स्त्री के अपमान का दण्ड अपराधी के समूल नाश से ही पूरा होता है, Shree Krushna

दुर्योधन ने उस अबला स्त्री को दिखा कर अपनी जंघा ठोकी थी, तो उसकी जंघा तोड़ी गयी। दु:शासन ने छाती ठोकी तो उसकी छाती फाड़ दी गयी।

महारथी कर्ण ने एक असहाय स्त्री के अपमान का समर्थन किया, तो श्रीकृष्ण ने असहाय दशा में ही उसका वध कराया।

भीष्म ने यदि प्रतिज्ञा में बंध कर एक स्त्री के अपमान को देखने और सहन करने का पाप किया, तो असँख्य तीरों में बिंध कर अपने पूरे कुल को एक-एक कर मरते हुए भी देखा…।।

भारत का कोई बुजुर्ग अपने सामने अपने बच्चों को मरते देखना नहीं चाहता, पर भीष्म अपने सामने चार पीढ़ियों को मरते देखते रहे। जब-तक सब देख नहीं लिया, तब-तक मर भी न सके… यही उनका दण्ड था।

धृतराष्ट्र का दोष था पुत्रमोह, तो सौ पुत्रों के शव को कंधा देने का दण्ड मिला उन्हें। सौ हाथियों के बराबर बल वाला धृतराष्ट्र सिवाय रोने के और कुछ नहीं कर सका।

दण्ड केवल कौरव दल को ही नहीं मिला था। दण्ड पांडवों को भी मिला।

द्रौपदी ने वरमाला अर्जुन के गले में डाली थी, सो उनकी रक्षा का दायित्व सबसे अधिक अर्जुन पर था। अर्जुन यदि चुपचाप उनका अपमान देखते रहे, तो सबसे कठोर दण्ड भी उन्ही को मिला। अर्जुन पितामह भीष्म को सबसे अधिक प्रेम करते थे, तो कृष्ण ने उन्ही के हाथों पितामह को निर्मम मृत्यु दिलाई।

अर्जुन रोते रहे, पर तीर चलाते रहे… क्या लगता है, अपने ही हाथों अपने अभिभावकों, भाइयों की हत्या करने की ग्लानि से अर्जुन कभी मुक्त हुए होंगे क्या ? नहीं… वे जीवन भर तड़पे होंगे। यही उनका दण्ड था।

युधिष्ठिर ने स्त्री को दाव पर लगाया, तो उन्हें भी दण्ड मिला। कठिन से कठिन परिस्थितियों में भी सत्य और धर्म का साथ नहीं छोड़ने वाले युधिष्ठिर ने युद्धभूमि में झूठ बोला, और उसी झूठ के कारण उनके गुरु की हत्या हुई। यह एक झूठ उनके सारे सत्यों पर भारी रहा… धर्मराज के लिए इससे बड़ा दण्ड क्या होगा ?

दुर्योधन को गदायुद्ध सिखाया था स्वयं बलराम ने। एक अधर्मी को गदायुद्ध की शिक्षा देने का दण्ड बलराम को भी मिला। उनके सामने उनके प्रिय दुर्योधन का वध हुआ और वे चाह कर भी कुछ न कर सके…

उस युग में दो योद्धा ऐसे थे जो अकेले सबको दण्ड दे सकते थे, कृष्ण और बर्बरीक। पर कृष्ण ने ऐसे कुकर्मियों के विरुद्ध शस्त्र उठाने तक से इनकार कर दिया, और बर्बरीक को युद्ध में उतरने से ही रोक दिया।

लोग पूछते हैं कि बर्बरीक का वध क्यों हुआ?
यदि बर्बरीक का वध नहीं हुआ होता तो द्रौपदी के अपराधियों को यथोचित दण्ड नहीं मिल पाता। कृष्ण युद्धभूमि में विजय और पराजय तय करने के लिए नहीं उतरे थे, कृष्ण कृष्णा के अपराधियों को दण्ड दिलाने उतरे थे।

कुछ लोगों ने कर्ण का बड़ा महिमामण्डन किया है। पर सुनिए! कर्ण कितना भी बड़ा योद्धा क्यों न रहा हो, कितना भी बड़ा दानी क्यों न रहा हो, एक स्त्री के वस्त्र-हरण में सहयोग का पाप इतना बड़ा है कि उसके समक्ष सारे पुण्य छोटे पड़ जाएंगे। द्रौपदी के अपमान में किये गये सहयोग ने यह सिद्ध कर दिया कि वह महानीच व्यक्ति था, और उसका वध ही धर्म था। "स्त्री कोई वस्तु नहीं कि उसे दांव पर लगाया जाए..."

कृष्ण के युग में दो स्त्रियों को बाल से पकड़ कर घसीटा गया।

देवकी के बाल पकड़े कंस ने, और द्रौपदी के बाल पकड़े दु:शासन ने। श्रीकृष्ण ने स्वयं दोनों के अपराधियों का समूल नाश किया। किसी स्त्री के अपमान का दण्ड अपराधी के समूल नाश से ही पूरा होता है, भले वह अपराधी विश्व का सबसे शक्तिशाली व्यक्ति ही क्यों न हो।।

Session on “Destroy Caste System” with Agniveer in New Delhi Jan 25, 2013 01:52 pm | Agniveer Agni

Session on “Destroy Caste System” with Agniveer in New Delhi
Jan 25, 2013 01:52 pm | Agniveer Agni

Lets destroy Caste System! I am human. My caste is human. My race is human. My color is human. My religion is humanity. I am Agniveer! And I dont care about anything else!

Session with founder, Agniveer- Shri Sanjeev Newar in Delhi on Caste System and its eradication!

Date: Sunday, 27th January, 2013
Time: 3:30 pm to 5:30 pm
Venue: Arya Samaj Patel Nagar (New Delhi)

Google Map Directions

(Next to Dayanand Model School, walking distance from Patel Nagar Metro Station on Blue Line (5 stations from Rajiv Chowk). You need to walk ahead of Patel Nagar Metro Station towards Shadipur Station and take a right turn at red light. Walk straight till end of the road and Arya Samaj is right there. For assistance, call +91 8800958058)

Date and Time: 20 January 2012, 3:30 PM to 5:30 PM

About Sri Sanjeev Newar:

Sri Sanjeev Newar is founder of Agniveer – the most popular spiritualism website in world – that been instrumental in transforming lives of millions. Professionally he is an IIT-IIM graduate with more than a decade of experience working with globally acclaimed organizations and top-notch researchers of world. He also teaches and indulges in finance, quantitative methods, artificial intelligence, yog, pranayam, meditation, martial arts etc as pastime. Agniveer is known to be the most vocal, logical and irrefutable critic of caste system in current era. Under his guidance, Agniveer has taken several programs to elevate so-called low caste into so-called high caste status so as to destroy the caste system from very roots.

Home

All are invited!

Note: All patriots who can commit time, efforts and resources for operational success and want to contribute to the mission are invited for the meeting at 5:30 pm just after the session.

Brahmin, Shudra….I don’t care
Jan 24, 2013 02:12 pm | Sanjeev

Interpretations on Gita: A scholarly study

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Interpretations on Gita: A scholarly study
By Dr Vaidehi Nathan
The Bhagavadgita in the Nationalist Discourse, Nagappa Gowda K, Oxford University Press, Pp 286(HB), Rs 695.00

BHAGAVAD Gita the eternal text has been explored and re-interpreted by men since it was originally penned by the great sage Vyasa. Each one has found his/her own meanings and answers from the Gita to quests and queries on life and beyond.

The Bhagavadgita in the Nationalist Discourse by Nagappa Gowda K. has analysed the contemporary understanding of Gita by leaders in 19th- 20th century. Six men have been selected who wrote dissertations on or referred extensively to Gita. They are Bankimchandra Chatterjee, Balgangadhar Tilak, Swami Vivekananda, Aurobindo Ghose, Mahatma Gandhi, Vinoba Bhave and BR Ambedkar. These are all men who influenced the course of the nation — some politically, some spiritually. “The nationalist engagement with the Gita was both emotional and intellectual, since nationalism expressed itself, whether sui generis or as a response-product of engagement with colonialism, at those levels. Locating the source of nationalism in the Gita was a way of rejecting the Western claim that nationalist impulse and ideology were its exclusive gift” says Gowda.

While Bankimchandra saw the Gita as a call for action, for Tilak, as revealed in Gita Rahasya, the appeal was the notion of sthitaprajna, the rejection of sanyasa and a direction for active engagement with life. For Aurobindo, who turned into sage after rejecting active political life, Gita was a text of supreme spirituality, demanding nothing less than total surrender. Gandhi on other hand found in Gita “supreme endorsement of the notions such as non-violence, Swadeshi, Svadharma and Satyagraha.”

interpreted Gita as an embodiment of national culture in true sense. Vinoba Bhave found svadharma as the central theme of Gita. Ambedkar saw Gita in a very different light. He thought it was a text that was trying to revive and justify “the Old Order with a new set of arguments as emanating from the mouth of God.”

Nagappa Gowda says that the Gita came back as a much discussed text of Hinduism because of the interest shown by the westerners in it. According to him, the Europeans, triggered by their eagerness to explore the Indian culture and religion sought out the “native informants.” “The native informants were the Brahmins – a small, literate monopoly class in the country, who thus became the sole spokespersons of religion. Brahmanical religion became the Hindu religion, and Brahmanical texts became the official Hindu texts.

Of them Shree Krishna and his Song Celestial seemed to merit the Semitic notion of a revealed religion… Thus, in the eighteenth century, we see both the orientalist and missionary discourses nudging the Bhagavadgita and its author to the centrestage of attention and engagement.”

Tilak used Gita in the political context. He exalts an all-India-Hinduism, playing down the differences of sect and caste. For Vivekananda the message is beyond India, in a world canvas and it is apolitical. He regards the truth in Gita as universal and not historical, says Gowda adding nishkam karma was the essence of the monk’s message from Gita.

Sri Aurobindo has written extensively on Gita. He wrote 24 essays on the first six chapters, twelve essays on the next six chapters and twelve on the remaining six. The first six chapters, he felt dealt with the notion of karma and its relation with jnana.

