By Brigadier Chitranjan Sawant,VSM

PRAJANAN or Procreation is an inborn instinct of a living being. Humans, animals, fish, fowl and Vanaspati or Vegetation leave behind numerous living beings of their kind before they depart for good.

Right at the beginning of the Creation, Ishwar had given the Vedas to the Rishis for the guidance of human beings to lead a life of righteousness. Along with the Gyan of Life and desire to have children was the knowledge of providing stability of social order. Human beings stabilized process of procreation by formalizing the social institution of Vivah or marriage to bring in order and discipline  through sublimation of sex. The Vedic injunction against sex for pleasure by allowing copulation between lawfully wedded husband and wife at an appropriate time only to beget children continues to hold in check humans running amuck for wild sex.

Many a time varied reasons like death and disease cause separation between the husband and wife at a young age when they are childless, so what is the way out to enable the separated man or woman to fulfill the religious duty of leaving behind a son or a daughter so that the human race not only survives but prospers. Well the answer is NIYOG.


When a widow wishes to have children after the demise of her husband, she lets the social order know of her desire and selection of a male member for copulation as per Vedic Vidhan to beget a child, it is termed as Niyog. In the case of Niyog “ the widowed woman remains in the house of the deceased husband…..children born of Niyog are not called children of the begetter, nor belong to his family, nor has he any claim over the children.” This excerpt is taken from the Satyarth Prakash chapter four written by Maharishi Dayanand Saraswati in Hindi and translated into English by Pt Ganga Prasad Upadhyay.

In this context it is important to make clear the claim of the child born of Niyog on the property of the man who begot him or her. A child begotten in Niyog will continue the lineage of the deceased husband of the widow and get a share in the property of the deceased husband of the widow concerned and live in her marital home. Thus one may say that a child begotten in Niyog has no legal share in the property of the man whose sperm fertilized the egg of his mother to bring him into this world. Similarly, the begetter of the baby in Niyog will never ever lay a claim of any kind at birth or thereafter. In the eye of law, no relationship moral, spiritual or financial will exist between the begetter and the baby.


A doubting Thomas may raise a doubt about the legal validity of Niyog by pointing out the erroneous thought and labeling Noyog as adultery. Let it be understood that Niyog is not a sin nor an adulterous act. Niyog is willful and consensual act of sex between  a man and a woman with the sole intent of begetting a baby and it is done within the knowledge of the social order that the two belong to. It is not a hush-hush affair done for fun at night under the cover of darkness. The common point between a lawful marriage and a Niyog is  : Both are made known to the social order that the man and the woman belong to. Well, a question may arise: what happens if the first attempt to impregnate a woman fails? Well, there is no embargo on making a second or a third attempt. One should remember that the declared desired intention of the man and the woman concerned is to have a baby and everyone in the neighbourhood knows about it. So, Niyog is not a sin or a crime because it is not done under the cover of darkness or in secrecy. On the other hand, adultery is a nocturnal affair where sex is performed for fun away from the prying eyes of the social or moral police, what to say of the State Police.

It would be a good idea to quote from the Satyarth Prakash  what Maharishi Dayanand Saraswati wrote in reply to a question about procedure to be followed in Niyog :

     “ Just as marriage is performed by proclamation, so is NIYOG. As marriage requires sanction of the society and consent of the couple, so does Niyog. When a man and a woman want to perform Niyog, they ought to declare before men and women of their families that they want to enter into Niyog relation for the sake of issues, that they will sever their connection when the purpose of Niyog is fulfilled, that they should be counted as sinners and be penalized by the society and the State if they do otherwise, that they will meet for intercourseonly once a month and will abstain from intercourse for a year after the conception.

 ( The translation from Hindi into English is done by Pt Ganga Prasad Upadhyay, an eminent Vedic scholar and preacher par excellence)

The Rishivar, a great religious and social reformer, was determined to apprise people of Bharat and later of the world the correct concept of Vedic Dharma and encourage both the Vedic Dharmis and others to follow what the Vedas laid down. That is the only way our human race may show an improvement.The observant Swami knew what way the sinners were going and reforming them was his duty, he thought. He advocated Niyog with the same fervor as the age-old institution of marriage – the Vedic Vivah. He equated the two procedures as the way to procreate. Sexual intercourse was the only way to procreate and one should not have a sense of shame or Lajja in advocating propagation of Niyog.

In the fourth chapter of the Satyarth Prakash dwelling on Niyog, Rishivar wrote and I quote him in original Hindi :

      “ Niyam se Vivah hone se ( stree-Purush ka sambhog – bracketed words are mine) vyabhichar nahi kahata, to niyampoorvak NIYOG hone se vyabhichar nahi kahavega………Ved shastrokt Niyog mein vyabhichar, paap, lajja na manana chahiye”

A free rendering into English would run thus: If a man and a woman are married as per the laid down procedure( their cohabitation would not be called promiscuity), likewise Niyog done as per procedure would not be termed promiscuity.      Niyog performed as per Vedic and Shastriya procedure would not be termed promiscuity entailing sin and shame.

It can be safely said that the Seer of the Arya Samaj knew that the sexual instinct of human beings led them astray. The Hindu widows were at the receiving end and quite oppressed socially. Their social and economic condition would improve if they were socially permitted to beget children and have a hope in the future. Therefore, Maharishi Dayanand strongly advocated through his writings and speeches the reintroduction of Niyog in our socio-religious order.


As of now the social acceptance of Niyog in the Hindu social order is rather dismal. The forward looking socio-religious organization like the Arya Samaj, founded by Maharishi Dayanand Saraswati in 1875 in Mumbai did not spearhead the movement. In 1877 with the establishment of the Arya Samaj in Lahore, the Punjab became its citadel. However, it was rather unfortunate that the Arya stalwarfs including Pradhans of the Arya Samaj Anarkali, Lahore like Lala Saindas, Mahatma Hansraj and others were rather lukewarm to the concept of Niyog. It was socially unacceptable in the open parlance but practiced clandestinely without flying the flag of Niyog.

