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At present, nearly most of the world and especially India is trapped within the periphery of dangerous circumstances and this is continuously at downfall. The word "humanity" persists only in the harsh sound that falls into the ears of false boastfully uttered words. We dream of establishment on the other planets but it is rare of find a sigh of relief on this earth. In fact, oversleeping of morals due to the greed of fulfillment of selfishness is the major cause of the disintegrated condition of the century. Following the ideals described in the Vedas is the only alternative, which can guide on to the right path.

All the religions, from worldly religion to individual religion, from majority to minority, from Samashti to Vyashti, are described in the Vaidic literature. There us complete and clear description regarding the natural religion in the Yajurved.

A shloka (verse) of Yajurveda says:
The Brahmin who is considered the man of the world should possess the shine of Brahma (the God who created the world). Kshatriyas in the nation should be brave Dhanurdhars. (fighters, using bow-arrows), cuttle should yield ample of milk, oxen should be capable of carrying loads, horses fast, women should be beautiful, the charider should be vidorious and the young sons of the host should be bold and brave, there should be the required rainfall, trees should be full of their flowers, fruits, and vegetables. And we al should prosper. Means for prosperity of the nation are mentioned in Atharvaved also which are similar to those stated in Yajurved, or we can say that they are more descriptive.

The fundamentals of patriotism are: One civilization (unity and sensibility), one courtesy (historical unity) and one language (unity of individuals). The description of the same is available in detail in the Vedas. In short the unity of states and kingdom is caked a nation. The nation is a symbol of endlessness of state, united sensibility and united politics – this can be known from the fact that social unity is described as five sequential grounds of development in Rigveda.

The basic unity of such system is called "Kul" (family) – which is the name of the disciplined unity of the members of a house to protect.

The family the combination or group of such "Kuls" (families) is called "Gram" (village). This is lead by "Gramin" (super person in a village). "Vish" is a group of such "Graams" the leader of which is called "Vishpati". This is similar of existing designation "Sarpanch" – who is the chief of the "Panchayat" (group of leaders of several villages). In ancient times, "vish" may be in existence. The enlarged form had by grouping "vishes" is called "jan" (people). The "jan" would have been directly related to the ruling formula (shaasan mantra) of the king because the ruling king is referred as "janrakshak" (protector of people).

The superior form of "Rashtra" (nation) was called "saamrajya" (empire). According to the sequential order of seniority the rules of "saamrajya" are called Adhiraj, Rajadhirah, Eknath, Samrat, Virat and Sarvarat (these are various addressing to the king). Today also there are several designations, from "sarpanch" to "rashtrapath" (president) who are called divisional officers, to maintain a fair rule.

Present system of rule is mentioned in "Aylareya Brahmin" (person other than Brahmins). "Bhojya was a typical republic nation. "Swarajya was the republic empire under the leadership of "Rashtrapati" (president). Apart from the "swarajya" there was "vairajya" republic. The place where only a particular person used to rule mainly was called "Rajya" (state). This is just like the present position of a "Rajyapaal" (governor). "Samrajya" was the name of the system, which ruled several such "Rajyas" (states). This is just like the central Government at present.

Thus it is clear that the thought of geographical unity was prime as far as patriotism (rashtra bhavana) is concerned. "O mother earth, we shall not slaughter each other" were the words that the kings used to utter while pledging for the protection of their land. This means that the king and the country must be mutually seeking each other’s welfare – just like a son and his mother. The country is but a meaningful empire too. The perception of geographical boundaries is had from this word, but at times the narration of people is more. Therefore, it is said that people (praja) only are "rashtra" (nation)’ Thinking only about people is a comprehensive thought about nation. The actual nationalism of the nation is prosperity of the people in it.

When "welfare of people" is the only aim of the nation, then the people have all rights to preserve their welfare. Therefore, the Vedas have included the people in the driving rule of a nation and today also the driving rule lies in the people. According to the Vedic thinking, the specialization of the king lies in his role of the pioneer of religion. He is the form of rule (or law and order) that establishes and protects the religion. It did not mean that the divine characteristics were planted in him by manthan (holy formulae), but it meant that the rights to rule were assigned to a king only by the desire and order of people. The state was handed over to the king as a delegated responsibility. It was not for his self luxury but it was to achieve welfare of people by increasing agriculture and by overall nourishment. This proves that achieving people’s welfare was the test to sustain the position of the king and that the king was just a trustee (Mahadhinidhi). The "abhishek Sanskaar" on the king (the holy traditional coronation of sprinkling water and milk during which a person ascends the throne as kind) establishes the same too. Apart from this, there was the control of work procedures of the people of ministers and conference committees to prevent the king from going on to uncontrolled path and to keep him in control. This clarifies that the position of the king used to depend on the people. They were the people who selected the king and who used to continue the king on his designation. The "prajaa" could dismiss the king from his throne and could again re-assign him on the throne. The people used to continuously provide him with the strength and used to protect him in all respects. So the principle duty of the king was to make his prajaa (people) happy so that the prajaa keep on loving him forever.

