Wednesday, September 27, 2006
AUM
MAHARSHI DAYANAND ON NATIONAL DEFENCE
By Brigadier Chitranjan Sawant, VSM
Maharshi Swami Dayanand Saraswati, who brought in a religious renaissance in the 19th century India, in his principal work Satyarth Prakash (Light of Truth) has dwelt at length on the question of national defence in the sixth chapter. The sixth chapter is basically about good governance and, of course, national defence is an integral part of good governance. The bottom line of the Maharshi’s writings on defence is: National defence is a national affair which should be attended to on a day to day basis. In other words the defence officials as well as strategists have to evolve a standard operating procedure by which the threat perception is fool proof and indeed comes in motion suo motu well before the threat develops to a menacing degree.
A student of Indian military history is well aware of the fact that right from the medieval period to the post independence period the enemy has by and large caught us napping. Our intelligence agencies rarely lived up to their mandate and the national security councils, if and when they were functional, failed to appreciate the developing threat. Consequently the enemy always had gained the upper hand and brought us to battle on grounds of his own choosing. Therefore, the results were disastrous. The obvious results need not be overemphasized as they might cause morale of common man to sag.
Deriving profusely from the Manusmriti and quoting its original slokas in Sanskrit, Maharshi Dayanand Saraswati brings out a very important factor in national defence and it is strength of the common man. As a matter of fact, both in Europe and Asia, not touching the new world at all, the general emphasis of the royalty or the oligarchy was placed on strengthening the armed forces and their arsenals. The common man was by and large a neglected lot. With the result many a time the fate of many a kingdom was decided by the outcome of a single battle where the king lost his head and eventually his kingdom. Common citizens were least concerned about the outcome of these battles and continued with their normal occupation. No doubt they themselves were the worst sufferers because of this acute apathy to outcome of battle. Nonetheless, no one paid attention to this factor before the advent of Maharshi Dayanand Saraswati.
The Maharshi wrote in his epoch making book, Satyarth Prakash or Light of the Truth, ``If the citizens of a state are weak, their weakness in turn weakens the rulers, the state itself and eventually causes the entire society to perish.’’ History bears witness to this. Dayanand Saraswati was a sanyasi and as a sanyasi had received little training in defence matters. Yet he paid attention to this aspect of statecraft and drew from his deep meditations to contribute his original thought to the concept of defence and proper threat perception at the proper time. The Maharshi also emphasized a crucial aspect of training of defence planners by saying that they must develop equanimity of mind under all circumstances. A complete absence of anger under stress is absolutely essential for making decisions which affect the future of the nation. Decisions taken in haste or in anger bring the decision maker and his followers to a ruin. An example is made out of a lion who rushes into a hail of bullets in anger and thus brings his life to an end. On the other hand a sagacious commander of men and women appreciates the situation in a cool and calculated manner.If the enemy is overwhelmingly superior, wisdom lies in withdrawing from the place of action until the time is ripe to annihilate the enemy forces.
Chhatrapati Shivaji, who founded the Hindavi Swaraj and built it up from the scratch, had mastered the art of perceiving the threat and dealing with the enemy from a position of strength. Apparently he had drawn heavily from the wisdom of Manusmriti in this aspect. With a view to gaining the advantage of defence in depth he sowed the seeds of Maratha empire both on the west coast and the east coast of peninsular India. His sons Sambhaji and Rajaram reaped the harvest at a later date when pressed hard by the Mughal emperor of Delhi. Not confronting the enemy when we are weak has been given due display by Swami Dayanand too. He says that when the circumstances are adverse, we should resort to a `tactical retreat’ and disappear from the scene of confrontation with the speed of a hare or a Sasa (that is the word used by the Maharishi).
On gaining sufficient strength a counter attack may be mounted with the prowess and speed of a tiger. The Swami emphasizes the element of thorough preparation well in advance before giving a battle to the enemy. The strategists should strive day after day to build up the defence machinery and the logistics required for it. By quoting the example of the tiger he has taken into account even the occasional failures in achieving the aim. Wildlife observers say that on an average a tiger makes attempts to catch his prey as many as 18 times before making a kill. The underlying idea is to make ceaseless effort. The Sanskrit couplet in this context goes thus:
Udyamen hi sidhyanti karyani, na manorathaih
Na hi suptasya sinhasya pravishanti mukhe mrigah.
It is only through ceaseless efforts that one is able to achieve one’s aim and the aim is never achieved by wishful thinking. The perfect example is that of a tiger who never gets his feed while lazying in his den but has to make a kill.
Dharm or a conduct of righteousness in battle and out of battle has been dwelt at length by the Maharshi in his book referred to before. He says: ``Remember your dharm all the time and never fight shy of joining the battle against your enemy. Make use of your intellect in battle in order to achieve victory in the shortest possible time.’’ Dwelling on the same point and drawing once again from the Manusmriti the Swami advises soldiers to have strength of character. Character will hold a soldier in good stead in battle under adverse circumstances. The edifice of determination is built on the foundation of character and it is the dharm which cements your resolve to win. Therefore, fight for your cause with all your heart and never let your resolve to win be weakened. Be a Braveheart always and everytime.