Like the Garbhadhan Sanskar, the Niyog too could not gain popularity as men and women devoted to the Ten Principles of the Arya Samaj were rather diffident in declaring that on a particular day or night they would be sharing the bed with the avowed aim of begetting a child. What if the effort failed and conception did not take place? The couple might become the laughing stock of the persons known and unknown. Thus performing a Havan for Garbhadhan or with the declared intention of Niyog requires a lot of social courage that they lacked. Therefore, both these SANSKARS REMAINED A THEORETICAL EXERCISE CONFINED TO THE PAGES OF THE SANSKAR VIDHI AND THE SATYARTH PRAKASH.

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By Brigadier Chitranjan Sawant, VSM
Was Tipu Sultan, Rajah of Mysore a patriotic warrior who loved Hindustan more than his own life and limbs? Or was he a Middle Age Islamist Jehadi whose actions and omissions were guided by his supposed zeal to convert Hindus, Christians and others of his principality to Islam and found a kingdom named Sultanat-e-Khudadad? This has been a hot topic of debate among historians, intellectuals and now politicians since he ascended the throne of Mysore at the age of 32 years in 1782.
Taking a close look at the events of his life wherein he was the principal player, one cannot but arrive at the conclusion that Tipu suffered from schizophrenia. Many a time he was unable to bring in cohesion between his thought and action. He often showed a tendency of withdrawal from reality on account of his failure to coordinate his emotions and behavior. He would think of becoming an effective ruler to mitigate suffering of his people and elevate their economic and social conditions but his obsession with converting his subjects to Islam by force, by hook or crook spoiled the paramount plan of good governance. RAJ DHARM was jettisoned and persona of a Ghazi embraced instead.
Tipu suffered from a sense of guilt all along. His father, Hyder Ali – an illiterate adventurer – had usurped the royal right to rule of the Hindu King of Mysore of the long standing Wodeyar dynasty and become de facto ruler. When he died of cancer in 1782, his eldest son, Tipu, became both de facto and de jure ruler of Mysore by imprisoning the real royalty. Tipu replaced every sign and symbol of the dynasty that had been ruling Mysore since the fourteenth century. He changed the Hindu names of people and places, struck coins in his own name replacing Sanskrit and Kanada with Persian and Urdu, writing letters to foreign Muslim rulers to invade Hindustan for Loot and in furtherance of the cause of Islam. Hyder Ali had ruled in the name of the Hindu King but everyone knew that he wielded the power. Tipu erased the name of the old Hindu dynasty, WODEYARS, but could not win over the hearts and minds of his people who were predominantly Hindus. This eventually cost him dearly in various military adventures of his.
It is a historical fact that Tipu had written to Zaman Shah, King of Afghanistan, to attack Hindustan for Loot and for the cause of Islam. He made sincere efforts to get military aid from the Ottoman Turk Empire but all his efforts came to naught since he was not a known personality outside Mysore or may be India. Tipu’s efforts in this direction failed to fructify as the said foreign ruler of Afghanistan had other preoccupations and affairs of Tipu’s Mysore mattered little to him. In frustration he wrote to other Arab rulers of Oman, Arabia and even to Napoleon Bonaparte but no foreign ruler came to his rescue when he needed their help most. Tipu fought his battles against the Maratha Empire, the East India Company and even his co-religionist the Nizam of Hyderabad all alone and lost almost all of them. He lost his life in the battle of Srirangpatna in 1799 fighting against overwhelming forces of the East India Company under command of Lord Wellesley. It may be relevant to mention that the same general in his later Avatar as Duke of Wellington had defeated Napoleon Bonaparte, King of France, in the decisive battle of Waterloo in 1815.
The possessive sense of guilt of Tipu that he had inherited a kingdom wrongfully usurped by his father was magnified by his paranoia of being similarly dispossessed by a scion of the same Hindu dynasty and Hindu subjects who did not like his style of governance smeared with blood of innocent men, women and children of territory that he had been invading in Coorg, Kerala, Karnatak rural areas and so on.
Kozhikode in Kerala had suffered most at the hands of Tipu in 1789. He boasted of having massacred many thousand Hindus there after his conquest. He wished to penetrate deep in the southern peninsular kingdom of Travancore but the brave fighters, Nair brigade and others halted his victorious march. Tipu’s master battle strategy was to catch enemy napping by his sudden swift surprise blitzkrieg. It paid him rich dividends elsewhere but not in Kodagu, former Coorg, where the freedom loving men and women waged guerilla war to keep the wily invader at bay. Tipu used the stratagem of friendship and lulled them to inaction before launching a ferocious attack killing, raping and looting the brave people of Kodagu. A large number of the 80,000 men and women of Kodagu captured by Tipu by treachery were forced to convert to Islam. Men were forcibly circumcised by Tipu’s officers as they had been doing elsewhere too.