There used to be a specific religious deed at the time of "abhishek" to clearly indicate that the king is the devotee of prajaa. The "Adhvaryu" (priest who performs abhishek) at the back of the king. The implied meaning was even though the prajaa is making the king as un-punishable, then too the original source of the power for punishment is none other than the prajaa itself. The king is only the holder of the Band (command-stick) and not the God or original source of command or punishment. Though the divine rule was included in the people, the prajaa used to take oath for obeying the king’s orders by giving him power of punishment and by making him unpunishable. Majority of the people was acquired with divinity and the minority (Vyashti) was "vashvatini"

(acting under some spell). Therefore, it is clear that a nation remains prosperous, hazardless and regularized by the mutual dependence of the king and prajaa on each other. The people used to give "bail" (tax) to the king for the protection and prosperity of the nation. The king used to observe law and order by remaining "Valihrut (neutral of deprived of any indication of impartial) and he used to be the ultimate justice – "Dhanidhyaksha (or "Nyayadhish) in the matters related to law (or legal matters). Due to the arrangement of such internal regulations (infrastructure) and protection means, he could safe-guard his "prajaa" from external enemies. For that reason, he was called "praajarakshak" (protector of people). Therefore, the king is referred as the best amongst the "kshatriyas" or "rakshaks" (protectors), the master of the people, the only lord of the cell (treasury and prison) jubilant leader of the superiormost of the humankind and equivalent to almighty in the "Atharvaved". The king used to acquire gorgeousness because of the accumulations of riches (money) due to tax. His costumes used to be grand, his assembly hall used to be of thousands of pillars and his palace used to be of thousands of doors. There used to be many "parikars" (helping hands/body guards) with him just like those with the "rashtrapati" in current era. In spite of offering all the facilities, divinity and authorities to the king, it is expected that he should be a "sanyami" (self controlled), "brahmachari" (celibate) and tapomay (penance oriented). This is because only an alert person can protect the people and a wise intelligent leader only can take the prople from the right path to the path of prosperity. Only such a king can proudly say that, "My state does not comprise of thieves, cowards, drunkards, sacrificeless people, fools and characterless people.

Assistants (helping hands) are necessary for becoming valiant and brilliant. The king also expects a person who can help him doing his work.
The nation or a person who can help him doing his work: the nation or a person can remain "Anadhrusta" (ever-hygenic) by becoming united and strong. War is required in order to protect the nation and cruel deeds are performed in the war. Shathey shaathyam" (tit for tat) policy needs to applied against the enemy and the path of violence (slaughter) is required to be taken.

In fact "rajniti" (politics) is that policy of a state according to which the ruling, protection, nourishment of people and the dealings wit other states are done. The policy that takes care of the Prajaa is "rajniti" and rajniti is the only "dharma". The king or shaasak (rules) is the one who behaves as guardian for the people. The "rashtrapati" is the author of rajniti, so he is the one who must absorb the exact meaning of "dharma" (religion) first of all in order to keep the momentum of the nation going in the right way. This is because the "Janta" (people) follows the rules interactions of behavior – thoughts.

"Rajniti" has a strong relationship with "Arthaniti" (economy). It is doubtless that accumulation of funds (money) is very much required for protection (defence) of nation. The king is assigned by the people by this aim only, but the proportion of the tax must be decided with a special consideration that the prajaa are not crushed under the weight of the tax. The process of collecting tax should have "Malakarvruti" (constructive attitude). For instance, it should be just like a gardener receiving fruits without harming or destroying trees. The process should not have "angaravrutti" (destructive attitude). This means that it is not good for a ruler to collect tax as if the wood is collected for preparing coal, by cutting and destroying the trees. At present, the people are terrorized because of the implementation of "Angarvrutti" in collecting tax.

"Dandavidhan" (justification) is also one of the factors in "Rajniti" (politics). It is necessary to people policies and law when "dandavidhan" is concerned. Creating law was also according to the religion in ancient times. "Brihaspati and Shukramitis" (politics of Brihaspati – who is known as like priest of Gods, symbol of intellect and policies of Shukracharya – who is known as the priest of satans/devils) are the standards/proofs in that subject. There are arrangements of several punishments like "Dhigdand" (boycott), "Arhtadand" (financial punishment), "Kayadand" (punishment related to body), "Praan dand" (sentence to death), etc. in that. The care was taken while giving the verdict that innocent person is not punished. The king did not hesitate to punish his son too if he was proved guilty. The jurisdiction (dand) has become a force these days because the relation of "dharma" with "rajniti" has been curtailed. People are punished and the number of crimes and criminals are increasing.

"Dharma" is excluded these days form the "rajniti" in the world. This is the only reason due to which the "vighatankari tatvas" (antisocial/disintegrate elements) are spreading everywhere. The dreadful domination of "Dwesh" (jeolousy), "Vaimanasya" (estrangement), "Brashtachar" (corruption), "anchar" (misdeeds), "styachar" (molestation), "Vyabhichar" (adultary), "dambh pravachana" (spread of hypcracy), "asatya" (falsehood) "Hinsa" (violence) is continuously increasing.