Among many traits of a soldier of good character is a resolve not to go in for loot (plunder) of men and material belonging to the beaten enemy. The Maharshi specifically mentions that the women and children of the defeated enemy should be taken care of and never viewed with a lustrous eye. Perhaps he was dwelling on psychology in war. When the beaten enemy finds its women have been ravished and cultural wealth is being plundered, he resolves to give a last ditch battle again, instead of surrendering. Naturally it results in more bloodshed in a prolonged war. Good grace avoids unnecessary bloodshed. Moreover soldiers who have an eye for women are susceptible to be caught in a trap laid by the enemies’ intelligence department. There are examples galore how many a brilliant officer had his career cut short because he fell for the beauty in a beastly manner. The Satyarth Prakash advises caution on the part of individuals and vigilance on the part of higher echelons of command.
It is a pleasant surprise that the Rishivar in his monumental work, RIGVEDADI BHASHYA BHUMIKA has paid due attention to defence matters.It is well known to straegists of eminence as well as a greenhorn going into battle that Speed is of essence in achieving a victory. Swami Dayanand Saraswati has underlined this major point in the chapter on the construction and utilization of ships and aircraft in war. These means of transport in the air, on ground and at sea will lend speed to operations. The Rishi has added a new dimension to it, SPACE or antariksha. This dimension was unknown to captains of war even in Europe. Dayanand Saraswati takes no credit for it when he says that he is only narrating what the VEDAS already have in their mantras. He also says that a thorough preparation on these counts have to precede a desire for victory. In the present context it is recommended that one must read the chapter, Ath nau Vimanadi Vidya Vishayas Sankshepatah.
Let us put into practice the logical Vedic teachings of Maharishi Swami Dayanand Saraswati on matters military relating to Defence. A nation should always remain prepared for war. The policy makers should know who the prospective enemy is or can be. It is a well known fact that in international relations there are no permanent friends and no permanent enemies. There are only permanent national interests that guide the formation of policies both in peace and war. Therefore, the bottom line once again is pay attention to national defence on a day to day basis, remain prepared for war and talk of peace from a position of strength.
Brigadier Chitranjan Sawant, VSM
609, Sector-29
NOIDA-201 303 INDIA
Telephone 0091-120-2454511. Mobile 0-9811173590
E-mail : vedicupvan@hotmail.com
upvanom@yahoo.com
MAHARSHI DAYANAND ON NATIONAL DEFENCE
By Brigadier Chitranjan Sawant, VSM
Maharshi Swami Dayanand Saraswati, who brought in a religious renaissance in the 19th century India, in his principal work Satyarth Prakash (Light of Truth) has dwelt at length on the question of national defence in the sixth chapter. The sixth chapter is basically about good governance and, of course, national defence is an integral part of good governance. The bottom line of the Maharshi’s writings on defence is: National defence is a national affair which should be attended to on a day to day basis. In other words the defence officials as well as strategists have to evolve a standard operating procedure by which the threat perception is fool proof and indeed comes in motion suo motu well before the threat develops to a menacing degree.
A student of Indian military history is well aware of the fact that right from the medieval period to the post independence period the enemy has by and large caught us napping. Our intelligence agencies rarely lived up to their mandate and the national security councils, if and when they were functional, failed to appreciate the developing threat. Consequently the enemy always had gained the upper hand and brought us to battle on grounds of his own choosing. Therefore, the results were disastrous. The obvious results need not be overemphasized as they might cause morale of common man to sag.
Deriving profusely from the Manusmriti and quoting its original slokas in Sanskrit, Maharshi Dayanand Saraswati brings out a very important factor in national defence and it is strength of the common man. As a matter of fact, both in Europe and Asia, not touching the new world at all, the general emphasis of the royalty or the oligarchy was placed on strengthening the armed forces and their arsenals. The common man was by and large a neglected lot. With the result many a time the fate of many a kingdom was decided by the outcome of a single battle where the king lost his head and eventually his kingdom. Common citizens were least concerned about the outcome of these battles and continued with their normal occupation. No doubt they themselves were the worst sufferers because of this acute apathy to outcome of battle. Nonetheless, no one paid attention to this factor before the advent of Maharshi Dayanand Saraswati.