“Tanjore abductions” will remain a permanent blot on both Hyder Ali and his son, Tipu. In 1780 – 1782, both father and son ravaged Tanjore destroying crop and cattle. Because of this massive policy of scorch earth used by the invaders, economy of Tanjore was reduced 90 percent and many poor people perished. The aftereffects of the massive burning and looting of the father-son duo was so crippling that Tanjore economy remained at sixes and sevens for over a century until boosted by the Maratha rulers. Tipu had abducted 12,000 children from Tanjore and adjoining area who never returned to their parental care. Did Tipu have a tendency to be a paedophile? More evidence needs to be collected to substantiate the charge, if any. Nevertheless the Tanjore loot and arson perpetrated by the father-son duo of Mysore caused stark deprivation and passed on into folklore as “ Hyderakalam”
Mangalore in North Karnataka suffered immensely at the hands of Tipu. Both the Hindus and Syrian Christians were subjected to harsh treatment by Tipu, his army and civil administrators. Temples, churches were razed to ground and Hindus and Christians taken prisoners to be taken to Srirangpatna on foot for intensive brutalization until they gave up the Faith of their forefathers. Unfortunately for Tipu that was not to be. Many devout Hindus and Syrian Christians preferred to die than change faith. Swadharme Nidhanam Shreyah, Pardharmo Bhayavah – was their motto and they stuck to it. It is interesting to note that the first part of the Sanskrit saying is the motto of the Madras Regiment till today.
Besides being an anti-Hindu, Tipu was out and out anti Christian too. He had destroyed 27 churches in and around Mangalore and took away many young petit girls with him to his capital Srirangpatna. Many of the captives remained enslaved until Tipu was killed in battle defending his capital in 1799.
In fairness to Tipu it would be relevant to mention that he bestowed both monetary and land grants to some temples in his kingdom. Tipu wrote a number of letters in Kanada to the Swamiji of Sringeri Math sympathizing with him and giving liberal grants to make good for the loss caused by the plunder of the Math by some delinquent marauders of the attacking Maratha force of the Peshwa of the Maratha Empire. It was an aberration of Hindu soldiers of the Maratha legion looting a Hindu place of worship.
There was the temple of Shrirang Ji so close to the palace of Tipu in the Srirangpatna fort that he would hear both the temple bells and the Muezzin’s call for prayers from the mosque nearby. A ruler who destroyed some temples also gave grants and subsidy to other temples. Indeed a sign of the split personality of the ruler of Mysore, Tipu that he paid annual grants to 156 Hindu temples and yet destroyed some others elsewhere. He had presented a greenish LINGA to the temple located in the fort in his capital city.
Tipu had many Hindu advisors and ministers to help him carry on smooth administration and manage finances effectively. Prominent among them are Purnaya designated as Mir Asaf, Krishna Rao as Finance Minister and Sharmaiya Iyengar as a close confidant. However, his fortress commanders, governors and field army commanders were Muslims by and large.
Tipu was dead scared of the Hindu Maratha rulers of the Confedracy. He had faced the Maratha might in many a battle and lost heart to face them further. It is a recorded fact of history that Tipu had dispatched two emissaries to Pune, capital of Maratha Confederacy and of the Peshwa. He had sued for peace by ceding a lot of his territory to the Marathas thus extending the boundary of the Maratha Empire to the banks of the Tungbhadra.
Tipu used to play diplomacy. While he bought peace with the Marathas by ceding important fertile territory of his, he simultaneously corresponded with King Zaman Shah of Afghanistan to form an Islamic Confederacy in India. Of course, he had failed on this front too.
The Maratha army under captainship of Peshwa Madhavrao had regained most of his empire lost after the disaster of the third battle of Panipat in 1761. He had decisively defeated both Hyder Ali and Tipu in battles in 1764 and 1767. It is interesting to note that the Maratha Army had occupied the fort in the capital of Tipu in Srirangpatna. A defeated and forlorn Tipu had paid a large sum of Rupees 4.8 million to the Peshwa Madhavrao’s commanders as war damages besides agreeing to pay Rupees 1.2 million as annual tribute to the Marathas.
Whenever Tipu chose to raise the banner of revolt against the Maratha rule, the Peshwa would dispatch a large and effective military force to subdue him. Once Nana Phadnavis was the commanding general of such an expeditionary force and Tipu kowtowed to the Maratha General. Thus it may be seen that the Maratha Confederacy played a major role in keeping the split personality ruler of Mysore, Tipu under check effectively.
It would be relevant to quote historian C. Hayavadan Rao on Tipu’s religious fanaticism:
“ His religious fanaticism and excesses committed in the name of religion both in Mysore and in the provinces, stand condemned for all time. His bigotry, indeed, was so great that it precluded all ideas of toleration.”
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Blog by Chitranjan Sawant