Gandhi delivered 218 lectures on the Gita at the Satyagraha Ashram, Ahmedabad over a period of nine months in 1926. He was introduced to the Gita by Edwin Arnold, to an English translation called Song Celestial, when he was twenty years old.

He said, “Only he can interpret the Gita correctly who tries to follow its teaching in practice…it may be a profound one, but in my view the realisation of its profound quality depends on the depth of one’s sincerity in putting its teaching into practice.”

Ambedkar on the other hand saw it as a reiteration of the caste system. The reviving debate on it he said was an attempt at ‘replying’ to the Buddhist preaching, by re-establishing the ‘relevance’ of the caste categorisation. After reading the views on others on the Gita, reading Ambedkar’s gives a feeling of ‘let down.’

One wonders if there was any relevance for his inclusion into this book. For, Ambedkar takes a limited, narrow and constrained attitude towards the text that is widely seen as enlightening, egalitarian and ennobling.

Nagappa Gowda says that the reason why Gita gelled well in the nationalist discourse is that it laid great stress on karma yoga and “undermined the asceticism of the Upanisadic persuasion and emotionalism and devotionalism of the bhakti persuasion.” And also it was seen as upholding a deep commitment to equality.

Gita has been a text of all times. From Adi Shankara, even before him and down the generations men have delved into this changeless doctrine and applied it and explained it as it revealed itself to them.

It has an appeal that has transcended time and space. Nagappa Gowda by contextualising the Gita on the matrix of national movement has given a new perspective worth pursuing. Gowda is Associate Professor, Department of Political Science, Government Women’s First Grade College and Post Graduate Centre, Ajjarakadu, Udupi.

Related articles

• Yoga and the Gita (confessionsfromthemat.wordpress.com)

SURPRISINGLY, A FOREIGNER OPENS OUR EYES!!!

Very interesting!!

IF THIS IS TRUE, NOW YOU KNOW WHAT HAPPENS TO ALL THE MONEY COLLECTED BY TEMPLES IN INDIA.
SURPRISINGLY, A FOREIGNER OPENS OUR EYES!!!
Believe or not, a Foreign writer opens our eyes… The Hindu Religious and Charitable Endowment Act of 1951 allows State Governments and politicians to take over thousands of Hindu Temples and maintain complete control of the money in any way they choose.

A charge has been made not by any Temple authority, but by a foreign writer, Stephen Knapp, in a book Crimes Against India and the Need to Protect Ancient Vedic Tradition, published in the United States that makes shocking reading.
 Hundreds of temples in centuries past have been built in India by devout rulers and the donations given to them by devotees have been used for the benefit of the (other) people. If, presently, money collected has ever been misused (and that word needs to be defined), it is for the devotees to protest and not for any government to interfere.

This letter is what has been happening currently under an intrusive law. It would seem, for instance, that under a Temple Empowerment Act, about 43,000 temples in Andhra Pradesh have come under government control and only 18 per cent of the revenues of these temples have been returned for temple purposes, the remaining 82 per cent being used for purposes unstated. Apparently even the world famous Tirumala Tirupati Temple has not been spared.

According to Knapp, the temple collects over Rs 3,100 crores every year and the State Government has not denied the charge that as much as 85 per cent of this is transferred to the State Exchequer, much of which goes to causes that are not connected with the Hindu community. Was it for that reason that devotees make their offering to the temples?

Another charge that has been made is that the Andhra Government has also allowed the demolition of at least ten temples for the construction of golf courses. Imagine the outcry, writes Knapp, if ten mosques had been demolished. It would seem that in Karanataka, Rs. 79 crores were collected from about two lakh temples and from that, temples received Rs seven crores for their maintenance, Muslim madrassahs and Haj subsidy were given Rs 59 crore and churches about Rs 13 crore.

Very generous of the government! Because of this, Knapp writes, 25 per cent of the two lakh temples or about 50,000 temples in Karnataka will be closed down for lack of resources, and he adds: The only way the government can continue to do this is because people have not stood up enough to stop it. Knapp then refers to Kerala where, he says, funds from the Guruvayur Temple are diverted to other government projects denying improvement to 45 Hindu temples. Land belonging to the Ayyappa Temple, apparently has been grabbed and Church encroaches are occupying huge areas of forest land, running into thousands of acres, near Sabarimala.

 A charge is made that the Communist state government of Kerala wants to pass an Ordinance to disband the Travancore & Cochin Autonomous Devaswom Boards (TCDBs) and take over their limited independent authority of 1,800 Hindu temples. If what the author says is true, even the Maharashtra Government wants to take over some 450,000 temples in the state which would supply a huge amount of revenue to correct the states bankrupt conditions.

And, to top it all, Knapp says that in Orissa, the state government intends to sell over 70,000 acres of endowment lands from the Jagannath Temple, the proceeds of which would solve a huge financial crunch brought about by its own mismanagement of temple assets. Says Knapp:
Why such occurrences are so often not known is that the Indian media, especially the English television and press, are often anti-Hindu in their approach, and, thus, not inclined to give much coverage, and certainly no sympathy, for anything that may affect the Hindu community. Therefore, such government actions that play against the Hindu community go on without much or any attention attracted to them. Knapp obviously is on record.

If the facts produced by him are incorrect, it is up to the government to say so. It is quite possible that some individuals might have set up temples to deal with lucrative earnings. But, that, surely, is none of the governments’ business? Instead of taking over all earnings, the government surely can appoint local committees to look into temple affairs so that the amount discovered is fairly used for the public good? Says Knapp: Nowhere in the free, democratic world are the religious institutions managed, maligned and controlled by the government, thus denying the religious freedom of the people of the country. But it is happening in India.

Government officials have taken control of Hindu temples because they smell money in them, they recognise the indifference of Hindus, they are aware of the unlimited patience and tolerance of Hindus, they also know that it is not in the blood of Hindus to go to the streets to demonstrate, destroy property, threaten, loot, harm and/or kill. Many Hindus are sitting and watching the demise of their culture.

They need to express their views loud and clear. Knapp obviously does not know that should they do so, they would be damned as communalists. But, it is time someone asked the Government to lay down all the facts on the table so that the public would know what is happening behind its back.
 Robbing Peter to pay Paul is not secularism. And temples are not for looting, under any name. One thought ….. that Mohammad of Ghazni has long been dead?????

Related articles

• Surprisingly, a Foreigner Opens Our Eyes!!! (santoshbhatt.wordpress.com)
• A Secular State that runs Hindu Temples – Column in Pragati (offstumped.in)
• Is kaba a hindu temple (wiki.answers.com)

Sikh Gurus, Vedas and Hinduism

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April 3, 2011 By Agniveer

Kindly review What does Agniveer
stand for to understand the overall perspective behind any article on
Agniveer site. Thanks.

Sikhism represents a tradition that every Indian is
proud of. The Sikh Gurus have inspired us in an era that was perhaps the most
challenging phase of our history. One cannot forget the contributions of Sikh
Gurus and their selfless sacrifices to consolidate the society, provide them
direction and overthrow the rule of invaders. That is why the Sikh Gurus are
revered not only by Sikhs but all nationalists in general as role models.

The medieval era represents the darkest phase of our society. Internally we
were being eroded by termites of casteism, gender discrimination and overt
ritualism dissociated from Vedas. And externally, we were being butchered by a
tribe of most uncivilized society of west Asia – read the Ghaznis, Khiljis,
Mughals, Slaves, Tughlaqs etc.

The Sikh gurus, in these turbulent times, lit the lamp of Vedic wisdom and
steered the society towards the fundamental tenets of our culture – rationalism,
actions and compassion.

Often their is dispute over whether Sikhism is part of Hinduism or a separate
religion. In our view, this is a meaningless debate. Because the word Hinduism
has different connotations. From a western mindset, Hinduism represents a mix of
very specific rituals associated with casteism, gender discrimination and idol
worship. If this be Hinduism, then Sikhs are definitely not Hindus.

However, if Hinduism is considered to mean the culture that is inspired from
the philosophy of Vedas, then perhaps not many sects are more Hindu than Sikhs.
Sikhism represents the message of Vedas in simple language of layman.

Let us see what makes Sikhism an extremely pure representation of Vedic
wisdom (We shall ignore later day aberrations and focus on the key message of
the noble Gurus):

– Sikhism rejects birth-based casteism and believes in equality of all

– Sikhism believes in gender equality

– Sikhism believes in protection of cows because it is one of the most useful
gifts of God to humans

– Sikhism believes in actions as means to achieve God. Thus they reject
withdrawal from life.

– Sikhism believes in one single timeless shapeless omnipresent God whose
best name is Onkaar (Om + Kaar). This is almost verbatim translation of
Yajurveda 40.8.

– Sikhism believes in theory of Karma and rebirth

– Sikhism refuses the concept of Heaven/ Hell and believe in salvation as
ultimate goal

– Sikhism believes in Nama Smaran or understanding the names and properties
of God as way to achieve Him

– Sikhism considers Maya or ignorance as obstacle to salvation and urges to
eradicate it through devotion, noble actions and knowledge

– Sikhism takes it as our utmost duty to fight against injustice of any kind.
The lives of Sikh gurus exemplify this.

– Sikhism considers entire humanity as one family and refuses to have
different treatments for people of different beliefs and religions.

The list can continue further. Note that if you replace Sikhism in above
lines with ‘Vedic Dharma’ you would realize that the points still hold
valid.