The Maharshi wrote in his epoch making book, Satyarth Prakash or Light of the Truth, ``If the citizens of a state are weak, their weakness in turn weakens the rulers, the state itself and eventually causes the entire society to perish.’’ History bears witness to this. Dayanand Saraswati was a sanyasi and as a sanyasi had received little training in defence matters. Yet he paid attention to this aspect of statecraft and drew from his deep meditations to contribute his original thought to the concept of defence and proper threat perception at the proper time. The Maharshi also emphasized a crucial aspect of training of defence planners by saying that they must develop equanimity of mind under all circumstances. A complete absence of anger under stress is absolutely essential for making decisions which affect the future of the nation. Decisions taken in haste or in anger bring the decision maker and his followers to a ruin. An example is made out of a lion who rushes into a hail of bullets in anger and thus brings his life to an end. On the other hand a sagacious commander of men and women appreciates the situation in a cool and calculated manner.If the enemy is overwhelmingly superior, wisdom lies in withdrawing from the place of action until the time is ripe to annihilate the enemy forces.
Chhatrapati Shivaji, who founded the Hindavi Swaraj and built it up from the scratch, had mastered the art of perceiving the threat and dealing with the enemy from a position of strength. Apparently he had drawn heavily from the wisdom of Manusmriti in this aspect. With a view to gaining the advantage of defence in depth he sowed the seeds of Maratha empire both on the west coast and the east coast of peninsular India. His sons Sambhaji and Rajaram reaped the harvest at a later date when pressed hard by the Mughal emperor of Delhi. Not confronting the enemy when we are weak has been given due display by Swami Dayanand too. He says that when the circumstances are adverse, we should resort to a `tactical retreat’ and disappear from the scene of confrontation with the speed of a hare or a Sasa (that is the word used by the Maharishi).
On gaining sufficient strength a counter attack may be mounted with the prowess and speed of a tiger. The Swami emphasizes the element of thorough preparation well in advance before giving a battle to the enemy. The strategists should strive day after day to build up the defence machinery and the logistics required for it. By quoting the example of the tiger he has taken into account even the occasional failures in achieving the aim. Wildlife observers say that on an average a tiger makes attempts to catch his prey as many as 18 times before making a kill. The underlying idea is to make ceaseless effort. The Sanskrit couplet in this context goes thus:
Udyamen hi sidhyanti karyani, na manorathaih
Na hi suptasya sinhasya pravishanti mukhe mrigah.
It is only through ceaseless efforts that one is able to achieve one’s aim and the aim is never achieved by wishful thinking. The perfect example is that of a tiger who never gets his feed while lazying in his den but has to make a kill.
Dharm or a conduct of righteousness in battle and out of battle has been dwelt at length by the Maharshi in his book referred to before. He says: ``Remember your dharm all the time and never fight shy of joining the battle against your enemy. Make use of your intellect in battle in order to achieve victory in the shortest possible time.’’ Dwelling on the same point and drawing once again from the Manusmriti the Swami advises soldiers to have strength of character. Character will hold a soldier in good stead in battle under adverse circumstances. The edifice of determination is built on the foundation of character and it is the dharm which cements your resolve to win. Therefore, fight for your cause with all your heart and never let your resolve to win be weakened. Be a Braveheart always and everytime.
Among many traits of a soldier of good character is a resolve not to go in for loot (plunder) of men and material belonging to the beaten enemy. The Maharshi specifically mentions that the women and children of the defeated enemy should be taken care of and never viewed with a lustrous eye. Perhaps he was dwelling on psychology in war. When the beaten enemy finds its women have been ravished and cultural wealth is being plundered, he resolves to give a last ditch battle again, instead of surrendering. Naturally it results in more bloodshed in a prolonged war. Good grace avoids unnecessary bloodshed. Moreover soldiers who have an eye for women are susceptible to be caught in a trap laid by the enemies’ intelligence department. There are examples galore how many a brilliant officer had his career cut short because he fell for the beauty in a beastly manner. The Satyarth Prakash advises caution on the part of individuals and vigilance on the part of higher echelons of command.
It is a pleasant surprise that the Rishivar in his monumental work, RIGVEDADI BHASHYA BHUMIKA has paid due attention to defence matters.It is well known to straegists of eminence as well as a greenhorn going into battle that Speed is of essence in achieving a victory. Swami Dayanand Saraswati has underlined this major point in the chapter on the construction and utilization of ships and aircraft in war. These means of transport in the air, on ground and at sea will lend speed to operations. The Rishi has added a new dimension to it, SPACE or antariksha. This dimension was unknown to captains of war even in Europe. Dayanand Saraswati takes no credit for it when he says that he is only narrating what the VEDAS already have in their mantras. He also says that a thorough preparation on these counts have to precede a desire for victory. In the present context it is recommended that one must read the chapter, Ath nau Vimanadi Vidya Vishayas Sankshepatah.
Let us put into practice the logical Vedic teachings of Maharishi Swami Dayanand Saraswati on matters military relating to Defence. A nation should always remain prepared for war. The policy makers should know who the prospective enemy is or can be. It is a well known fact that in international relations there are no permanent friends and no permanent enemies. There are only permanent national interests that guide the formation of policies both in peace and war. Therefore, the bottom line once again is pay attention to national defence on a day to day basis, remain prepared for war and talk of peace from a position of strength.