By Brigadier Chitranjan Sawant,VSM
Indeed it was a dark age in India. Speaking of the political scene, one may say that the ruler and the ruled were both down and almost out. Militarily speaking, the morale of captains and commoners was down in the dumps. Speaking of Science, research was at a standstill. Religion was confined to the closets and common man relied on rituals that were empty and provided

little support emotionally when a man or a woman needed it most. Pundit, padre and mullah had become parasites that lived off others and did little
to repay to the social set up from where they received sustenance. Dharma was an unknown phenomenon and religion was just a bye word for tantra or
hocus-pocus entwined in stratagem to help thugs. Women and the have-not sections of the society were exploited out and out and no leader or
administrator worth the name gave a damn to take a look at the exploited masses, what to say of ameliorating their religious and social penury. The
situation was grave. There was no light at the end of the tunnel.
In that gloomy scenario appeared a man of sterling worth in the region of Kathiawad, India.

He gave a clarion call “Go back to the Vedas “. His thrust line was this: Human beings should lead their lives happily as per the tenets of the Vedas that were revealed by the Almighty right at the beginning of the human Creation, through the Rishis or saints of high caliber, and eventually attain Emancipation or Moksha from the bondage of birth, death and rebirth. Vedas are for all and sundry, irrespective of caste creed, colour or sex of the person. All human beings have a right to read and meditate on the mantra. This was a Religious Renaissance par excellence that brought immense joy to men and women all over the world. The Renaissance Rishi who heralded this freedom of faith was known as Swami Dayanand Saraswati, a disciple of a great grammarian and Vedic scholar named Swami Virjanand Saraswati.
Swami Dayanand Saraswati was born in a village, Tankara in Rajkot district of Kathiawar, now Saurashtra, India in 1824.His father, Karsanji Tewari, a state revenue official, named his son – Moolshankar. The young precocious boy went through a normal system of learning Sanskrit and religious text. At a young age, he memorized the text of the Yajurveda and impressed his teachers and class fellows with his extra-ordinary memory. Indeed a bright future was in the offing. life was ambling by along the Demi River that lay meandering on the periphery of the village. On its banks stood a small Shiva temple where young Moolshankar’s folks assembled in strength on the Maha-Shivratri to worship the Lord. An incident in the temple was the turning point in Moolshankar’s life, nay in the life and times of the then India, and later the world.
The thirteen-year old boy, Moolshankar was a devoted Shaivite in the making when history took a turn. A small rat ascended the Shivlinga and started eating all edible offerings that had been made earlier in the evening. Rat’s friends followed suit. Devotees were in deep slumber at that late hour of the night. Only young Moolshankar, fired by an ardent desire to have a darshan (see face to face) of Lord Shiva had kept awake. On seeing the Shivlinga being desecrated by the lowly mice and the idol haplessly bearing this insult, Moolshankar had a nagging doubt that the idol could never be the Almighty Himself. He woke up his father but was chided for his untimely and irrelevant inquisitiveness. He returned to his house from the temple where his mother happily gave him a sumptuous meal to break his day-long fast. Young Moolshankar had made up his mind to go in quest of the real god, the Almighty that the Vedas had talked about and the Omnipresent One who could never be bound by a form or an image. It was the beginning of the Renaissance of religion in India. The foundations of a great mental and spiritual movement, later known as the Arya Samaj, had indeed been laid. Of course, the formal formation had to wait till 1875.
The great Quest had begun. Meeting many mahatmas, after the young lad left his parental home at age 22 when pressed to get married and abandon the spiritual quest and imbibing spiritual knowledge, Moolshankar became Shuddh Chaitanya. In this relentless quest of the Almighty, he was even cheated at times by false god men but he never abandoned the great quest. Moving from place to place and meeting mahatmas, the young explorer chose to enter the fourth ashram of the varnashram dharma, that is, Sanyas. Swami Poornanand Saraswati, a great Vedic scholar, initiated him into the Sanyas Ashram. Thus was born an ascetic, Swami Dayanand Saraswati, who turned into a great Vedic scholar, a writer of Ved Bhashya (Vedic explanations of mantras) and many treatises like the Satyarth Prakash, Rigvedadi Bhashya Bhumika and Sanskar Vidhi. He became a preacher of the true Vedic Dharma himself and traveled far and wide in India. The great Awakening of masses, the rank and file of Indians in slumber, had begun. His religious discourses were well attended by captains and commoners alike.
We may recall some of the anecdotes of his life that go to show that he placed great reliance on the social unity of the masses, besides uniting them in one Vedic Dharma, to make the nation strong. Swami Dayanand Saraswati advised all Arya Samajes to run their show in a democratic manner. On Saturday, April 10, 1875 when the first Arya Samaj was founded at Kakarwadi, Mumbai, India, the great Swami was requested by the congregation to assume Presidentship of the organization but he declined and chose to be “just a simple member”. He had great faith in local talent taking over the reigns and not depending on an individual, howsoever great the individual might be. Whenever, the members of the newly founded Arya Samaj elsewhere had indulged in mutual recrimination and indulged in senseless accusation and became a prey to dissensions, the Swami advised them to sort out the religious and social problems themselves instead of requesting him to come to the scene or rushing to courts of law en block. He was dead against entering into legal litigation to solve problems of social nature. He made a mention of it in black and white in his WILL twice, first at Meerut and later again in 1883 in Udaipur, Rajputana. One only wishes the Arya stalwarts of later times had heeded to the advice of their mentor, the great Rishi and avoided rushing into quagmire of courts of law where angels feared to tread. Indeed the image of the Arya Samaj would have been brighter than what it is today.
Swami Dayanand Saraswati advised the Aryas of the Arya Samaj to stand solidly behind their co-religionists who face fearful odds, like a solid rock. A case from Moradabad, UP, may be cited. Munshi Indramani who wrote many tracts and books criticizing the Islamic attack on the tenets of the Vedic Dharma and launched a counter-attack on the contradictions in Islam was hauled up before a court of law to face a trial. Swami Dayanand Saraswati wrote letters and made verbal appeals to all and sundry to stand by Munshi Indramani and provide him both moral and material support. Aid started pouring in. Initially, Munshi ji was found guilty but when the Aryas went in appeal, he was eventually acquitted. Such was the rewarding result of unity among the Aryas forged by the Swami