Further, the Guru Granth Sahib very clearly elucidates on the glory of
Vedas:

1. God created Vedas (Onkaar ved nirmaye- Rag Ramkali Mahla
1 Onkar Shabd 1)

2. With order of God Vedas were created so that humans can decide what is
virtue and sin (Hari aagya hoye Ved paap punya vichaariya- Maru
Dakhne Mahla 5 Shabd 17)

3. No one can value the importance of Rigveda, Yajurveda, Samveda and
Atharvaveda (Sam Ved, Rig, Yajur, Atharvan brahme mukh maaiya hai
traigun, taakee keemat kah na sakai ko….- Marusolahe Mahla 1 Shabd
17)

4. God created day, night, forests, greenery, water and 4 Vedas that are like
4 treasures (Chaar Ved chaare khaani- Rag Maru Mahla 5 Shabd
17)

5. How can glory of Vedas be stated whose knowledge is without end
(Ved vakhaan kahahi ik kahiye, oh ve ant ant kin lahiye- Vasant
Ashtapadiyan Mahla 1.3)

6. Of the infinite texts, Vedas are the best (Asankh granth mukhi Ved
paath- Japuji 17)

7. All the Shastras, Vedas and ancient texts describe the Supreme Lord
(Smriti sastra Ved puraan paar brahm ka karahi vakhiyaan- Gaund
Mahla 5 Shabd 17)

8. Noble persons elucidate the glory of Vedas but unfortunate people do not
understand (Ved bakhiyaan karat saadhujan bhaagheen samjhat nahi
khalu- Todi Mahla 5 Shabd 26)

9. Study of Vedas enhances knowledge by blessings of God (Kahant Veda
gunant guniya…- Sahaskriti Mahla 5.14)

10. Analysis of Vedas, Shastras and ancient texts enriches the entire family
and makes them lucky (Ved puran saasatr vichaaram…. badbhaagi Naanak ko
taaram- Gatha Mahla 5.20)

11. Vedas describe the glory of one God (Kal mein ek naam kripaanidhi
… ih vidhi Ved bataavai- Rag Sortha Mahla 9 Shabd 5)

12. Do not say that Vedas are false. False are those people who do not
analyze (Ved katev kahahu mat jhoothe jhootha jo na vichaare-
Rag Prabhati Kabirji Shabd 3)

13. Those who studied Vedas were called Vedis. They initiated noble virtuous
acts. Listening to Rigveda, Samveda, Yajurveda and Atharveda destroyed all sins.
(Jinai Ved padhyo suvedi kahaaye… Padhe Sam Vedam Yajur Ved Kattham
Rigam Ved paathayam kare bhaav hattham… Atharav Ved pathayam suniyo paap
nathiyam…- Dasham Guru Granth Sahib Vichitra Natak Adhyaya 4)

To check more examples of glory of Vedas in Guru Granth Sahib refer the
following:

14. Chauth upaaye chaare Veda- Rag Bilawal Mahla 1 Thiti

15. Chache chaar Ved jin saaje chaare khani chaar juga- Rag Asa Mahla 1 Pati
Likhi Shabd 9

16. Oordh mool jis saakh talaaha chaar Ved jit laage- Gujri Ashtapadiyan
Mahla 1.1

17. Chare Ved hoye sachiyaar- Asadi Var Mahla 1 Var 13

18. Chaturved mukh vachni uchre- Rag Gaudi Mahla 5 Shabd 164

19. Chaturved pooran hari naai Ramkali Mahla 5  Shabd 17

20. Chaar pukaarahi na tu maane Ramkali Mahla 5 Shabd 12

21. Chaar Ved jihwa bhane- Rag Sarang Mahla 5 Shabd 131

22. Brahme ditte Ved Rag Malar Var Mahla 2 Var 3

23. Chaare Ved Brahme kau diye padh padh kare vichari- Rag Asa Mahla 3 Shabd
22

24. Chaare Ved Brahme np furmaayia- Maaru Solahe 3.22

25. Chaare deeve chahu hath diye eka eki vaari- Vasant Hindol 1.1

26. Vedu pukaare vaachiye vaani brahm biaas- Shreeraag Ashtpadiyan 1.7

27. Vedan ganh bole sach koi- Maajh Vaar Mahla 1 Vaar 12

28. Deeva jale andhera jaai Ved paath mati paapan khaai- Raag Suhi

29. Ved pukaarai punn paap surag narak ka veeu- Raag Saarang Vaar 1.16

30. Gurumukhi parche Ved vichari- Raag Ramkali Sidh Gosht Shabd 28

31. Puchhahu Ved pandatiyaan muthi vin maane- Rag Maaru Ashtpadiyan 1.6

32. Man hath kine na paaiyo puchhahu Vedaam jaai- Shri Raag Vaar 3.10

33. Smriti saasat Ved vakhaanai bharmai bhoola tat na jaanai- Rag Maajh
Ashtpadiyan 3.18

34. Veda mahi naam uttam so- Rag Ramkali Mahla 3 Aanand 19

35. Hari jeeu ahankaar n bhaavai Ved kook sunaavahi- Rag Maaru 3.9

36. Jugi jugi aapo aapna dharm hai sodh dekhahu Ved puraan- Rag Vilaaval
3.4

37. Saasat Ved puraan pukaarahi dharam karahu shat karam dradaiya- Vilaaval
Mahla 4.2

38. Naanak vichaarahi sant jan chaar Ved kahande- Rag Gaudi Vaar 4.12

39. Vaani brahm Ved dharam dradahu paap tajaaiya bal raam jeeu- Suhi Chhant
4.2

40. Das ath chaar Ved sabh poochhahu jan naanak naam chhudaai jeeu- Maaru
4.8

41. Smrat saasat Ved vakhaane jog gyaansidh sukh jaane- Rag Gaudi 5.111

42. Ved puraan smrat bhane- Gaudi 5.144

43. Saasat smrat Ved vichaare mahaapurushan iu kahiya- Rag Gaudi 5.162

44. Ved saasat jan pukaarahi sunai nahi dora- Rag Aasa 5.152

45. Saasat Ved smriti sabhi….- Gujri 5.2

46. Chaar pukaarahi na tu maanahi- Ramkali 5.12

47. Kahant Veda gunant guniya- Salok sahaskriti Mahla 5.14

48. Ved puraan saasatr vichaaram- Gatha Mahla 5.20

49. Ved puraan saadh sang- Rag Gaudi 9.6

50. Ved puraan padhai ko ih gun simre hari ko naama- Rag Gaudi 9.7

51. Ved puraan jaas gun gaavat taako naam hiye mein dhar re- Gaudi 9.9

52. Ved puraan smriti ke mat sun nimash na hiye vasaavai- Rag Sorath 9.7

Now Guru Granth Sahib also consists of several verses that appear to be
condemnation of Vedas. These are often cited to prove that Sikhism is a separate
cult.

However, this is a very childish argument. How can Guru Granth Sahib condemn
Vedas when it also praises it to an extent that it calls Vedas divine and that
those who do not appreciate Vedas as foolish?

In reality, the condemnation of Vedas relate to those people who only mug up
Vedas but do not live their lives accordingly. Or those people who distort the
message of Vedas by claiming to have expertise. The likes of western indologists
and communist historians who see beef and wine in Vedas perfectly exemplify the
target of this condemnation.

And why Guru Granth Sahib, Vedas themselves condemn such hypocrites. Rigveda
1.164.39 very clearly announces – “What can the Richas of Vedas do
for a person who does not possess intellect”.

Upanishads and Geeta also condemn a person who claims expertise in Vedas but
do not preach.

If one reviews the Guru Granth Sahib dictionary by renowned Sikh scholar Tara
Singhji, you would find a striking similarity between what he wrote on Vedas and
what was written by Swami Dayanand.

Thus we see that Sikhism represents the essence of Vedic wisdom in simple
language of common man and rejects all those external features that are wrongly
associated with Hinduism.

Our humble reverence to the great Sikh Gurus who saved the society by
lighting the lamp of Vedic wisdom when there was utter darkness. Lets now work
to carry forward their noble legacy by living by this wisdom and bringing
transformation in self, society and world through service, devotion and
actions.

(For a thorough treatment of this subject, we strongly recommend the book
“Arya Siddhant aur Sikh Guru” by Swami
Swatantranand, a legendary freedom fighter, leader of Hyderabad
Satyagrah movement and established Vedic scholar. You can avail this book from
www.vedicbooks.com. Please also review
the preface and introduction by Prof Rajendra Jigyasu that covers important
historical aspects of the subject.)

Related Articles

• Classical Vedic Astrology (vicdicara.wordpress.com)
• Amrit and Sikh (kanwaljitsingh.wordpress.com)
• Gurdwaras (ravidassia.wordpress.com)

People Who Left Islam

Happy Diwali to all Ex muslims who have come back to Sanatan Dharma of their fore fathers.

To all the Muslims from India, Pakistan, Bangladesh and Mid east please read following testimony of Ex Muslims who have  renounced Islam and came back to their ancestors religion Hinduism or became Atheist or Buddhist and I feel  pain of their fore fathers and family in Hands of Islam.

I invite all Muslims to join the fold of Hindu Sanatan Dharma with open hearts and hands.

By reading all the life experience and pain Ex Muslims and Muslims family and fore fathers and Mothers have suffered made me cry and i became numb as if i was there in their suffering.

People Who Left Islam

Please read all the testimony of Ex Muslims and open your eyes since they are insider telling truth.

http://wikiislam.net/wiki/People_Who_Left_Islam

Abandon all varieties of religion : SHREE KRISHNA

“Abandon all varieties of religion and just surrender unto Me. I shall deliver you from all sinful reaction. Do not fear.” (Lord Shree Krishna )

 

“Abandon all varieties of religion and just surrender unto Me. I shall deliver you from all sinful reaction. Do not fear.” (Lord Krishna, Bg. 18.66)

This means that devotion to Krishna is the highest form of religion, superior to furtive activity, mental speculation, and mystic yoga. Though Krishna gave this instruction to Arjuna, His invitation is open to anyone. This means that any person of any faith, any country, race, nationality, etc., they can surrender unto Krishna and be delivered.

Krishna’s Universal Darshan

Krishna’s final instruction in the Gita is that Arjuna should abandon all varieties of religion and simply surrender unto Him. This was told to Arjuna only after the entire Vedic system was described in great detail.

Related articles

• Yoga and the Gita (confessionsfromthemat.wordpress.com)

Who was Rama ?

Who was Rama – Myth or Historical HeroSeptember 21, 2010 By Agniveer Wrote an excelent article and i am sharing with all the viewers who Loved my previous article 

SOME TIMES BY ; SANTOSH BHATT  Ram Setu and Lord Rama… 

 BY ; Agniveer As it is re posted on this Blog withought editing.