Committee and conference ("samiti and sabha"):
There is an arrangement of "samiti and sabha" (committee and conference) in Vedic literature in order to keep the king always inclined towards "janhit" (welfare of people) and prevent the activities of dictatorship being produced in him. The desire of people used to be with the king due to this. The people are in fact the parliament. They were the basic primary institutions of the political formulae of India, so they are referred as two daughters of the "prajaapati" (lord of people).

"Samiti" (committee)
Just like the parliament in these days, "samiti’ is the name of the institution (sanstha) of the whole nation. The king was selected, therein, collectively by the representatives of the people in the same way that the president is selected in these days. Sometimes, they used to re-select the king by re-inviting him. "Samiti" used to think and justify the good deeds of the king and used to alert and detach him of bad-deeds. King used to gain support from the committee in order to gain victory over the enemy and to enhancing the strengths. It is necessary to be lovable to the "samiti" for ruling. It is necessary for a king to attend the "samiti" and make the opinions of the members in his favour. The minds, thoughts, actions and hearts of the king and the "samiti" should be similar for the development of nation. This means that there should be consensus. In these days also the president delivers speech at the beginning of parliament and if the same is not favorable, the members exit in protest. Discussions related to spirituals (Adhyatma) and literature (sahitya) are held with the "samiti". These subjects may be discussed rarely in parliament at present.

Conference (sabha):
"Sabha" is the group of senor and intellectual citizens of the nation – just like the rajyasabha in these days. The people involved in the "sabha" or "saabheya" (meaning of all these words is member). The chief person is called "sabhapati" (president) and the man protecting the "sabha" is called "sabhapal". Analyzed finance was offered for the "sabha". Independent and broad-minded thoughts were possible for any subject in the "sabha". The decision taken once was meant to be obeyed by everybody and could not be violated anytime. Therefore, it was asked to give off swachchhandata and rashness (uchhrunkhalta). So the youth are ordered to be fit or eligible for the sabha.

In ancient times the saints also used to meet the king only in the "sabha’ and the kings used to get together in "sabha" only. The impact and importance of the sabha was so much that not only the king but even the sabhapati (president) could not carry out their work without sabha.

Collectively made decisions and jurisdiction were the main of all the activities in the "sabha". There were interactions of thoughts on serious subjects. The members used to increase their power of elocution in order to present their thoughts impressively. They used to pray God to enable them to increase their knowledge to literature and to gain eligibility to deliver nice speeches. Every member had a desire to divert the superiority (varchasva), scientific fire (vidhan tej) and intellect (buddhi) of the other members towards him, involve their minds in his speech and thus gain their support. Defects in speech were considered as crime and such speaker had to face insults.

Violation of limits is a routine practice in the parliament these days. The members are required to be warned from time to time to maintain the dignity of the parliament. The capacity to present the subject and transport interactions of thoughts has become a mock because the opposition/other persons do not pay attention towards them. The opposition exit in protest without even hearing the speaker. The difficulties faced by the president to maintain order is clearly visible days.

"Sabha" used to act as "Uchcha Nyayalaya" (supreme court). The kind used to do this with the help of the "sabha" though he was the ultimate in the words related to law and other dealings. The other quality names of the "sabha" according to "paraskar Grumha Sutra" (gruhyasutra?) [thoughtful formulae of paraskar] were "nadi" (having own’s say) and "twishi" (aggressive) also. Their meaning,

according to "Jairami Vyakhya" (definitions of Jairam) were "Nadamshil" (of the virtue of peace) and "Deepanshil" (of the virtue of spreading shine) because there was "dharma-nirupan) (description of observance of religion) in the "sabha". "Agni" (fire) was utilized in the "sabha" for "divya pariksha" (performing divine test), so the "sabha" was called "prakashvati" (glowing). The person or groups, approaching the "sabha" for having verdict, were called "samaachar" (news). "sabha" used to punish the culprits and the innocents were declared free of accuses.

The other means for jurisdiction, apart form "sabha" are also described in the Vedas and vedic literature. In case of quarrels there was "panchnirnay" (verdict of jury) also. People who used to do such intermediate settlements were called "madhyanshi". "Panch (jury) were the people who made judgements in the "graam". "Panch" is also called "graamyavadin" (jurisdiction of village). They also used to have "sabha".

There used to be reserved department to help in the matter of law. The "rakshapurush" (protector) of "danddhar" (person holding the jurisdiction stick) was called "ugra" and "jivagam" which meant sharp, aggressive and capable of catching one alive.

These days the protectors have become swallowers. Persons who are meant to guard and protect the people are only the ones who are squeezing the people. In the vedic era, there were ministers to support the king to rule. King used to depend upon them, used to avail direction from them, so they are called "Ralin". They were the "rajkarta" and "rajkrut" which means that they were the only rulers though they were the king. They were the one who used to declare the divinity and work efficiency of the king as soon as he ascended the throne. They were the managers of all the major works related to ruling and were the chiefs of all the governing departments. King used to act with their consent only. In order to continue as a member, it was necessary for the king to care about their favourable conditions. Therefore, the king used to please them by offering "ratna – hari" (present of diamonds).