Swami Dayanand Saraswati was a great protagonist of a common link language to bring about unity among the Aryas and Indians at large. He favoured the Arya Bhasha or Hindi. The Swami was himself A Gujarati and spoke mother tongue as an adolescent, had his studies in Sanskrit but promoted Hindi as a language of unity among Indians. No wonder, all his treatises are written in Sanskrit and Hindi. When the Government of India, under the British Raj, appointed the Hunter Commission to decide on the issue of an official court language in various provinces, Swami Dayanand campaigned for Hindi. Although he had only partial success in Bihar and Central Provinces but he pressed on, notwithstanding success in parts. The common man was motivated and his morale was raised high. The flag of Vedic principles was raised high and it fluttered in the air to be seen by all and sundry.
The founder of the Arya Samaj paid utmost attention to unity and solidarity in the society. He never intended to be known as a founder of a sect that would cut itself away from the vast society of the Hindus. He stressed that the ancient Vedic Dharm was his creed and the Ved mantras in original text were the ultimate forum to decide what constituted Dharma and what did not. He had seen and known how infallible the Brahmos of Bengal had become by moving away from the path of their forefathers and by tilting towards Christianity. Roots were roots, if diseased-these were to be cleansed and treated with a dose of reform; and under no circumstances were the roots to be cut or the original tree to be uprooted. While writing the Satyarth Prakash, the great Swami made the point crystal clear.
Thus he did not hesitate even for a single moment in launching a frontal attack on those men and organizations that were destroying the Indian economy by slaughtering cows. He spearheaded the anti cow slaughter movement and enlisted the support of kings and commoners by obtaining their signatures on a petition to be submitted to Queen Victoria, the reigning Empress of India. Above all, it was a movement of solidarity of society and should be viewed as such. Unfortunately, Dayanand Saraswati’s untimely demise gave a severe blow to this movement of solidarity but the point had been made and it was for the followers to pick up the thread from where he had left.
The Renaissance Rishi was not dogmatic. He had an open mind and acted on the suggestions made to him in good faith. Acharya Keshav Chandra Sen of the Brahmo Samaj had met the Rishi in Calcutta and suggested that the latter give his discourses in Hindi, instead of Sanskrit, for the common man to understand and appreciate. Further, the educated ladies wished to form a part of the audience to listen to the learned interpretations of the Ved mantras but fought shy of his scantily covered body. The Rishi accepted both the suggestions and acted accordingly. The numbers of men and women in the audiences swelled indeed. The people came from far and wide to see and hear him. His preaching missions were a great success in the land of intellectuals in Bengal.
The aim of writing this article is to highlight Rishi’s life and times and narrate those events and anecdotes that had far-reaching consequences historically. Among these must figure his travels to preach and propagate the true and ancient Vedic Dharma. Multan in the north to Pune in the Deccan; Rajkot in the west to Calcutta in the east form the large canvas that he painted in the Vedic colours. Of course, there were many cities, villages and towns in various provinces in between where he had hoisted the flag of OM and given discourses. Many a time he traveled in great discomfort risking his life and limb but he remained determined to carry on with his mission. Of course, the Punjab became the citadel of the Arya Samaj after his founding the Arya Samaj in 1877 in Lahore. It was there that the 28 principles of the Arya Samaj formulated in Bombay in 1875 were abbreviated and rearranged to TEN. These are observed and remain valid right to the present day.
We must make a mention of Rajputana that the Rishi had made his work place in the last years of his life. The Rishi’s aim was to make rulers well versed in the principles and practice of good governance as mentioned in the Sanskrit texts of yore like the Manu Smriti. Thereafter both the ruler and the ruled will be happy and carry on with their lives as per the teachings of the Vedas. He had a roaring success in the big State of Mewar where the Ruler, His Highness Maharana Sajjan Singh Ji became his devoted disciple. The Maharana studied Sanskrit and Manusmriti at the feet of the Rishi. Consequently, the education system of Mewar was reoriented to meet the Vedic standards. The Ruler personally performed daily Havan in his palace. It was going great guns for the Arya Samaj. Another princely state to follow the principles of the Vedic Dharma was Shahpura. Its ruler, His Highness Sir Nahar Singh Varma became a devout Arya himself and reformed the education system of his small principality. Both these rulers had, in turn become the president of the Paropkarini Sabha established by Swami Dayanand Saraswati and made a successor to his mission in the Swami’s last will and testament. Nonetheless, it was the state of Jodhpur that failed to preserve the person of the Swami and the poison potion administered to him by enemies of the Renaissance and reformation marked the beginning of the end of his life.
Swami Dayanand Saraswati demonstrated till his last breath that he indeed practiced what he preached. His ardent faith and belief in God remained unflinching till he breathed his last at Ajmer after a grave illness of one month and one day. At times the treatment was faulty and at times movement of his ailing body unnecessary. The Renaissance Rishi bore it with a smile. On the Diwali evening, 30 October 1883, came his end. The swami sat in his bed, recited Ved mantras, said hymns in Hindi and bowing to the will of the Almighty let his soul leave his body. A young man from the Punjab, Guru Datt, who had entertained atheistic ideas became an ardent Arya on seeing the Swami breathe his last with courage and forbearance. Indeed the lamp of life of the renaissance Rishi was thus extinguished and it in turn lighted many million lamps to lead men and women from darkness unto light.
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By Brigadier Chitranjan Sawant,VSM
31ST OCTOBER 2018. Our Indian Nation celebrated the National Unity Day. I had the proud privilege of observing the august day on the campus of the Galgotias University in Greater Noida, Uttar Pradesh. Professor( Dr) Renu Luthra, Vice Chancellor was gracious enough to be with us throughout the soul stirring celebrations with the Faculty and students. The girl cadets of the National Cadet Corps, Senior Division, raised recently were in the limelight with fitting uniform, shiny black boots and cheerful mien. They sent me down the memory lane since I too was an NCC cadet in my student days in 1950 in the Allahabad University. Ekata Aur Anushasan – Unity and Discipline – was the mool mantra. Indeed how befitting the occasion, the National Unity Day or Rashtriya Ekta Divas.
