivasaaha) strong and sturdy, (atrushitaaha) free from ambitions[because of which they have failed in studies], (atrushnajaha) free from greed, (adrayaha) rocklike in strength and respectable are the shudras. We need to repeat all these characters of Shudras, if anyone thinks that shudras are considered an inferior species in Vedas. Then, he would do well to cleanse his own mind of his preconceived notions and will read afresh the Divine scriptures, the Vedas. It is on the Shudras selfless and sacrificial service that the whole human society relies, and it is on account of their toils that it makes progress. The word “adrayah” in the above sukta which is interpreted by Yaskacharya as aadaraniyaha i.e respectable, is to be taken note of by those who look down upon shudras as though they belong to some inferior species. In Yajur Veda it is said that the shudra bring real cheer to all other sections in the society.

Tapase Shudram (Yajur Veda 30.5) We have to read this phrase along with either the verb “havaamahe” which is in the third mantra or the verb “aalabhate” which is in the 22nd mantra of this chapter. In the first case, it means “We invite Shudra for hardwork” . In the second case it means “the prajaapati or the ruler appoints the hardworker Shudra to a suitable job.” A shudra is not inferior, not is a vaishya, kshatriya or a Brahmin superior. They all are absolutely equal, serving society, as also themselves according to their capacities and inclinations. The varnas are not water-tight compartments. Different members of the same family may belong to different varnas and yet live under the same roof. There is no segregation of these four classes. The construction of separate colonies of these varnas has led to the degeneration and fallenness of shudras; it has caused their non-contact with and segregation from, the enlightened sections of the society; this, inturn, has resulted in the emergence of another class known as “untouchables”. The Vedas are dead-set against the tearing asunder of the human society on such grounds.

We read in the Rig Veda: kaaruraham tato bhishagupalaprakshini nanaa| naanaadhiyo vasuyavo anu gaa iva tasthimendrayendo parisrava || (Rig 9.112.3)

(Aham kaaruh) I am an industrial worker, (tataha) another of my relatives is (bhishak) a doctor, (nana) my daughter is, (upalaprakaashini) a sculptor, (naanaadhiyaha) we are all desirous of earning wealth, (anu gaah iva tasthima) we stand united, as though one follows the other, (indo) O spiritual moistener! (parisrava) shower thy mercy, (indraaya) on each one of us embodied souls. It is now clear that varna vyavastha is an ideal and rational institution, while the caste system is a hellish bane on humanity. We shall end this article with two Vedic mantras that throw light on the feeling of a follower of Vedic Dharma on this subject :

Rucham no dehi braahmaneshu rucham raajasu naskrudhi | Rucham vishyeshu shudreshu mayi dehi ruche rucham || (Yajur Veda 18.48)

O Lord! (dehi rucham naha) fill us with love, (braahmaneshu) towards Brahmins, (krudhi) awaken, (rucham)love,(naha raajasu) towards kshatriyas,(rucham vishyeshu shudreshu) fill us with love towards vaishyas and Shudras, (dhehi)instill, (rucham mayi) awaken love in me, (rucha) with thy divine love. Priyam maa krunu deveshu priyam raajasu maa krunu | Priyam sarvasya pashyata uta shudra utaarye || (Atharva 19.62.1)

Lord of affection! (maa priyam krunu) endear me, (deveshu) to the intellectual souls, (maa priyam krunu) make me a loved one, (raajasu)amidst the people of martial valour, (priyam) endear me, (sarvasya pashyataha) to all those who can see, (uta shudre uta aarye) among the manual workers and the commercial community. Those who seek truth should remember the etymological sense of the word “Shudraha” – “shu aashu dravati iti shudraha – sucha dravati va”. Thus he who is always swift and active is a shoodra or he who moves with lustre born of unselfishness is a shudra. So, names may change; outward appearances also may change; but the classes given to the intellectuals, martial, mercantile and manual labor have always been there in all the countries; they will always be there in all countries in future too, whether the states are communist or socialist, capitalist or imperialist, theocratic or secular. The Vedic principle are eternal and universal. No nation, no society, no individual can evade them, without detriment to itself, himself or herself.

Bibliography : For those interested in knowing much more about Vedic glory, we request to read Sri Sudhakar Chaturvedi’s book “Grace and Glory of Vedic Dharma”.