The position of presidents and ministry in recent Indian constitution is similar but the circumstances of dis-integration have developed.
Due to the inefficiency of "mantriparishad" (ministry conference) and due to take of their lining with the president.

Brahmins were considered very firstly amongst the "rajyakartas" (ruling persons). Brahmins was related with the king and his family as "purohit" (family priest). He not only used to accompany and advise the "rajpariwar" (royal family) as a friend daily to keep them inclined towards their duties but also used to be with the king during war to pray for divine help to the king. Brahmins used to be "upadeshak" (director showing right path) for the saints in the field of thoughts and "agragami" (foremost) for the warriors. He, according to the vedic opinion, used to be wakefully at the front in nearly every field related to nation. Therefore, he was called "purodha" or "purohit". We can get rid of the existing circumstances of dis-integration if the counselors or the president guide him in the right direction and if they advise correctly, by getting alert, in each filed of the nation. References "Sandarbh"

"chatruvarna" (classes of four complexions)

During the vedic rule, the people of all four complexions used to remain present at the time of "Rajyabhishek" (coronation) and the "purohit" used to announce that this person is the king of all the people (prajaa) but "som" (moon is the king of the Brahmins. This implies that only "dharma" (religion) was considered as the real "adhipati (lord/chief) in the "vedic tantra" (vedic rule). Brahmin is greater than the "Chhatra" (royal ensign) because he is the representative of "dharma" (religion). This is the only reason why Brahmin was considered first. Not only that, the Brahmins were still greater and resembling to God as they studied and taught Vedas. Brahmin was always engaged in the welfare of the world. That’s why it is said that a nation gets destroyed if a Brahmin is insulted "kshatriya" used to bring the people on the path of religion and the Brahmin used to make them religious. Both of them used to sustain the religion within the people, so it was necessary to have a complete understanding between both of them. Both were mutually reputed because no work can succeed without the synchronization of intellect and action. The nation cannot proceed on the path of prosperity and therefore Brahmin and kshatriya should work jointly in the welfare of nation.

Not only the Brahmins and Kshatriyas, but the "vaishyas" (people related to business) and the "shudras" (lower class people) should also have nice understanding with the nation. All four classes should have mutual cordial relations. They should work together as a unit. All the classes involved in protection of the nation should be brilliant. Everyone should be during the circumstances of calamity, the other class should possess weapons and the "shudra" should prosper the various disciples to fulfill the aim and welfare of the other classes. This memory is derived depending upon Vedas only. "Manusmruti" (the code of laws stated by Manu – the pioneer of manlihood) says that if the duties indicated by the classes are violated then the entire nation, along with the nationalities is destroyed. These days, all the classes have failed in their duties as result of which the country is dragged into the existing calamity of disintegration, so everybody should perform the respective indicated duties should establish and maintain friendly relationship with everyone and should be involved in the protection of mankind with a holy heart. This is the prime formula of unity and strength.

Pariwar (family):
Pariwar (family) is the first step to spreading "sahridayta" (kindness) in the nation. An individual is self-developed firstly in the family. This is the place from where he gets off from his minor selfishness and proceeds to implement himself for the welfare of other. Various vows like "pariwarik sauhardra" (family peace), "soumansys avidwesh" (versas for understanding and non-rancour), "tyagi" (sacrifice), "amurat" (superior vows) and "swarat bhadrata" (pledged genuinity) are indicated in the "saumanasya sukta" (verses by suman?) in the "atharva ved".

Vyashti Dharma (duty/religion of individual):

There is the description of "vyashtigat rashtradharm" (religion of individual towards nation) is also described in Veda and vedic literature. It is also mentioned that the body of the human should be well-built like a rock and it should be full of "tej" (glow), "virya" (semen), "bal" (strength), "oj (luster), "manyu and "sah".

Anger caused due to some unworthy deed is "manyu". The supreme power to conquer the enemy is "sah". It is also mentioned that no world succeeds without efforts and God also does not help in such case. Therefore, staying active is necessary to achieve prosperous life.

Today the Indians seem to have lost their way due to the adverse impact and effect of western culture, education and way of thinking. For this reason, we feel that everything that belongs to us is bad and negligible and all that belongs to others is fair and absolute. This is the only reason why the country is squeezed by elements of dis-integration (anti-social elements). The evil empire of "anachar" (misdeeds), "atyachar" (molestation), "zooth" (falsehood), "dambha" (hypocracy), "vishwasghaat" (betray), "bhrashtachaar" (corruption), "balatkar" (outrage) is spreaded everywhere. Following the ideas laid by Vedas in such circumstances can uproot the greed for money and authority as well as can and the corruption, so if the ruler and ruled ones stand together seeking each other’s welfare, then only "ramrajya" (ideal nation) can be achieved. Therefore, observance of the ideals described in the vedic literature is of utmost necessity of the "shree vruddhi shreya preya sampadan evam durdharshita" achievement in present India (i.e., the achievements of total prosperity).