Dr Pallavi Murghai Bansal called me a few days ago exploring the possibility of my joining the celebrations as the Chief Guest. Indeed I was happy to accept the invitation since the day happened to be birthday of Sardar Vallabhbhai Patel. A distinguished national leader, a freedom fighter, a great unifier of fragmented India left behind by the British paramount power when their 190 year old suzerainty came to an inglorious end on 15th August 1947, responsibility to unify the residual India fell on the shoulders of Sardar Patel. He discharged his duty of unifying about 565 princely states with the Union of India between 1947 and 1949 magnificently well.
It fell in the domain of another nationalist leader and present Prime Minister, Narendrabhai Modi to resurrect the great legacy of Sardar Patel and prevent it from sinking into oblivion. One family that went ahead with the sole mission of glorifying its scion by demeaning other freedom fighters like Netaji Subhash Chandra Bose and Sardar Vallabhbhai Patel had to be cut to size and shown its place in correct perspective. Modiji did it beautifully well without any rancor by erecting the tallest statue in the world of the great Sardar in Gujarat along the Narmada river and naming it Statue of Unity. Unity is the cementing factor for the Indian Nation.
When I arrived on the august campus at about 9 AM, clad in my traditional dhoti and kurta, I was escorted by Vice-Chancellor herself to review a Guard of Honour presented by the NCC cadets whose girl cadet commander walked smartly, gave crisp word of command and was in command of the situation. I must mention that after Prime Minister Lal Bahdur Shastri, it was I who reviewed a Guard of Honour clad in dhoti and kurta. Moreover I was to pay tribute to Sardar Patel, our great Patriarch who too dressed in dhoti and kurta. Immediately after the review we walked to Devi Saraswati pratima and paid floral tribute before an impressive portrait of Sardar Saheb.
Dr Renu Luthra, Vice Chancellor administered the Pledge to faculty and students of which I too was an invitee attendant. The text of the pledge was in Hindi which was beautifully rendered by one and all. It would be befitting to write the English version of the pledge for the benefit of our readers. It runs thus:
I solemnly pledge that I dedicate myself to preserve the unity, integrity and security of the nation and also to strive hard to spread this message among my fellow countrymen. I take this pledge in the spirit of unification of my country which was made possible by the vision and actions of Sardar Vallabhbhai Patel. I also solemnly resolve to make my contribution to ensure internal security of my country.
Run for Unity was the next event. Dr Renu and I flagged off the Run for Unity mainly comprising enthusiastic students, both boys and girls, for a round trip to a neighbouring village where the message of the day for Unity of the Nation was delivered to our rural citizens. They were equally enthusiastic to receive the message as envisaged by Pradhan Mantri Narendra Modi. It is his mission to carry both the rural and urban India with him for resurgence. I wish I too could participate in the Unity Run but it was not to be on account my limp due to an old knee injury.
Dr Renu was indeed considerate to me by shifting the venue of tributes and my talk from the high stage to plain floor in the foyer of the auditorium. I felt quite comfortable. Modesty forbids me to recount who said what about me before inviting me to address the august gathering of staff and students about the national importance of the National Unity Day.
I addressed the distinguished gathering and united myself with the audience emotionally. Let us first take the salient points of our great unifier to understand his personality. Our Iron Man was born on 31st October 1875 of peasant parents in rural Gujarat. By dint of hard work, he graduated to be a Barrister from the United Kingdom and practiced law in district courts successfully. An anecdote from the courtroom is worth recounting. He was in the midst of an argument in an important case of law when an urgent telegram was delivered to him informing about the demise of his wife. He read it but remained unmoved and continued with his legal arguments. Soon thereafter, he rushed out to organize the funeral, antim sanskar of his late wife.
Another incident of his determination and fearless character is from childhood days. He had an obnoxious boil under his armpit. Even the village barber who deputized as a doctor felt scared of removing the bleeding spot with a heated iron rod. Young Vallabhbhai took the red hot iron from him and did the operation himself. Great incident indeed it was.
Organising mass movement against oppression and injustice of foreign rulers was his strong point. He did so in organizing farmers’ movement in Bardoli, Kheda and also providing relief in natural disasters. No wonder people called him a Sardar – a natural leader of men and women who could motivate them to fight against oppression and injustice.
Post Independence, Sardar Patel was the natural choice of people of different parts of the country to lead them out of the mess the British had left them in. But Jawaharlal Nehru pleaded with Gandhiji that he had promised him the top administrative job and was on the verge of shedding tears. Sardar Patel withdrew his name, just to save the Mahatma from an embarrassing situation.
Now starts the great role of the Unifier of Bharat. Sardar Patel coaxed, cajoled Maharajas and Nawabs to merge their principalities with the Union of India. Where it did not work, threat was the weapon and military action brought glory to India. Hyderabad had spread lawlessness among the common people. Razakars killed, raped women and plundered property. Sardar Patel sent in Indian Army to restore order and called it Police Action. It was a glorious achievement of the great man.
Likewise people’s support for integrating with India carried the day. The Nawab emplaned for his last and final flight to Pakistan. He was accompanied by his pedigreed dogs but left all his begums behind in India. His plea was that to wed many begums in Pakistan but pedigree canine were not to be found.
Sardar Patel and pt Nehru differed on many political and national issues. Sardar Saheb did not allow Nehru any meddling with Home Affairs and had almost resigned because of serious disagreements on Kashmir matters. Nehru, being a Kashmiri Pundit sans knowledge of Kashmiri language, wished to make the issue as his own prerogative to handle. Resultantly the issue is vexing India even today.
Summing up Sardar Patel’s contribution to India before and after independence, one may say that Sardar Vallabhbhai made great contributions to making India great. It is now that his countrymen are asserting themselves to give Sardar Patel his due. It was under Prime ministership of Narsimha Rao that Sardar Patel was honored with Bharat Ratna posthumously. The greatest statue on earth erected by people of Bharat led by Modi government signifies the greatness of Sardar Vallabhbhai Patel, a nation builder and a great Unifier.
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By Brigadier Chitranjan Sawant,VSM