We present an insightful article by eminent scholar of Vedas and History – Sri Rajveer Arya (aryarajveer @ gmail.com) written three years ago on the issue of Sri Rama being a myth or a historical legend. Its evident from the facts that Sir Rama was not only an Indian legend but a global phenomenon. There can be nothing more shameful than living in India and yet denigrating one of its greatest role models. Kindly read and circulate widely on eve of the Ayodhya judgement:

Nowadays, the issue of Ramsetu is highly talked about by many people. The government filed an affidavit before the Supreme Court which clearly denies the historical existence of Shri Rama on this earth. However, the strong opposing political parties, and other Hindu activists forced that the givernment withdrew the affidavit.

Some Hindu organizations like Vishwa Hindu Parishad, claim that posing questions relating to the existence of Rama cannot be simply answered by scientific or historical data.

 The existence of Rama is basically a question of faith for millions of people. Therefore, no government or any other party can deny the existence of Rama. Some of these so-called “great advocates” of Hinduism did not show guts to take on the Government Karunanidhi, and proved that Rama is as historical fact and not a myth.

 Nevertheless, they were supported from unexpected quarters like the Hurriyat conference from Kashmir. Hurriayat also claimed that scientific or historical evidence is not the yardstick to judge various issues related to religion. Hence, whether Rama existed or not cannot be decided on basis of scientific or historical findings.

This is basically associated with religious sentiments of millions of people around the world, and therefore the interference of any government or political party is undesired.

As of now, many scientists, based on astronomical data, have propounded that Rama existed around 5044 BC. In such a perplexing situation it becomes very difficult for common masses to arrive at any conclusive view regarding the existence of Rama. Hence, we have to first analyze various facts regarding Rama, and his epic, Ramayana, before arriving on any final verdict.

Maharishi Valmiki, in order to guide the future generations, decided to write a historical epic that can help everyone follow a path of morality and righteousness. He ended up in a dilemma regarding this issue. Later on, he consulted Narada Muni, who in return suggested him to write about Rama, the son of Dasratha, who was born in the clan of Raghu.

 Similarly, Mahakavi Kalidas wrote Raghuvansham. This book throws light on the lineage of Raghu, and also states various kings who ruled after Rama. So, now the point of the argument is that if Rama was a mythological character, then how did Valmiki provide the history of Rama’s forefathers?

 In Raghuvansham, how did Kalidasa provide details of Rama’s forefathers, and his various Santatis (successors) who ruled after him? In present times various books dealing with stories of Rama are prevalent in India and around the world. We will throw light on this issue in the latter part of this article.

 WHEN WAS RAMA BORN: (based on Valmiki`s Ramayana)

 One of the most anticipated topics in this modern era is that when was Rama born?

 Before dwelling onto this point, we have to understand that our great Maharishies have systematically divided the period of shristi into Manvantars. Each Manvantar is further divided into chaturyugis. Each chaturyugis consist of Krita (satyuga), traita, dwapar, and kaliyuga.

The present Manvantar is Vaivast Manvantar. So far, twenty-seven chaturyugies have already been passed. Right now, it is the 28th chaturyugi, and we are still in the first charan (period) of this chaturyugi.

It is a well-known fact that Rama was born during the latter part of traita. Hence, if we assume that Rama was born in the present chaturyugi, then it means that he was born at least 1,000,000 years ago. The period of his birth will probably be more than this.

 However, Vayu purana provides us the correct chronological period of Ramayana. If we take Vayu purana’s period into consideration then the period of Rama becomes at least 18,000,000 years old. Hence, we can easily conclude that the period of Rama in the time scale is at least 1000,000 to 8,000, 000 years. This issue will be resolved in another topic called “Blunders of Indian History”).

This particular view is also supported by the fact that when Hanuman travelled to Shri Lanka in the search of Sita, over there he saw elephants having four teeth. Hence, this is now an issue for archaeologists/biologists to ascertain when did such elephants exist on earth? (The calculations of chaturyugies will be dealt with in another topic called “Age of present shristi”).

 The difficulties encountered in establishing chronological correctness of historical events for the period before Christ will be dealt with in the other article called “Blunders of History.”  Another interesting fact that has been mentioned in Valmiki’s Ramayana is that the maternal home of Bharat and Shatrughan was in a country where transportations took place in the form of vehicles being propelled by dogs or deers.

When the two brothers returned to Ayodhya from their maternal home, they crossed many places covered by snow, and were also dressed up in clothes made of wool. Now, the location in which this episode took place is yet to be ascertained.

According to our logic, this episode took place in Russia, and phonetically Russia sounds like misnomer of a Rishi, but this has been taken care of in our article called

 “Blunder of Indian/World history”.

 From the facts mentioned above, it clearly gives us an insight into the period of Rama’s birth. So, those who claim that Rama is only a mythological character have been proven wrong since we have provided them with so much evidence in this article. We will also establish that before the advent of Christianity and Islam, Rama was revered throughout the world as an international cult figure.

LEGENDS OF RAMAYANA IN VARIOUS PARTS OF GLOBE

1) RAMAYANA IN RUSSIA AND MANGOLIA:

 The Deccan Herald, on 15th December 1972, on its front page gave the news in which it stated that a story relating to Ramayana was published in Elista, capital city of Kalmyk, in Russia.

The news further stated that various legends of Ramayana were popular among people of Kalmyk. Many versions of Ramayana are already stored in the libraries of Kalmyk. The news clearly stated that legends of Ramayana were extremely popular since time immemorial.

 Domodin Suren, a Russian writer, has mentioned various legends that were popular among Mongolian and Kalmyk people. Prof C F Glostunky`s manuscript called “Academy of Sciences”, is located at Siberian Branch of Erstwhile, U.S.S.R. This book deals with various legends popular along the Coast of Volga River, and its manuscript is in the Kalmyk language.

Last, but not the least, in Leningrad, a great number of books dealing with stories of Ramayana are still available and preserved even today in Russian and Mongolian languages.

 2) RAMAYANA IN CHINA:-

 In China, a large collection of Jatak stories related to various events of Ramayana, which date back to 251 A.D, were compiled by Kang Seng Hua. Another book from 742 AD, which relates the story of plight of Dasratha after Rama, was ordered to go for Vanvasa is still present in China.

Similarly, in 1600 AD, His-Yii-Chii wrote a novel called Kapi (monkey) which elaborated on the stories of Ramayana, predominantly that of Hanuman.

 3) RAMAYANA IN SRILANKA:-

 Naresh Kumar Dhatusena also known as Kumardasa, who ruled Sri Lanka in 617 AD, wrote a book called, “Janakiharan”. This is the oldest Sanskrit literature available in Sri Lanka. In Modern Times, C. Don Bostean and John D`Silva have written stories based on Ramayana. Till now, majority of the population adore and highly respect the duo of Rama and Sita.

 4) RAMAYANA IN COMBODIA (KAMPUCHIA):

 Today, there are many rock inscriptions belonging to 700 AD, which are located in Khmer region of Cambodia. These rock inscriptions are based on the events of Ramayana. Many temples were constructed during the reign of Khmer dynasty, and currently, their walls depict many scenes and events of Ramayana.

The temples of Ankor are very famous for the stories of Ramayana and Mahabharata. These temples belong to the earliest parts of the time period dating back from 400 AD to 700 AD. One astonishing fact in these engraved pictures is that Hanuman and the rest of the other Vanars are not shown with their tails as it is against the popular belief of the masses. (Whether Hanuman was a monkey or not, this issue will be examined later on)

 5) RAMAYANA IN INDONESIA:

 According to De Casperis, there was a temple named “Chandi Loro Jongrong”, which had some scenes of Ramayana engraved on its walls. This temple was from the 9th century AD. In Indonesia, another version of a story from Ramayana named Kakavin is very popular. This story is a bit different from that of Prambanan.

Besides this, there were other various versions of Ramayana related stories, which were present in those early centuries after Christ, and also proves itself that Ramayana was very popular among Indonesian people before advent of Islam. It is also an astonishing fact that the first international convention on Ramayana was organized in Indonesia, a few years back.

 6) RAMAYANA IN LAOS:

 When local people pronounce Loas in their language, it phonetically sounds like the name of one of the sons of Rama. Besides, the temple of Vat- She-Fum and Vat-Pa-Kev also depict many scenes of Ramayana on their walls. The temples of Vat-Pra-Kev and Vat-Sisket carry books that contain the epic of Ramayana.

 Lafont, a French traveler translated the story of, “Pa laka-Pa lama” in his book called, “P`ommachak”, in French. This book also deals with the story of Ramayana, which is still popular among the masses of Laos.

 7) RAMAYANA IN THAILAND:-

 The stories of Ramayana are still very popular among the masses. In the early centuries after Christ, many kings who ruled this country had Rama as the prefix or suffix in their name. Just like in India how we organize the play of Ramayana, till today, many dramatic versions of Ramayana are organised in Thailand as well.

 Similarly, many dramatic versions of Ramayana are still being organized in various South East Asian countries like Indonesia, Malaysia, and Cambodia.

RAMAYANA IN MALAYSIA:-

 In Malaysia till today plays are oraganised based on the stories of ‘HIKAYAT SERI RAMA’ ,written in 14 century AD,. Dalang society organize nearly 200-300 plays relating to Ramayana. Before commencement of the play people conduct various prayers and abulations revering RAMA and SITA.

 9) RAMAYANA IN BURMA:-

 King Kayanjhitha who reigned during 1084 –1112 AD; regarded himself as desecendant of clan of Rama. Various books relating to the stories of Ramayana as earlier as 15 century AD are still found in Burma. Books like ‘Kavyadarsh’ , ‘Subhasit Ratanidhi’ are based on the stories of Ramayana.

 Zhang-Zhungpa, commentary of Ramayana was written by Taranath, which is not available in modern times. In Burma also various form of plays are conducted based on the stories of Ramayana.

10) RAMAYANA IN NEPAL:-

 Oldest version of Ramayana, belonging ot 1075 AD is still found in Nepal.

 11) RAMAYANA IN PHILIPINES:-

 Effect of stories of Ramayana can easily felt in the customs, traditions and legends of majority of masses. Prof Juon R Francisco found that in Marineo Muslims, legend based on Ramayana is popular, in which Rama has been depicted as Incarnation of God. Similarly among Magindanao or Sulu folk Muslims also various legends based on the stories of Ramayana are popular.