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 Title : The importance of Vedic ideals in current disintegrating situation Author : Mr S K Divakar

Read In Hindi

http://www.vedpradip.com/articlecontent.php?aid=418&linkid=1&catid=&subcatid=0&vedid=5

At present, nearly most of the world and especially India is trapped within the periphery of dangerous circumstances and this is continuously at downfall. The word "humanity" persists only in the harsh sound that falls into the ears of false boastfully uttered words. We dream of establishment on the other planets but it is rare of find a sigh of relief on this earth. In fact, oversleeping of morals due to the greed of fulfillment of selfishness is the major cause of the disintegrated condition of the century. Following the ideals described in the Vedas is the only alternative, which can guide on to the right path.

All the religions, from worldly religion to individual religion, from majority to minority, from Samashti to Vyashti, are described in the Vaidic literature. There us complete and clear description regarding the natural religion in the Yajurved.

A shloka (verse) of Yajurveda says:
The Brahmin who is considered the man of the world should possess the shine of Brahma (the God who created the world). Kshatriyas in the nation should be brave Dhanurdhars. (fighters, using bow-arrows), cuttle should yield ample of milk, oxen should be capable of carrying loads, horses fast, women should be beautiful, the charider should be vidorious and the young sons of the host should be bold and brave, there should be the required rainfall, trees should be full of their flowers, fruits, and vegetables. And we al should prosper. Means for prosperity of the nation are mentioned in Atharvaved also which are similar to those stated in Yajurved, or we can say that they are more descriptive.

The fundamentals of patriotism are: One civilization (unity and sensibility), one courtesy (historical unity) and one language (unity of individuals). The description of the same is available in detail in the Vedas. In short the unity of states and kingdom is caked a nation. The nation is a symbol of endlessness of state, united sensibility and united politics – this can be known from the fact that social unity is described as five sequential grounds of development in Rigveda.

The basic unity of such system is called "Kul" (family) – which is the name of the disciplined unity of the members of a house to protect.

The family the combination or group of such "Kuls" (families) is called "Gram" (village). This is lead by "Gramin" (super person in a village). "Vish" is a group of such "Graams" the leader of which is called "Vishpati". This is similar of existing designation "Sarpanch" – who is the chief of the "Panchayat" (group of leaders of several villages). In ancient times, "vish" may be in existence. The enlarged form had by grouping "vishes" is called "jan" (people). The "jan" would have been directly related to the ruling formula (shaasan mantra) of the king because the ruling king is referred as "janrakshak" (protector of people).

The superior form of "Rashtra" (nation) was called "saamrajya" (empire). According to the sequential order of seniority the rules of "saamrajya" are called Adhiraj, Rajadhirah, Eknath, Samrat, Virat and Sarvarat (these are various addressing to the king). Today also there are several designations, from "sarpanch" to "rashtrapath" (president) who are called divisional officers, to maintain a fair rule.

Present system of rule is mentioned in "Aylareya Brahmin" (person other than Brahmins). "Bhojya was a typical republic nation. "Swarajya was the republic empire under the leadership of "Rashtrapati" (president). Apart from the "swarajya" there was "vairajya" republic. The place where only a particular person used to rule mainly was called "Rajya" (state). This is just like the present position of a "Rajyapaal" (governor). "Samrajya" was the name of the system, which ruled several such "Rajyas" (states). This is just like the central Government at present.

Thus it is clear that the thought of geographical unity was prime as far as patriotism (rashtra bhavana) is concerned. "O mother earth, we shall not slaughter each other" were the words that the kings used to utter while pledging for the protection of their land. This means that the king and the country must be mutually seeking each other’s welfare – just like a son and his mother. The country is but a meaningful empire too. The perception of geographical boundaries is had from this word, but at times the narration of people is more. Therefore, it is said that people (praja) only are "rashtra" (nation)’ Thinking only about people is a comprehensive thought about nation. The actual nationalism of the nation is prosperity of the people in it.

When "welfare of people" is the only aim of the nation, then the people have all rights to preserve their welfare. Therefore, the Vedas have included the people in the driving rule of a nation and today also the driving rule lies in the people. According to the Vedic thinking, the specialization of the king lies in his role of the pioneer of religion. He is the form of rule (or law and order) that establishes and protects the religion. It did not mean that the divine characteristics were planted in him by manthan (holy formulae), but it meant that the rights to rule were assigned to a king only by the desire and order of people. The state was handed over to the king as a delegated responsibility. It was not for his self luxury but it was to achieve welfare of people by increasing agriculture and by overall nourishment. This proves that achieving people’s welfare was the test to sustain the position of the king and that the king was just a trustee (Mahadhinidhi). The "abhishek Sanskaar" on the king (the holy traditional coronation of sprinkling water and milk during which a person ascends the throne as kind) establishes the same too. Apart from this, there was the control of work procedures of the people of ministers and conference committees to prevent the king from going on to uncontrolled path and to keep him in control. This clarifies that the position of the king used to depend on the people. They were the people who selected the king and who used to continue the king on his designation. The "prajaa" could dismiss the king from his throne and could again re-assign him on the throne. The people used to continuously provide him with the strength and used to protect him in all respects. So the principle duty of the king was to make his prajaa (people) happy so that the prajaa keep on loving him forever.