The Aligarh Muslim University has been in the news for all the wrong reasons. They have the unsavory epithet of Creators of Pakistan. In those tumultuous days of 1940s, the Muslim students of AMU, both past and present, worshipped Mohammed Ali Jinnah and the Muslim League as god personified. Of course, the concept of a human god is forbidden in Islam. By the way, Jinnah, the founder of Pakistan was neither a student nor a member of the faculty of AMU. Never mind, political expediency always carries the day. A portrait of Jinnah still finds a place of honour on the campus exhorting generation after generation of young Muslim students to owe allegiance to whatever is not Indian. It is relevant to mention here that AMU is a central university funded by the Indian tax payers’ money and is Not a minority institution.
The last straw on camel’s back is Herculean efforts of some students to honour a Kashmiri terrorist killed by the Indian security forces in an encounter. They organized a prayer, Namaz-e-Janaza, for the slain terrorist. Indeed it was an anti-national act. Only a few students involved in glorifying a separatist terrorist who took the gun against the Republic of India, were suspended. Isn’t it a kid glove treatment given for an act of treason? Of course, it is. The controlling authority of the said central university must twist the tail of traitors, anti Indians who love to hoist the flag of Pakistan at the drop of a hat giving a go-by to the national tricolor of India.
A question arises why the alumni of AMU, called Aligarian, choose to turn their back when it comes to paying respect to the Indian National Song enshrined in the Constitution of India? Have the AMU authorities failed to provide the right leadership at the right time? Has the mob mentality overshadowed faculty of reasoning of those who make decisions? What do the eminent Aligarians do in moments of crisis? The attitude of those who matter most at crucial times is rather disappointing. Let us quote anecdotes from the life of an eminent ex-student of AMU.
Sheikh Mohammad Abdullah, a towering personality of Kashmir and a Chief Minister of J&K, comes to mind instantly. To begin with, he was an active worker of the Muslim Conference but later founded the National Conference. He opposed Jinnah and kept the State of J&K, then ruled by Maharajah Sir Hari Singh, out of the influence of all powerful Muslim League. Indeed, he disdained working with Jinnah and preferred an independent identity for himself and J&K. However, a streak of Islamic separatism kept on working in his personality and, with Jawaharlal Nehru’s blessings, he succeeded in fomenting separatism in the State. His speeches, purported to be against the Hindu Dogra rule of J&K, turned into an anti-Hindu tirade many a time. Was it an influence of the Aligarh Muslim University where he studied and graduated from? Psychologists may like to go into a detailed analysis.
Believe it or not, Sheikh Abdullah was on the verge of declaring himself Sultan of Kashmir when the Government of India, much against the wishes of Prime Minister Nehru, had him arrested and put in a jail in Kud. Dr Karan Singh, Sadr-e -Riyasat and Bakshi Ghulam Mohd helped in Sheikh’s incarceration.
When India was partitioned in 1947, there was an exodus of Muslim students and professors from AMU for Pakistan. Loyalties of many Muslim students lay with Pakistan, notwithstanding the fact that the land for the university was donated by a Hindu, Rajah Mahendra Pratap Singh.
It is time for some serious introspection on changing the psyche of AMU professors and students so that they join the national stream of India and say good bye to Islamist separatism and its bosom ally, Terrorism. The feeling of loyalty for Pakistan among staff and students must be jettisoned. Many eminent members of alumni have a major role to play therein. The bugle of a new wave of Nationalism, loyalty to the Republic of India and its Constitution must be sounded now before it is too late. Let it not be a case of Now or Never.
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By Brigadier Chitrnjan Sawant,VSM
The Supreme Court of India in its judgment on 26th September 2018 has made its intention clear that it wants a speedy judgement of the Janmsthan case. The case has been dragging on since 1949 in one court or the other and it has made the legal process a butt of joke. No more of that despite frivolous efforts of some politically motivated lawyers to put the case in cold storage. The Supreme Court smelt a fish therein and made a decision rejecting their plea to refer the case to a larger bench. Indeed acceding to the plea of Congress motivated senior advocates to refer the case to a larger bench as that would have meant another prolonged adjournment delaying disposal of the Ayodhya Janmsthan case.
The Supreme Court has directed the case for hearing and disposal on 29th October 2018.
The three judge bench comprised Chief Justice of India, Justice Mishra, Justice Bhushan and Justice Nazeer , in a majority judgement 2:1, declined to revisit the 1994 judgment of Justice Farooqi that declared that a mosque was not an integral part of Islam for offering Namaz or prayers.The Supreme Court in its landmark judgement said that the piece of land 2.77 acres where RamLala is Virajman is a property dispute case and no other angle be looked into at present. The Supreme Court asked all parties to cooperate in prompt disposal of the long pending legal dispute to set the society at rest.
With a view to updating new citizens about facts and law of the case, it may be said that in 1528, the army of Babar had demolished the Ram Janmsthan temple and used the building material to construct a mosque at the site. The archaeological findings confirm that the Babri masjid was built on the demolished temple site. According to Islamic scholars such a masjid is Haram and should not be used by Muslims for prayers. The historians confirm that the said mosque was not used for offering Islamic prayers. Moreover, it was in a dilapidated state when
, as per Muslim guards posted there, there was a flash of heavenly light and a Muri of Ramlala appeared there. Since then Ramlala is Virajman there and a legal case on the disputed property has been going on since then.
A Mahant of Ayodhya is of the opinion that since the land in question did not belong to Babar, how could he build a mosque there, legally speaking. Moreover, as a foreign invader he has no locus standi in the case. Legal luminaries are of the opinion that since 1949 the mosque is in possession of the Hindu entities, Muslims forfeit right to possess it again as the law of Adverse Possession forbids them from doing so.In any case, why lend credence to a foreign invader and deprive millions of native Hindus from possessing and worshipping at the birth place of Maryada Purshottam Shri Ram. Some ignorant people, including the Congress party, has mistakenly denied birth and existence of Shri Ram. Shiv bhakt Rahul Gandhi di not contradict that anti-Hindu school of thought that his mother, Sonia Gandhi had supported. What a shame, Rahul Gandhi and his clan?
Supreme Court subscribe to the view that saying Islamic prayer only in a mosque is NOT an integral part of Islam.
It is hoped that soon the Supreme Court will deliver its final judgement and order restoring the Janmsthan where Ramlala is presently Virajman, to the Hindus of Bharat.
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VSM awardee’s note: Vande Mataram: Brig. Chitranjan Sawant