हिन्दू संगठन एवं शुद्धि

(हिन्दू संगठन एवं शुद्धि के प्रचारक स्वामी श्रद्धानन्द के बलिदान दिवस २३ दिसम्बर पर विशेष रूप से हिन्दुओं को सन्देश)

डॉ विवेक आर्य

किसी भी जाति का सामाजिक बल उसके आन्तरिक गठन पर निर्भर करता हैं. इस आन्तरिक गठन की परीक्षा यह हैं की वह किसी भी संकट की स्थिति  में अपने व्यक्तियों की कितनी रक्षा कर पाती हैं और कहाँ तक उसके विभिन्न व्यक्तियों में पारस्परिक प्रेम और न्यायाचरण हैं. यही आन्तरिक गठन उस जाति के संगठित रूप से कार्य करने की शक्ति भी हैं.यही गठन उस जाति को संगठित होकर ,एकत्र होकर वह कार्य करने की क्षमता प्रदान करता हैं जो कोई व्यक्ति अकेले नहीं कर सकता .भारत देश में यूँ तो मुख्य रूप से हिन्दू संख्या में सबसे ज्यादा हैं पर सामाजिक गठन का अगर अवलोकन करे तो हिन्दू सबसे ज्यादा कमजोर हैं.जबकि उसके विपरीत इस्लाम को मानने वाले यूँ तो अनेक फिरके होते हुए भी, जोकि सदा आपस में लड़ते रहते हैं पर जब इस्लाम का प्रश्न आता हैं ,तो सब एक होकर, संगठित होकर अन्य का सामना करने के लिए झट इकट्ठे हो जाते हैं और इस्लाम की संयुक्त आवाज़ बनकर उभरते हैं. यहीं दृश्य ईसाई समाज में रोमन कैथोलिक और प्रोटेस्टेट आदि अन्य फिरके होते हुए भी नज़र आता हैं.हिंदुयों में सामाजिक निर्बलता का मूल कारण उनमें प्रेम का अभाव हैं और इस प्रेम के अभाव का मूल सबसे बड़ा कारण जातिवाद हैं.किसी भी समाज में सामाजिक गठन तभी स्थापित हो सकता हैं जब उस समाज के सदस्यों में न्याय और प्रेम का व्यवहार हो. जातिवाद के कारण समाज में न्याय और प्रेम का स्थान घृणा और द्वेष ने ले लिया हैं. हिंदुयों की सामाजिक निर्बलता का कारण एक हिन्दू का दुसरे हिन्दू से भेदभाव हैं जिसकी उत्पत्ति जातिवाद से हैं.जातिवाद के कारण अपने आपको उच्च कहने वाली जातियां अपने ही समाज के दुसरे सदस्यों को नीचा मानती हैं जिसके कारण आपस में प्रेम रहना असंभव हैं.जिस सामाजिक व्यवस्था में बुद्धिमत्ता, सुजनता तथा गुण सम्पन्त्ता का कोई स्थान न हो, जिस सामाजिक व्यवस्था में एक नीच जाति के मनुष्य को अपने गुण, कर्म और स्वाभाव के आधार पर उच्च पद पाने की कोई सम्भावना न हो, जो सामाजिक व्यवस्था प्रकृति के नियमों के विरुद्ध एवं अस्वाभाविक हो,जो सामाजिक व्यवस्था अन्याय पर आधारित हैं और सामाजिक उन्नति की जड़ों को काटने वाला हैं ऐसी व्यवस्था में प्रेम का ह्रास और एकता का न होना निश्चित हैं और यही कारण हैं की हिन्दू जाति पिछले १००० साल से संख्या में अधिक होते हुए भी विधर्मियों से पिटती आ रही हैं और आगे भी इसी प्रकार पिटती रहेगी.इसी आपसी फूट ने हिंद्युओं को इतना निर्बल बना दिया हैं की कोई भी बहार से आये उन्हें लात मारकर चलता बनता हैं.