Brigadier Chitranjan Sawant, VSM
609, Sector-29
NOIDA-201 303 INDIA
Telephone 0091-120-2454511. Mobile 0-9811173590
E-mail : vedicupvan@hotmail.com
upvanom@yahoo.com
Monday, September 18, 2006
AUM
VANDE MATARAM
By Brig Chitranjan Sawant,VSM
Vande Mataram had indeed worked like a Ved mantra. This is what the author and poet, Bankim Chandra Chattopadhyaya had prophesied in answer to the criticism that the words used in the song were too difficult to pronounce. He said to his critics "I may not live to see its popularity, but this song will be sung by every Indian like a Ved mantra". How true his words were. The history of the Indian freedom struggle bears a testimony to it. Vande Mataram has spontaneity and emotional appeal to arouse patriotism even in a slavish heart. The song has the capability to transcend barriers of caste, creed, region and religion. It was sung with gusto by patriotic Indians throughout the length and breadth of Bharat. When the song was sung , with the fading notes of the last stanza, the emotionally surcharged crowd of men and women would raise the slogan : Bharat Mata Ki Jai. The sound and the echo shook the mighty British Empire to its foundation.
Bankim babu wrote Vande Mataram in one sitting in his native village, Naihati, just a few miles away from the metropolis, Calcutta..It was Akshay Naomi which fell on a Sunday on 7 November 1875 and Bankim babu, a Deputy Collector of the British Raj was relaxing in his ancestral home. His mind and heart were in turmoil. The English masters were forcing their own national anthem, God Save the Queen, down the throat of all Indians. Bankim babu felt the divine inspiration and words came pouring out of his heart and on to his pen. An immortal song, Vande Mataram, stood composed. It was seven years later that Vande Mataram was incorporated in the famous novel of the author, Anand Math, dealing with the history of the Sanyasi uprising in Dacca, North Bengal and other places from 1763 to 1780. The Dharm Yudh was against the foreign domination. The English and their collaborators were targeted. The saints uprising has inspired the youth of Bengal ever since. Indeed, it was a never fading source of inspiration for the patriots all over Bharat
No less a person than Gurudev Ravindra Nath Tagore lent his voice to Vande Mataram when he sang it in the session of the Indian National Congress in Calcutta in 1896. It was a stirring moment, although the tempo was rather slow compared to that of the rendering of Vande Mataram by Lata Mangeshkar in the movie, Anand Math. Nevertheless, Vande Mataram had come out of the rural landscape to play its all important role on the national stage. Bengal loved the song and the rest of India was not far behind. Vande Mataram was sung in many tunes, in many languages by many men and women voluntarily. North, South, East and West of India were equally involved.
1905 was the high noon of the national fervour that Vande Mataram generated. Lord Curzon, the then Viceroy, passed a decree dividing Bengal into two parts, east and west. The British are at their best when they play the game called, Divide and Rule. However, it was rather unfortunate for the rulers that the Bang Bhang united India as a whole. Men and women of all faiths walked the streets of towns and talukas of Bengal singing Vande Mataram with religious fervour. It was a sight to be seen to be believed. The decree of Curzon was rescinded. But the British were back to their game of dividing the united people. They made some elements believe that singing Vande Mataram was a sign of Hindu domination. Their trick worked. The bogey of religion took its toll. The Muslim League was born. No one was happier than the British masters.
The Indian National Congress, at its Varanasi session , adopted Vande Mataram as the national song on 7th September 1905. The cohesive spirit that the song generated could not be lost sight of by the national leaders. The momentous decision was taken unanimously a century ago. Since then the national song is sung at all sessions not only of the Congress but also the Bhartiya Janata Party and some others. It is sung in the closing session of the parliament too. Truly national in word and deed.
Vande Mataram has all along been a song of patriotism and unification. Gandhi and Jinnah sang it together on the Congress platform till the latter quit the Congress as he was a non-believer in the principle of Swaraj. Of course, Maulana Abul Kalam Azad and Shri Purshottam Das Tandon, born rivals, were in the forefront in singing Vande Mataram at the beginning of the session everywhere. Shri Rafi Ahmad Kidwai , out and out a nationalist, never had a second thought about singing Vande Mataram. Nevertheless, the divisive forces were working overtime at the behest of their British masters to upset the applecart. How sad, the mischief mongers had their way. The rest is history. Is history repeating itsef ? Time alone will tell.
Singing Vande Mataram the Indian people had waged the war of Independence non-violently. The song was all along the National Anthem to the rank and file of freedom fighters. A committee comprising Nehru, Azad, Subhash Bose and Narendra Dev had said that the first two stanzas of the song had no reference to any religion and should be our anthem. It came as a rude shock when the controversial decision to make Jana Gana Mana the national anthem was announced on 24 January 1950. However, the words of Dr Rajendra Prasad, President of the Constituent Assembly, came as a soothing balm. He said, "…the song Vande Mataram , which has played a historic part in the struggle for Indian freedom, shall be honoured equally with Jana Gana mana and shall have equal status with it."