There used to be a specific religious deed at the time of "abhishek" to clearly indicate that the king is the devotee of prajaa. The "Adhvaryu" (priest who performs abhishek) at the back of the king. The implied meaning was even though the prajaa is making the king as un-punishable, then too the original source of the power for punishment is none other than the prajaa itself. The king is only the holder of the Band (command-stick) and not the God or original source of command or punishment. Though the divine rule was included in the people, the prajaa used to take oath for obeying the king’s orders by giving him power of punishment and by making him unpunishable. Majority of the people was acquired with divinity and the minority (Vyashti) was "vashvatini"

(acting under some spell). Therefore, it is clear that a nation remains prosperous, hazardless and regularized by the mutual dependence of the king and prajaa on each other. The people used to give "bail" (tax) to the king for the protection and prosperity of the nation. The king used to observe law and order by remaining "Valihrut (neutral of deprived of any indication of impartial) and he used to be the ultimate justice – "Dhanidhyaksha (or "Nyayadhish) in the matters related to law (or legal matters). Due to the arrangement of such internal regulations (infrastructure) and protection means, he could safe-guard his "prajaa" from external enemies. For that reason, he was called "praajarakshak" (protector of people). Therefore, the king is referred as the best amongst the "kshatriyas" or "rakshaks" (protectors), the master of the people, the only lord of the cell (treasury and prison) jubilant leader of the superiormost of the humankind and equivalent to almighty in the "Atharvaved". The king used to acquire gorgeousness because of the accumulations of riches (money) due to tax. His costumes used to be grand, his assembly hall used to be of thousands of pillars and his palace used to be of thousands of doors. There used to be many "parikars" (helping hands/body guards) with him just like those with the "rashtrapati" in current era. In spite of offering all the facilities, divinity and authorities to the king, it is expected that he should be a "sanyami" (self controlled), "brahmachari" (celibate) and tapomay (penance oriented). This is because only an alert person can protect the people and a wise intelligent leader only can take the prople from the right path to the path of prosperity. Only such a king can proudly say that, "My state does not comprise of thieves, cowards, drunkards, sacrificeless people, fools and characterless people.

Assistants (helping hands) are necessary for becoming valiant and brilliant. The king also expects a person who can help him doing his work.
The nation or a person who can help him doing his work: the nation or a person can remain "Anadhrusta" (ever-hygenic) by becoming united and strong. War is required in order to protect the nation and cruel deeds are performed in the war. Shathey shaathyam" (tit for tat) policy needs to applied against the enemy and the path of violence (slaughter) is required to be taken.

In fact "rajniti" (politics) is that policy of a state according to which the ruling, protection, nourishment of people and the dealings wit other states are done. The policy that takes care of the Prajaa is "rajniti" and rajniti is the only "dharma". The king or shaasak (rules) is the one who behaves as guardian for the people. The "rashtrapati" is the author of rajniti, so he is the one who must absorb the exact meaning of "dharma" (religion) first of all in order to keep the momentum of the nation going in the right way. This is because the "Janta" (people) follows the rules interactions of behavior – thoughts.

"Rajniti" has a strong relationship with "Arthaniti" (economy). It is doubtless that accumulation of funds (money) is very much required for protection (defence) of nation. The king is assigned by the people by this aim only, but the proportion of the tax must be decided with a special consideration that the prajaa are not crushed under the weight of the tax. The process of collecting tax should have "Malakarvruti" (constructive attitude). For instance, it should be just like a gardener receiving fruits without harming or destroying trees. The process should not have "angaravrutti" (destructive attitude). This means that it is not good for a ruler to collect tax as if the wood is collected for preparing coal, by cutting and destroying the trees. At present, the people are terrorized because of the implementation of "Angarvrutti" in collecting tax.

"Dandavidhan" (justification) is also one of the factors in "Rajniti" (politics). It is necessary to people policies and law when "dandavidhan" is concerned. Creating law was also according to the religion in ancient times. "Brihaspati and Shukramitis" (politics of Brihaspati – who is known as like priest of Gods, symbol of intellect and policies of Shukracharya – who is known as the priest of satans/devils) are the standards/proofs in that subject. There are arrangements of several punishments like "Dhigdand" (boycott), "Arhtadand" (financial punishment), "Kayadand" (punishment related to body), "Praan dand" (sentence to death), etc. in that. The care was taken while giving the verdict that innocent person is not punished. The king did not hesitate to punish his son too if he was proved guilty. The jurisdiction (dand) has become a force these days because the relation of "dharma" with "rajniti" has been curtailed. People are punished and the number of crimes and criminals are increasing.

"Dharma" is excluded these days form the "rajniti" in the world. This is the only reason due to which the "vighatankari tatvas" (antisocial/disintegrate elements) are spreading everywhere. The dreadful domination of "Dwesh" (jeolousy), "Vaimanasya" (estrangement), "Brashtachar" (corruption), "anchar" (misdeeds), "styachar" (molestation), "Vyabhichar" (adultary), "dambh pravachana" (spread of hypcracy), "asatya" (falsehood) "Hinsa" (violence) is continuously increasing.