12) RAMAYANA IN IRAN:

In Hyderabad city, capital of Andhra Pradesh, there is museum name Salarjung. There one portrait which is depicting a burly monkey having a very big stone in its hand. This portrait reminds one of Hanuman holding Dronagiri.

 Similarly Marco Polo in his book (translated by Sir Henry Yule in English) wrote at page no 302, vol II about a peculiar belief among Muslims, spread from Afganistan to Morocco and Algeria.

 These Muslims believed that members of imperial house of Trebizond were endowed with short tails while mediavel continentals had like stories about Englishmen as- Mathew Paris relates…. ; .

 We are of the belief that if one seriously start investigating various legends prevalent, before advent of Islam and Christianity, in Arabic countries and European countries than existence of Ramayana and Mahabharta can be proved. Due to barbaric and dogmatic acts of these peoples wide range of literature and buildings of historical importance has been wiped out.

 13) RAMAYANA IN EUROPE:

 In Italy, when excavation were carried out in the remains of Astrocon civilization, then various houses were found having peculiar type of paintings on their wall. These paintaings, on closure investigation, seems to be based on the stories of Ramayana.

 Some of the paintings shows peculiar persons having tails along with two men bearing bows and arrow on their shoulders, while a lady is standing besides them. These paintings are of 7 century BC. It should be remembered that once Astrocon civilization was spread over 75 pct of Italy.

 Sir Henry Yule in his translation of works of Marcopolo has refered to the belief prevalent among Medival Europeans that there Ancestors were having small tails.

The same fact has been referred by Maharishi Dayanand in his magnum opus ‘Satyarth Prakash’. There Swamiji state that people of Europe were called as Vanaras(monkeys) ,due to their appreance in our epic like Mahabharta, Valmiki Ramayana etc.

 If we a analyse this statement in present context, then how we are going to define various statements like kangaroos(Australian team) meet men in blue(Indian team) at Calcutta.

 Similar sort of epithets were used during World war to describe armies of different countries or else we see that we have helicopters named cheetah etc.

As these words(epithets) are just a way to describe different set of people, arms etc, similarly world like Rakshas, Vanaras etc were used in our legends. These facts clearly indicates that legends of Ramayana are not work of fiction and were very popular around the world .

 14) RAMAYANA IN AFRICA(CONTINENT):

 People of Ethiopia call themselves as descendents of Cushites. This word Cush is basically phonectic misnomer of Kush, the son of Rama. This fact is verly established by Satpath Brahamans, commentary on Vedas. These Brahamans while explaining various mantras of Vedas uses many histrorical events to elucidate the topic.

 Astonishingly in Satpath Brahaman we find reference regarding the rule of King Bharata (predecessor of Kaurav and Pandavs) in Rhodesia .

 Besides many inconsistent legends inspired by epic of Ramayana are prevalent in African Communities and they basically refers to various activities of vanars.

Egypt basically derives its name from Ajpati which is one of the name of forefather of Rama. If analyse various legends prevalent in Egypt there we will found references of Dasratha(father of Rama). These facts can be very well established from various historical refernces of Brahamans.(for the proof of it see our article Blunders of Indian/World history)

 15) RAMAYANA IN NORTH AMERICAN AND SOUTH AMERICAN CONTINENTS:

 Before Columbus discovered North American continent European people were not knowing about it. However A DE QNATREFAGES in his book, THE HUMAN SPECIES, categorically says that Chinese people were aware about the American continent and the use to have trade relations with them America was referred as Fad-Sang.

 Similarly in Japanese people it was known as Fad-See. Similarly, if we refer to various historical reference in Mahabharata, Valmiki Ramayana etc we will find that American continent has been reffered as Patal Desh(Patal means below foot).

If we geographically see then we will find that American continent is just below the Indian Subcontinent. We will throw greater light on this issue in our topic, BLUNDERS OF INDIAN HISTORY/WORLD HISTORY.

But for your reference we are providing you some prevalent legends.

a) Beautiful girl in Mexican tribal area till today are called as Ulopy. If we see in Mahabharata we find reference of Arjuna marrying girl named Ulopy who was daughter of King of Patal Desh.

b) W H Prescott in his book , ‘ History of conquest of Mexico’, provides various reference which prove that earlier civilization of American subcontinent have major similarities with that of Indian(Aryan) civilization.

However here we are providing you one reference which clearly state that Ramayana is not mythological epic but it bears historical testimony. According to writer of the book there is popular legend in Aztec community which state that a beautiful person named Quevtsal Katal came there from east and taught them various aspects of advanced civilization as a result his period was treated as golden era.

 He then went back to his original homeland because of persecution by some divine creature. This legends surprisingly does not throw light on the reasons why he returned.

 Another interesting fact that has been stated by Prescott is that this legend is available in documented form. Now, none except Indian tradition can claim that they bear root to this legend. The same story has been narrated in Valmiki Ramayana, in uttarkand where it is mentioned that Salkantak Rakshas who dwelled in Lanka were persecuted by Vishnu.

Due to this persecution they left Lanka and went to Patal Desh. The leader of this group was Sumali. According to Ramayana they lived in Patal Desh for long time. When they found condition congenial they returned to their homeland.

 It is for readers to decide when such conclusive proof are there to establish that epic of Ramayana is not mythological legend but it is historical evidence which bears testimony to various legends prevalent around the world.

Till today play named Ramasitotav is played in various communities of Mexico. To our amazement Rama has been mentioned in Bible, new testament, Mathew ch 2/18, where it is mentioned “ his voices was heard in RAMA”. Rama is proper noun there, now it is for biblical society to define who was Rama and why he has been mentioned in Bible.

Even the name of Dasratha and Ayodhya are there in Bible. We will be referring to these facts in Blunders of Indian/world History.

Now we would pose some tickling questions to the sickular historians:

 1) Why month of fasting among muslims is called Ramadhan ?

 2) Why place in Gazastrip is called Ramallaha ?

 3) Why place in London is named as Ramsgate ?

 4) Why capital of Italy is known as Rome(misnomer of Rama)

 We can provide various examples where word Rama has been used as suffix or prefix with the names of various historical places/persons or misnomer of Rama has been used as name for historical places/persons.

None of the historical evidence provides conclusive answer to these facts unless we take Indian historical evidences into account.

 In our article ‘ Blunders of Indian/World history ‘ we will provide proof for it. We also believe that if barabaric religion like Christinity and Islam have not gained popularity than we would have more datas to prove our point conclusively.

 These two semetic religion have inflicted unparrelled havoc on historical datas and buildings. They destroyed all the libraries/monuments of historical importance which does not confer their beliefs.

Still we have lot with us and we can recreate correct chronological data of world history. It is widely accepted that the King Alexander invaded India.

It really sounds ironical that we are accepting this theory without any historical evidence, on the other hand we go on to deny existence of Rama despite various historical evidences are there to prove that he was not mythical but a historical Mahanayak.

These historians in order to refute Rama`s existence are ridiculously harping the same old tone of theory of evolution which does not have any scientific proof. (Why and how theory of evolution gained importance will be dealt in our article – How the universe is created. ?

The only thing of significance regarding theory of evolution, we want to state here is that it was a tool which was invented to challenge the draconian supremacy of church. The church use to claim that this world was created by God out of nothing and the age of this Univerese is not more than 10000 years.

 By the help of evolutionary theory scientific world challenged the supremacy of churh and overcame the clergy.)

 This is for readers to decide by themselves how they are going to treat Rama. We think that we have provided lot of food for thought. Those who are illogically biased may still refute the existence of Rama while those who are logical and believe that mythological character can never gain such world wide respect/reverence will start looking upon Rama from wider historical evidences.

Here we want to clarify following points:

 1) Rama was a Mahanayak, a legendary person who lived a pristine life and is an example to be emulated till today.

 2) Its immaterial whether Ramasetu, on which lot of controversy is being created, was built by Rama so far proving authenticity of Rama is concerned. Regardless of whether they prove Ramsetu to be manmade or natural creation, existence of Ram cannot be denied.

3) Valmiki Ramayana is not fiction but an epic based on historical evidence.

 For those who are questioning existence of Rama, let them first justify whether their forefathers ever existed, by using the same yardstick that they are using to question the existence of Rama. At least there are more evidences of Rama being a historical hero than existence of forefathers of these historians.

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Brahmins and Gotra

SOME TIMES BY ; SANTOSH  BHATT

  In general, Gotra denotes any person who traces descent in an unbroken male line from a common male ancestor.

Panini defines Gotra for grammatical purposes as '' apatyam pautraprabhrti gotram'' (IV. 1. 162),

Which means 'the word Gotra comes as progeny (of a sage) beginning with the son's son. When a person says ' I am Kashypasa-gotra, ' he means that he traces his descendt from the ancient sage Kashyapa.
By unbroken male descent. According to the Baudhâyanas'rauta-sûtra Viśvāmitra, Jamadagni, Bharadvâja, Gautama, Atri, Vasishtha, Kashyapa and Agastya are 8 sages;

the progeny of these eight sages is declared to be gotras. This enumeration of eight primary gotras seems to have been known to Pānini. These gotras are not directly connected to Prajapathy or latter brama.

The offspring (apatya) of these eight are gotras and others than these are called ' Gotrâvayava '.[24]

The Gotras are arranged in groups, e. g. there are according to the Âsvalâyana-srautasûtra four subdivisions of the Vasishtha gana, viz. Upamanyu, Parāshara, Kundina and Vasishtha (other than the first three).

Each of these four again has numerous sub-sections, each being called gotra. So the arrangement is first into Ganas, then into Pakshas, then into Individual gotras.

The first has survived in the Bhrigu and Āngirasa gana. According to Baudh., the principal eight gotras were divided into pakshas. The pravara of Upamanyu is Vasishtha, Bharadvasu, Indrapramada;

The pravara of the Parâshara gotra is Vasishtha, Shâktya, Pârâsharya; the pravara of the Kundina gotra is Vasishtha, Maitrâvaruna, Kaundinya and the pravara of Vasishthas other than these three is simply Vasishtha. It is therefore that some define pravara as the group of sages that distinguishes the founder (lit. the starter) of one gotra from another.