Taking a look at the English translation of Vande Mataram, done by Shree Aurobindo, one may safely surmise that the storm in a tea cup brewing at the behest of separatists will blow away and patriotism will prevail. The stanzas of the song are given below :
Bankim babu wrote Vande Mataram in one sitting in his native village, Naihati, just a few miles away from the metropolis, Calcutta..It was Akshay Naomi which fell on a Sunday on 7 November 1875 and Bankim babu, a Deputy Collector of the British Raj was relaxing in his ancestral home. His mind and heart were in turmoil. The English masters were forcing their own national anthem, God Save the Queen, down the throat of all Indians. Bankim babu felt the divine inspiration and words came pouring out of his heart and on to his pen. An immortal song, Vande Mataram, stood composed. It was seven years later that Vande Mataram was incorporated in the famous novel of the author, Anand Math, dealing with the history of the Sanyasi uprising in Dacca, North Bengal and other places from 1763 to 1780. The Dharm Yudh was against the foreign domination. The English and their collaborators were targeted. The saints uprising has inspired the youth of Bengal ever since. Indeed, it was a never fading source of inspiration for the patriots all over Bharat
No less a person than Gurudev Ravindra Nath Tagore lent his voice to Vande Mataram when he sang it in the session of the Indian National Congress in Calcutta in 1896. It was a stirring moment, although the tempo was rather slow compared to that of the rendering of Vande Mataram by Lata Mangeshkar in the movie, Anand Math. Nevertheless, Vande Mataram had come out of the rural landscape to play its all important role on the national stage. Bengal loved the song and the rest of India was not far behind. Vande Mataram was sung in many tunes, in many languages by many men and women voluntarily. North, South, East and West of India were equally involved.
1905 was the high noon of the national fervour that Vande Mataram generated. Lord Curzon, the then Viceroy, passed a decree dividing Bengal into two parts, east and west. The British are at their best when they play the game called, Divide and Rule. However, it was rather unfortunate for the rulers that the Bang Bhang united India as a whole. Men and women of all faiths walked the streets of towns and talukas of Bengal singing Vande Mataram with religious fervour. It was a sight to be seen to be believed. The decree of Curzon was rescinded. But the British were back to their game of dividing the united people. They made some elements believe that singing Vande Mataram was a sign of Hindu domination. Their trick worked. The bogey of religion took its toll. The Muslim League was born. No one was happier than the British masters.
The Indian National Congress, at its Varanasi session , adopted Vande Mataram as the national song on 7th September 1905. The cohesive spirit that the song generated could not be lost sight of by the national leaders. The momentous decision was taken unanimously a century ago. Since then the national song is sung at all sessions not only of the Congress but also the Bhartiya Janata Party and some others. It is sung in the closing session of the parliament too. Truly national in word and deed.
Vande Mataram has all along been a song of patriotism and unification. Gandhi and Jinnah sang it together on the Congress platform till the latter quit the Congress as he was a non-believer in the principle of Swaraj. Of course, Maulana Abul Kalam Azad and Shri Purshottam Das Tandon, born rivals, were in the forefront in singing Vande Mataram at the beginning of the session everywhere. Shri Rafi Ahmad Kidwai , out and out a nationalist, never had a second thought about singing Vande Mataram. Nevertheless, the divisive forces were working overtime at the behest of their British masters to upset the applecart. How sad, the mischief mongers had their way. The rest is history. Is history repeating itsef ? Time alone will tell.
Singing Vande Mataram the Indian people had waged the war of Independence non-violently. The song was all along the National Anthem to the rank and file of freedom fighters. A committee comprising Nehru, Azad, Subhash Bose and Narendra Dev had said that the first two stanzas of the song had no reference to any religion and should be our anthem. It came as a rude shock when the controversial decision to make Jana Gana Mana the national anthem was announced on 24 January 1950. However, the words of Dr Rajendra Prasad, President of the Constituent Assembly, came as a soothing balm. He said, "…the song Vande Mataram , which has played a historic part in the struggle for Indian freedom, shall be honoured equally with Jana Gana mana and shall have equal status with it."
Taking a look at the English translation of Vande Mataram, done by Shree Aurobindo, one may safely surmise that the storm in a tea cup brewing at the behest of separatists will blow away and patriotism will prevail. The stanzas of the song are given below :
Mother, I bow to Thee !
Rich with thy hurrying streams
Bright with orchard gleams.
Cool with thy winds of delight
Green fields waving Mother of might,
Mother free.
Glory of moonlight dreams,
Over thy branches and lordly streams,
Clad in thy blossoming trees,
Mother, giver of ease
Laughing low and sweet!
Mother I kiss thy feet,
Speaker sweet and low!
Mother, to thee I bow
Rich with thy hurrying streams
Bright with orchard gleams.
Cool with thy winds of delight
Green fields waving Mother of might,
Mother free.
Glory of moonlight dreams,
Over thy branches and lordly streams,
Clad in thy blossoming trees,
Mother, giver of ease
Laughing low and sweet!