Committee and conference ("samiti and sabha"):
There is an arrangement of "samiti and sabha" (committee and conference) in Vedic literature in order to keep the king always inclined towards "janhit" (welfare of people) and prevent the activities of dictatorship being produced in him. The desire of people used to be with the king due to this. The people are in fact the parliament. They were the basic primary institutions of the political formulae of India, so they are referred as two daughters of the "prajaapati" (lord of people).

"Samiti" (committee)
Just like the parliament in these days, "samiti’ is the name of the institution (sanstha) of the whole nation. The king was selected, therein, collectively by the representatives of the people in the same way that the president is selected in these days. Sometimes, they used to re-select the king by re-inviting him. "Samiti" used to think and justify the good deeds of the king and used to alert and detach him of bad-deeds. King used to gain support from the committee in order to gain victory over the enemy and to enhancing the strengths. It is necessary to be lovable to the "samiti" for ruling. It is necessary for a king to attend the "samiti" and make the opinions of the members in his favour. The minds, thoughts, actions and hearts of the king and the "samiti" should be similar for the development of nation. This means that there should be consensus. In these days also the president delivers speech at the beginning of parliament and if the same is not favorable, the members exit in protest. Discussions related to spirituals (Adhyatma) and literature (sahitya) are held with the "samiti". These subjects may be discussed rarely in parliament at present.

Conference (sabha):
"Sabha" is the group of senor and intellectual citizens of the nation – just like the rajyasabha in these days. The people involved in the "sabha" or "saabheya" (meaning of all these words is member). The chief person is called "sabhapati" (president) and the man protecting the "sabha" is called "sabhapal". Analyzed finance was offered for the "sabha". Independent and broad-minded thoughts were possible for any subject in the "sabha". The decision taken once was meant to be obeyed by everybody and could not be violated anytime. Therefore, it was asked to give off swachchhandata and rashness (uchhrunkhalta). So the youth are ordered to be fit or eligible for the sabha.

In ancient times the saints also used to meet the king only in the "sabha’ and the kings used to get together in "sabha" only. The impact and importance of the sabha was so much that not only the king but even the sabhapati (president) could not carry out their work without sabha.

Collectively made decisions and jurisdiction were the main of all the activities in the "sabha". There were interactions of thoughts on serious subjects. The members used to increase their power of elocution in order to present their thoughts impressively. They used to pray God to enable them to increase their knowledge to literature and to gain eligibility to deliver nice speeches. Every member had a desire to divert the superiority (varchasva), scientific fire (vidhan tej) and intellect (buddhi) of the other members towards him, involve their minds in his speech and thus gain their support. Defects in speech were considered as crime and such speaker had to face insults.

Violation of limits is a routine practice in the parliament these days. The members are required to be warned from time to time to maintain the dignity of the parliament. The capacity to present the subject and transport interactions of thoughts has become a mock because the opposition/other persons do not pay attention towards them. The opposition exit in protest without even hearing the speaker. The difficulties faced by the president to maintain order is clearly visible days.

"Sabha" used to act as "Uchcha Nyayalaya" (supreme court). The kind used to do this with the help of the "sabha" though he was the ultimate in the words related to law and other dealings. The other quality names of the "sabha" according to "paraskar Grumha Sutra" (gruhyasutra?) [thoughtful formulae of paraskar] were "nadi" (having own’s say) and "twishi" (aggressive) also. Their meaning,

according to "Jairami Vyakhya" (definitions of Jairam) were "Nadamshil" (of the virtue of peace) and "Deepanshil" (of the virtue of spreading shine) because there was "dharma-nirupan) (description of observance of religion) in the "sabha". "Agni" (fire) was utilized in the "sabha" for "divya pariksha" (performing divine test), so the "sabha" was called "prakashvati" (glowing). The person or groups, approaching the "sabha" for having verdict, were called "samaachar" (news). "sabha" used to punish the culprits and the innocents were declared free of accuses.

The other means for jurisdiction, apart form "sabha" are also described in the Vedas and vedic literature. In case of quarrels there was "panchnirnay" (verdict of jury) also. People who used to do such intermediate settlements were called "madhyanshi". "Panch (jury) were the people who made judgements in the "graam". "Panch" is also called "graamyavadin" (jurisdiction of village). They also used to have "sabha".

There used to be reserved department to help in the matter of law. The "rakshapurush" (protector) of "danddhar" (person holding the jurisdiction stick) was called "ugra" and "jivagam" which meant sharp, aggressive and capable of catching one alive.

These days the protectors have become swallowers. Persons who are meant to guard and protect the people are only the ones who are squeezing the people. In the vedic era, there were ministers to support the king to rule. King used to depend upon them, used to avail direction from them, so they are called "Ralin". They were the "rajkarta" and "rajkrut" which means that they were the only rulers though they were the king. They were the one who used to declare the divinity and work efficiency of the king as soon as he ascended the throne. They were the managers of all the major works related to ruling and were the chiefs of all the governing departments. King used to act with their consent only. In order to continue as a member, it was necessary for the king to care about their favourable conditions. Therefore, the king used to please them by offering "ratna – hari" (present of diamonds).