There are two kinds of pravaras, 1) sishya-prasishya-rishi-parampara, and 2) putrparampara. Gotrapravaras can be ekarsheya, dwarsheya, triarsheya, pancharsheya, saptarsheya, and up to 19 rishis. Kashyapasa gotra has at least two distinct pravaras in Andhra Pradesh: one with three sages (triarsheya pravara) and the other with seven sages (saptarsheya pravara).

This pravara may be either sishya-prasishya-rishi-parampara or putraparampara. When it is sishya-prasishya-rishi-parampara marriage is not acceptable if half or more than half of the rishis are same in both bride and bridegroom gotras. If it is putraparampara, marriage is totally unacceptable even if one rishi matches.[25] sandilya gotra one a gotra of brahmins.about a month ago · 

Gotra A term applied to a clan, a group of families, or a lineage – exogamous and patrilineal – whose members trace their descent to a common ancestor, usually a sage of ancient times.

A gotra is of immense importance to a Hindu for it shores up his identity. All Hindu ceremonies require a statement of the gotra. A devout Hindu speaks out his gotra and pravara every day in the morning. Gotra also comes of use during the performance of the rites of passage or sanskaras. People of the same gotra (sagotra) are not allowed to marry, to prevent inbreeding. At weddings, the gotra of the bride and the groom are proclaimed aloud to establish that they are not breaking this socially ordained genetic precaution. Marriages between certain gotras are also not allowed; for instance, marriages between those of the Vasishtha and Vishvamitra gotras are not permitted. This is because these two sages were opponents and their descendants are traditional foes.

In olden times, every gotra had a definite task to perform. Thus every Veda had priests of specific gotras for their narration and teaching. Certain sacrifices require priests of a specific gotra only.

There are 49 established Hindu gotras. All members of a particular gotra are believed to possess certain common characteristics by way of nature or profession. Many theories have been propounded to explain this system. According to the brahminical theory, the Brahmins are the direct descendants of seven or eight sages who are believed to be the mind-born sons of Brahma. They are Gautama, Bharadvaja, Vishvamitra, Jamadagni, Vasishtha, Kashyapa and Atri. To this list, Agastya is also sometimes added. These eight sages are called gotrakarins from whom all the 49 gotras (especially of the Brahmins) have evolved. For instance, from Atri sprang the Atreya and Gavisthiras gotras. According to this theory, the Kshatriyas and Vaishyas do not have a gotra and are to Gotraspeak out the gotras of their Purohita during the various ceremonies. However according to some Kshatriyas and Vaishyas, they are also descendants of these sages. Because of this, many a time a Brahmin, Kshatriya and a Vaishya claim the same gotra. The members of a gotra however need not necessarily be blood relations, but could be spiritual inheritors or descendants of a guru’s pupils.

Among the Kshatriyas, Rajputs claim to be the direct descendants of the Sun (Suryavanshi), the moon (Chandravanshi) or the fire (Agnikula). They are also divided into numerous clans, each bearing the name of some great ancestor. Similarly every caste and class of the Hindus is divided into many clans.

In olden times the members of the brahminical gotras had certain characteristic features distinguishing them from the others: the Bhargavas had their heads shaven, the Angirasas wore five braids and so on.

Gotra closely connected with the concept of gotra is that of pravara which is the invocation of Agni by the name of the ancestral sage of whichever Brahmin consecrates the sacrificial fire. As a rule, there are not more than four or five sages in one pravara. Two gotras having a common pravara are not allowed to marry. For instance those of the Kashyapa and Shandilya gotras cannot intermarry because they share the same sage, Asita, in their pravaras.

Abhivada, the formal proclamation of one’s ancestry, is only enjoined upon ‘twice-born’ (see also Upanayanam) males. It includes not just the gotra and pravara but, for a Brahmin, the Veda to which he ‘belongs’, the Sutra or Vedic interpretation favored by his gotra and finally his own name. It is said with the thumb behind the ears, in the traditional gesture of invoking ancestors. Today’s great classical musicians invoke their gurus similarly before beginning a concert.

Vasishtha, Maitra – Varuna, Kaundinya Trayarishiya gotre, Apastambha sutra, Yajushtagadhyayi, Sri Parashuraman Sharmana aham asmiboho. In the Rig-Veda (see Veda), the word gotra means a ‘cowpen’. In the Vedic period, marriage within the family was a common occurrence. The term gotra was used in its present sense for the first time in the Brahmanas. It was systematised by about the 4th century BC to accommodate changed social rules and laws and by the time of the Sutras, it was a well-established system. Even today almost all families abide by its rules.

 Now on Modern day thinking if I add my 2 cents worth of opinion on subject is If we take 1 and divide in to Half i.e 1/ .5 what we get after ten generation is negligible portion.

Let me describe it in detail. One man and One woman. who tie holy matrimony and start Family, They have Kids either Baby Boy or Baby Girl who marries now let us go back to original man who mixed his blood or lineage with Woman, In modern time X and Y and new generation is born.

Now if you divide like that what is significance of Gotra after 10 generation ? is a Million Dollar question to be asked.

Any one wants to throw light on subject and enlighten me. I shall really appreciate it..

We Brahmins are Educated clan and have always been smart in our out of Box thinking and approach.

Isn't it time to have modern aproch so our society can benefit and we can progress.

Please read my article on VARNA VYAVASTHA / CAST ARRANGEMENTS. written in webdunia.com which is English translation of original Hindi article on subject.