Mother I kiss thy feet,
Speaker sweet and low!
Mother, to thee I bow
Indeed the original song in Bangala with a rich dose of Sanskrit words is soul stirring. Although the British government in India had banned the national song Vande Mataram, it surfaced and resurfaced. The British failed in suppressing the spirit of independence. The Indians won their freedom. Let us now all sing in unison the song of the People,
VANDE MATARAM.
________________________________________________________________________
Upvan, 609, Sector 29, NOIDA – 201303, INDIA Mobile : 9811173590
VANDE MATARAM.
________________________________________________________________________
Upvan, 609, Sector 29, NOIDA – 201303, INDIA Mobile : 9811173590
Thursday, September 14, 2006
VEDIC THOUGHTS : ABOUT THE BOOK
Life is full of tensions. Caught in the crushing grind of work and home, the quest for peace becomes extremely important for us. Prayers and path to seeking God provide the much required salvation. However, more often than not, religious ceremonies with ever increasing rituals take away from the ultimate goal – finding peace of mind. In this book, Brigadier Chitranjan Sawant, VSM with over 50 years of public speaking behind him, gently takes us away from the superstitions of society and ritualistic religious ceremonies and guides us to the Vedic way of life.
The Vedic way of life which teaches ways of calming nerves through prayers, cleansing the air around us in our homes and hearth through `havan’ and working towards achieving the ultimate aim – Moksha – or salvation from the cycle of birth, death and rebirth.
The mantras in the four Vedas – Rigved, Yajurved, Samved and Atharvaved – have been given in original and their meanings explained in his lucid style. Are the senior citizens a burden on their families and society? More often than not, many of them feel so. They themselves too start feeling worthless and fear the future. However, quoting from the Vedas, Brigadier Sawant explains the importance of the role of senior citizens in society when they enter the Vanprastha Ashram or take Sanyas. He also advises them not to be afraid of either death or an uncertain future for death and rebirth are just passing phases in the journey of soul to salvation.
The book contains the nectar of the knowledge of the four Vedas and is a must read for all those who wish to lead a more meaningful life.
ABOUT THE AUTHOR
Born in the Vedic family, Brigadier Chitranjan Sawant, VSM is a third generation Arya Samajist. After completing his Master of Arts in English and a Bachelor’s Degree in Law from the prestigious Allahabad University, Sawant joined the Indian Military Academy in Dehradun from where he was commissioned as an officer in the Indian Army in June 1960.
After the 1962 war with China, he was selected and sent to the United States of America (USA) for learning Chinese Mandarin language for two years. He graduated as a full fledged interpreter from the United States Defence Language Institute, Monterey, California. He has traveled extensively across India and around the globe. He has made television documentaries on China, Hong Kong, Tibet and matters military.
Brigadier Sawant has been doing the running commentary on the Republic Day Parade, Independence Day and defence investiture ceremonies on Doordarshan and Akashvani for over 35 years. After bidding farewell to arms he plunged deep into the realm of the Vedas and has been spreading the word of God with a missionary zeal. He visited Arya Samaj, Birmingham in United Kingdom twice and gave radio talks on Radio XL in Birmingham which were very well received by the listeners. His articles on Vedic Dharma appear regularly in the religious columns of The Times of India, The Hindustan Times and The Indian Express besides being on major religious and educational websites.
REAR COVER
Beating depression blues leads to health and happiness of one and all. As a family we look forward to reading healthy literature to work as the cementing factor among all members. Where do we find a way and who will lead us from darkness unto light. The answer is Ved Mantras. Here is an open invitation to you to read and find for yourself what the Vedic way of life is.
THE BOOK IS A MUST READ FOR THOSE SEEKING A BETTER WAY OF LIFE AWAY FROM DARKNESS AND DEPRESSION. COME AND ENJOY THE CELESTIAL BLISS.
Contact Phone : 0091- 9811173590 0091-120-2454511.