The position of presidents and ministry in recent Indian constitution is similar but the circumstances of dis-integration have developed.
Due to the inefficiency of "mantriparishad" (ministry conference) and due to take of their lining with the president.

Brahmins were considered very firstly amongst the "rajyakartas" (ruling persons). Brahmins was related with the king and his family as "purohit" (family priest). He not only used to accompany and advise the "rajpariwar" (royal family) as a friend daily to keep them inclined towards their duties but also used to be with the king during war to pray for divine help to the king. Brahmins used to be "upadeshak" (director showing right path) for the saints in the field of thoughts and "agragami" (foremost) for the warriors. He, according to the vedic opinion, used to be wakefully at the front in nearly every field related to nation. Therefore, he was called "purodha" or "purohit". We can get rid of the existing circumstances of dis-integration if the counselors or the president guide him in the right direction and if they advise correctly, by getting alert, in each filed of the nation. References "Sandarbh"

"chatruvarna" (classes of four complexions)

During the vedic rule, the people of all four complexions used to remain present at the time of "Rajyabhishek" (coronation) and the "purohit" used to announce that this person is the king of all the people (prajaa) but "som" (moon is the king of the Brahmins. This implies that only "dharma" (religion) was considered as the real "adhipati (lord/chief) in the "vedic tantra" (vedic rule). Brahmin is greater than the "Chhatra" (royal ensign) because he is the representative of "dharma" (religion). This is the only reason why Brahmin was considered first. Not only that, the Brahmins were still greater and resembling to God as they studied and taught Vedas. Brahmin was always engaged in the welfare of the world. That’s why it is said that a nation gets destroyed if a Brahmin is insulted "kshatriya" used to bring the people on the path of religion and the Brahmin used to make them religious. Both of them used to sustain the religion within the people, so it was necessary to have a complete understanding between both of them. Both were mutually reputed because no work can succeed without the synchronization of intellect and action. The nation cannot proceed on the path of prosperity and therefore Brahmin and kshatriya should work jointly in the welfare of nation.

Not only the Brahmins and Kshatriyas, but the "vaishyas" (people related to business) and the "shudras" (lower class people) should also have nice understanding with the nation. All four classes should have mutual cordial relations. They should work together as a unit. All the classes involved in protection of the nation should be brilliant. Everyone should be during the circumstances of calamity, the other class should possess weapons and the "shudra" should prosper the various disciples to fulfill the aim and welfare of the other classes. This memory is derived depending upon Vedas only. "Manusmruti" (the code of laws stated by Manu – the pioneer of manlihood) says that if the duties indicated by the classes are violated then the entire nation, along with the nationalities is destroyed. These days, all the classes have failed in their duties as result of which the country is dragged into the existing calamity of disintegration, so everybody should perform the respective indicated duties should establish and maintain friendly relationship with everyone and should be involved in the protection of mankind with a holy heart. This is the prime formula of unity and strength.

Pariwar (family):
Pariwar (family) is the first step to spreading "sahridayta" (kindness) in the nation. An individual is self-developed firstly in the family. This is the place from where he gets off from his minor selfishness and proceeds to implement himself for the welfare of other. Various vows like "pariwarik sauhardra" (family peace), "soumansys avidwesh" (versas for understanding and non-rancour), "tyagi" (sacrifice), "amurat" (superior vows) and "swarat bhadrata" (pledged genuinity) are indicated in the "saumanasya sukta" (verses by suman?) in the "atharva ved".

Vyashti Dharma (duty/religion of individual):

There is the description of "vyashtigat rashtradharm" (religion of individual towards nation) is also described in Veda and vedic literature. It is also mentioned that the body of the human should be well-built like a rock and it should be full of "tej" (glow), "virya" (semen), "bal" (strength), "oj (luster), "manyu and "sah".

Anger caused due to some unworthy deed is "manyu". The supreme power to conquer the enemy is "sah". It is also mentioned that no world succeeds without efforts and God also does not help in such case. Therefore, staying active is necessary to achieve prosperous life.

Today the Indians seem to have lost their way due to the adverse impact and effect of western culture, education and way of thinking. For this reason, we feel that everything that belongs to us is bad and negligible and all that belongs to others is fair and absolute. This is the only reason why the country is squeezed by elements of dis-integration (anti-social elements). The evil empire of "anachar" (misdeeds), "atyachar" (molestation), "zooth" (falsehood), "dambha" (hypocracy), "vishwasghaat" (betray), "bhrashtachaar" (corruption), "balatkar" (outrage) is spreaded everywhere. Following the ideas laid by Vedas in such circumstances can uproot the greed for money and authority as well as can and the corruption, so if the ruler and ruled ones stand together seeking each other’s welfare, then only "ramrajya" (ideal nation) can be achieved. Therefore, observance of the ideals described in the vedic literature is of utmost necessity of the "shree vruddhi shreya preya sampadan evam durdharshita" achievement in present India (i.e., the achievements of total prosperity).

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Tag Names : Yajurved,Ved
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