આ લેખ બ્રાહ્મણો માટે છે . ૮૪ બ્રાહ્મણોની યાદી (૧) સીધ્ધપુરા ઔદીચ્ય (૨) સીહોરા ઔદીચ્ય (૩) ટોળકીયા ઔદીચ્ય (૪) વડનગરા નાગર (૫) વીસનગરા નાગર (૬) સાઠોદરા નાગર (૭) પ્રશ્નોલા નાગર (૮) ક્રષ્ણોરા નાગર (૯) સાચોરા (૧૦) ઉદમ્બરા (૧૧) નરસાધરા (૧૨) વલાદરા (૧૩) પંગોરા (૧૪)નાંદોદરા(૧૫) ગીરનારા (૧૬) સોમપરા (૧૭) હરસોરા (૧૮) સજોધરા (૧૯) ગંગાપુત્રા (૨૦) મોઢમીત્રા (૨૧) ગૌમીત્રા (૨૨) ચીત્રોદા નાગર (૨૩) શ્રીગોડા (૨૪) ગુર્જર ગોડા (૨૫) કરોડા (૨૬) ્વાયકા (૨૭) ભટ્ટ મેવાડા (૨૮) ત્રીવાડી મેવાડા (૨૯) દ્રાવીડા (૩૦) દેશાવાલ (૩૧) રાયકવાલ(૩૨) રોઢવાલ (૩૩) ખેડાવાળ (૩૪) સિંધુવાલ (૩૫) પલ્લીવાલ (૩૬) ગોમતીવાલ(૩૭) ઇટાવાલ (૩૮) મેડતાવાલ (૩૯) ગયાવાલ (૪૦) અગસ્ત્યાવાલ (૪૧) પ્રેતવાલ (૪૨) યાજ્ઞિક્વાલ (૪૩) ઘોડવાલ (૪૪) પુડવાલ (૪૫) ઉનેવાળ (૪૬) રજવાલ (૪૭) કનોજીયા (૪૮) સરવરીયા (૪૯) કંડોલીયા (૫૦) કરખડીયા (૫૧) પટવાલીયા (૫૨) સોરઠીયા (૫૩) તંગમોડિયા (૫૪) સણોઠિયા (૫૫) વંશવઘા (૫૬) મોતારા (૫૭) ઝારોળા (૫૮) રામપુળા (૫૯) કપીળા (૬૦) અક્ષયમંગળા (૬૧) ઘુગરી (૬૨) નાયલ (૬૩) અનાવળા (૬૪) શ્રીમાળી (૬૫) ત્રીવેદી મોઢ (૬૬) ચતુર્વેદી મોઢ (૬૭) વાલ્મીક (૬૮) વારદીક (૬૯) કલીંગા (૭૦) તિલિંગા (૭૧) ભાર્ગવ (૭૨) માલવી (૭૩) નંદુઆણા (૭૪) ભરથાણા (૭૫) પુષ્કર્ણા (૭૬) સારસ્વત (૭૭) ખડાયતા (૭૮) મારુ (૭૯) દાહીમા (૮૦) ચોવીસા (૮૧) જાંબુ (૮૨) મરેઠા મહારાષ્ટ્ર(૮૩) દધીચ (૮૪) લલાટ ઉનાગામના રહેવાસી ઉનેવાળ .વીભાગ ૧૮ છે.ઇ .સ .૧૩૦૪ માં સોમનાથ ઉપર અલ્લાઉદીન તથા અહમદશાહના વખતમાં લડાઇ થઇ તે વખતે ઉનેવાળ બ્રાહ્મણોને સહન કરવુ પડ્યુ .મહંમદ ગઝનીએ ૧૦૨૬ માં સોમતાથ પર ચઢાઇ કરી ત્યારે મુસ્લીમ લશ્કરનો સામનો કરી સહન કર્યુ .પરીણામે ઉનેવાળોને ઉના છોડવુ પડ્યુ અને કોડીનાર પાસે છારા ગામમાં વસ્યા તે છારીયા .ખેડા જીલ્લામાં બાજ -બાજવા તરફ ગયા તે બાજિયા નાથળ ગામમાં વસ્યા તે નાથળીયા ઉનેવાળ બ્રાહ્મણ કહેવાયા- નાથેર પંથકમાં સોરઠ પંથકમા વસ્યાતે નાથેરવાસી સોરથવાસી બ્રાહ્મણ કહેવાયા તે જ રીતે વલાદરાઓને વલાદ છોડવુ પડ્યુ અને વલાદ્રા કહેવાયા અને દરેકના ઇસ્ટ્દેવ -દેવી અલગ અલગ નામ હોવા છતા દરેકનો ઇતીહાસ ક્યાંકને ક્યાંક સરખો છે જેમ સાંચોરમાંથી સાંચેરા બ્રાહ્મણ તેમનો ઇતીહાસ માતાજીનો બાલામાતા જેવોજ છે જે અમે ગયા હતા અને દર્શન પણ કરેલા .સુર્યના ચાર સ્વરુપ બાલાર્ક .તરુણાર્કવ્રુધ્દાર્ક.સીધ્ધાર્ક …જ્યારે કોટ્યાર્ક પ્રભુનુ મંદીર પણ છે .કાઠી લોકો પણ સુર્યની પુજા કરતા અને આજે સુર્યના મંદીરો ઘણા છે .
ब्राह्मणों की वंशावली भविष्य पुराण
ब्राह्मणों की वंशावली भविष्य पुराण के अनुसार ब्राह्मणों का इतिहास है की प्राचीन काल में महर्षि कश्यप के पुत्र कण्वय की आर्यावनी नाम की देव कन्या पत्नी हुई.ब्रम्हा की आज्ञा से दोनों कुरुक्षेत्र वासनी सरस्वती नदी के तट पर गये और कण् व चतुर्वेदमय सूक्तों में सरस्वती देवी की स्तुति करने लगे एक वर्ष बीत जाने पर वह देवी प्रसन्न हो वहां आयीं और ब्राम्हणो की समृद्धि के लिये उन्हें वरदान दिया .वरदान के प्रभाव से कण्वय के आर्य बुद्धिवाले दस पुत्र हुए जिनका क्रमानुसार नाम थाउपाध्याय, दीक्षित, पाठक, शुक्ला, मिश्रा, अग्निहोत्री, दुबे, तिवारी, पाण्डेय,और चतुर्वेदी . इन लोगो का जैसा नाम था वैसा ही गुण. इन लोगो ने नत मस्तक हो सरस्वती देवी को प्रसन्न किया. बारह वर्ष की अवस्था वाले उन लोगो को भक्तवत्सला शारदा देवी ने अपनी कन्याए प्रदान की. उनके क्रमशः नाम हुए उपाध्यायी, दीक्षिता, पाठकी, शुक्लिका, मिश्राणी, अग्निहोत्रिधी, द्विवेदिनी, तिवेदिनी पाण्ड्यायनी,और चतुर्वेदिनी कहलायीं. फिर उन कन्याओं के भी अपने-अपने पति से सोलह-सोलह पुत्र हुए हैं वे सब गोत्रकार हुए जिनका नाम –
कष्यप, भरद्वाज, विश्वामित्र, गौतम, जमदग्रि, वसिष्ठ, वत्स, गौतम, पराशर, गर्ग, अत्रि, भृगडत्र, अंगिरा, श्रंगी, कात्याय,और याज्ञवल्क्य। इन नामो से सोलह-सोलह पुत्र जाने जाते हैं.
मुख्य 10 प्रकार ब्राम्हणों ये हैं-
(1) तैलंगा, (2) महार्राष्ट्रा, (3) गुर्जर, (4) द्रविड, (5) कर्णटिका, यह पांच "द्रविण" कहे जाते हैं, ये विन्ध्यांचल के दक्षिण में पाय जाते हैं.तथा विंध्यांचल के उत्तर मं पाये जाने वाले या वास करने वाले ब्राम्हण
(1) सारस्वत, (2) कान्यकुब्ज, (3) गौड़, (4) मैथिल, (5) उत्कलये, उत्तर के पंच गौड़ कहे जाते हैं. वैसे ब्राम्हण अनेक हैं जिनका वर्णन आगे लिखा है. ऐसी संख्या मुख्य 115 की है. शाखा भेद अनेक हैं . इनके अलावा संकर जाति ब्राम्हण अनेक है .यहां मिली जुली उत्तर व दक्षिण के ब्राम्हणों की नामावली 115 की दे रहा हूं. जो एक से दो और 2 से 5 और 5 से 10 और 10 से 84 भेद हुए हैं फिर उत्तर व दक्षिण के ब्राम्हण की संख्या शाखा भेद से 230 के लगभग है . तथा और भी शाखा भेद हुए हैं. जो लगभग 300 के करीब ब्राम्हण भेदों की संख्या का लेखा पाया गया है. उत्तर व दक्षिणी ब्राम्हणां के भेद इस प्रकार है 81 ब्राम्हाणां की 31 शाखा कुल 115 ब्राम्हण संख्या
(1) गौड़ ब्राम्हण, (2)मालवी गौड़ ब्राम्हण, (3) श्री गौड़ ब्राम्हण, (4) गंगापुत्र गौडत्र ब्राम्हण, (5) हरियाणा गौड़ ब्राम्हण, (6) वशिष्ठ गौड़ ब्राम्हण, (7) शोरथ गौड ब्राम्हण, (8) दालभ्य गौड़ ब्राम्हण, (9) सुखसेन गौड़ ब्राम्हण, (10) भटनागर गौड़ ब्राम्हण, (11) सूरजध्वज गौड ब्राम्हण(षोभर), (12) मथुरा के चौबे ब्राम्हण, (13) वाल्मीकि ब्राम्हण, (14) रायकवाल ब्राम्हण, (15) गोमित्र ब्राम्हण, (16) दायमा ब्राम्हण, (17) सारस्वत ब्राम्हण, (18) मैथल ब्राम्हण, (19) कान्यकुब्ज ब्राम्हण, (20) उत्कल ब्राम्हण, (21) सरवरिया ब्राम्हण, (22) पराशर ब्राम्हण, (23) सनोडिया या सनाड्य, (24)मित्र गौड़ ब्राम्हण, (25) कपिल ब्राम्हण, (26) तलाजिये ब्राम्हण, (27) खेटुवे ब्राम्हण, (28) नारदी ब्राम्हण, (29) चन्द्रसर ब्राम्हण, (30)वलादरे ब्राम्हण, (31) गयावाल ब्राम्हण, (32) ओडये ब्राम्हण, (33) आभीर ब्राम्हण, (34) पल्लीवास ब्राम्हण, (35) लेटवास ब्राम्हण, (36) सोमपुरा ब्राम्हण, (37) काबोद सिद्धि ब्राम्हण, (38) नदोर्या ब्राम्हण, (39) भारती ब्राम्हण, (40) पुश्करर्णी ब्राम्हण, (41) गरुड़ गलिया ब्राम्हण, (42) भार्गव ब्राम्हण, (43) नार्मदीय ब्राम्हण, (44) नन्दवाण ब्राम्हण, (45) मैत्रयणी ब्राम्हण, (46) अभिल्ल ब्राम्हण, (47) मध्यान्दिनीय ब्राम्हण, (48) टोलक ब्राम्हण, (49) श्रीमाली ब्राम्हण, (50) पोरवाल बनिये ब्राम्हण, (51) श्रीमाली वैष्य ब्राम्हण (52) तांगड़ ब्राम्हण, (53) सिंध ब्राम्हण, (54) त्रिवेदी म्होड ब्राम्हण, (55) इग्यर्शण ब्राम्हण, (56) धनोजा म्होड ब्राम्हण, (57) गौभुज ब्राम्हण, (58) अट्टालजर ब्राम्हण, (59) मधुकर ब्राम्हण, (60) मंडलपुरवासी ब्राम्हण, (61) खड़ायते ब्राम्हण, (62) बाजरखेड़ा वाल ब्राम्हण, (63) भीतरखेड़ा वाल ब्राम्हण, (64) लाढवनिये ब्राम्हण, (65) झारोला ब्राम्हण, (66) अंतरदेवी ब्राम्हण, (67) गालव ब्राम्हण, (68) गिरनारे ब्राम्हण
सभी ब्राह्मण बंधुओ को मेरा नमस्कार बहुत दुर्लभ जानकारी है जरूर पढ़े। और समाज में शेयर करे इस तरह ब्राह्मणों की उत्पत्ति और इतिहास के साथ इनका विस्तार अलग अलग राज्यो में हुआ और ये उस राज्य के ब्राह्मण कहलाये। ब्राह्मण बिना धरती की कल्पना ही नहीं की जा सकती
Shri Suktam Rug Ved…Fal shruti… वरांकुशौ पाशमभीतिमुद्रां करैर्वहन्तीं कमलासनस्थाम्
बालार्क कोटि प्रतिभां त्रिणेत्रां भजेहमाद्यां जग।दीश्वरीं ताम् ॥ 30॥
આવો આપણે બ્રાહ્મણોની અવટંક-અટક વીશે જાણીએ પ્રારંભમાં બ્રાહ્મણોમાં અટક ન હતી .ઋગ્વેદાદી ગ્રંથોમાં તેઓ નામથી ઓળખાતા જેમકે વીસ્વામીત્ર.વસીષ્ઠ.જમદજ્ઞી .આ ૠષીઓની અટક મલતી નથી .અહી એ પણ નોધવુ જરુરી છે કે ક્ષત્રીય -વૈષ્ય વર્ણમાં પણ અટક ન હતી . આ બધા નામથી ઓળખાતા કાળાન્તરે સ્વીકારેલ વ્યવસાયના આધારે તેની તે "ઓળખ" થઇ .પછીથી તે સંબંધીત વ્યક્તીની અવટંક-અટક બની .અટકને પ્રારંભમાં ઉપનામ કે પદવી કહેવાતી .બ્રાહ્મણોના આરંભ-વીકાસનો અભ્યાસ જરુરી છે .અહી થોડીક માહીતી પ્રપ્ત છે તે સમજવુ જરુરી છે
I will list down here some Brahmin surnames I have come across over the years -note that there are some surnames which are shared across castes – they denote place of origin (like the -kar surnames of Maharashtra), occupation amongst other things, and are not exclusive to a caste. Also, the list is heavily biased to
1. Bhatt
2. Joshi
3. Pandit
4. Kulkarni (not exclusive, but common)
5. Dwivedi, Trivedi, Chaturvedi and Tripathy
6. Pant, Sharma, Mishra, Dixit, Tiwari/Tewari, Jha, Bahuguna
7. Fadnavis, Phadnis or Phadnavis (again common but not exclusive)
8. Acharya, Upadhyay, Shastri, Pandey, Panda
9. Bhattacharya Bannerjee, Bonnerjee, Chatterjee, Mukherjee& Ganguly(Bengali Brahmin surnames)Kaul, Raina, Haksar, Tikoo, Mattoo, Dhar, Kak, Sapru,Sopori, Razdan (Kashmiri Pandit surnames)
10. Bhargava, Vashishta, Rasgotra
11. Assamese Brahmins list of SurnamesBaruah .Bez Baruah .Bujar Barua .Chandra BaruaRam Barua Prasad Barua .Gobinda BaruaAcharya / Acharjee .Bhattacharya / BhattacharjeeBhagavati .Bardalai .Gain .Goswami .Sharma
Siddhanta .Thakur .Pathak
Brahmin (/ˈbrɑːmənə/; ब्राह्मण) is a varna (class, caste) in Hinduism specialising as priests of sacred learning across generations.[1][2][3] Brahmins used to survive on the donations they used to earn fromreligiousrituals called "Daan" by following the religion ie. "Dharma".They were traditionally responsible for religious rituals in temples, as intermediaries between temple deities and devotees, as well as rite of passage rituals such as solemnising a wedding with hymns and prayers.[3][4] However Indian texts suggest that Brahmins were often agriculturalistsin medieval India.[4][5]
the following rules of conduct for a Brahmin
• Be always truthful
• Conduct himself as an Aryan
• Teach his art only to virtuous men
• Follow rules of ritual purification
• Study Vedas with delight
• Never hurt any living creature
• Be gentle but steadfast
• Have self-control
• Be kind, liberal towards everyone
વ્યવસાય ——- અટક – – ધર્મોપદેશ કરનાર —— આચાર્ય – સમીપ બેસી અધ્યાય વાંચનાર ——— ઉપાદ્યાય – જ્યોતીશશાસ્ત્રનો જ્ઞાતા —— — જોશી-જોષી યજ્ઞ કરનાર -કરાવનાર ——– યાજ્ઞીક -જાની -[ ગામનો પ્રમુખ અધીકારી ———— ઠક્કુર-ઠાકર — બે વેદનો પાઠ કરનાર ——– દ્વીવેદી -દવે — ત્રણ વેદનો પાઠ કરનાર ——— ત્રીવેદી -તરવાડી — ચાર વેદનો પાઠ કરનાર ———– ચતુર્વેદી — શાસ્ત્ર ભણેલ-ભણાવનાર ——— પંડીત -પંડ્યા — દીક્ષા આપનાર ———– દીક્ષીત — ગામના ગુરુ-ગોર ———– પુરોહીત — વેદશાસ્ત્રનુ પારાયણ કરનાર ———- પાઠક — સરકારી કામ કરનાર ——— મહત્પદા-મહેતા — યુધ્ધશાસ્ત્રમાં હોશીયાર -બહાદુર —— —- ભટ્ટ — પુરાણ વાંચનાર(પુરાણી) ——– વ્યાસ — શુધ્ધ ઉપજીવીકા કરનાર ———- શુક્લ —- રાજ્યના ગુરુ ———- — રાજગુરુ-રજ્યકુલ્ય-રાવલ ——-
— હુ માનુ છુ કે આ લેખ આપને ગમશે -.