जालिम मनुष्यों के विषय में एक ईश्वरीय सिद्धांत सदा याद रखना चाहिए की एक बार निर्बल पर अत्याचार करके वह थोड़े समय के लिए चाहे फलता फूलता रहता हैं पर वास्तव में वह अपने ही पैरों पर कुल्हाड़ी चलाता हैं क्यूंकि समय आने पर वह दूसरों को छोड़कर अपने ही निकटवर्ती मित्रों और सम्बन्धियों पर ही जुल्म करना आरंभ कर देता हैं. विश्व में मुहम्मद साहिब के बाद से इस्लाम का इतिहास उठाकर देखे तो हमारा यह कथन अपने आप सिद्ध हो जायेगा. यही सिद्धांत हिंदुयों पर भी लागू होता हैं की शूद्रों पर अत्याचार करने वाली तथाकथित उच्च जातियाँ अपने चरित्र, अपने आचरण को खोकर आज खंडर मात्र रह गयी हैं. इतिहास में ऐसे अनेक उदहारण हैं जिनमे ऐसा देखने को मिला जैसे १९२१ के केरल के मोपला दंगों के समय उच्च जातियों द्वारा नीची जातियों की परछाई तक पड़ जाने को घोर पाप समझा जाता था, दलितों को उन सड़कों से जाने की मनाही थी जिन पर उच्च जाति के लोग जाते आते थे, दलितों को मीठे जल के कुओं से पानी भरने तक की मनाही थी. साथ बैठ कर खाने पिने और रोटी बेटी का सम्बन्ध तो स्वपन की बात थी.जब इस्लाम के नाम पर मोपला मुसलमानों ने पहले स्वर्ण हिंद्युओं की बस्तियों पर हमला किया तो दलित उनकी मदद करने के लिए न आ सके क्यूंकि उनकी स्वर्ण बस्तियों में आने जाने पर मनाही थी और जब दलितों की बस्तियों पर मुसलमानों ने हमला किया तब स्वर्ण हिन्दू उनकी मदद न कर सके क्यूंकि वे दलितों की बस्तियों में नहीं जाते थे. इस प्रकार संख्या में ज्यादा होने के बावजूद , अधिक शक्तिशाली होने के बावजूद भी हिंदुयों की अच्छी प्रकार से पिटाई हुई क्यूंकि उनमे एकता न थी, न ही प्रेम सद्भाव था बस था तो जातिवाद की गहरी खाई.

इसी प्रकार पानीपत के मैदान में जब वीर मराठों के साथ हुए युद्ध में अहमद शाह अब्दाली की हार होने ही वाली थी तो उसने एक रात मराठों के शिविर का अँधेरे में निरिक्षण किया. उसने पाया की मराठे हिन्दू सैनिक अलग अलग भोजन पका रहे थे. उसने अपने सलाहकार से इसका कारण पूछा तो उसने बताया की मराठे हिन्दू दिन के समय में मिलकर लड़ते हैं और रात के समय में जातिवाद के कारण अलग अलग रसोई बनाते हैं. अब्दाली ने तत्काल बोला की इसका मतलब तो मराठे हिन्दू रात के समय सबसे कमजोर होते हैं क्यूंकि उनमे किसी भी प्रकार की एकता नहीं होती.अगली रात को अब्दाली ने मराठों पर हमला किया और पूरी मराठा सेना को तहस नहस कर दिया जिसके कारण हारते हुए युद्ध को अब्दाली ने जीत लिया. मुगलों के अंत के पश्चात मराठों द्वारा हिन्दू राज्य की स्थापना की राह में हिंदुयों की वही पुरानी कमजोरी जातिवाद रूकावट बन कर हिंदुयों का विनाश कर गयी पर फिर भी हिंदुयों ने इस महाबिमारी को नहीं छोड़ा.

प्राचीन भारत में वर्णाश्रम व्यवस्था थी जिसके अनुसार एक ब्राह्मण का पुत्र अगर अनपढ़, शराबी, मांसाहारी, चरित्रहीन होता था तो वह ब्राह्मण नहीं अपितु शुद्र कहलाया जाता था जबकि अगर एक शुद्र का पुत्र विद्वान, ब्रहमचारी, वेदों का ज्ञाता और चरित्रवान होता था तो वह ब्राह्मण कहलाता था. यही संसार की सबसे उच्च वर्ण व्यवस्था थी जो गुण, कर्म और स्वाभाव पर आधारित थी. कालांतर में इसी उच्च व्यवस्था का लोप होकर उसका परिवर्तित रूप जातिवाद के नाम से प्रचलित हो गया जिसके कारण हिन्दू जाति का ह्रास होना आरंभ हो गया और आज हिन्दू समाज की अस्तित्व की रक्षा की लड़ाई शुरू हो गयी हैं पर उसने इस जातिवाद रुपी बीमारी का दामन अभी तक नहीं छोड़ा हैं.