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 :
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

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,

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By Brigadier Chitranjan Sawant, VSM

Truth has been the watchword of the Aryas. Aryas are the people who lead a life as enjoined on them by Dharma. Dharma is the path of righteousness. The original source of righteousness is the holy VEDAS. Right at the beginning of the creation, God revealed the Vedas – the knowledge to the Rishis for the guidance of Man. Thus the celestial knowledge, the holy VEDAS, is for the guidance of the entire mankind. No sect, region or religion or race can monopolize it. All men and women are entitled to receive and recite, preach and practice the Ved Mantra or the contents of the Vedic hymns.
A denial of this divine right by man to man is mythical and unethical . Many a time an ignorant or ill advised coterie makes an endeavour to deprive a majority of men and women of the fruits of divine knowledge, the VEDAS, and thus gives birth to myriad of myths. Thus myths are born in ignorance, nurtured in greed and nourished in senseless and meaningless rituals. The generators and perpetrators of myths are enemies of mankind. To let the vast humanity be benefited by imbibing the knowledge of the VEDAS, the coterie which prevents the free flow of the divine knowledge must be busted. Myths created to cow down the less privileged by the over-privileged and pampered segments of the social order must be exposed.
Such a super exploder of myths was an ascetic, a sanyasi, Swami Dayanand Saraswati. It was he who gave the clarion call “Back to the VEDAS.’’ The decay that had set in was rectified to a large extent by Swami Dayanand Saraswati’s relentless campaign in propagating the Vedic way of life. He launched a two pronged attack on the decadent human society, cleanse it of moral, mental and physical ills and pave the way for our souls to attain the state of bliss, viz MOKSHA. Let us take a look at his modus operandi.
Haridwar-Rishikesh road runs almost parallel to the Ganges. The scene is set on the banks of Ganga along that road at milestone six from the famous ghat. “Hari Ki Pauri.’ The KUMBH fair of 1867 is in full swing. A tall, well built, fair and impressive sanyasi is standing below an ochre flag exhorting the flocks of believers to live by the tenets of the divine knowledge, the VEDAS. The Dev Nagri inscription on the flag cannot but attract attention. “Pakhand Khandini,’’ i.e. an exploder of myths and deceptions. The essence of the Sanyasi’s sermon on the Sand was:
(a) God is Omnipresent and is NIRAKAR i.e. imageless. He is not bound in a form. He is never born and, therefore, does not die.
(b) God is the fountainhead of all true knowledge.
(c) VEDAS are divine; prescribes the path of righteousness for man.
(d) Forsake falsehood, myths, and superstitions.
(e) Those who swindle the common man in the name of false precepts are not Dharma gurus but Bhrashta gurus and parasites on society.
The sanyasi giving discourses under the Myth-Exploder Banner, Pakhand Khandini Pataka, was none other but Swami Dayanand Saraswati. He distributed a small pamphlet “Exploding Myths,’’ free of cost. Its theme exposed the falsehood of Vishnu Bhagwat, a Puran full of falsehood, by highlighting its negative approach, its propagation of false gods thereby betraying ignorance of the Vedic way of life. People who made money by throwing the Vedic Dharma overboard and narrated cock and bull stories by inventing false gods were nothing but thugs and criminals preying on people.
Swami Dayanand Saraswati took it upon himself to cleanse the society of false gods and criminals masquerading as god men. These men and women were like cancer and jeopardized health of the society. False Gods, superstitions and false gurus not only sapped strength of society but prevented growth of scientific approach and scientific mind. He enjoined on the Arya Samaj founded by him in 1875 in Mumbai to wage war against the negative, superstitious god men and promote the theistic scientific approach of the Vedic Dharma. He and his fellow Aryas enacted 10 principles of the Arya Samaj in 1877 in Lahore to guide the common man to attain bliss, the MOKSHA.
Swami Dayanand Saraswati traveled far and wide in India to explode many a myth – these were indeed making man moribund. From Multan in the west to Calcutta in the east, from the Himalayan heights in the north to the plains of Pune in the Deccan were his preaching playgrounds. The myriad myths that he exploded and spurious institutions that he attacked, smarted under his verbal and written onslaught. The learned Swami held discussions with preachers of faiths like Christianity, Islam and converted captains and commoners, preachers and priests to his own point of view, the Vedic Thought. Among the 55-odd books and pamphlets that he wrote, the most widely read is the “Satyarth Prakash,’’ or the “Light of Truth.’’ Let us go through a few of its noble and enlightening gems of true knowledge contained in 14 enlightening chapters.
The Vedic trinity is: God; soul; and matter. In Hindi it is: Parmatma; Jeevastma; and Prakriti. The most common myth is: God comes to this world in the form of a man. The ignorant ones call it “an avatar.’’ In the Vedic trinity, God is God, there is only one God, and God has no image or idol. And, therefore, idol worship is an exercise in futility. Likewise, a Jeevatma can never become God or Parmatma. Men of weak minds elevate stronger men to Godhead. Consequently, there are god men galore even in the 21st century, notwithstanding all avenues of enlightment that are available to the modern man. Today god men, sadhus and fakirs are just fakes and frauds – out to cheat the gullible in the guise of teaching tenets of religion. Vedic mantras quoted in the Satyarth Prakash show us the path to enlightenment; teach us to be mentally robust, physically fit and militarily strong to vanquish all foes. Mind is the man. Make your mind strong through meditation, pranayam and righteousness. You will, thus, make the fake fakirs vanish in thin air. The myth of god- men making gold watches for the rich and ash for the poor in a magician style will stand exploded.
In a society where the guru cheats the shishya (disciple) and the shishya cheats the guru, both are bound to sink together. Let us not cheat each other and malign the pious bonds. Sailing in a made of stone , are they not? No way but to sink! They are indeed sunken souls and cannot be redeemed because of their bad Karmas, action based on deceit.
Let us take a close look at the falsehood perpetrated on the so called scientific societies. Can a Virgin be impregnated without mating with a man? Here is a case of normal pregnancy of a married woman whose marriage has not been consummated. She never had a chance to share the marital bed with her legal husband. There is a natural birth and the boy born thus is hailed as a son of God. Ask yourself, the enlightened ones! Isn’t it out and out a case of promiscuity being sanctified in the name of Father,Son and the Holy Ghost. Isn’t it the biggest myth in man’s mythology? Swami Dayanand Saraswati exploded this myth neat and proper in the 13th chapter of the “Light of Truth.’’
Preying on feeble minded men and women, many Muslims are masquerading as Bengali Tantrik babas in rich areas like Greater Kailash of New Delhi. These frauds are neither Bengalis, nor babas nor tantriks. Just Thugs. Here is an area where myths must be exploded. A subsidized sale of “The Light of Truth’’ will be in order. Further the Muslims all over the world should reconsider the process of slaughter of animals after reciting a verse of Koran. “Let us begin in the name of Allah, who is kind and merciful.’’ And the animal is slaughtered. It is a contradiction of terms in precept and practice and needs urgent reconsideration.
Let us, therefore, take a pledge that we will explode myths, follow the path of truth as enjoined on us by the VEDAS, as interpreted by Maharishi Swami Dayanand Saraswati and enshrined in the Ten Principles of the Arya Samaj. Let us all, men and women strive for salvation – the MOKSHA.

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