VARNA VYAVASTHA / CAST ARRANGEMENTS. written in webdunia.com

This is A English translation of Original post of VARNA VYAVASTHA written in webdunia.comhttp://hindi.webdunia.com/religion/sanatandharma/article/1006/14/1100614081_1.htmabove post.

Uproar over racist stands have been used in India . Especially under the guise of so-called ancient Hindu caste system to be a vicious cycle has gone bad . Domestic and foreign people about the evil fat – fat book has been written , but they know that every religion and nation is found in such evils .

Have they read social science ? Principle they know the origin of species ? Pages in people of all religion – but religion is vile sentiments have nothing to do with it .

SHRUTI i i.e demigod in Vedic times and RAKSHASHA were two types of society . Dev Rksha be called demigod and demon. That tune and began to be called demons . Later, they came to be called the Aryans and Anary . As far as questions of race were so distinct that nations do with Sanatan Dharma – was not about . Species used to be Dravid, Mongol , doubt , Hun , Kushan etc.

Aryan race was not but a group of people who moved from Kabialai decent culture to be included in each sector and which were retained only on the Vedas .

Later, get to see it called in India the Brahmin’s and Srman विचारधाराएँ lasted two types . Brahman is the only one who believed that God called Brahman . Brahman is formless . Brahmin ideology holds that salvation is received only by the will of God . This world is God’s will Adhin . Srman person’s life that requires labor . From labor and labor power and convenience is achieved only salvation can be found .

Journey of colors through action on today’s so-called race came completely came to be distorted . Now its meaning is sin . Aryan race did not name anyone . Aryan race did not name any . Aryan period the white color is a recognition that the Brahmin’s, Kshatriyas , which he red , black is the color of the compound , which was unmarked and it was considered merchant .

This division of people based on identity and psychology were made . On this basis four directions of Kailash different people – different groups had spread .

Aryan person was black and white color too. The difference between white and black is just abroad but in India, the country ‘s four types of characters ( color) was considered . In a group of white bread and white people was the daughter belongs .

First color, nose – Nekksha and language would have taken over the accuracy . A clan , community or other language a person gets married to another woman ‘s clan was then that her clan, community or language group of people excluded were used .

In the same way that a white person of color was black girl gets married so that the said group of people would have excluded him . Different groups of people also thought to be subsequently excluded . But such discrimination can not be concerned with religion at all . Are part of the social assumptions .

Later action began to change character ie color means . During memory tasks based on people Brahmin, Kshatriya , Vaishya or came to be called trivial . Knowledge to obtain knowledge of the Brahmin , the Kshatriya sector management and protecting the state ‘s economy and to steer business to the skilled person in the merchant and the state’s other activities came to be called trivial , ie server . Anyone could be anything as your ability .

Merit thus gradually become the same group of workers and the same group was later to protect their interests in society has changed . The said society on the basis of his work began to be called . Such as the tailors who stitch clothes , laundry to the laundry, a barber cutting hair , etc. Shastri the reader .

There are many societies who are made to distinguish themselves from other societies have created and look for new traditions . Like all his – to separate their totems . Their – their customs – customs began to redefine , which are the most get to see the impact of local culture . Sanatan Dharma tradition and trust above all to do with .

Rig Veda , Ramayana and Gita Srimdhagwat upper and lower caste based on birth classification , the concept of untouchables and Dalits have been barred . Based on birth of Rigveda opposing caste men – Ssukh (X.90.12), And Srimd Bhagwat Geeta Shloka (IV.13), (XVIII.41) Get into .

Approximately 414 names of saints of Rigveda ऋचाओं See name of which about 30 are female saints . One also has not used the word next to the name Zatisuacka as happens in the present – Chaturvedi , Singh , Gupta , Agrawal , Yadav , Sun , Thakur , Dhnagr , Sharma , Iyengar , Srivastava , Goswami , Bhatt , butt , Sangte etc. All the above from the value of current caste system sage – sage can be of any race or society .

ऋचाओं of the Rig Veda and Gita shlokas to be read carefully , it is clear that the birth -based caste system reflected have no basis . Man is one. Hindu caste system which follows the action is against the Vedas . Religion is an insult . Sanatan Hindu religion among humans do not accept any type of distinction . Surname , clan , caste etc. The tradition of all is the result of several thousand years .

Staff : Janmen Zayte trivia : Dvij Uchyte Sanskarad . – Manusmṛti
Meaning : Maharishi Manu Maharaj statement that is generated as a petty man , and culture itself is made Dvij .
Interpretation : Man is small at birth that is unmarked but his values , ie only the second birth Dvij holds . Second birth means the Vaishya , Kshatriya or Brahman is made or even superior to them is the sage .
Verses : “Brahma Dhaary Kshatran Dhaary Bisan Dharay ‘ ( Yrjuved 38-14 )
Meaning : For our interest Brahmin , Kshatriya and Aeishyoan holding up.
Interpretation : Ie humans for their own interests Brahmin, Kshatriya or Vaishya is holding the election .
Staff : Men existence ( God ) is the home of the Brahmin , Kshatriya arms , the Vaishya and Shudra Uru legs . Ie step salutation to the ultimate paragraph Shudra was considered the father of God which we do Vandana . ( Yrjuved 31-11 )
Staff : Chatuharverny Ssristaan गुणकर्मविभागशः Mayo .
Meaning : I attribute , to distinguish the four characters created karma . Characters in the Mahabharata period – the system is defined according to the properties and actions . Duties of the four characters are Bhlahc several locations . All his characters – look at his deeds Warahnanusar lived and thus no loss of religion had to practice .- Fiesta 64/8/24-34 Mahabharata etc. )

Manusmṛti is the word – ‘ Avipranan ज्ञानतो Teeshtam Kshatriyanan वीर्यतः ye . ” Namely Brahmin and Kshatriya of the force ‘s reputation has knowledge of semen . Jabali unknown character despite being the son of Jaoali Satyakam due Satyakata divine – was considered official lore .

So caste – system narrowness of release. Properties , actions and decision of character happens to be in accordance with nature , assumes that race . Character means community or nation means no character and color of nature is considered .

To divide the work of memory during character system was arranged . Working with what we know , he do the same , as is his nature to be treated then in the said letter . Today the caste system or social order is understood .

Some individual merit or Shuddhacharan without being high or high caste and clean themselves are beginning to accept and some have begun to understand their vile and impure . Later this figure , respectively boost Mughal period , British period and after independence of India in a period of Indian politics has evolved into the now vast . In mythology does not attempt to know what is written there and chants and describes sources is arbitrary .

We उपजातियाँ many beings , many by now has become . Two thousand internal differences within the so-called Brahmin society are considered . Only Saraswat Brahmins only around 469 branches. If the 990 and the Kshatriyas Kshaudraoan Aeishyoan and is even more उपजातियाँ . Their – their marriages are within the scope are compressed . Result that broke the cultural unity of India . When someone breaks the unity efforts are only adding to her .

Please read my article on Brahmins and Gotra on the subject.