परमात्मा के द्वार सम्पूर्ण सृष्टी के लिए खुले हैं. परमेश्वर की सत्ता में कोई भेद भाव नहीं हैं. फिर यह समाज का अन्याय ही हैं की उसने अपने ही भाइयों पर धार्मिक अत्याचार के रूप में मंदिर आदि में प्रवेश पर रोक लगा दी और उसके पश्चात वेद आदि शास्त्रों के पढने पढ़ाने पर शुद्र कह कर रोक लगा दी. संसार में हिन्दू समाज की इस मुर्खता के समान कोई भी अन्य उदहारण नहीं मिलता. वेद आदि धर्म शास्त्र ईश्वर का शाश्वत ज्ञान हैं और सृष्टी के हर प्राणी को उन्हें पढने पढ़ाने का पूर्ण अधिकार हैं फिर जातिवाद के नाम पर ऐसा अन्याय क्यूँ.एक प्रश्न हैं अगर समाज में अधिक शुद्र अर्थात गुण रहित व्यक्ति होगे तो समाज कम प्रगति करेगा और वह धर्माचरण कम होगा और जिस समाज में गुणवान व्यक्ति अर्थात ब्राह्मन वर्ग ज्यादा होगा तो वह समाज अधिक प्रगति करेगा. फिर शूद्रों को धर्म शास्त्रों पढने से रोकना समाज में गुणवान व्यक्तियों रुपी फल देने वाली अमृत लता को काट देना नहीं तो और क्या हैं.सामाजिक नियम प्रतिक्रिया का भी हैं. अगर किसी पर जुल्म होगा तो वह उसकी प्रतिक्रिया भी तो करेगा.इस सामाजिक भेदभाव का हिन्दू जाति पर सबसे बड़ा असर धर्मांतरण के रूप में हुआ. अपने आपको दलित अर्थात नीचा समझने के कारण शुद्र समाज में अन्याय के विरूद्ध प्रतिक्रिया धर्म परिवर्तन के रूप में हुई. इस्लामिक तलवार और जेहाद के असर से पहले से ही लाखों हिन्दू भाई विधर्मी बन गए थे, अनेकों को जातिवाद ने विधर्मी बना दिया. क्या कारण हैं की ईसाई समाज में आज पढ़ा लिखा समझा जाने वाला वर्ग मूल रूप से एक समय में दलित रूप में अनपद और अछूत था. हिन्दू समाज की अपनी ही कमजोरी के कारण वह समाज की मुख्या विचारधारा से अलग होकर विधर्मी हो गया. एक समय श्री राम और श्री कृष्ण की महिमा का मंडन करने वाला मुहम्मद और ईसा मसीह की महिमा का मंडन करने लग गया.और बद्लेगे क्यूँ नहीं न तो उनके यहाँ जातिवाद हैं ,न उनके यहाँ रोटी, बेटी आदि का सम्बन्ध बनाने में कठिनाई हैं , न उनके यहाँ पूजा स्थल में रोक टोक हैं .उनमें अपने धर्म को मजबूत बनाने की ललक हैं,उसकी संख्या बढ़ाने की ललक हैं,उसका राजनितिक रूप से लाभ उठाने की ललक हैं. ईसाई समाज का ही उदहारण ले आपको वन के बीच में रहने वाले वनवासियों, पहाड़ों में दुर्गम स्थलों पर रहने वाले लोगों के बीच, प्राकृतिक आपदा आदि जैसे बाढ़, भूकंप आदि में रहत कार्यों में, अनाथालयों में, गरीब बस्तियों में शिक्षा देते हुए ईसाई सभी स्थान पर मिलेगे.जबकि कोई भी हिन्दू वहां दलित समाज का उद्धार करता हुआ नहीं मिलेगा. हिन्दू समाज ने देखा देखी कुछ कुछ कार्य को करना प्रारंभ तो किया हैं पर उसमे भी उसका उद्देश्य लोकेष्णा हैं नाकि निर्बल को सबल बनाने की इच्छा हैं.

आज इस लेख को पढ़कर जो भी हिन्दू भाई हिन्दू संगठन को बनाना चाहते हैं वे सबसे पहले यह प्रतिज्ञा करे

१. हम जातिवाद का नाश करके ही दम लेगे.

२. किसी गरीब दलित समाज के बच्चे को उच्ची शिक्षा दिलवाने का प्रण लेंगे

३. किसी दलित की बीमारी आदि  बेटी के विवाह अथवा अन्य विपदा की स्थिति में हरसंभव मदद करेगे

४. किसी दलित बालक को मंदिर में ले जाकर यज्ञोपवित धारण करवा उसे गायत्री का उपदेश जरुर देंगे

५. किसी कारण से कोई दलित भाई अगर भटक कर धर्म से विमुख हो गया हैं तो उसे वापिस अपने धर्म में शुद्ध कर शामिल करेगे

तभी हिन्दू संगठित होकर अपनी रक्षा कर सकेगा अन्यथा आज से कुछ सो वर्षों बाद वेद, राम और कृष्ण का कोई नाम लेने वाला भी शेष न रहेगा.