Postal Address : UPVAN, 609, Sector 29, NOIDA- 201303, INDIA
Price : USD 10/- abroad. Rs 350/- in Bharat. Appreciable discount for 100 or more books bought for Ved prachar around the globe
VEDAS FOR ALL
By Brigadier Chitranjan Sawant,VSM
Vedas are for one and all. At the beginning of the creation, God transmitted divine knowledge to mankind for a style of life generating health and happiness. God revealed VEDAS or Divine Knowledge to the Rishies or the sages and they passed it on without in any way discriminating between man and woman or between man and man on grounds of caste,creed or colour, The entire human race is entitled to read the Ved mantras,meditate on them and improve the quality of life.One has just to make an effort to read and meditate on the mantra and the happy results would not be far to find. One may read the original mantra compilation called samhita or go to the translation of the text and explanation or exposition in English or Hindi language.Treatises explaining meaning of the Ved mantras may be available in other languages too.Meditation on mantras leads to bliss.``Vedo Akhilo Dharm Moolam’’ - Vedas are the roots of righteousness. When one walks on the path of righteousness one is doing one’s Dharma as a good man ought to. Who is a good man? One who is socially efficient is a good man or a woman. He or she is anachiever of right goals through right means. This Mister Right cares as much for the society as for himself. Should there be a conflict of interests between the self and the society, self must be made subservient to the society. This is what the Vedic way of life is all about. This path of social efficiency is paved with and illuminated by the Ved Mantras. The Ved Mantras always show light at the end of the tunnel and bring in optimism and become a source of inspiration to lift a man or a woman when he or she is d own in the dumps. It may also be understood that the Vedas,being divine knowledge, are considered to be infallible. Other branches of knowledge originate from this pristine source. Maharishi Swami Dayanand Saraswati,founder of the Arya Samaj,has opined that the non-Vedic works conforming to the Vedic Dharm are acceptable but the ones in conflict with the Vedic precepts are not acceptable.Ved mantras are the touchstone to decide either way.Ved mantras are cornerstones of the edifice of the Vedic Dharma.The Vedas are four in number: Rigveda, Yajurveda, Samveda and Atharvaveda. At the beginning of the creation, the Rishis in whose hearts the four Vedas, Rig, Yaju, Sama and Atharva were revealed are Agni, Vayu, Aditya and Angira respectively. Now let us takea close look at them and meditate on Ved mantras relevant to the human scenario today. The Rigveda is the Ved of Sciences. There are ten thousand five hundred eighty nine mantras spread over ten mandals or ten major cantos. With a view to understanding the spiritual import of Ved Mantras, quite a few vedic scholars of yore like Sayan and Mahidhar wrote Ved Bhashya or Vedic commentaries in simple Sanskrit. In the 19th century India a Vedic renaissance took place. Maharshi Swami DayanandSaraswati had the distinction of being the first Rishi to write commentaries on the divineVedas both in Sanskrit and Hindi. The Vedic wisdom was unlocked and the biggest beneficiary was the common man on the street. It was a religious revolution. Unlocking the Vedic knowledge and letting the deprived segments of society reap the harvest definitely enriched quality of life of an average man.
The Yajurveda comprises one thousand nine hundred seventy five mantras. Its basic emphasis is on Karmakand, correlating mantras and yajna. The mantras inspired men and women to realize God in their inner self. Mantras motivated men and women to banish the evil and imbibe the noble. Making donations for charities is one of the ways to attain nobility on the path to attain Moksha, that is liberation of soul from the bondage of repeated cycles of births and deaths. The Samaveda comprises one thousand eight hundred seventy five mantras. This is known as Upasanakand or the prayer sung for realization of the Supreme Being in one’s inner self. The word SA-AM, inter-alia, means a communion of soul with God. SA means the Almighty and AM is soul or Jeeva and SAAM is a synthesis of thetwo. The Atharvaveda comprises five thousand nine hundred and seventy seven mantras. It is known as the Jynankand. The mantras of Atharvaved enlighten men and women in their quest of God and help them seek Him in ``Matter or objects of this mundane world’’. The Vedas propound the philosophy of Trinity, i.e. existence of God, soul and matter before the Creation, during the Creation and after the Creation is over. The three exist as independent entities with myriad opportunities to interact. God,of course, is Supreme Being always and everytime.
Correlating the Vedic knowledge with the mundane matters of today, one may like to take a look at the scenario of terrorism and what the Vedas have to say on the subject. Does a Vedic sanction exist against wanton killings of human beings and destruction ofproperty with a view to terrorizing human beings? Of course it does. The Rigveda gives a definite direction to punish the killers and eulogize the warrior who wields Vajra. Punishment of the criminal killer is a must. The Rigveda defines a warrior as one who wields the invincible weapon of war, Vajra, for the common good of the society. He fights the battle with self-confidence, high morale and valour against terrorists.A Vedic warrior against terrorist has to keep himself cool,calm and collected. Let the like-minded men and women consolidate the forces of good people against the evil terrorists and eliminate them once for all. It is high time the saints wielded the Vedic Vajra and killed the sinner-killers.
According to the Vedic philosophy God is One. He is without a form or shape. He is never born in this world and, therefore, the question of His death or disappearance does not arise.In other words,Vedas do not subscribe to the theory of AVATAR or God coming to this world in a human form to help man.God is omnipresent,omniscient and all powerful to run this universe as per the divine laws which He too does not break or infringe.The Vedic Dharm does not subscribe to the theory of God deputing prophets to run His errands.There is a direct communication between God and man and there is no place for a middleman.That is why the treasure of Vedic knowledge made available to man through mantras does not envisage a godman who is different from a common man. It is indeed the divine right of men and women to delve deep into the Vedic realm and live a life of righteousness.
Vedas lay an emphasis on the Truth."Satyam Vad, Dharmam Char" is the epitome of the path of righteousness. It means : tell the truth and go by the principles of Dharma or the code of conduct aiming at purity in life.One may wonder if that is a pragmatic philosophy of life.Of course,it is.A path strewn with untruth and dishonesty may pay seemingly rich dividends but in actual fact these dividends are ephemeral. A short –term gain may eventually lead one into a dark abyss where one is condemned to live in pain and misery for ever.The Vedic way of life takes care of life after death which is followed by a rebirth.What Samskar a soul acquires when it is embodied has its effects in the birth after death too.Vedas prescribe a clean life which pays dividends many times over.
The Vedas prescribe a four-fold path to Moksha or liberation of soul from the endless cycle of birth,death and rebirth..It is DHARMA,ARTHA,KAMA and MOKSHA.As we proceed further in subsequent chapters,we shall dwell on the salient aspects of this four-fold path.For the time being one may understand that Dharma takes one on the right course of life,Artha enables one to earn wealth by the sweat of brow,kama enables one to have a high ideal to be achieved through hard work.Should a man or a woman follow this vedic path,Moksha or liberation from birth,death and rebirth will not be far to seek.
The Yajurveda comprises one thousand nine hundred seventy five mantras. Its basic emphasis is on Karmakand, correlating mantras and yajna. The mantras inspired men and women to realize God in their inner self. Mantras motivated men and women to banish the evil and imbibe the noble. Making donations for charities is one of the ways to attain nobility on the path to attain Moksha, that is liberation of soul from the bondage of repeated cycles of births and deaths. The Samaveda comprises one thousand eight hundred seventy five mantras. This is known as Upasanakand or the prayer sung for realization of the Supreme Being in one’s inner self. The word SA-AM, inter-alia, means a communion of soul with God. SA means the Almighty and AM is soul or Jeeva and SAAM is a synthesis of thetwo. The Atharvaveda comprises five thousand nine hundred and seventy seven mantras. It is known as the Jynankand. The mantras of Atharvaved enlighten men and women in their quest of God and help them seek Him in ``Matter or objects of this mundane world’’. The Vedas propound the philosophy of Trinity, i.e. existence of God, soul and matter before the Creation, during the Creation and after the Creation is over. The three exist as independent entities with myriad opportunities to interact. God,of course, is Supreme Being always and everytime.
Correlating the Vedic knowledge with the mundane matters of today, one may like to take a look at the scenario of terrorism and what the Vedas have to say on the subject. Does a Vedic sanction exist against wanton killings of human beings and destruction ofproperty with a view to terrorizing human beings? Of course it does. The Rigveda gives a definite direction to punish the killers and eulogize the warrior who wields Vajra. Punishment of the criminal killer is a must. The Rigveda defines a warrior as one who wields the invincible weapon of war, Vajra, for the common good of the society. He fights the battle with self-confidence, high morale and valour against terrorists.A Vedic warrior against terrorist has to keep himself cool,calm and collected. Let the like-minded men and women consolidate the forces of good people against the evil terrorists and eliminate them once for all. It is high time the saints wielded the Vedic Vajra and killed the sinner-killers.
According to the Vedic philosophy God is One. He is without a form or shape. He is never born in this world and, therefore, the question of His death or disappearance does not arise.In other words,Vedas do not subscribe to the theory of AVATAR or God coming to this world in a human form to help man.God is omnipresent,omniscient and all powerful to run this universe as per the divine laws which He too does not break or infringe.The Vedic Dharm does not subscribe to the theory of God deputing prophets to run His errands.There is a direct communication between God and man and there is no place for a middleman.That is why the treasure of Vedic knowledge made available to man through mantras does not envisage a godman who is different from a common man. It is indeed the divine right of men and women to delve deep into the Vedic realm and live a life of righteousness.
Vedas lay an emphasis on the Truth."Satyam Vad, Dharmam Char" is the epitome of the path of righteousness. It means : tell the truth and go by the principles of Dharma or the code of conduct aiming at purity in life.One may wonder if that is a pragmatic philosophy of life.Of course,it is.A path strewn with untruth and dishonesty may pay seemingly rich dividends but in actual fact these dividends are ephemeral. A short –term gain may eventually lead one into a dark abyss where one is condemned to live in pain and misery for ever.The Vedic way of life takes care of life after death which is followed by a rebirth.What Samskar a soul acquires when it is embodied has its effects in the birth after death too.Vedas prescribe a clean life which pays dividends many times over.
The Vedas prescribe a four-fold path to Moksha or liberation of soul from the endless cycle of birth,death and rebirth..It is DHARMA,ARTHA,KAMA and MOKSHA.As we proceed further in subsequent chapters,we shall dwell on the salient aspects of this four-fold path.For the time being one may understand that Dharma takes one on the right course of life,Artha enables one to earn wealth by the sweat of brow,kama enables one to have a high ideal to be achieved through hard work.Should a man or a woman follow this vedic path,Moksha or liberation from birth,death and rebirth will not be far to seek.
Brigadier Chitranjan Sawant,VSM
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